Thursday of the 21st week after Pentecost

(de Con. Ev. l. 2. c. 45.) Now Luke, though he keeps the same order in his narrative with Mark, docs not oblige us to believe that the course of events was the same. In these words too, Mark testifies only to the fact that others (not Herod) said that John had risen from the dead, but since Luke has mentioned Herod's perplexity, we must suppose either that after that perplexity, he confirmed in his own mind what was said by others, since he says to his servants, (as Matthew relates,) This is John the Baptist, he is risen from the dead, or these words of Matthew must have been uttered so as to signify that he was still doubting.

Now, Herod the tetrarch heard all that was done by Him, and he was perplexed, because it was said by some that John had risen from the dead. How great was the envy of the Jews, who, with fury of malice against the Lord, we are taught in almost every place of the Gospel. Behold John, of whom it was said that he performed no sign, yet they believed he could have risen from the dead without any witness; but Jesus, proven by God with powers and signs, at whose death the elements trembled, and whose resurrection and ascension were declared by angels, apostles, and men and women alike, they preferred to believe was not risen, but was stolen away secretly. Nor should it be thought to contradict that Luke recounts that Herod was perplexed because it was said by some that John had risen from the dead: when Matthew and Mark report that Herod himself, having heard of Jesus' fame, said to his servants, This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him (Matt. 14); but it must be understood that after this perplexity, he confirmed in his mind what was being said by others.

The second end or special utility is the arousing of hearers to conferring; as regards which it is said: Now Herod the tetrarch heard of all that was done by him, so that the fame of Christ's name was carried by the Apostles not only to the common people but even to kings, as is said of Paul in Acts 9: "He is a chosen vessel unto me, to bear my name before the Gentiles and kings and the children of Israel." Whence the hearers could already say what the Gibeonites said in Joshua 9: "We have heard the fame of the power of your God, all that he did." And from this hearing he was aroused to inquiring and doubting on account of the variety of those holding opinions.

Whence there follows: And he was perplexed, because it was said by some that John had risen from the dead. And Herod adhered more to this opinion; whence in the fourteenth chapter of Matthew: "Herod heard the fame of Jesus and said to his servants: This is John the Baptist; he himself has risen from the dead, and therefore mighty works operate in him." Now he held this opinion on account of the eminence of the sanctity of life, because, as is said in the sixth chapter of Mark, "Herod feared John, knowing him to be a just and holy man." Nevertheless, he did not firmly adhere to this opinion; therefore it is said that he was perplexed, that is, he wavered, according to that passage in the first chapter of James: "He who hesitates is like a wave of the sea, which is moved and carried about by the wind." — And this was on account of other opinions; whence he adds: But by some, that Elijah had appeared, namely, it was said. And this opinion seemed probable on account of the eminence of power. Whence in the forty-eighth chapter of Sirach: "Elijah was magnified in his wondrous deeds." And this opinion seemed more credible, because, as is said in the tenth chapter of John, "John indeed performed no sign." Whence Christ, performing miracles, seemed more like Elijah.

But nevertheless not all assented to this; on account of which he adds: But by others, that one of the ancient Prophets had risen. And they held this opinion on account of the knowledge of truth: because, according to that passage in the third chapter of Amos, "the Lord will not do a thing unless he has revealed his secret to his servants the Prophets." And thus it is clear that there was a threefold opinion on account of a threefold excellence which they heard concerning Christ, namely, of sanctity, of power, and of knowledge of truth. And therefore they conferred with one another, and some believed this and some believed that.

(Hom. 48. in Matt.) It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to show you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c.

For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some.

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.

Again, that it was no new god which recommended by Christ, was dearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophetess. Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection.

Herod was the son of Herod the Great who slew the children, who was king, but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he was perplexed.

For the Jews expected a resurrection of the dead to a fleshly life, eating and drinking, but those that rise again will not be concerned with the deeds of the flesh.

