Differing Profits

...Sequere me, et surgens secutus est eum. Saepe legitur et in hoste utilis virtus, saepe in adversario comprobatur. Matthaeus non subtrahitur operi, sed mutatur, et telonium suscipit magis quam relinquit, ut mansura Deo, non homini peritura conquirat, ut non tresimum in quadrigesimum quinquagesiumumque nummum tristis redigat supputator, sed trigesimum in sexagesimum et centesimum gaudii fructum laetus recondat divinis commodis profuturum. Et surgent secutus est eum. Generosus animus, qui sic ea quae magna putarat, facile, et quasi nulla contempsit, apparet illum per ignorantiam lucra ante praesentia conquisisse, a quibus ut se sensit, et vidit liberum sic raptus est ad divina. Sanctus Petrus Chrysologus, Sermo XXIX, De Matthaei Publicani Source: Migne PL 52.283a-b

...'Follow me,' and rising, he followed Him. 1 One may often read that even in an enemy there is a useful virtue, and that there is often something to be approved in an adversary. Matthew is not being taken from his work, but changed; and he takes the tax booth rather than leaving it, so that he may seek after what will remain for God, not what will pass away for man; not so that as a grievous accountant he may collect coins thirtyfold and fortyfold and fiftyfold, but so that he may happily store away the joyful profits of Divine benefactions thirtyfold, sixtyfold, and a hundredfold. 2 'And rising, he followed Him.' It is a noble spirit that so easily despised as nothing those things that it had thought to be great, it is apparent that through ignorance he had sought after present wealth, from which, as he realized and saw, he was thus taken away to Divine gain. Saint Peter Chrysologus, from Sermon 29, On Matthew the Tax Collector 1 Mt 9.9 2 Mt 13.8

Matthew's Departure

Et post haec exiit, et vidit publicanum nomine Levi, sedentem ad telonium, et ait illi: Sequere me. Idem Levi qui Matthaeus est, sed Lucas Marcusque propter verecundiam et honorem evangelistae, noluerunt nomen ponere vulgatum. Ipse autem Matthaeus iuxta illud quod scriptum est: Iustus accusator sui est, in primordio sermonis Matthaeum se et publicanum nominat, ut ostendat legentibus nullum debere conversum de salute diffidere, cum ipse de publicano in Apostolum, de teloniario in Evangelistam sit repente mutatus. Et relictis omnibus, surgens secutus est eum. Intelligens Matthaeus quid sit veraciter Dominum sequi, relictis omnibus, sequitur. Sequi enim, imitari est. Ideoque ut pauperem Christum, non tam gressu quam affectu confortari potuisset, reliquit propria, qui rapere solebat aliena, perfectaque nobis abrenuntiationis saeculi formam tribuens, non solum lucra reliquit vectigalium, sed et periculum contempsit, quod evenire poterat a principibus saeculi, quia vectigalium rationes imperfectas atque incompositas reliquerit. Tanta enim cupiditate sequendi Dominum ductus est, ut in nullo prorsus huius vitae respectum vel cogitationem sibimet reservaverit, propter quod iusta mercede, dum humana sedulus negotia deserit, dominicorum fidelis dispensator meruit esse talentorum. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.389a-c

After after these things He went out and He saw a tax collector by the name of Levi sitting at his booth, and He said to him: 'Follow me.' 1 This Levi is Matthew, but Luke and Mark on account of respect and honour of the Evangelist, are unwilling to use the common name. Yet Matthew himself, according to what is written, 'The righteous man is his own accuser,' 2 at the first mention of himself names himself Matthew and a tax collector, showing to readers there should be no hesitation in turning to salvation, when he suddenly changed from a tax collector to an Apostle, and from a toll gatherer to an Evangelist. And leaving everything, he rose and followed Him. Matthew, understanding what it truly means to follow the Lord, leaves everything and follows. For to follow is to imitate. Therefore as Christ was poor, not so much with feet but with affection propelled, he left his own things, he who was accustomed to seize things from others, giving to us a form of the world's renunciation, not only leaving the profit to be had from taxes, but even scorning the peril which it was possible would come from the rulers of the age because he left his accounts of taxes unfinished and disorganised. For he was led by such a great desire for the Lord that not looking at all to anything of this life, nor giving thought for himself, because of the righteous reward, he deserted the eager administration of human affairs and merited to become a faithful dispensor of the Lord's talents. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 5 1 Lk 5.27 2 Prov 18.17

