Lecture 1 — Multiplication of the loaves and fishes

^6:1^ After these things, Jesus went over the sea of Galilee, which is that of Tiberias. [n. 839]

^6:2^ And a great multitude followed him, because they saw the miracles that he performed on those who were diseased. [n. 842]

^6:3^ Jesus therefore went up into a mountain, and he sat there with his disciples. [n. 845]

^6:4^ Now the Pasch, the festival day of the Jews, was near at hand. [n. 846]

^6:5^ When Jesus had lifted up his eyes, and saw that a very great multitude came to him, he said to Philip: where shall we buy bread, that they may eat? [n. 847]

^6:6^ And he said this testing him, for he himself knew what he would do. [n. 850]

^6:7^ Philip answered him: two hundred denarii worth of bread is not sufficient for them, that each one may take a little. [n. 851]

^6:8^ One of his disciples, Andrew, the brother of Simon Peter, said to him: [n. 853]

^6:9^ There is a boy here who has five barley loaves and two fishes, but what are these among so many? [n. 853]

^6:10^ Then Jesus said: make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand. [n. 855]

^6:11^ Jesus took the loaves, and when he had given thanks, he distributed to those who were sitting: in like manner of the fishes, as much as they wanted. [n. 859]

^6:12^ And when they were filled, he said to his disciples: gather up the fragments that remain, lest they be lost. [n. 863]

^6:13^ They gathered up and filled twelve baskets with the fragments of the five barley loaves, which remained after they had eaten. [n. 865]

838. The Evangelist has presented the teaching of Christ on the spiritual life, by which he gives life to those who are born again. He now tells us of the spiritual food by which Christ sustains those to whom he has given life.

First, he describes a visible miracle, in which Christ furnished bodily food.

Second, he considers spiritual food: **Jesus answered them and said: amen, amen I say to you, you seek me, not because you have seen miracles **(John 6:26).

He does two things about the first.

First, he describes the visible miracle about bodily nourishment.

Second, he shows the effect this miracle had: now those men, when they had seen what a miracle Jesus had done (John 6:14).

He tells us two things about this miracle.

First, its circumstances,

second, about its actual accomplishment: when Jesus had lifted up his eyes.

As to the first he does three things.

First he describes the crowd that Jesus fed,

second, the place; at: Jesus therefore went up into a mountain;

third, the time: now the Pasch, the festival day of the Jews, was near at hand.

As to the first he does three things.

First, he identifies the place where the crowd followed Jesus;

second, the people who followed him; and

third, he tells why they followed him.

839. The Evangelist describes the place to which the crowd followed our Lord when he says, after these things, Jesus went over the Sea of Galilee, i.e., after the mysterious words Jesus had spoken concerning his power.

This Sea of Galilee is mentioned frequently in various places in Scripture. Luke calls it a lake (Luke 5:1) because its water is not salty, but was formed from the waters flowing in from the Jordan. Yet it is still called a Sea, because in Hebrew all bodies of water are called seas: God called the waters ‘seas’ (Gen 1:10). It is also called Gennesaret because of the character of its location: for this water is tossed about a great deal, being buffeted by the winds that come from the vapors rising from its surface. Thus in Greek the word Gennesaret means ‘wind forming.’ It is called the Sea of Galilee from the province of Galilee in which it is located. Again, it is called the Sea of Tiberias from the city of Tiberias: this city was situated on one side of the sea, facing Capernaum on the opposite side. The city of Tiberias was formerly called Chinnereth, but later, when it was rebuilt by Herod the Tetrarch, it was renamed as Tiberias in honor of Tiberius Caesar.

840. The literal reason why Jesus crossed the sea is given by Chrysostom: to give ground to the anger and agitation which the Jews felt against Christ because of the things he had said about them. As Chrysostom says: just as darts strike a hard object with great force if they meet it, but pass on and soon come to rest if nothing is in their way, so also the anger of defiant men increases when they are resisted, but if we yield a little, it is easy to keep their fury within bounds. So Christ, by going to the other side of the sea, was able to soften the anger of the Jews, caused by what he had said. He thus gives us an example to act in the same way: do not be provoked by one who speaks evil of you (Sir 8:14).

