Lecture 3 — Second miraculous multiplication

^15:29^ And when Jesus had gone away from there, he came near the Sea of Galilee. And going up into a mountain, he sat there. [n. 1333]

^15:30^ And there came to him great multitudes, having with them the dumb, the blind, the lame, the feeble, and many others, and they laid them down at his feet, and he healed them, [n. 1334]

^15:31^ so that the multitudes marvelled seeing the dumb speak, the lame walk, and the blind see, and they glorified the God of Israel. [n. 1337]

^15:32^ And Jesus called together his disciples, and said: I have compassion on the multitudes, because they have been with me now three days, and have nothing to eat, and I will not send them away fasting, lest they faint on the way. [n. 1338]

^15:33^ And the disciples say to him: where are we to find so many loaves in the desert in order to fill so great a multitude? [n. 1344]

^15:34^ And Jesus said to them: how many loaves do you have? But they said: seven, and a few little fish. [n. 1345]

^15:35^ And he commanded the multitude to sit down upon the ground. [n. 1346]

^15:36^ And taking the seven loaves and the fish, and giving thanks, he broke, and gave to his disciples, and the disciples gave them to the people. [n. 1347]

^15:37^ And they all ate, and were filled. And they collected seven baskets full of what remained of the fragments. [n. 1348]

^15:38^ And those who ate were four thousand men, beside children and women. [n. 1350]

^15:39^ And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan. [n. 1353]

1332. Above, the evangelical teaching was confirmed by the liberation of the gentiles from demons’ power through the power of Christ; now he confirms it by liberation from spiritual weaknesses, by the fact that he healed many people.

And he does three things:

first, the place is set down;

second, the presentation;

third, the liberation.

The second is at and there came to him great multitudes; the third, at and he healed them.

1333. First, the place is described in general, since when Jesus had gone away from there, namely from the region of the gentiles, **he came near the sea **which was in Judea, which is sometimes called Gennesaret, sometimes the Sea of Galilee. The fact that he returned to the Jews signifies that a remnant of Israel will be saved; even so then at this present time also, there is a remnant saved according to the election of grace (Rom 11:5).

Then the place is described in particular, saying, and going up into a mountain, he sat there. The mountain signifies loftiness of word; your justice is as the mountains of God (Ps 35:7). But Jesus did not stand, but sat, because unless he had come down, we would not have known him, following Lord, bow down your heavens and descend (Ps 143:5). Also, the mountain signifies the loftiness of glory, as is had from save yourself in the mountain, lest you be also consumed (Gen 19:17), to signify that true rest is found in that place, not here. For we have not here a lasting city, but we seek one that is to come (Heb 13:14), i.e., we await the one to come.

1334. There follows the presentation: and there came to him great multitudes. And it is set down first, as regards the greatness of the crowds; second, as regards the presentation of the sick; third, as regards the manner of the presentation.

Concerning the first, and there came to him great multitudes; all the nations you have made shall come and adore before you, O Lord (Ps 85:9).

1335. And they had not come empty handed, for having with them the dumb, the blind, the lame. And in this is signified that those who are converted to the Lord should offer others to the Lord; and this is what it says, having with them the dumb, the blind, the lame, the feeble.

‘Feeble’ signifies a defect in power in Latin, but in Greek it means one who has a feeble hand: for as ‘lame’ means one who is wounded in the feet, so ‘feeble’ means one who has a withered hand.

These signify the various kinds of spiritual illnesses. The mute signify those who cannot praise God, about whom Isaiah says, dumb dogs not able to bark (Isa 56:10). The lame mean those who never walk firmly toward the good, but are suddenly converted toward evil; how long do you halt between two sides? If the Lord is God, follow him (1 Kgs 18:21). The blind signify unbelievers, who are deprived of the light of faith; we looked for light, and behold darkness (Isa 59:9). The feeble, those who have a withered hand, signify those who have a feeble heart; my strength is dried up like a potsherd (Ps 21:16).

And many others. They showed great faith by this, for they brought not only themselves, but others.