And Herod said: I beheaded John. But who is this about whom I hear such things? And he sought to see him. These are the words of the hesitant Herod, mentioned above. Because he desires to see one whom he discovered to be great by reputation, perhaps to recognize if he might be John himself. The sequence and cause of his beheading, since the Evangelists describe it most fully, Luke in his manner prefers to mention to indicate the state of the times, rather than to repeat what he sees is abundantly said. However, because there is mention of John's beheading, it should be noted, that both John and the Lord declare their own state and order both at the time of birth and by the order of their passion. For John was diminished by the head, the Lord was elevated on the cross. John was born when the days began to decrease, the Lord when they began to increase. As this appears too, it is that "He must increase, but I must decrease" (John 3), that is, it must be recognized that He, who was considered a prophet, is Christ: and I, who was thought to be Christ, must be understood as His forerunner.

Now the third end was the arousing of those conferring to wonder; with respect to which there follows: And Herod said: John I have beheaded, as a mortal and passible man. Herod had beheaded him on account of John's truthfulness and Herod's malice, according to what is said in the fourteenth chapter of Matthew: "John said to Herod: It is not lawful for you to have your brother's wife"; and it follows after that for this cause he beheaded him. And thus from his very death he judges weakness in John, however great he was proclaimed to be.

And therefore from this comparison he marveled at the power of Christ; whence he adds: But who is this, about whom I hear such things? that is, such great wonders; whence he could say: "What God is great like our God? You are the God who works wonders," such as namely had not been heard before, according to that passage in the ninth chapter of John: "Since the world began it has not been heard that anyone opened the eyes of one born blind," etc.

The fourth purpose was the arousal of those who marveled to behold him; on account of which it is added: And he sought to see him. For we gladly see what we admire. This, however, he did not then attain, according to what is said in Luke 10: "Amen I say to you, that many kings and prophets wished to see the things that you see and did not see them." But he did not attain this because he did not seek diligently; whence Proverbs 14: "The scoffer seeks wisdom and does not find it." Whence it must be considered with great care how God ought to be sought, so that he may be seen and found by those who seek.

(ubi sup.) When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this.

If John is alive and has risen from the dead, I shall know him when I see him; as it follows, And he sought to see him.

After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. But mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert.

But they who are not proud are themselves received by Christ, and the Word of God speaks with them, not about worldly things, but of the kingdom of God. And if any have ulcers of bodily passions, to these He willingly affords His cure. But every where the order of the mystery is preserved, that first through the remission of sins the wounds should be healed, but afterwards the nourishment of the heavenly table should plentifully abound.

(de Con. Ev. 1. 2. c. 45.) Matthew and Mark, taking occasion from what had occurred above, relate here how John was slain by Herod. But Luke, who had long before given an account of John's sufferings, after mentioning that perplexity of Herod's, as to who our Lord was, immediately adds, And the apostles when they were returned told him all that they had done.

And the apostles, having returned, reported to him whatever they had done. Not only do the apostles report to the Lord what they themselves had done and taught but also what John, occupied in teaching, had suffered, or Christ, or the disciples of the same John relay to him, as Matthew indicates. Thus follows:

And he withdrew, having taken them apart, to a deserted place called Bethsaida. He did not act out of fear of death, as some think, but sparing his enemies, lest they add murder to murder, and also waiting for the opportune time of his passion, for anyone who has carefully read the Gospels will find that the passions of John and the Lord were separated by more than a year. Indeed, the Lord performed the miracle of the loaves, according to three agreeing evangelists, after the beheading of John. John, about to describe this miracle, mentions that it was near the Passover, the feast day of the Jews; and after these events, Jesus is said to have gone up to the feast of their Tabernacles. There, while he was teaching in the temple, they sought to apprehend him, but no one laid hands on him because his hour had not yet come (John 7); and then during the time of the next Passover he completed the triumph of the cross. Thus, after John was killed, waiting for the time, he retreated apart to a deserted place called Bethsaida: mystically teaching that having left behind Judea, which, by not believing in prophecy, had lost its head, he would lavish the nourishment of the word in the desert of the Church, which had no husband. Hence, beautifully, Bethsaida is interpreted as the house of fruits. For it is the one about which Isaiah said: The desert and the parched land shall be glad; the wilderness shall rejoice and blossom like the lily (Isa. 35); and a little later: They will see the glory of the Lord, the splendor of our God (Isa. 35). Bethsaida is, however, in Galilee, the city of the apostles Andrew and Peter and Philip, near the lake of Gennesaret, as we find in the books of places.

