De tot generibus operum quid utique ad piscaturam respexit ut, ab illa in apostolos sumeret _Simonem et filios Zebedaei ... _dicens Petro _trepidanti de copiosa indagine piscium: ne time abhinc enum homines eris capiens...._ Denique _relictis naviculis secuti sunt ipsum..._
Luke v. 1-11:[1] Factum est autem cum turbae irruereut in eum et ipse stabat secus stagnum Gennesareth:[2] et vidit duas naves....[3] Ascendens in unam navem quae erat Simonis...[4] dixit ad Simonem, Duc in altum, et laxate retia vestra in capturam. [6]Et cum hoc fecissent concluserunt piscium multitudinem copiosam.... [7]Et impleverunt ambas naviculas ita ut mergerentur. [8]Quod cum videret Simon Petrus, procidit ad genua Jesu.... [9]Stupor enim circumdederat eum ... [10]similiter autem Jacobum et Johannem filios Zebedaei.... Et ait ad Simonem Jesus, Noli timere, ex hoc jam homines eris capiens. [11]Et subductis ad terram navibus relictis omnibus secuti sunt illum.
For Noli timere &c., cod. a has, Noli timere, jam amodo eris vivificans homines; cod. b, Nol. tim., ex hoc jam eris homines vivificans.
In passing to the incident of the leper, Tertullian argues that the prohibition of contact with a leper was figurative, applying really to the contact with sin. But the Godhead is incapable of pollution, and therefore Jesus touched the leper. It would be in vain for Marcion to suggest that this was done in contempt of the law. For, upon his own (Docetic) theory, the body of Jesus was phantasmal, and therefore could not receive pollution: so that there would be no real contact or contempt of the law. Neither, as Marcion maintained, did a comparison with the miracle of Elisha tend to the disparagement of that prophet. True, Christ healed with a word. So also with a word had the Creator made the world. And, after all, the word of Christ produced no greater result than a river which came from the Creator's hands. Further, the command of Jesus to the leper when healed, showed His desire that the law should be fulfilled. Nay, He added an explanation which conveyed that He was not come to destroy the law, but Himself to fulfil it. This He did deliberately, and not from mere indulgence to the man, who, He knew, would wish to do as the law required.