Matthew § 64

This was in response to everything that had happened before. So we must probe the corresponding reason for this entire situation and especially of the relation of Jews and Gentiles. We will then see that the promises that had earlier applied to the Jewish people were to be received by the Gentile people.There is an order, then, in the Lord's words that holds true in the receiving of grace. Those who approach baptism declare first that they believe in the Son of God and in his Passion and resurrection; a commitment is then made to this sign of profession. In this way a certain truth about the things themselves may result from this verbal promise. Those who devote the entire time in fasting to commemorate the Lord's Passion are joined to the Lord in a sort of fellowship of compassion. Therefore both by the sign of their promise and by their fasting, they spend all the time involved in the Lord's Passion with the Lord. Do you see the mystery? The Lord has compassion on this hopeful following of believers and says they have been with him for three days! Lest they weaken in the course of their worldly lives, in their workaday world, he wants now to feed them with his food and fortify them with his bread. In this way they can complete the formidable task of the entire journey, for the disciples were complaining that there was no bread in the desert. Indeed, they had previously imbibed the lesson that nothing is impossible with God. But what is signified by certain events can exceed the measure of our understanding. Indeed, how greatly favored the apostles were in saving Israel is told in the epistles of blessed Paul. And so, with the same devotion but now in the gathering of Gentiles, both the multiplying of bread and the silence of fasting are introduced.

(Verse 33 and following) And His disciples said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd?" And Jesus said to them, "How many loaves do you have?" And they said, "Seven, and a few small fish." And He directed the people to sit down on the ground. Taking the seven loaves and the fish, He gave thanks and broke them, and He gave them to the disciples, and the disciples gave them to the crowds. And they all ate and were satisfied. And what was left over from the fragments, they took up seven baskets full. Now those who ate were four thousand men, besides women and children. And after dismissing the crowd, he got into the boat and went to the region of Magadan (Μαγδαλά). We have already discussed this sign above, and it is pointless to repeat the same things: let us only dwell on those things that differ. Above we read: When it was evening, the disciples came to him, saying: This is a deserted place (above, XIV, 15), and the rest. Having summoned the disciples, the Lord himself speaks: I have compassion on the crowd, because they have persevered with me for three days already. There, there were five loaves and two fish; here, there are seven loaves and a few fish. There, they recline on the hay; here, on the ground. There, those who eat are five thousand, according to the number of loaves they eat; here, four thousand. There, twelve baskets are filled with the leftover fragments; here, seven baskets. Therefore, in the previous sign, those who were close and near to the five senses, the Lord himself does not remember them, but the disciples remember them in the evening of the neighboring night, and with the sun declining. But the Lord himself remembers and says that he has compassion, and he explains the reason for his compassion: because they have been persevering with me for three days now, and he does not want to send them away hungry, lest they faint on the way. Those who are fed with the sacred seven loaves, that is, with the perfect and complete number, are not five thousand, but four thousand, a number that is always praised, and the square stone does not waver and is not unstable; and for this reason, the Gospels are also consecrated in that number.

Wherefore also they say to Him, "Whence should we have so many loaves in the wilderness?"

Both before this, and now, they make mention of the wilderness; themselves in a weak way of argument so speaking, yet even hereby putting the miracle above suspicion. That is, lest any should affirm (as I have indeed already said), that they obtained it from some neighboring village, the place is acknowledged, that the miracle may be believed. With this view, both the former miracle and this He works in a wilderness, at a great distance from the villages.

The disciples, considering none of all this, said, "Whence should we have so many loaves in a wilderness?" For they thought verily He had said it as purposing next to enjoin them to feed the people; most foolishly; since with this intent He had said, and that lately, "Give ye them to eat," that He might bring them to an urgent need of entreating Him.

But now He saith not this, "Give ye them to eat," but what? "I have compassion on them, and will not send them away fasting;" bringing the disciples nearer, and provoking them more, and granting them clearer sight, to ask these things of Him. For in truth they were the words of one signifying that He hath power not to send them away fasting; of one manifesting His authority. For the expression, "I will not," implies such a purpose in Him.

They should have understood that on the previous occasion even a greater number had been fed in the desert. But they are senseless here, so that later when you see them filled with such great wisdom, you may marvel at the grace of Christ.

