Herod puts John to death. Christ feeds five thousand in the desert. He walks upon the sea, and heals all the diseased with the touch of his garment.
Hearing the vnvvorthy decollation of Iohn Baptist by Herode, is he betaketh him to his vsual solitarines in the desert, and there feedeth 5000 vvith fiue loaues. 23. And then after the night spent in the mountaine in prayer, he vvalketh vpon the sea (signifying the vvide vvorld) 28 yea and Peter also: vvherevpon they adore him as the sonne of God. 35 And vvith the very touche of his garments hemme he healeth innumerable.
1At that time Herod the Tetrarch heard the fame of Jesus.In quel tempo Erode il tetrarca senti parlare delle cose di Gesù:AT that time Herod the Tetrach heard the fame of IESVS:In illo tempore audivit Herodes tetrarcha fama Jesu: 2And he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him.E disse a' suoi cortigiani: Questi è Giovanni il Batista: egli è risuscitato, e per questo opera in lui la virtù de' miracoli.and said to his seruants, This is Iohn the Baptist: he is risen from the dead, and therefore vertues vvorke in him.et ait pueris suis: Hic est Joannes Baptista: ipse surrexit a mortuis, et ideo virtutes operantur in eo. 3For Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother’s wife.Imperocché Erode, fatto prendere. e legare Giovanni, l'aveva posto in prigione a causa di Erodiade moglie da suo fratello.For Herod apprehended Iohn and bound him, and put him into prison because of Herodias, his brothers' vvife.Herodes enim tenuit Joannem, et alligavit eum: et posuit in carcerem propter Herodiadem uxorem fratris sui. 4For John said to him: It is not lawful for thee to have her.Imperocché Giovanni gli diceva: Non ti è permesso di tenere costei.For Iohn said vnto him, It is not lavvful for thee to haue her.Dicebat enim illi Joannes: Non licet tibi habere eam. 5And having a mind to put him to death, he feared the people: because they esteemed him as a prophet.E volendo (Erode) farlo morire, ebbe paura del popolo: perché lo tenevano per un profeta.And vvilling to put him to death, he feared the people: because they esteemed him as a Prophet.Et volens illum occidere, timuit populum: quia sicut prophetam eum habebant. 6But on Herod’s birthday, the daughter of Herodias danced before them: and pleased Herod.Ma nel giorno natalizio di Erode la figliuola di Erodiade ballò in mezzo e piacque a Erode.But on Herods birth-day, the daughter of Herodias daunced before them: and pleased Herod.Die autem natalis Herodis saltavit filia Herodiadis in medio, et placuit Herodi: 7Whereupon he promised with an oath, to give her whatsoever she would ask of him.Onde promise con giuramento di darle qualunque cosa gli avesse addomandato.Wherevpon he promised with an othe, to giue her vvharsoeuer she vvould aske of him.unde cum juramento pollicitus est ei dare quodcumque postulasset ab eo. 8But she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist.Ed ella prevenuta dalla madre: Dammi qui, gli disse, in un bacile, la testa di Giovanni Batista.But she being instructed before of her mother saith, Giue me here in a dish the head of Iohn the Baptist.At illa præmonita a matre sua: Da mihi, inquit, hic in disco caput Joannis Baptistæ.
9And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given.Si rattristò il re; ma a causa del giuramento, e de' convitati comandò, che le fosse data.And the king vvas stroken sad: yet because of his othe and for them that sate vvith him at table, he commaunded it to be giuen.Et contristatus est rex: propter juramentum autem, et eos qui pariter recumbebant, jussit dari. 10And he sent, and beheaded John in the prison.E mandò a decapitare Giovanni nella prigione.And he sent, and beheaded Iohn in the prison.Misitque et decollavit Joannem in carcere. 11And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother.E fu portata in un bacile la di lui testa, e data alla fanciulla, e questa la presentò a sua madre.And his head vvas brought in a dish: and it vvas giuen to the damsel, and she brought it to her mother.Et allatum est caput ejus in disco, et datum est puellæ, et attulit matri suæ. 12And his disciples came and took the body, and buried it, and came and told Jesus.E andarono i discepoli di lui a prendere il suo corpo, e lo seppellirono: e si portarono a darne la nuova a Gesù.And his Disciples came and tooke the body, and buried it: and came and told IESVS.Et accedentes discipuli ejus, tulerunt corpus ejus, et sepelierunt illud: et venientes nuntiaverunt Jesu. 13Which when Jesus had heard, he retired from thence by a boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities.Lo che avendo udito Gesù, se ne andò di là in barca ad un luogo appartato, e deserto: il che saputosi dalle turbe gli tennero dietro a piedi dalle città.Which vvhen IESVS had heard, he retired from thence by boate, into a desert place apart, and the multitudes hauing heard of it, folovved him on foote out of the cities.Quod cum audisset Jesus, secessit inde in navicula, in locum desertum seorsum: et cum audissent turbæ, secutæ sunt eum pedestres de civitatibus. 14And he coming forth saw a great multitude, and had compassion on them, and healed their sick.E uscito (di barca) vide una gran turba, e si mosse a compassione di essa, e guarì i loro malati.And he coming forth savv a great multitude, and pitied them, and cured their diseased.Et exiens vidit turbam multam, et misertus est eis, et curavit languidos eorum. 15And when it was evening, his disciples came to him, saying: This is a desert place, and the hour is now passed: send away the multitudes, that going into the towns, they may buy themselves victuals.Ma facendosi sera, si accostarono a lui i suoi discepoli, e gli dissero: Il luogo è deserto, e l'ora è già passata: licenzia il popolo, affinchè vada per i villani a comprarsi da mangiare.And vvhen it vvas euening, his Disciples came vnto him, saying, It is a desert place, and the houre is novv past: dimisse the multitudes that going into the tovvnes, they may bye them selues victuals.Vespere autem facto, accesserunt ad eum discipuli ejus, dicentes: Desertus est locus, et hora jam præteriit: dimitte turbas, ut euntes in castella, emant sibi escas.