But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John's disciples. (Matt. 14:12.)

Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings.

And the Apostles returned and reported. After the instruction of the Apostles accomplished through word or precept, there follows here the instruction of the same through deed or example. This part, moreover, has two sections. In the first, he instructs through a familiar example, but in the second through a figurative one, at the place: Now the day had begun to decline. The first is observed in the spiritual instruction of the crowds; the second, in their bodily refreshment, which bears the form and figure of spiritual refreshment.

The instruction of the crowds by the Lord, in which a model is given to preachers for teaching the faithful people, is set forth with respect to four things that are required in preaching. The first is faithfulness of company; the second is suitability of place; the third, docility of the people; and the fourth, affability of the Master; so that nothing may be lacking to the word of God, neither on the part of those assisting, nor on the part of those opposing, nor on the part of those hearing, nor on the part of those teaching, that would prevent the word of the Lord from having its due effect.

First, therefore, with respect to the faithfulness of company, it is said: And the Apostles returned and reported to him whatever they had done; in which their faithfulness appears, because they returned swiftly to the divine company. Whence they were not like the raven, of which Genesis 8 says: "Which went forth and did not return"; but like the dove, of which it is said that "when it had not found where its foot might rest, it returned to Noah in the ark," as a faithful friend. So also the Apostles, endowed with dove-like simplicity, returned swiftly to Christ as faithful messengers. — Their faithfulness also appears because they concealed nothing from God, but reported to him whatever they had done; not to instruct the Lord, from whom nothing is hidden, but to show that they did not even wish to conceal anything, even if they could. Against which, Isaiah 29: "Woe to you who are deep of heart, so as to hide your counsel from the Lord," etc. Or they reported for this reason, that they might not seek glory for themselves from their good deeds, but might refer all things to God, according to that saying in 1 Corinthians 10: "Do all things for the glory of God"; against those who say that word of Deuteronomy 32: "Our hand is exalted, and not the Lord, has done all these things."

Second, with regard to the opportuneness of the place, he adds: And taking them with him, as faithful ones, into his company, he withdrew apart into a desert place, which belongs to Bethsaida, as to a quiet and tranquil place; whence Mark 6: "Come apart into a desert place and rest a little." And this place is suitable for instruction, according to Hosea 2: "I will lead her into the wilderness and speak to her heart." Now this desert place was near the lake of Genesareth, which is apparent from the fact that he says: Bethsaida. Now Bethsaida is "the city of Andrew and Peter," as is said in John 1. And note that he does not say Bethsaida, as if near that city or in the city, but of Bethsaida, because the place was remote, yet within the borders of the city of Bethsaida. Whence in Mark 6 it is said that after the multiplication of the loaves he commanded them to go before him "across the water to Bethsaida." Whence there is no contradiction, but one explained what the other passed over in silence.

(Orat. Catech. Mag. c. 23.) For whom neither the heaven rained manna, nor the earth brought forth corn according to its nature, but from the unspeakable garner of divine power the blessing was poured forth. The bread is supplied in the hands of those who serve, it is even increased through the fulness of those who eat. The sea supplied not their wants with the food of fishes, but He who placed in the sea the race of fishes.

(l. I. ep. 233.) Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

Our Lord because He hates the men of blood, and those that dwell with them, aslong as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

(Hom. 49. in Matt.) Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation.

Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place; this, you must know was after the manner of the Old Testament.

But our Lord went into a desert place because He was about to perform the miracle of the loaves of bread, that no one should say that the bread was brought from the neighbouring cities.

After the law has passed away, the food of the gospel begins to feed the hungry hearts of the people.… It was fitting that those whom he had healed from the pain of wounds he freed from hunger with spiritual nourishment. Thus none receives the food of Christ unless he was first healed, and the calling first heals those who are called to the feast. If one was lame, he received the ability to walk, so that he came. If one lacked the sight of his eyes, he could indeed not enter the house of the Lord, unless his sight was restored.

