Lecture 2 — Multiplication of the loaves and fishes

^14:15^ And when it was evening, his disciples came to him, saying: this is a desert place, and the hour is now past; send away the multitudes, so that, going into the towns, they may buy themselves food. [n. 1240]

^14:16^ But Jesus said to them: they have no need to go; you give them something to eat. [n. 1241]

^14:17^ They answered him: we have nothing here except five loaves and two fish. [n. 1243]

^14:18^ He said to them: bring them here to me. [n. 1244]

^14:19^ And when he had commanded the multitudes to sit down on the grass, he took the five loaves and the two fish, and looking up to heaven, he blessed, and broke, and gave the loaves to his disciples, and the disciples gave them to the multitudes. [n. 1246]

^14:20^ And they all ate and were filled. And they took up what remained, which was twelve full baskets of fragments. [n. 1250]

^14:21^ And the number of those who ate was five thousand men, besides women and children. [n. 1252]

^14:22^ And at once, Jesus obliged his disciples to go up into the boat and go before him over the water, until he dismissed the people. [n. 1253]

^14:23^ And having dismissed the multitude, he went up into a mountain to pray alone. And when it was evening, he was there alone. [n. 1256]

^14:24^ But the boat, out on the sea, was tossed by the waves, because the wind was contrary. [n. 1260]

^14:25^ In the fourth watch of the night he came to them, walking on the sea. [n. 1262]

^14:26^ And seeing him walking on the sea, they were troubled, saying: it is an apparition. And they cried out for fear. [n. 1267]

^14:27^ And immediately Jesus spoke to them, saying: be of good heart, it is I, fear not. [n. 1268]

^14:28^ And Peter answering, said: Lord, if it is you, bid me come to you upon the waters. [n. 1270]

^14:29^ And he said: come. And Peter descended from the boat and walked upon the water to come to Jesus. [n. 1271]

^14:30^ But seeing the strong wind, he was afraid, and when he began to sink, he cried out, saying: Lord, save me. [n. 1272]

^14:31^ And immediately Jesus, stretching out his hand, took hold of him, and said to him: O you of little faith, why did you doubt? [n. 1275]

^14:32^ And when they had come up into the boat, the wind ceased. [n. 1276]

^14:33^ And those who were in the boat came and adored him, saying: indeed, you are the Son of God. [n. 1277]

^14:34^ And having passed over the water, they came into the country of Gennesaret. [n. 1278]

^14:35^ And when the men of that place knew about him, they sent into all of that country, and brought to him all who were diseased. [n. 1280]

^14:36^ And they asked him that they might touch but the hem of his garment. And as many as touched it were made well. [n. 1281]

1239. After excluding Herod’s opinion, here he touches upon Christ’s power. For his power is threefold: he refreshes, sets free, and heals the sick.

First, therefore, his power is shown, by his feeding the crowds;

second, by his freeing the disciples from the dangers of the sea;

third, by his healing many people.

The second is at and at once Jesus obliged his disciples to go up into the boat; the third, at and having passed over the water.

Concerning the first, three things:

first, the will to refresh is set down;

second, the distribution of food;

third, the fullness of the refreshing.

The second is at but Jesus said to them; the third at and they all ate.

1240. It says then, and when it was evening, namely when the sun had set, which signifies the death of Christ, because that was when he gave over his own body for food; hence this do for the commemoration of me (1 Cor 11:24). And: you will show the death of the Lord, until he come, (1 Cor 11:26).

Then he introduces the crowd’s need, based on the place: this is a desert place. Here that same question seems to come up which is written in the Psalm: and they spoke ill of God: they said: can God furnish a table in the wilderness? (Ps 77:19). For how could the Lord prepare a table in the desert? Similarly, if the place were next to a village, one could have thought he would get food from there, but it was a desert place.