16But Jesus said to them, They have no need to go: give you them to eat.Ma Gesù disse loro: Non hanno bisogno di andarsene: dategli voi da mangiare.But IESVS said to them, They haue no neede to goe: giue ye them to eate.Jesus autem dixit eis: Non habent necesse ire: date illis vos manducare. 17They answered him: We have not here, but five loaves, and two fishes.Essi gli risposero: Non abbiamo qui se non cinque pani, e due pesci.They ansvvered him. We haue not here, but fiue loaues, and tvvo fishes.Responderunt ei: Non habemus hic nisi quinque panes et duos pisces. 18Who said to them: Bring them hither to me.Ed egli disse loro: Datemegli qua.Who said to them, Bring them hither to me.Qui ait eis: Afferte mihi illos huc. 19And when he had commanded the multitude to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitudes.Ed avendo ordinato alle turbe di mettersi a sedere sull'erba, presi i cinque pani, e i due pesci, alzati gli occhi al cielo, benedisse, e spezzò, e dette a' discepoli i pani, e i discepoli alle turbe.And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse, he tooke the fiue loaues and the tvvo fishes, and looking vp vnto heauen he blessed and brake, and gaue the loaues to his Disciples, and the Disciples to the multitudes.Et cum jussisset turbam discumbere super fœnum, acceptis quinque panibus et duobus piscibus, aspiciens in cælum benedixit, et fregit, et dedit discipulis panes, discipuli autem turbis. 20And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments.E tutti mangiarono, e si saziarono: e raccolsero dodici ceste piene di frammenti avanzati.And they did al eate, and had their fil. And they tooke the leauings, twelue ful baskettes of the fragments.Et manducaverunt omnes, et saturati sunt. Et tulerunt reliquias, duodecim cophinos fragmentorum plenos. 21And the number of them that did eat, was five thousand men, besides women and children.Or quelli, che avevano mangiato, erano in numero di cinquemila uomini, senza le donne, e i ragazzi.And the number of them that did eate vvas, fiue thousand men, beside vvomen and children.Manducantium autem fuit numerus quinque millia virorum, exceptis mulieribus et parvulis. 22And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people.E immediatamente Gesù obbligò i suoi discepoli a montare in barca, e andare ad aspettarlo all'altra riva, nel mentre che egli licenziava le turbe.And forth vvith IESVS commaunded his Disciples to goe vp into the boate, and to goe before him ouer the vvater, til he dimissed the multitudes.Et statim compulit Jesus discipulos ascendere in naviculam, et præcedere eum trans fretum, donec dimitteret turbas.