1336. They show their devotion by their manner of presentation: for sometimes they ask that he lay his hands on them, as above (Matt 9), and sometimes that he might touch the edge of his garment to them, as above in the same place (Matt 9; 14). But now it was enough to place them at his feet. And by this, mystically, we are given to understand that we should not subject to ourselves the sinners whom we convert, in accord with what is said, let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:1).

1337. There follows concerning the healing. And first, the healing is set down; second, the wonderment; third, the effect.

It says then, **and he healed them; he sent his word, and healed them: and delivered them from their destructions (Ps 106:20). And in another place, who forgives all your iniquities: who heals all your diseases (Ps 102:3). And there follows the admiration: so that the multitudes marvelled seeing the dumb speak. Here the effect is set down. This was predicted: then will the eyes of the blind be opened, and the ears of the deaf will be unstopped (Isa 35:5); and, wonderful are your works (Ps 138:14).

But it is asked: why is no mention made of the feeble? Because there was no opposite act to which it could correspond.

But consider that some blasphemed when they saw miracles, as is said above (Matt 14), but these praised God greatly; hence, and they glorified the God of Israel.

1338. And Jesus called together his disciples. Here Christ’s teaching is shown to be praiseworthy by the refreshment of the good. And

first, the motive is set down;

second, the matter;

third, the distribution;

fourth, the refreshment.

The second is at and the disciples say to him; the third, at and he commanded the multitude to sit down upon the ground; the fourth, at and they all ate, and were filled.

1339. One should notice that this motive is set down after the foregoing things, because the sick cannot eat, since their soul abhorred all manner of meat (Ps 106:18). Therefore it was necessary that before they should eat, they be healed: so it is also in spiritual matters. Augustine: to the sick palate, bread is punishment, which to the healthy is delightful. And for this reason, the Lord feeds after the healing.

And one should note that he first calls the disciples together in order to make them attentive, so that they would remember the miracle. Likewise, that he might give them an example, that however great a man may be, he should associate himself with the lesser; the greater you are, the more humble yourself in all things (Sir 3:20).

1340. Hence, and Jesus called together his disciples, and said: I have compassion on the multitudes. This was the motive, by which he shows his humanity coming together with his divinity. Compassion is a suffering, because misericors is ‘having a suffering heart,’ which considers another’s misery its own. But compassion belongs most of all to God; the Lord is compassionate and merciful: longsuffering and plenteous in mercy (Ps 102:8). And what is reckoned as one’s own, ought to be repelled as one’s own. Hence the Lord, insofar as he repels suffering, is said to be merciful.

But a threefold motive for compassion is set down:

first, their perseverance is set down;

second, their poverty;

third, the imminent danger.

1341. First, perseverance is set down, when it says, because they have been with me now three days. From this you can know that they who persevere with Christ are refreshed with his own bread, for **but he who will persevere to the end, he will be saved **(Matt 24:13).

By the three days, you can understand the confession of the holy Trinity; hence below, going therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). Or the threefold act, namely of heart, of mouth, and of deed. Also, the threefold time of the age, namely the time of the natural law, the time of the Mosaic law, and the time of the law of grace and glory in the end. I will be satisfied when your glory appears (Ps 16:15). Or by the three days, the three days of Christ’s death. Hence those endure with Christ for three days who conform themselves to Christ’s death. He will revive us after three days, and on the third day he will raise us up (Hos 6:3). Hence we await justification through Christ’s death. Always bearing about in our body the mortification of Jesus (Gal 6:17).

1342. The second thing touched upon is their poverty; hence he says, and have nothing to eat. But why did he wait for three days? Lest they be able to slander him because they were refreshed by food which they had carried with them.

According to a mystery, he has compassion on those who know their own misery; and know not, that you are wretched, and miserable, and poor, and blind, and naked (Rev 3:17).

1343. Third is the danger: and I will not send them away fasting, lest they faint in the way. For those faint on the road who are not refreshed with the word of God; not in bread alone does man live, but in every word that proceeds from the mouth of God (Deut 8:3). With the bread of life and understanding, she will feed him (Sir 15:3).