Likewise, their need is set out based on the time, since it says, and the hour is now past, in which they could acquire food for themselves. Send away the multitudes. From this it appears that the disciples were so eager for the sweetness of Christ’s words that they were more delighted with hearing Christ than with obtaining food for themselves; hence they cared little for the refreshment of the body. For this is written: and in the daytime, he was teaching in the temple; but at night, going out, he abode in the mount (Luke 21:37).

Likewise another occasion for the miracle, for it was already evening. Concerning this hunger it says, I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord (Amos 8:11). And this indicates the devotion of the crowds, and their love and reverence for Christ, because they did not leave him, even though it was evening.

But there is a literal question here, because in John it says that Jesus questioned Philip (John 6:5); but here it says that the disciples questioned Christ.

Augustine solves it. It is not unfitting that what one leaves out, the other says. Hence first they spoke to Christ; second, lifting up his eyes, Jesus questioned the disciples.

1241. But Jesus said to them. Here the distribution of food is set down. And

concerning this he does three things:

first, Christ’s command is set down;

second, the quantity of the food;

third, the manner and order of distribution.

The second is at they answered him; the third, at bring them here to me.

1242. They had said two things: first, that he should send away the crowds; likewise, that they should seek food for themselves; and Christ responds to these two things. You say, send away the multitudes, but they have no need to go, because here is the one who gives food to all flesh (Ps 135:25). Likewise, you say that they should seek food, but that is not necessary, because you can give them heavenly food; hence he says, you give them something to eat. Hence an example is given that spiritual food should be preferred to bodily food.

1243. There follows the quantity of the food. They answered him: we have nothing here, except five loaves and two fish. From this we can note that the apostles were so devoted to God’s word that they did not take care even to seek out food. And do not make provision for the flesh (Rom 13:14).

Mystically, the five loaves signify the teachings of the law; with the bread of life and understanding, she will feed him (Sir 15:3). The two fishes bring in the teaching of the Psalms and the prophets; or according to Hilary, the fishes signify the teachings of the prophets and of John the Baptist, as two persons excelling in the law, namely the royal and the priestly.

1244. He said to them: bring them here to me. Here the manner of distribution is set down; and

first, the presentation is set down;

second, the arrangement of the crowd;

third, the speech;

fourth, the distribution.

1245. Hence it says, he said. He who was omnipotent was able to create new loaves; but he willed to refresh the crowds out of bread already made.

But why? The literal reason, according to Chrysostom, is to refute the heresy of the Manichees, who said that these creatures were made by the devil, contrary to what is written, for every creature of God is good (1 Tim 4:4). Hence if they were from the devil, he would not have worked such a great miracle in them. Likewise, to show that he is Lord on land and sea. He who said, let the earth bring forth the green herb (Gen 1:11), and who said, let the waters bring forth the creeping creature (Gen 1:20), this same one multiplies the loaves. Likewise, to indicate that he did not reject the old law, but transformed it into the new; for this reason he says, bring them here to me, because those things which are written in the old law should be referred to the new. Hence he himself said, for if you did believe Moses, you would perhaps believe me also (John 5:46).

1246. And when he had commanded the multitudes to sit down on the grass. Here the arrangement of the men is set down, because he made them sit on the grass; all flesh is grass (Isa 40:6). So to sit down on the grass is nothing other than to mortify the flesh. Mortify therefore your members which are upon the earth (Col 3:5). Likewise, grass signifies the law. Since these men were Jews, they were supported by the law; so he did not want them to sit on the ground.

1247. He took the five loaves and the two fish. One should note that the Lord sometimes prays when he works a miracle, and sometimes he does not pray. Sometimes he prays, as here, to show that he is a true man; and sometimes he works greater things and does not pray, to show that he is God. And looking up to heaven, he blessed.

Up to heaven, namely to the Father. I have lifted up my eyes to the mountains, from where help will come to me (Ps 120:1). He blessed, because all things are blessed by God’s word.

Notice that our blessing is not operative, but significative; but God’s blessing is operative, hence the blessing pertains to the multiplication. Hence and he blessed them, saying: increase and multiply (Gen 1:22).