Levi's Feast

Et fecit ei convivium magnum Levi in domo sua... Qui domicilio Christum recipit interno, maximis delectationibus exsuperantium pascitur voluptatum. Itaque Dominus libenter ingreditur, et in ejus qui crediderit recumbit affectum, et hoc est bonorum operum spiritale convivium, quo dives populus eget, pauper epulatur. Et erat turba multa pubilicanorum et aliorum qui cum illis erant discumbtentes... Viderant publicanum a peccatis ad meliora conversum, locum invenisse poenitentiae, et ob id etiam ipsi non desperant salutem. Et murmurabant pharisaei et scribae eorum dicentes ad discipulos ejus: Quare cum publicanis et peccatoribus manducatis et bibitis? Convivantibus cum Domino publicanis, pharisaei murmantes de jejunio gloriantur. Ubi primo legis et gratiae quanta sit distantia declaratur uia qui legem sequuntur, ieiunae mentis famem patiantur aeternam; qui vero verbum in interioribus animae receperunt alimenti coelestis, et fontis ubertate recreati, esurire et sitire non possint. Deinde retributionis futurae species praefiguratur, quando epulantibus cum Christo electis, perfidia superborum ieiuna torquebitur, quibus dicitur: Meretrices et publicani praecedent vos in regnum Dei. Quod sit per Matthaei electionem fides gentium, quae prius mundi lucris inhiabant, sed nunc corpus Christi sedula devotione reficiuntur, exprimitur, profecto supercilium Pharisaeorum, Iudaeorum invidiam, qua degentium salute torquentur, insinuat. Et respondens Iesus, dixit ad illos: Non egent qui sani sunt medico, sed qui male habent. Non veni vocare iustos, sed peccatores in poenitentiam. Suggillat Scribas et Pharisaeos, qui iustos se putantes, peccatorum consortia declinabant. Seipsum namque medicum dicit, qui miro medicandi genere vulneratus est propter iniquitates nostras, et livore eius sanati sumus. Sanos autem et iustos appellat eos qui ignorantes Dei iustitiam, et suam volentes constituere, iustitiae Dei non sunt subiecti, qui ex lege praesumentes Evangelii gratiam non quaerunt. Porro male habentes, et peccatores vocat eos, qui suae fragilitatis conscientia devicti, nec per legem iustificari posse videntes, Christi se gratiae poenitendo submittunt. Ubi simul ostenditur quod non in pristinis vitiis permanentes, ut Scribae et Pharisaei murmurabant, sed poenitentiam agentes Publicani venerint ad Iesum; et ipse quoque Iesus convivia peccatorum, ut occasionem haberet docendi, et spiritales invitatoribus suis praeberet cibos, adire dignatus sit. Denique cum frequenter pergere ad convivium describatur, nihil refertur aliud nisi quid ibi fecerit, quid docuerit, et ut humilitas Domini eundo ad peccatores, et potentia doctrinae eius in poenitentium conversione, monstretur. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.389c-390b