And the disciples say to him etc. Here the material is set forth. And first, how he gave; second, how much material was at hand. Hence it says and they say: whence then should we have so many loaves in the desert? Here the slowness and forgetfulness of the disciples is reproved, because above the Lord had satisfied five thousand from five loaves. Hence they are reproved for their slowness and forgetfulness. According to the mystery, in this the grace and mercy of God is signified, who reveals his mysteries to the unworthy, and through them ministers the sacraments; Jer. 1:6: I know not how to speak, Lord, for I am a child. To whom the Lord said: say not: I am a child; Exod. 4:10: I have a more impeded and slower tongue etc. Isa. 3:7: for I am a beggar, and in my house there is no bread; do not make me ruler of the people.

The multitudes sit down on the ground; for before they had not reposed on the works of the Law, but they had supported themselves on their own sins, as men standing on their feet.

Now all the rest He doth as on the former occasion; thus He both makes them sit down on the ground, and He makes the loaves multiply themselves in the hands of the disciples. For, "He commanded," it is said, "the multitude to sit down on the ground. And He took the seven loaves, and the fishes, and gave thanks, and brake, and gave to His disciples, and the disciples to the multitude."

Be attentive to the difference between those things that are written in the various places in regard to the loaves. I think that this passage belongs to a different order than the others. Note the differences. Those were fed on a mountain, these in a desert place. These were fed after they had continued three days with Jesus, but those one day, on the evening of which they were fed. Is there an implication that those to whom Jesus shows kindness are superior when he fed them on the spot to demonstrate his kindness? And according to John, the twelve baskets contained leftovers of barley loaves, but nothing of this kind is said here. Is one preferred to another? In the one case he healed the sick, but in this case he is healing, along with the multitudes, those who are blind, lame, deaf and maimed. Note that the four thousand marveled, but no such thing is said about the sick. And I think we can distinguish those who ate of the seven loaves, for which thanks were given, from those who ate of the five loaves, which were blessed. These who ate the few little fishes are distinguished from those who ate of the two. Those who sat down upon the ground are distinguished from those who sat down on the grass. Note that those from fewer loaves left twelve baskets, but these from a greater number left seven baskets. Perhaps they were able more fully to receive.

And he commanded the multitude to sit down upon the ground. Here the arrangement is set forth. And first, he arranges them; second, he takes the material; third, he gives thanks, and breaks, and distributes. He says therefore and he commanded. In the other feeding it says that he made them recline upon the grass. By grass, temporal things are signified; hence Isa. 40:6: all flesh is grass, and all the glory thereof as the flower of the field. Hence in the old law the foundation was upon temporal things; in the new, only upon the stability of glory; Eccles. 1:4: but the earth standeth forever. Or by grass is signified that we should sit upon temporal things. Hence possession is not prohibited, but the love of them, or attachment to them; 1 John 2:15: love not the things which are in the world.

The Lord wanted to provide by means of this food a miraculous work for the sake of their faith. This was his will and they perceived it. This is seen even in their questioning him: "Where are we to get bread enough"? Jesus wanted his disciples' souls to be exercised in believing in his divine power. It was not only with words that he taught his followers but also with deeds. He then says that he "gave them to the disciples, and the disciples gave them to the crowds." It was fitting that this should be observed both by the disciples and by the Lord. It was appropriate that the ministry should redound to the glory of those who serve, according to what pertains to the service of discipleship. The goodness shown to those who are most in need, by means of the service of the saints, is kept as though it were an individual act of obedience. Note that they partook according to their need. They did not receive food in order to take it away with them. Fragments were left, as a symbol for measuring use according to need, rather than introducing acquisitiveness that goes beyond what is needful.

And taking the seven loaves: in which is signified that whatever spiritual things have been administered to others was first in Christ; hence Acts 1:1: Jesus began to do and to teach. All spiritual things were in him. Hence John 3:34: God doth not give the Spirit by measure. And giving thanks, he broke, and gave to his disciples: hence he gave us an example that we should give thanks; 1 Thess. 5:18: in all things give thanks. Then, because not all things are given to all, as is found in 1 Cor. 12. Likewise 1 Cor. 12:4: there are diversities of graces. Consequently there follows an orderly distribution, because and he gave to his disciples, and the disciples gave to the people. First to the disciples, who were mediators; Deut. 5:5: I was the mediator and stood between the Lord and you at that time, to announce his words to you etc. And 1 Cor. 4:5: let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God.