1248. Next, it treats of the distribution: and broke, and gave the loaves to his disciples, which signifies that the first distribution was made to the disciples by Christ the head; the head of every man is Christ (1 Cor 11:3). But he broke to mark his own distribution. Deal your bread to the hungry (Isa 58:7). And gave the loaves to his disciples, as to mediators. Below, take, and eat (Matt 26:26); but let a man prove himself: and so let him eat of that bread, and drink of the chalice (1 Cor 11:28). **And the disciples gave them to the multitudes **as distributors.

1249. But how were they multiplied? One should say that the fragments were multiplied.

And some men say that this can happen naturally: for just as matter can take on any form, so it can take on any quantity. But this is foolish, that matter can take on any material quantity: for this can only happen through rarefaction, and this rarefaction is limited in natural things.

Some say that he multiplies just as many grains are produced from a few grains; only there it happens through nature, here through Christ’s operation. Hence Christ’s hand was like the earth, the fragments like the seeds; hence just as seeds are multiplied, so were the fragments. But not only that, but this miracle was worked by the conversion of another matter into it.

1250. This next part deals with the fullness of the refreshing, and this in two respects: as regards satisfaction, and as regards what was left over. Hence it says, and they all ate, and were filled, in accord with the poor will eat and will be filled (Ps 21:27). And they took up what remained, which was twelve full baskets of fragments. Here the fullness of the refreshing is touched upon as regards the multitude of remains.

1251. But why did the Lord will that the remains be gathered? The literal cause is what Chrysostom sets down. First, he willed that the disciples should gather the bread lest it seem to be a phantasm; similarly, lest they forget it. And that they took up twelve baskets was according to the number of the twelve apostles, as each one took up his own basket, such that it would be in each one’s memory.

Mystically, the fragments indicate the spiritual sense, which is not grasped by the crowds, but in baskets, i.e., in wisdom; for see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27).

1252. Then the number of those who ate is set down: and the number of those who ate, was five thousand men, so that from one loaf a thousand ate, according to Hilary. This was also done after the ascension, when at the apostles’ call five thousand were converted in one day. Besides women and children, who are ignorant, and unworthy to be counted. A similar thing is written in the Book of Machabees, that the children and women are not counted for war.

Notice also that this miracle was worked immediately after the killing of John, and was near the time of the Passover, and Christ had already preached for a year; and one year later Christ suffered.

1253. And at once Jesus obliged his disciples. Here the power of Christ’s teaching is represented, for he freed the disciples from danger.

Hence he does three things:

first, the occasion for going into danger is set down;

second, the danger;

third, the liberation.

The second is at and having dismissed the multitude, he went up into a mountain to pray alone; the third, at and in the fourth watch of the night, he came to them, walking on the sea.

1254. The occasion of the danger was Christ’s command: for often those who wish to obey God’s will are exposed to dangers, as the Apostle says, in journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren (2 Cor 11:26). Hence, at once, Jesus obliged his disciples to go up into the boat. Hence at once, when the miracle was done, he wished to be separated from the crowds.

1255. And he did this for three reasons. First, to show the truth of the miracle, lest they should say that it happened because of his presence; for he himself is Truth (John 14:6). Second, to teach us to avoid vainglory; so he withdraws after working a miracle; I do not seek my own glory (John 8:50). Likewise, to show the virtue of discretion: for it pertains to discretion to separate oneself and to rest; when I go into my house, I will repose myself with her (Wis 8:16).

But one should notice that he compels the disciples to go, because it was hard for them to be separated from Christ, as Peter says, Lord, to whom will we go? You have the words of eternal life (John 6:69). Similarly, it shows the crowds’ affection, that is, with what ardor they followed him; your name is as oil poured out: therefore young maidens have loved you (Song 1:2).

1256. And having dismissed the multitude, he went up into a mountain to pray alone. What follows concerns the danger, and the danger is made plain from the time, the place, and the wind.