1344. And the disciples say to him. Here the matter is set down. And first, how he gave; second, how much matter was present.

Hence it says, and the disciples say to him: where are we to find so many loaves? Here the disciples’ slowness and forgetfulness is reproached, because above the Lord had satisfied five thousand out of five loaves. Hence they are reproached for slowness and forgetfulness.

According to a mystery, this signifies the grace and compassion of God, who reveals his mysteries to the unworthy, and through them administers the sacraments; Lord God: I do not know how to speak, for I am a child. To which the Lord said: say not: I am a child (Jer 1:6). I have more impediment and slowness of tongue (Exod 4:10). I am no healer, and in my house there is no bread, nor clothing: make me not ruler of the people (Isa 3:7).

1345. Then is set down how much matter was present; hence, and Jesus said to them: how many loaves do you have? And he did not ask as though he were ignorant, but to show a miracle. Hence he also caused the small fish in the other miracle above to be remembered. And it says that they had five loaves and two fishes (Matt 14:17), which signified the teachings of the law; and those loaves were barley loaves. Here there are seven, and they are not called barley loaves. These things signify the new law, shaped by the sevenfold grace of God. Likewise, in the previous miracle there were only two fish, but in this one many little fish. Has not God chosen the poor in this world, rich in faith? (Jas 2:5). And, the birds of the air, and the fishes of the sea, that pass through the paths of the sea (Ps 8:9), i.e., of this world.

1346. And he commanded the multitude to sit down upon the ground. Here the arrangement is set down. And first, he arranges; second, he takes the matter; third, he gives thanks, and breaks, and distributes.

It says then, he commanded. In the other refreshment, it says that he made them **sit down on the grass **(Matt 14:19). The grass signifies temporal things; hence, all flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6). Hence in the old law there was a foundation upon temporal things; in the new, only upon the stability of glory; the earth stands for ever (Eccl 1:4). Or the grass signifies that we should sit above temporal things. Hence possession is not forbidden, but rather delight, or affection; love not the world, nor the things which are in the world (1 John 2:15).

1347. And taking the seven loaves, which signifies that whatever spiritual things are administered to others were first in Christ; hence, Jesus began to do and to teach (Acts 1:1). All spiritual things were in him. Hence, God does not give the Spirit by measure (John 3:34).

And giving thanks, he broke, and gave to his disciples: hence he gave us an example, that we might give thanks; in all things give thanks (1 Thess 5:18). Then because not all things are for all men (1 Cor 16). Also, now there are diversities of graces (1 Cor 12:4).

Next, there follows the ordered distribution: and gave to his disciples, and the disciples gave them to the people. First to the disciples, who were mediators; I was the mediator and stood between the Lord and you at that time, to show you his words (Deut 5:5). And, let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor 4:5).

1348. Next the plenitude of the refreshment is set down, from the abundance of leftovers, and from the number of those eating. And they all ate, and were filled. Someone might say that many could take from a little bread, so that each one took only a little; but it was not so, but rather they were filled. Hence they ate until they were filled; so they did eat, and were filled exceedingly (Ps 77:29). Also, there were many leftovers, because they took up seven baskets.

1349. But why did more leftovers remain when there were fewer loaves, namely when he satisfied the five thousand with five loaves?

It can be said that seven baskets is as much or more than twelve hand-baskets. Chrysostom says that he worked different miracles, and in different ways, so that the disciples would remember better. In the first miracle there were as many left-overs as there were apostles. But here it was according to the number of loaves, which signifies that spiritual men should be refreshed by the sevenfold grace of God; but the sensual man perceives not these things that are of the Spirit of God (1 Cor 2:14).

1350. There follows the number of those who ate: and those who ate were four thousand men. Above, there were five thousand, because they were free from the five senses, or on account of the five books of Moses (Matt 14); but here four, on account of the four cardinal virtues, or on account of the four evangelists.

Beside children and women. But why are they not included? Because the imperfect and the weak are excluded from the true teaching; until we all meet into the unity of faith, and of the knowledge of the Son of God (Eph 4:13).