841. In the mystical sense, the sea signifies this present troubled world: this great sea, stretching wide (Ps 103:25).

Our Lord crossed over this sea when he assumed the sea of punishment and death by being born, trod it under foot by dying, and then crossing over it by his rising, arrived at the glory of his resurrection. We read of this crossing: Jesus knowing that his hour was come, that he should pass out of this world to the Father (John 13:1).

A great crowd, composed of both peoples, has followed him in this crossing, by believing in him and imitating him: your heart will be full of wonder and joy, when the riches of the sea will be given to you (Isa 60:5); rise up, O Lord, you who demand that justice be done; and the people will gather round you (Ps 7:7).

842. The crowd that followed him is described as large, and a great multitude followed him.

843. The reason why they followed him is because he was performing miracles, hence he says, because they saw the miracles that he performed on those who were diseased.

We should point out that some followed Christ because of his teachings, that is, those who were better disposed. But there were others, i.e., those who were less perfect and less perceptive, who followed him because they were attracted by visible miracles; signs were given to unbelievers, not to believers (1 Cor 14:22). Still others followed him out of devotion and faith, those, namely, whom he had cured of some bodily defect: for our Lord had so healed their body that they were also completely healed in soul: the works of God are perfect (Deut 32:4). This is clear, because he expressly said to the paralytic, sin no more (John 5:14), and it is said, son, your sins are forgiven (Matt 9:2); and these remarks concern the health of the soul rather than that of the body.

844. We might remark that although the Evangelist had mentioned only three miracles, the one at the marriage reception, the son of the official, and the paralytic, he says here in a general way, the miracles he performed. He does this to indicate that Christ worked many other miracles that are not mentioned in this book (John 21:25). For his main object was to present the teaching of Christ.

845. Then he gives the location of the miracle, on a mountain; hence he says: Jesus therefore went up into a mountain, i.e., privately, and he sat there with his disciples. Now a mountain is a place well suited for refreshment, for according to the Psalm a mountain signifies the perfection of justice: your justice is like the mountains of God (Ps 35:7). And so, because we cannot be satisfied by earthly things—indeed, whoever drinks this water will thirst again (John 4:13)—but spiritual things will satisfy us, our Lord leads his disciples to a higher place to show that full satisfaction and the perfection of justice are found in spiritual realities. We read of this mountain: the mountain of God is a rich mountain (Ps 67:16). Thus he also exercised his office of teacher there, sitting with his disciples; for he is the one who teaches every man.

846. The time is mentioned when he says, now the Pasch, the festival day of the Jews, was near at hand. This time was also well suited for their refreshment, for Pasch means passage: it is the Passover of the Lord, that is, his passage (Exod 12:11). We understand from this that anyone who desires to be refreshed by the bread of the divine Word and by the body and blood of the Lord, must pass from vices to virtues: our Passover, Christ, has been sacrificed, and so let us feast with the unleavened bread of sincerity and truth (1 Cor 5:7). And again, divine wisdom says: pass over to me, all who desire me (Sir 24:26).

This is the second Passover the Evangelist has mentioned. However, our Lord did not go to Jerusalem this time, as the law commanded. The reason for this being that Christ was both God and man: as man he was subject to the law, but as God he was above the law. So, he observed the law on certain occasions to show that he was a man, but he also disregarded the law at other times to show that he was God. Further, by not going he indicated that the ceremonies of the law would end gradually and in a short time.

847. Then he considers the miracle itself, at when Jesus had lifted up his eyes, and saw that a very great multitude came to him.

First, why it was needed.

Second, its accomplishment, at then Jesus said: make the men sit down.

We can see the need for this miracle from our Lord’s question to his disciple, and the disciple’s answer.

First, our Lord’s question is given; and

then the answer of his disciple, at Philip answered him.

He does three things about the first.

First, the occasion for the question is given;

second, we have the question itself;

third, we are told why Christ asked this question.