They brought forward seven loaves of bread. The Gentiles received no salvation from the law and the prophets. However, they live because of the grace of the Spirit whose sevenfold light, as noted by Isaiah, is a gift. Therefore through faith in the Spirit the Gentiles receive salvation. They recline on the ground, for they were not subject to any works of the law or the flesh but were called in their earthly condition to the Spirit of the sevenfold light. The indefinite number of fish signifies the variety and dispensing of gifts and charisma, by which a diversity of graces satisfied the faith of the Gentiles. Moreover, the fact that seven baskets are filled indicates the overflowing and multiplied abundance of the Spirit of sevenfold light. What he generously gives, abounds. Having been satisfied, the gift becomes ever more richly endowed and full. The fact that four thousand men gather together refers to a multitude of countless people from the four corners of the earth. In terms of the future, a calculated number of people are satisfied in as many thousands of places as there are thousands of believers who hasten to receive the gift of heavenly food. Having been fully fed, the crowd is dismissed. And since the Lord remains with us all the days of our life, a great number of Gentile believers go on board the ship—namely, the church.

But when we come to the end, there is a difference.

For, "they did all eat," so it is said, "and were filled, and they took up of the broken meat that was left, seven baskets full. And they that did eat were four thousand men, besides women and children."

But why at the former time, when there were five thousand, did twelve baskets full remain over and above, whereas here, when there were four thousand, it was seven baskets full? For what purpose, I say, and by what cause, were the remnants less, the guests not being so many?

Either then one may say this, that the baskets on this last occasion were greater than those used before, or if this were not so, lest the equality of the miracle should again cast them into forgetfulness, He rouses their recollection by the difference, that by the variation they might be reminded of both one and the other. Accordingly, in that case, He makes the baskets full of fragments equal in number to His disciples, in this, the other baskets equal to the loaves; indicating even hereby His unspeakable power, and the ease wherewith He exercised His authority, in that it was possible for Him to work such miracles, both in this way and in the other. For neither was it of small power, to maintain the exact number, both then and now; then when there were five thousand, now when there were four thousand; and not suffer the remnants to be more than the baskets used on the one occasion or on the other, although the number of the guests was different.

Consequently he sets forth the fullness of the refreshment, from the abundance of the remains and from the number of those who ate. And they all ate. Someone could say that from a little bread many can receive, such that each has only a little; but it was not so; rather, they were filled; hence they ate until they were satisfied; Ps. 77:29: they ate and were filled, every one. Likewise, there were many remains, because they took up seven baskets. But why, when there were fewer loaves, did more remains be left over, namely when he had satisfied five thousand from five loaves? It can be said that seven baskets are the same as, or more than, twelve baskets. Chrysostom says that he worked diverse miracles, and in a diverse manner, so that the disciples might be more mindful of them. In the first miracle there were as many remains as there were apostles. But here, according to the number of loaves, in which is signified that spiritual men ought to be refreshed by the sevenfold grace of God; 1 Cor. 2:14: for the sensual man perceiveth not those things that are of the Spirit of God.

As that first multitude which He fed answers to the people among the Jews that believed; so this is compared to the people of the Gentiles, the number of four thousand denoting an innumerable number of people out of the four quarters of the earth.

He does this not only once but also a second time, in order that we should know his strength. This strength by which he feeds the multitudes when he wishes and without bread finds its source in his divinity. He does this in order to bring them to believe that he himself is the one who earlier had fed Israel for forty years in the wilderness. And Jesus not only fed them with a few loaves of bread, but he even produced a surplus of seven baskets, so that he might be shown as incomparably surpassing Elijah, who himself also caused a multiplication of the widow's small quantity of oil and flour. Nevertheless, when Jesus produced a multiplication of seven baskets from seven loaves, he did not go beyond what was needed, lest the difference between these miracles should again be forgotten by the disciples.

There follows the number of those who ate: and they that did eat were four thousand men. Above there were five thousand, because they were given over to the five senses; or on account of the five books of Moses; but here four thousand, on account of the four cardinal virtues, or on account of the four Evangelists. Besides children and women. But why are these excluded? Because the imperfect and the weak are excluded from true doctrine; Eph. 4:13: until we all meet unto a perfect man etc.