And Levi made a great feast for Him in his house... 1 He who receives Christ in his internal abode, feasts with the greatest delight on the most excellent joys. Thus the Lord gladly enters, and He reclines in the affection of him who believes, and this is the spiritual feast of good works, where the rich lack and the poor man feasts. And there was a great crowd of tax collectors and others who sat with them... They had seen that the tax collector had turned from sins to better things and had found the place of penitence, and because of it they did not despair of salvation. And the Pharisees and their Scribes murmured, saying to His disciples: 'Why does He eat and drink wih tax collectors and sinners?' While the Lord dines with tax collectors, the murmuring Pharisees glory in fasting. Here the great difference between the Law and Grace is first declared. Because they who follow the Law, they suffer the eternal hunger of the fasting mind. But it is not possible for him who receives the Word in the interior of the soul and is renewed from the fount of bounty to hunger and thirst. Finally the type of future reward is prefigured here, when the elect feast with Christ and the treachery of the proud is tormented with fasting. To these it is said: 'Whores and tax collectors go before you into the kingdom of God.' 2 For by the election of Matthew is expressed the faith of the Gentiles who previously lusted for the wealth of the world, but now restore their bodies with the careful attention of Christ, and certainly it suggests the arrogance of the Pharisees and the envy of the Jews, which is tormented by the salvation of the Gentiles. And Jesus answered, saying to them: 'They who are healthy have no need of a physician, but they who are sick. I did not come to call the righteous but sinners to pentience.' He reproves the Scribes and Pharisees who think themselves righteous men and refuse to associate with sinners. For He calls Himself a physican, who with a wondrous type of medicine 'was wounded for our wickedness and His bruises healed us.' 3 He calls them healthy who are righteous, and ignorant of the righteousness of God, and imposing their own wills, will not be subject to the righteousness of God, 4 those who are presumptuous because of the Law and do not seek the grace of the Gospel. But He calls them sick and sinners who conquered by their awareness of their fragility, seeing that they are not able to be justified through the Law, submit themselves in penance to the grace of Christ. Where at the same time it is shown that they did not remain in their old faults, because of which the Phariesses and Scribes murmured, but the tax collectors came in penitence to Jesus. And because of this Jesus Himself is made worthy to come to the feasts of sinners, so that He might have an occasion for teaching, and prepare spiritual food for those invited. Finally when it is said that a crowd comes to the feast, this refers to nothing else but what shall be done there and what taught, and it reveals the humility of the Lord in His coming to sinners, and the power of His teaching in converting to penance. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 5 1 Lk 5.14 2 Mt 21.31 3 Isaiah 53.5 4 Rom 10.3

Matthew Made Righteous

Ἐν τόποις ἀσεβῶν στένουσι δίκαιοι ἐν δὲ τῇ ἐκείνων ἀπωλείᾳ πληθυνθήσονται δίκαιοι Εἀν ἀποθῶνται οἱ ἀσεβεῖς τὸ εἶναι ἀσεβεῖς, γενήσονται δίκαιοι· ἡ γὰρ ἀπώλεια νῦν τὴν ἀναίρεσιν τῆς ἀσεβείας σημαίνει· οὕτω καὶ Ματθαῖον τοῠ τελωνείου ἀπολέσας ὁ Κύριος, δικαιοσύνην αὐτῷ ἐχαρίσατο· πληθύνονται γὰρ οἱ δίκαιοι, ὅταν οἱ ἀσεβεῖς καταλείψωσι τὴν ἀσέβειαν, καὶ σὺν τοῖς δικαίοις γενήσονται δίκαιοι· στένουσι δὲ καὶ οἱ δίκαιοι καὶ ὀδυνῶνται, ὁρῶντες τοὺς ἀσεβεῖς ἐν τόπῳ τῆς ἀσεβείας ἰσταμένους, καὶ μὴ μετανοοῦντας. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ ΚΗ' Source: Migne PG 17.245b

In the places of the impious the righteous groan, but in their ruin the righteous shall increase. 1 If the godless cast off their impiety, they are made righteous. For the ruin here signifies the extinction of iniquity. So the Lord ruined Matthew in respect of his booth, gifting to him righteousness. 2 The righteous are multiplied when the impious are rid of their impiety and they become righteous men by righteousness. Meanwhile the righteous groan and grieve while they see the godless standing in their impiety here, and they do not repent. Origen, On Proverbs, Fragment 1 Prov 28.28 2 Mt 9.9