1257. And first, Christ’s absence is set down, because while he was with the disciples, he went up into a mountain to pray alone. He had come to plant our faith, so sometimes he worked a human thing, sometimes a divine thing: for instance, that he multiplied the loaves was divine; that he prayed was human. It was not that he needed it, but that he might give an example: for Christ’s every action is our instruction. For I have given you an example, that as I have done to you, so you do also (John 13:15).

1258. And he gives us an example of how to pray; and for prayer is required quiet of mind, elevation, and solitude.

The quiet is shown because he dismissed the people, which designates disturbing thoughts, with which a man cannot pray. So he teaches us to close the door of the heart; above, but when you will pray, enter into your chamber, and having shut the door (Matt 6:6). Also, elevation; he will sit solitary and will lift up above himself (Lam 3:28). Likewise, solitude: therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart (Hos 2:14).

By the mountain is understood heaven, for nothing is higher than heaven. And having dismissed the multitude, i.e., having sent away mortal things, he went into heaven, and he alone ascended, and by his own power. He will go up who will open the way before them (Mic 2:13). Likewise, he ascended to pray; whereby he is able also to save forever those who come to God by him; always living to make intercession for us (Heb 7:25).

1259. But there seems to be a question here, because John seems to say that he fed the crowds on the mountain (John 6:3–5), but here it says that after refreshing the crowds, he went up onto the mountain.

But it is responded that he fed them on the mountain, and afterward went up onto a higher place on the mountain.

There is also another question, because it says in John that he fled, because they wanted to make him king (John 6:15); here, however, it says that he went up to pray.

Augustine says that the same thing can be the cause both of the fleeing and of the praying.

1260. Afterward, the danger is described from the time, because it was night, and the danger of the sea is greater at night. For this reason it says, and when it was evening. And his passion is signified, because in the passion he alone ascended; while they looked on, he was raised up: and a cloud received him out of their sight (Acts 1:9).

But the boat, out on the sea, was tossed by the waves. The boat signifies the Church, and the sea signifies the world; so is this great sea, which stretches wide its arms (Ps 103:25). And this Church, when Christ ascended, remained in the sea, and in the dangers of the sea of the world. For when someone great fights against the Church, then it is shaken about by the waves. All your waves you have brought in upon me (Ps 87:8). But because Christ prays, it cannot be submerged, however much it is tossed on the waves and lifted up. And the waters increased, and lifted up the ark on high from the earth (Gen 7:17).

1261. It is also driven about by the wind: this wind is the assault of diabolical instigation. A violent wind came on a sudden from the side of the desert, and shook the four corners of the house (Job 1:19); for the blast of the mighty is like a whirlwind beating against a wall (Isa 25:4).

1262. In the fourth watch of the night, he came to them, walking on the sea. With the danger set down, here the liberation from danger is set down.

And concerning this, he does two things:

first, the help is set down;

second, the effect. The second is at and those who were in the boat came and adored him.

Three dangers had been set down: first, the obscurity of night time; second, the danger of the sea; third, the danger of the wind. And

against the first, he sets his visitation;

against the second, the certitude of himself, at and immediately Jesus spoke to them;

against the third, he stretches out a hand: and immediately Jesus, stretching out his hand, took hold of him.

Also, the tranquillity of the sea: and when they had come up into the boat, the wind ceased.

Concerning the first, his visitation is set down;

second, the effect of his visitation, at and seeing him walking on the sea, they were troubled.

1263. It says then, in the fourth watch of the night, he came to them. Here it touches upon his coming, and upon the time, that it was in the fourth watch. Jerome says that the ancients divided the night into four parts. In the first, certain men watched, others in the second, others in the third, and others in the fourth; and those who had watched rested. Hence it says that it was in the fourth watch, because they had been on the sea the whole night.

1264. He came to them, walking on the sea. And why? Chrysostom gives a literal reason, saying that he delayed so long so that he would be the more desired. My soul has desired you in the night (Isa 26:9). Also, so that they would learn that if they do not have help right away, they should not give up, because one must always pray.