848. The occasion for Christ’s question was his sight of the crowd coming to him. Hence he says, when Jesus, on the mountain with his disciples, i.e., with those who were more perfect, had lifted up his eyes and saw that a very great multitude came to him, he said to Philip: where shall we buy bread that they may eat? Here we should note two things about Christ.

First, his maturity: for he is not distracted by what does not concern him, but is appropriately concerned with his disciples. He is not like those spoken of: a generation whose eyes are proud (Prov 30:13). And: a man’s dress, and laughter, and his walk, show what he is (Sir 19:27).

Second, we should note that Christ did not sit there with his disciples out of laziness; he was looking right at them, teaching them carefully and attracting their hearts to himself: then he lifted his eyes to his disciples (Luke 6:20). Thus we read: when Jesus had lifted up his eyes.

In the mystical sense, our Lord’s eyes are his spiritual gifts; and he lifts his eyes on the elect, i.e., looks at them with compassion, when he mercifully grants these gifts to them: this is what the Psalm asks for: look upon me, O Lord, and have mercy on me (Ps 85:16).

849. Our Lord’s question concerns the feeding of the crowd; he said to Philip: where shall we buy bread that they may eat? He assumes one thing and asks about another. He assumes their poverty, because they did not have food to offer this great crowd; and he asks how they might obtain it, saying, where shall we buy bread that they may eat?

Here we should note that every teacher is obliged to possess the means of feeding spiritually the people who come to him. And since no man possesses of himself the resources to feed them, he must acquire them elsewhere by his labor, study, and persistent prayer: hurry, you who have no money, and acquire without cost wine and milk (Isa 55:1). And there follows: why do you spend your money, i.e., your eloquence, for what is not bread, i.e., not the true wisdom which refreshes—wisdom will feed him with the bread of life and understanding (Sir 15:5)—and why do you work for what does not satisfy you, i.e., by learning things that drain you instead of filling you?

850. Our Lord’s intention is given when he says, and he said this testing him. Here the Evangelist raises one difficutly in answering another.

For we could wonder, why our Lord asked Philip what to do, as though our Lord himself did not know. The Evangelist settles this when he says, for he himself knew what he would do. But it seems that the Evangelist raises another difficulty when he says, testing him. For to test is to try out; and this seems to imply ignorance.

I answer that one can test another in various ways in order to try him out. One man tests another in order to learn; the devil tests a man in order to ensnare him: your enemy, the devil, as a roaring lion, goes about seeking whom he can devour (1 Pet 5:8). But Christ our God does not test us in order to learn, because he sees into our hearts; nor in order to ensnare us: God does not test anyone (Jas 1:13). But he does test us that others might learn something from the one tested. This is the way God tested Abraham: God tested Abraham (Gen 22:1); and then it says: now I know that you fear God, i.e., I have made it known that you fear the Lord (Gen 22:12). He tests Philip in the same way: so that those who hear his answer might be very certain about the miracle to come.

851. Now we have the answer of the disciples, when he says Philip answered him.

First, the answer of Philip.

then that of Andrew, at one of his disciples, Andrew, the brother of Simon Peter, said to him.

852. With respect to the first, note that Philip was slower in learning than the others, and so he asks our Lord more questions: Lord, show us the Father, and it is enough for us (John 14:8). Here, according to the literal sense, Andrew is better disposed than Philip, for Philip does not seem to have any understanding or anticipation of the coming miracle. And so he suggests that money is the way by which they could feed all the people, saying: two hundred denarii worth of bread is not sufficient for them, that each one may take a little. And since we do not have that much, we cannot feed them. Here we see the poverty of Christ, for he did not even have two hundred denarii.

853. Andrew, however, seems to sense that a miracle is going to take place. Perhaps he recalled the miracle performed by Elisha with the barley loaves, when he fed a hundred men with twenty loaves (2 Kgs 4:42). And so he says, there is a boy here who has five barley loaves. Still, he did not suspect that Christ was going to perform a greater miracle than Elisha: for he thought that fewer loaves would be miraculously produced from fewer, and more from a larger number. But in truth, he who does not need any material to work with could feed a crowd as easily with few or many loaves. So Andrew continues: but what are these among so many? As if to say: even if you increased them in the measure that Elisha did, it still would not be enough.