When the crowds learned of it, they followed him. And he welcomed them, and spoke to them of the kingdom of God, and healed those who needed care. The Lord tests the faith of the crowds, and rewards the proven faith with a worthy reward. By seeking the solitude, he explores whether they care to follow. These, by following and not using beasts of burden or various vehicles, but as some Evangelists tell, initiating the journey into the desert by the labor of their own feet, show how much they care for their salvation. Again, the Lord himself, as a powerful and merciful savior and healer, by welcoming the fatigued, teaching the ignorant, healing the sick, and feeding the hungry, suggests how much he delights in the devotion of believers. According to the laws of allegory, Christ, seeking the deserts of the Gentiles, is followed by many troops of the faithful, leaving behind the walls of ancient life and neglecting the protection of various doctrines. And he who was first known as God in Judea, after the teeth of the Jews became weapons and arrows, and their tongue was made a sharp sword against him. "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm LVI).

You see, our Lord provided encouragement for the multitude that was following him as the Passover, the Jews' festival day, was drawing near. He did this by his words of salvation, together with the help of his cures. As another Evangelist wrote, he spoke to them about the kingdom of God and healed those who were in need of being cured. When his acts of teaching and healing were completed, he refreshed them most abundantly from a small amount of food.

But He as the powerful and merciful Saviour by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implies how He was pleased with their devotion; as it follows, And he received them, and spake unto them of the kingdom of God, &c.

Who Himself having left Judæa, which by unbelief had bereft herself of the source of prophecy, in the desert of the Church which had no husband, dispenses the food of the word. But many companies of the faithful leaving the city of their former manner of life, and their various opinions, follow Christ into the deserts of the Gentiles.

Third, with regard to the docility of the people, he adds: When the crowds learned this, they followed him, namely so that they might receive the teaching of him whom they desired, according to Hosea 6: "We shall know and shall follow on, that we may know the Lord." Whence Bede in the Gloss: "They followed not on beasts of burden, not in vehicles, but by the labor of their own feet, so as to show the ardor of their minds." Whence in Mark 6 it is said that many "came there on foot from the cities." The reason for this is given in John 6, where it is said: "After these things Jesus went across the Sea of Tiberias, and a great multitude followed him, because they saw the signs which he was doing," etc.

Fourth, indeed, as regards the affability of the Master, he adds: And he received them: in which is shown the kindness of Christ in sign, to which the Apostle exhorts in Romans 15: "Receive one another, just as Christ also received you to the honor of God." And not only in sign, but also in word; whence he adds: And he spoke to them of the kingdom of God, as if in affable and familiar discourse, so that that saying of the Psalm might truly be shown to be fulfilled: "I will declare your name to my brethren." But although he spoke affably, yet not uselessly, not carnally, because about the kingdom of God, not about the world: whence 1 Peter 4: "If anyone speaks, as it were the words of God"; and John 3: "He who is of the earth speaks of the earth," but Christ from heaven; and John 6: "You have the words of eternal life." - Nor did he show himself affable only in word and sign, but also in deed. Whence he also adds: And those who had need of healing, he healed: in which is shown the perfection of love, concerning which 1 John 3: "Let us love not in word nor in tongue, but in deed and in truth"; because "he who sees his brother have need and closes his heart against him, how does the love of God abide in him?" Such charity Christ had: whence Acts 10: "He went about doing good and healing all who were oppressed by the devil," not only speaking well. - Whence in this the preacher or prelate is instructed to show himself kind to his sheep, namely in sign, word, and deed. As a sign of which it was also said three times to Peter: Feed, in the last chapter of John.

Some indeed asking to be delivered from evil spirits, but others desiring of Him the removal of their diseases; those also who were delighted with His teaching attended Him diligently.

(ubi sup.) Or He went into a desert place that no one might follow Him. But the people did not retire, but accompanied Him, as it follows, And the people when they knew it, followed him.

That you may learn that the wisdom which is in us is distributed into word and work, and that it becomes us to speak of what has been done, and to do what we speak of.