Matthew And The Paralytic

Dum transiret inde, vidit hominem. Fratres, deterius sedebat in telonio publicanus iste, quam paralyticus, de que ante diximus, jacebat in lecto. Quia ille carnis patiebatur paralysim, iste mentis; in illo fuerat compago turbata membrorum, in isto totus ordo fuerat sensuum dissipatus; ille jacebat captus carne, sedebat corpore et animo iste captivus; ille doloribus succumbebat invitus, iste vitiis voluntarius serviebat; iste sibi innocens avaritiae videbatur in crimine, ille se cognoscebat inter vulnera peccatorem; iste lucrorum cumulabat peccata, ille dolorum gemitibus peccata delebat. Merito igitur paralytico dicitur. Confide, fili, dimittuntur tibi peccata tua, quia compensarat delicta doloribus; publicano autem dicitur: Veni, sequere me. Hoc est, ut sequendo me repares quod consequendo pecuniam perdidisti. Sanctus Petrus Chrysologus, Sermo XXX, De Matthaei Source: Migne PL 52.284c-285a

While going on from there, He saw a man...1 Brothers, this tax collector was sitting at his booth in a worse state than the paralytic about whom we spoke earlier, 2 who was lying in bed. The latter was suffering from paralysis of the flesh, but the former from a paralysis of the mind; in the latter the arrangement of bodily members had been disturbed, in the former the whole order of judgment had been cast down; the latter was laying a captive of the flesh, the former was sitting a captive in body and spirit; the latter had succumbed to his sufferings unwillingly, the former was a willing servant of his vices; the former seemed in his own mind innocent of the crime of avarice, the latter recognized amidst his wounds that he was a sinner; the former was heaping up sins from his profits, while the latter was eliminating them with groans of pain. Rightly, then, is it said to the paralytic: 'Have confidence, son, your sins are forgiven you,' because he had made up for his sins by suffering. However, it is said to the tax collector: 'Come, follow me,' that is, so that by following me you repair what you have ruined by the pursuit of money. Saint Peter Chrysologus, from Sermon 30, On Matthew 1 Mt 9.9 2 Mt 9.1-8

Birth And Merits

Ad magisterii testimonium nascendi causa non pertinet, neque ille coelorum janitor Petrus, quem piscatorem hominum retia contempta fecerunt, origine placuit natalium, sed fine meritorum, sicut Matthaeus cum de teloneo assumptus est, illic inchoavit lucrum, ubi jussus est terminare negotium. Quid de singuis loquor? Talis omnium assumptio fuit, in quorum personis ignobilia et contemptibilia mundi eligens Deus, praeposuit pauperes spiritu divitibus censu, illum jure locupletissimum probans, qui ad veram et integram nobilitatem, non susceptis bonorum, sed depositis criminum fascibus pervenisset. Sancti Aviti Viennensis, ex sermone in ordinatione Episcopi Source: Migne PL 59.304b-c

As birth is no witness for the office of teaching, so that door keeper of the heavens, Peter, that fisher of men, was not made contemptible by nets; the beginning given by birthdays does not please, but the end won by merits, as Matthew who was taken up from his booth, from whence he began to profit, when he was commanded to terminate his business. Why should I speak of each one? Such was the taking up of all, that God in choosing the contemptible and common ones of the earth in such folk, 1 prefered the poor in spirit to the rich, rightly approving him most wealthy who had come to a true and incorruptabile nobility, not by the taking up of goods, but by the casting down of the burdens of evil. Saint Avitus of Vienne, from a Sermon on the Ordination of a Bishop. 1 1 Cor 1.28

The Followers

Et cum transisset inde Jesus, vidit hominem sedentem in telonio, Matthaeum nomine et ait illi: Sequere me. Et surgens secutus est eum. Arguit in hoc loco Porphyrius et Julianus Augustus, vel imperitiam historici mentientis, vel stultitiam eorum qui statim secuti sint Salvatorem, quasi irrationabiliter quemlibet vocantem hominem sint secuti, cum tantae virtutes, tantaque signa praecesserint, quae Apostolos antequam crederent, vidisse non dubium est. Certe fulgor ipse, et majestas divinitatis occultae, quae etiam in humana facie relucebat, ex primo ad se videntes trahere poterat aspectu. Si enim in magnete lapide et succinis haec esse vis dicitur, ut annulos, et stipulam, et festucas sibi copulent, quanto magis Dominus omnium creaturarum ad se trahere poterat, quos volebat? Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap IX  Source: Migne PL 26.56a-b