Mystically, the four hours signify four states. First, the state of the law; second, the state of the prophets; third, the time of grace; fourth, the ascent into heaven, in which state time ceases. Hence in the fourth watch he came as at the end of the night; hence be therefore also patient, and strengthen your hearts: for the coming of the Lord is at hand (Jas 5:8).

1265. But how did he come? Walking on the sea. And why did he will to come this way? To show that he is the Lord of the sea; you rule the power of the sea: and appease the motion of the waves thereof (Ps 88:10). Also, to point to those who mock the power of this age, for the devil always mocks the power of this age; this sea dragon which you have formed to play in it (Ps 103:26). But the Lord breaks this power; you have broken the heads of the dragon (Ps 73:14); and it signifies that the Church cannot withstand afflictions, except according as he himself wills it.

1266. There was an opinion here that the Lord received the four endowments in this life: subtility in birth, the inability to suffer when he fasted forty days or when transubstantiating the sacrament of the Eucharist, agility here, and brilliance in the transfiguration. But I do not believe this: I believe that he did it miraculously.

1267. And seeing him walking on the sea. Here the effect of Christ’s presence is set down, namely the troubling of the disciples; hence the troubling is set down, the cause is set down, and a sign is set down.

And it says, and seeing him walking on the sea, they were troubled. You should know that when divine aid is nearer, the Lord permits one to be afflicted all the more, so that then he may receive his help with more devotion and thanksgiving. Similarly, fear increases more, because often men are converted out of fear.

And why were they troubled? Because they thought he was a ghost; hence, saying: it is an apparition, not believing it to be a true body from the Virgin. For mystically, it is signified that before Christ comes, many men will say many fantastical things, as is said below (Matt 24:23).

And they cried out for fear, for a cry is a sign of fear, as also in every affliction we should cry out to the Lord; in my trouble I cried to the Lord: and he heard me (Ps 119:1).

1268. And immediately Jesus spoke to them. Here the help is set down. For they were in darkness, so he gives certitude.

And he does three things:

first, he confirms by words;

second, Peter asks for a sign in deeds;

third, it is granted to him.

1269. Matthew had set down three things: the disturbance of fear, the falsity of opinion, and the desperation; and against these he does three things, for immediately Jesus spoke to them. Hence when someone cries out to the Lord, if it is beneficial, he comes at once; at the voice of your cry, as soon as he will hear, he will answer you (Isa 30:19). Also, since they were despairing, he says to them, fear not. The same thing is said in John, in the world you will have distress: but have confidence, I have overcome the world (John 16:33), and in me there is rest. Also, since they thought he was a ghost, he says to them, it is I. And why does he speak this way? Because they could be certain from his way of speaking; my sheep hear my voice (John 10:27). Also, to show that he is the true God. A similar thing is written in Exodus: HE WHO IS, has sent me to you, Moses said (Exod 3:14). Likewise, against the fact that they were troubled, he said, fear not. Who are you, that you should be afraid of a mortal man, and of the son of man, who will wither away like grass? (Isa 51:12). And the just, bold as a lion, will be without dread (Prov 28:1).

1270. And Peter answering, said: Lord, if it is you, bid me come to you upon the waters. Since he had bestowed help in words, Peter asked for a sign in deeds. Now, Peter asked confidently, in the person of the whole of those present, and said, if it is you, bid me come to you. Here is Peter’s great faith! He did not say, pray for me, but said, bid me come to you, because he himself had confessed, **you are the Christ, the Son of the living God **(Matt 16:16). Hence out of the faith which he had already conceived, he confided boldly in his power. O Lord, Lord, almighty king, for all things are in your power, and there is none who can resist your will (Esth 13:9). And he said this out of desire alone, not to tempt, nor out of disbelief. Being mindful of the work of your faith, and labor, and charity (1 Thess 1:3).

1271. Then the sign is set down; hence he said, come. And Peter descended from the boat and walked upon the water to come to Jesus. And this is against the Manichees, who said that Christ did not have a true body: for if Christ did not have a true body, since he walked on water, then neither did Peter.