854. In the mystical sense, wisdom is a symbol for spiritual refreshment. One kind of wisdom was taught by Christ, the true wisdom: Christ is the power of God, and the wisdom of God (1 Cor 1:24). Before Christ came, there were two other teachings or doctrines: one was the human teachings of the philosophers; the other was the teachings found in the written law.

Philip mentions the first of these when he speaks of buying: two hundred denarii worth of bread is not sufficient for them, for human wisdom must be acquired. Now the number one hundred implies perfection. Thus two hundred suggests the twofold perfection necessary for this wisdom: for there are two ways one arrives at the perfection of human wisdom, by experience and by contemplation. So he says, two hundred denarii worth of bread is not sufficient for them, because no matter what human reason can experience and contemplate of the truth, it is not enough to completely satisfy our desire for wisdom: let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches. But let him who glories glory in this: that he knows and understands me (Jer 9:23). For the wisdom of no philosopher has been so great that it could keep men from error; rather, the philosophers have led many into error.

It is Andrew who mentions the second kind of teaching. He does not want to buy other bread, but to feed the crowd with the loaves of bread they had, that is, those contained in the law. And so he was better disposed than Philip. So he says: there is a boy here who has five barley loaves. This boy can symbolize Moses, because of the imperfection found in the state of the law: the law brought nothing to perfection (Heb 7:19); or the Jewish people, who were serving under the elements of this world (Gal 4:3). This boy had five loaves, that is, the teaching of the law: either because this teaching was contained in the five books of Moses, the law was given through Moses (John 1:17); or because it was given to men absorbed in sensible things, which are made known through the five senses. These loaves were of barley because the law was given in such a way that what was life-giving in it was concealed under physical signs: for the kernel in barley is covered with a very firm husk. Or, the loaves were of barley because the Jewish people had not yet been rubbed free of carnal desire, but it still covered their hearts like a husk: for in the Old Testament they outwardly experienced hardships because of their ceremonial observances: a yoke, which neither our fathers nor we were able to bear (Acts 15:10). Further, the Jews were engrossed in material things and did not understand the spiritual meaning of the law: a veil is over their hearts (2 Cor 3:15).

The two fishes, which gave a pleasant flavor to the bread, indicate the teachings of the Psalms and the prophets. Thus the old law not only had five loaves, i.e., the five books of Moses, but also two fishes, that is, the Psalms and the prophets. So the Old Testament writings are divided into these three: the things written about me in the law of Moses, and in the prophets and in the Psalms (Luke 24:44). Or, according to Augustine, the two fishes signify the priests and kings who ruled the Jews; and they prefigured Christ, who was the true king and priest. But what are these among so many? for they could not bring man to a complete knowledge of the truth: for although God was known in Judea, the gentiles did not know him.

855. Next, at then Jesus said, the miracle is presented.

First, we see the people arranged;

second, the miracle itself, at and Jesus took the loaves; and

third, the gathering of the leftovers, at and when they were filled he said to his disciples: gather up the fragments.

He does two things about the first.

First, he shows Christ directing the disciples to have the people recline;

second, why this was appropriate; and

third, he tells us the number of people present.

856. Our Lord told his disciples to arrange the people so that they could eat; thus Jesus says, make the men sit down, i.e, to eat. For as mentioned before, in former times people took their meals lying on couches; consequently, it was the custom to say of those who sat down to eat that they were reclining.

In the mystical sense, this indicates that rest which is necessary for the perfection of wisdom: he that is less in action, shall receive wisdom (Sir 38:25). Again, the people are prepared by the disciples because it is through the disciples that the knowledge of the truth has come to us: let the mountains receive peace for the people (Ps 71:3).

857. The character of the place shows why it was convenient that they recline, now there was much grass in the place. This is the literal meaning.

In the mystical sense, grass indicates the flesh: all flesh is grass (Isa 40:6). In this sense it can refer to two things. First, to the teachings of the Old Testament, which were given to a people resting in things of the flesh and wise according to the flesh: if you are willing, and listen to me, you will eat the good things of the land (Isa 1:19); the posterity of Jacob dwells in a land of grain, wine and oil (Deut 33:28). Or, it can refer to one who perceives true wisdom, which cannot be attained without first abandoning the things of the flesh: do not imitate this world (Rom 12:2).