And when Jesus was passing, he saw a man sitting at the tax booth by the name of Matthew, and He said to him, 'Follow me.' And rising he followed Him. 1 On this line Porphyry and Julian the Emperor argue with either with the ignorance of a fabricator of history or the foolishness of those who instantly followed the Saviour, as if they would mindlessly follow any man who called them, when great powers and great signs came before which, without doubt, the Apostles witnessed and so believed. Certainly with the splendour and majesty of His Divine nature obscured, yet it shone in the human face, by which He was able to draw others to Himself at first sight. If indeed a magnet and amber have this power, so that it is said that rings and blades and rods are bound together, how much more may the Lord draw all creatures to Him if He wishes? Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 9 1 Mt 9.9

An Evangelist On Himself

Duodecim autem Apostolorum nomina sunt hæc. Primus, Simon, qui dicitur Petrus: et Andreas frater ejus, Jacobus Zebedæi, et Joannes frater ejus, Philippus et Bartholomæus, Thomas et Matthæus publicanus, Jacobus Alphæi et Thaddæus, Simon Chananæus, et Judas Iscariotes, qui et tradidit eum. Ceteri Evangelistae in coniunctione nominum primum ponunt Matthaeum, postea Thomam; nec publicani nomen ascribunt, ne antiquae conversationis recordantes sugillare Evangelistam viderentur; iste vero et post Thomam se ponit, et publicanum appellat: ut ubi abundavit peccatum, superabundet et gratia. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap X  Source: Migne PL 26.61c

These are the names of the twelve Apostles; first, Simon, also called Peter, and then his brother Andrew,  James the son of Zebedee and his brother John, Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus, and Thaddaeus,  Simon the Cananean, and Judas Iscariot, who betrayed him. 1   The other Evangelists in the pairing of names put Matthew first and Thomas after, and do not add, 'the tax collector,' 2 that they should not seem to throw scorn upon the Evangelist by bringing to mind his old life. He, however, puts himself after Thomas, and calls himself 'the tax collector,' because, 'where sin has abounded, there grace shall much more abound.' 3 Saint Jerome, Commentary on the Gospel of Matthew, Book 1, Chapter 10 1 Mt 10.2 2 Mk 3.18, Lk 6.15 3 Rom 5.20

Matthew's Rising

Et cum transisset inde Jesus, vidit hominem sedentem in telonio, Matthaeum nomine et ait illi: Sequere me. Id est, misericordiae intuitu aspexit humanis studiis deditum, et temporalibus lucris inhiantem, sicut Petrum ut negotionis reatum agnosceret, respexit. Telos enim Graece, Latine vectigal interpretatur. Matthaeus Hebraice, donatus dicitur Latine; nec immerito, quia tantum supernae gratiae munus accepit. Porro caeteri evangelistae propter honorem ejus, noluerunt eum vulgato nomine appellari, sed Levi dixerunt. Ipse vero se Matthaeum et publicanum nominat, secundum quod a Salomone praecipitur: 'Justus prior accusator est sui.' In principio ait, ut in se ostendat nullum de salute desperare debere, cum ipse de publicano sit in apostolum commutatus. Levi hic praeadditus, sive assumptus significat, quod assumptus est per electionem a Domino, et additus numero apostolorum. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Cap IX  Source: Migne PL 92 46c-d

And when Jesus was passing by, He saw a man sitting at the tax booth by the name of Matthew, and He said to him, 'Follow me.' 1 That is, by the intuition of mercy He saw him given over to human passions and cleaving to temporal wealth, and as He knew the work of Peter by his nets so he looked on him. Telos is the Greek which tax booth translates. Matthew is Hebrew and means gift, and not without merit, because he accepted the great gift of supernal grace. Now the other Evangelists, on account of his honor, were unwilling to give him his common title and named him Levi, but he, however, names himself Matthew the tax collector, 2 according to which, as Solomon commands, 'The righteous man is the first accuser of himself.' 3 The first, he says, that he show by himself that no one should despair of salvation, when he was changed from a tax collector to an Apostle. Here Levi means added, or taken up, which taking up is by the choice of the Lord, and added is to the number of the Apostles. Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chap 9 1 Mt 9.9 2 Mt 10.3 3 Prov 18.17