The fact that danger still threatened after the fourth watch signifies that in the fourth coming, whatever should be purged in the elect will be purged. A fire will go before him, and will burn his enemies round about (Ps 96:3).

1272. But seeing the strong wind. Here the third help is set down, namely that he saved Peter from sinking beneath the water. And

first, the cause is set down;

second, Peter’s petition;

third, Christ’s help.

1273. But seeing the strong wind, he was afraid. The wind does not have a constant force at sea, nor on the land. Hence it had stopped momentarily when Peter entered the sea; but while he was on the sea, it blew harder, and then he became afraid. From this one should consider what it says, that it was more dangerous on the sea than in the boat; so the Lord sometimes permits the strong to be submerged in the danger of the sea. Hence the Apostle: wherefore he who thinks himself to stand, let him take heed lest he fall (1 Cor 10:12).

But why did he let him be in danger? First, he commanded him to walk to show his strength, because both walked, and the disciples saw this. But that he permitted Peter to sink was so he would find out what he could do on his own. Hence that he went over the sea, this was by Christ’s power; but that he began to sink, this was from Peter’s weakness, as Paul says, and lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of satan, to buffet me (2 Cor 12:7). The Lord also permitted Peter to sink because he was a future shepherd. So he wanted to show both strength and weakness. Likewise, he did this to restrain the disciples’ jealousy, for since they saw his danger, their jealousy ceased.

1274. And when he began to sink, he cried out, saying: Lord, save me. A similar thing is said in the Psalms, save me, O God: for the waters are come in even unto my soul (Ps 68:2).

1275. And immediately Jesus, stretching out his hand, took hold of him. Christ does two things, for he both extends help and reproaches unbelief. He extends help, because he stretches out his hand; put forth your hand from on high, take me out, and deliver me from many waters (Ps 143:7). And, to the work of your hands you will reach out your right hand (Job 14:15). Then he reproves him for unbelief, and says to him: O you of little faith, why did you doubt? Which signifies that if he had had certain faith, he could not have been submerged; therefore, we should be steadfast in faith. The same thing is said above, **why are you fearful, O you of little faith? **(Matt 8:26).

1276. And when they had come up into the boat, the wind ceased. Here the fourth help is set down, against the wind. And he turned the storm into a breeze: and its waves were still (Ps 106:29). Hence it is a sign that when Christ is with his own, nothing ruinous can happen; hence, they will no more hunger nor thirst (Rev 7:16).

1277. There follows the effect of the liberation: and those who were in the boat came and adored him, namely the disciples, or the sailors. Above, what manner of man is this, for the winds and the sea obey him? (Matt 8:27). Indeed you are the Son of God. Now, this signifies that when the Lord is with the faithful, then they truly believe; and now, little children, abide in him, that when he appears, we may have confidence, and not be confounded by him at his coming (1 John 2:28).

1278. And having passed over the water, they came into the country of Gennesaret. Here Christ’s power is set down. And

first, the place is described;

then, men’s devotion;

and afterwards, the power at work.

1279. It says then, and having passed over the water, they came into the country of Gennesaret, which is a place on the other side of the sea, and is interpreted ‘sunrise’: hence after the danger, they came to refreshment.

1280. Then there follows the crowd’s devotion: and when the men of that place knew about him, they sent into all that country, and brought to him all who were diseased, because they not only brought their own sick, but also sent for outsiders. Hence, when they had known him through fame and through teaching, they sent for the sick and brought them to him. Hence they all believed in him, so great was the power of his word; and this is signified in Isaiah, I will send of those who will be saved, to the gentiles into the sea (Isa 66:19).

1281. Their devotion is also proven because they did not just ask that he lay hands on them, but they asked him that they might touch but the hem of his garment. The hem signifies the least commandments, or Christ’s flesh, or the sacrament of baptism. And as many as touched, namely through faith, were made whole. Hence, he who believes and is baptized, will be saved (Mark 16:16).