(de Cons. Ev. ii. 51.) Mark says Dal-manutha, no doubt the same place under a different name, for many copies of the Gospel according to Mark have Magedan.

(Quæst. Ev. i. 20.) We might also understand this saying, When it is evening, ye say, It mill be fair weather, for the sky is red, in this way, By the blood of Christ's passion at His first coming, indulgence of sin is given. And in the morning, It will be foul weather to-day, for the sky is red and lowring; that is, at His second coming He will come with fire before Him.

(ubi sup.) This Matthew has already given; whence we may store up for our information, that the Lord spoke the same things many times, that where there are contradictions which cannot be explained, it may be understood that the same sayings were uttered on two different occasions.

Otherwise; The sky is red and lowring; that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I shall not spare others hereafter; Ye can therefore discern the face of the sky, but the signs of the times ye cannot.

(interlin.) He says, Evil and adulterous generation, that is, unbelieving, having carnal, and not spiritual understanding.

Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.

This is not found in most copies of the Greek text. But the sense is clear, that fair and rainy days may be foretold by the condition and harmony of the elements. But the Scribes and Pharisees who seemed to be doctors of the Law could not discern the Saviour's coming by the predictions of the Prophets.

But what is meant by the sign of Jonas has been explained above.

That is, leaving the evil generation of the Jews, He passed over the strait, and the people of the Gentiles followed Him.

And the end again was like the former. For as then He left the multitude and withdrew in a ship, so also now; and John also saith this. For since no sign did so work upon them to follow Him, as the miracle of the loaves; and they were minded not only to follow Him, but also to make Him a king; avoiding all suspicion of usurping royalty, He hastens away after this work of wonder: and He doth not even go away afoot, lest they should follow Him, but by entering into a ship.

"And He sent away the multitudes," so it saith, "and went on board the ship, and came into the coasts of Magdala."

As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but by boat, that the multitudes may not follow Him; And he sent away the multitude, and entered into a ship, and came into the coasts of Magedan.

As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which are done in heaven are reserved for the time of the second coming. Now I come as a physician, then as a judge; now I come in secret, then with much pomp, when the powers of the heavens shall be shaken. But now is not the time of these signs, now have I come to die, and to suffer humiliations; as it follows, An evil and adulterous generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas the prophet.

And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, And he left them, and went his way.

This Magedan is the country opposite Gerasa, and is interpreted 'fruits,' or 'a messenger.' It signifies a garden, of which it is said, A garden enclosed, a fountain sealed, (Song of Sol. 4:12.) wherein the fruits of virtues grow, and where the name of the Lord is announced. It teaches us that preachers having ministered the word to the multitude ought to be refreshed themselves with the fruits of the virtues within the chamber of their own heart. It follows; And there come unto him Pharisees and Sadducees tempting him, and desired him to show them a sign from heaven.

The signs of the times He means of His own coming, or passion, to which the evening redness of the heavens may be likened; and the tribulation which shall be before His coming, to which the morning redness with the lowring sky may be compared.

To this generation that thus tempted the Lord is not given a sign from heaven, such as they sought for, though many signs are given on the earth; but only to the generation of such as sought the Lord, in whose sight He ascended into heaven, and sent the Holy Spirit.

Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shows what sign it was they desired; for he relates, that after the feeding with the five loaves, the multitudes came to the Lord and said, What sign doest thou, that we may see it and believe on thee? Our fathers did eat manna in the desert, as it is written, He gave them bread to eat from heaven. (John 6:30.) Therefore when they say here, show us a sign from heaven, they mean, Cause that it rain manna for one or two days, that the whole people may eat, as was done for a long time in the desert. He looking into their thoughts as God, and knowing that even if a sign from heaven should be showed them they would not believe, would not give them the sign for which they asked, as it follows, But he answered and said unto them, When the evening is come, ye say, It will be fair weather; for the sky is red, &c.

Jesus went away because the miracle of the loaves drew more people to follow Him than any other that He performed; so much so that they were even about to make Him king, as John says (Jn. 6:15). Therefore Jesus went away to avoid the suspicion of Herod the tyrant.