Gospel Beginnings

Et quare Joannes statim in principio Evangelli sui divinitatis ejus monstravit naturam dicens: In principio erat Verbum, et Verbum erat apud Deum? Quoniam Joannes, inter gentes in exsilio constitutus, Graeco sermone Evangelium causa gentium scripsit, quae non cognoscebant si Deus Filium habet, aut quomodo genitum habet: idcirco superfluum erat primum incarnationis ejus mysterium gentibus demonstrarem cum illum ipsi quis esset nescirent: ideo necessarium fuit primum illis ostendere, quia est Filius Dei Deus: deinde in sequentibus, quia carnem suscepit, dicens: Quia Verbum caro factum est, et habitavit in nobis. Matthaeus autem Evangelium Judaeis Hebraico sermone conscripsit, sicut jam diximus supra, ut Judaei legentes aedificarentur in fide. Judaei enim semper cognoscebant, quia est Filius Dei, et quomodo est Filius Dei. Superfluum ergo erat exponere eis divinitatis ejus naturam, quam ipsi optime cognoscebant; necessarium autem fuit mysterium incarnationis ejus ipsis ostendere. Opus Imperfectum in Matthaeum, Homilia Prima Source: Migne PG 56.612-613

And why does John in the beginning of his Gospel show the nature of His Divinity saying, 'In the beginning was the Word and the Word was with God? 1 Because John, who was in exile among the Gentiles, on account of them wrote his Gospel in Greek, for those who did not know if God had a Son, or how He was begotten; therefore it was superfluous that he first show the mystery of the incarnation to the Gentiles when there were those who had no knowledge of Him at all, and thus it was necessary first to show to them that the Son of God is God; then following that, because He took up flesh, to say 'The Word was made flesh and dwelt among us.' 2 Matthew wrote his Gospel in the Hebrew language for the Jews, as we have already said, that in reading it the Jews be edified in the faith. For the Jews always knew that He is the Son of God, and how He is the Son of God. Superfluous for him then it was to explain the nature of His Divinity, which they knew very well, but it was necessary to describe to them the mystery of His incarnation. Opus Imperfectum on Matthew, from The First Homily 1 Jn 1.1 2 Jn 1.14

A Change Of Business

Et surgens secutus est eum.  Lucas dicit: Relictus omnibus secutus est eum. Sequi enim imitari est. Et bene sequebatur, dum relinqueret propria, qui rapere solebat aliena, et quomodo sequendum sit docuit, quod contemnens negotia humana, factus est fidelis dominicorum dispensator talentorum. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Cap IX

'And rising he followed Him.' 1   Luke says, 'Leaving everything, he followed him' 2. For to follow is to imitate. And well he followed when he left his own things, he who was accustomed to take the things of others, and how one must follow he taught, when scorning human business, he was made a faithful dispenser of the talents of the Lord. Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chap 9 1 Mt 9.9 2 Lk 5.28

An Apostle Called

Sequitur mystica evocatio Publicani, quem sequi jubet non corporis gressu, sed mentis affectu. Itaque ille prius avara de mercedibus, dura de laboribus periculisque nautarum emolumenta convertens, verbo vocatus, propria dereliquit, qui rapiebat aliena: ac vile illud sedile destituens, toto post Dominum vestigio mentis incedit. Convivii quoque magni exhibet apparatum; qui enim domicilio Christum recipit interno, maximis delectationibus exuberantium pascitur voluptatum. Itaque Dominus libenter ingreditur, et in ejus qui crediderit, recumbit affectu. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber Quintus

The mystical calling of the Publican follows, he who was commanded to follow not with corporeal step but with affection of mind. And that man who was before greedy for money, changing his harsh office from the labours and dangers of sailors, with a word being called, left behind his own, he who would seize on the goods of others, and abandoning his vile seat, with the whole intent of the mind, he follows after the Lord. Also he is shown to have prepared a great feast, he who received Christ into his house, with greatest pleasure preparing an abundance of delight. Thus the Lord freely enters and into the affection of him who has believed, rests. Saint Ambrose, Commentary on the Gospel of Luke, Book 5