858. There was a great number of people; thus he says, the men therefore sat down, in number about five thousand. The Evangelist counted only the men, according to the custom in the law, for as mentioned, Moses counted the people who were twenty years and older, without including the women (Num 1:3). The Evangelist does the same, because only men can be completely instructed: we speak wisdom to those who are mature (1 Cor 2:6); solid food is for the mature (Heb 5:14).

859. Then, at and Jesus took the loaves, the Evangelist presents the feeding of the crowd. First, we see the attitude of Christ; second, the food used; third, that the people were satisfied.

As to the attitude of Jesus, both his humility and his giving of thanks are mentioned.

860. We see his humility because he took the bread and gave it to the people. Now although in this miracle Christ could have fed the people with bread created from nothing, he chose to do so by multiplying bread that already existed. He did this, first, to show that sensible things do not come from the devil, as the Manichean error maintains. For if this were so, our Lord would not have used sensible things to praise God, especially since the Son of God appeared to destroy the works of the devil (1 John 3:8). He did it, second, to show that they are also wrong in claiming that the teachings of the Old Testament are not from God but from the devil. Thus, to show that the doctrine of the New Testament is none other than that which was prefigured and contained in the teachings of the Old Testament, he multiplied bread that already existed, implying by this that he is the one who fulfills the law and brings it to perfection: I have not come to destroy the law, but to fulfill it (Matt 5:17).

861. We see that he gave thanks, when he had given thanks. He did this to show that whatever he had, he had from another, that is, from his Father. This is an example for us to do the same. More particularly, he gave thanks to teach us that we should thank God when we begin a meal: nothing is to be rejected if it is received with thanksgiving (1 Tim 4:4); the poor will eat and be satisfied; and they will praise the Lord (Ps 21:27). Again, he gave thanks to teach us that he was not praying for himself, but for the people who were there, for he had to convince them that he had come from God. Accordingly, he prays before he works this miracle before them, in order to show them that he is not acting against God, but according to God’s will.

We read elsewhere that Christ had the apostles distribute the bread to the people (Mark 6:41). It says here that he distributed it because in a way he himself does what he does by means of others. In the mystical sense, both statements are true: for Christ alone refreshes from within, and others, as his ministers, refresh from without.

862. Their food was bread and fish, about which enough has been said above.

Finally, those who ate were completely satisfied, because they took as much as they wanted. For Christ is the only one who feeds an empty soul and fills a hungry soul with good things: I will be satisfied when your glory appears (Ps 16:15). Others perform miracles through having grace in a partial manner; Christ, on the other hand, does so with unlimited power, since he does all things superabundantly. Hence it says that they were filled.

863. Now we see the leftovers collected, at and when they were filled, he said to his disciples: gather up the fragments that remain, lest they be lost.

First, Christ gives the order;

second, his disciples obey, at they gathered up and filled twelve baskets with the fragments.

864. The Evangelist says that and when they were filled, he said to his disciples: gather up the fragments that are left over. This was not pretentious display on our Lord’s part; he did it to show that the miracle he accomplished was not imaginary, since the collected leftovers kept for some time and provided food for others.

Again, he wanted to impress this miracle more firmly on the hearts of his disciples, whom he had carry the leftovers: for most of all he wanted to teach his disciples, who were destined to be the teachers of the entire world.

865. His disciples obeyed him faithfully; hence he says, they gathered up and filled twelve baskets with the fragments of the five barley loaves, which remained after they had eaten.

Here we should note that the amount of food that remained was not left to chance, but was according to plan: for as much as Christ willed was left over, no more and no less. This is shown by the fact that the basket of each apostle was filled. Now a basket is reserved for the work of peasants. Therefore, the twelve baskets signify the twelve apostles and those who imitate them, who, although they are looked down upon in this present life, are nevertheless filled with the riches of spiritual sacraments. There are twelve because they were to preach the faith of the Holy Trinity to the four parts of the world.