23And having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone.E licenziate le turbe, sali egli solo sopra un monte per ivi fare orazione. E venuta la sera, era egli solo in quel luogo:And hauing dimissed the multitude, he ascended into a mountaine alone to praye. And vvhen it vvas euening, he vvas there alone.Et dimissa turba, ascendit in montem solus orare. Vespere autem facto solus erat ibi: 24But the boat in the midst of the sea was tossed with the waves: for the wind was contrary.Ma frattanto la barca era in mezzo al mare sbattuta da' flutti; imperocché il vento era contrario.But the boate in the middes of the sea vvas tossed vvith vvaues. for the vvinde vvas contratie.navicula autem in medio mari jactabatur fluctibus: erat enim contrarius ventus. 25And in the fourth watch of the night, he came to them walking upon the sea.Ma alla quarta vigilia della notte Gesù andò verso di loro camminando sul mare.And in the fourth vvatch of the night, he came vnto them vvalking vpon the sea.Quarta enim vigilia noctis, venit ad eos ambulans super mare. 26And they seeing him walking upon the sea, were troubled, saying: It is an apparition. And they cried out for fear.E i discepoli vedutolo camminare sopra del mare, si turbarono. Dicevano: Questo è una fantasima. E per la paura alzaron le grida.And seeing him vpon the sea vvalking, they vvere troubled saying, That it is a ghost. and for feare they cried out.Et videntes eum super mare ambulantem, turbati sunt, dicentes: Quia phantasma est. Et præ timore clamaverunt. 27And immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not.Ma subito Gesù parlò loro, e disse: Fate cuore: son io, non temete.And immediatly IESVS spake vnto them, saying, Haue confidence: it is I, feare ye not.Statimque Jesus locutus est eis, dicens: Habete fiduciam: ego sum, nolite timere. 28And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters.Pietro gli rispose: Signore, se sei tu, comandami di venir da te sulle acque.And Peter making ansvver said, Lord if it be thou, bid me come to thee vpon the vvaters.Respondens autem Petrus, dixit: Domine, si tu es, jube me ad te venire super aquas. 29And he said: Come. And Peter going down out of the boat walked upon the water to come to Jesus.Ed egli disse: Vieni. E Pietro sceso di barca camminava sopra dell'acque per andar da Gesù.And he said, Come. And Peter descending out of the boate, vvalked vpon the vvater to come to IESVS.At ipse ait: Veni. Et descendens Petrus de navicula, ambulabat super aquam ut veniret ad Jesum.
30But seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me.Ma osservando, che il vento era gagliardo, s'impaurì: e principiando a sommergersi gridò, e disse: Signore, salvami.But seeing the vvinde rough, he vvas afraid: and vvhen he began to be drovvned, he cried out saying, Lord, saue me.Videns vero ventum validum, timuit: et cum cœpisset mergi, clamavit dicens: Domine, salvum me fac. 31And immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt?Gesù stesa tosto la mano, lo presi, e gli disse: O di poca fede, perché hai dubitato?And incontinent IESVS stretching forth his hand tooke hold of him, and said vnto him, O thou of litle faith, vvhy didst thou doubt?Et continuo Jesus extendens manum, apprehendit eum: et ait illi: Modicæ fidei, quare dubitasti ? 32And when they were come up into the boat, the wind ceased.Ed essendo essi montati nella barca, il vento si quietò.And vvhen they vvere gone vp into the boate, the vvinde ceased.Et cum ascendissent in naviculam, cessavit ventus. 33And they that were in the boat came and adored him, saying: Indeed thou art the Son of God.Ma quelli, che erano nella barca, se gli appressarono, e l'adorarono, dicendo: Tu se' veramente figlio di Dio.And they that vvere in the boate, came and adored him, saying, In deede thou art the sonne of God.Qui autem in navicula erant, venerunt, et adoraverunt eum, dicentes: Vere Filius Dei es. 34And having passed the water, they came into the country of Genesar.E traghettato il lago, andarono nella terra di Genesar.And hauing passed the vvater, they came into the countrie of Genesar.Et cum transfretassent, venerunt in terram Genesar. 35And when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased.Ed avendolo in gente di quel luogo riconosciuto, mandarono per tutto il paese all'intorno, e gli presentarono tutti i malati.And vvhen the men of that place vnderstoode of him, they sent into al that countrie, and brought vnto him al that vvere il at ease:Et cum cognovissent eum viri loci illius, miserunt in universam regionem illam, et obtulerunt ei omnes male habentes: 36And they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.E gli domandarono in grazia, che questi toccassero solamente il lembo della sua veste. E tutti coloro, che la toccarono, furono risanati.and they besought him that they might touche but the hemme of his garment, and vvhosoeuer did touche, vvere made hole.et rogabant eum ut vel fimbriam vestimenti ejus tangerent. Et quicumque tetigerunt, salvi facti sunt.
14:1
about the year A.D. 32.
Challoner
Tetrarch. This word, derived from the Greek, signifies one that rules over the fourth part of a kingdom: as Herod then ruled over Galilee, which was but the fourth part of the kingdom of his father. (Challoner)
St. John had been now imprisoned in the castle of Machaerus about a year, at the instigation of Herodias. It is very probable that before this he would have fallen a sacrifice to her vindictive temper, had it not been for the great personal respect in which (on account of the singular holiness of his life) he was held, not only by the people, but by Herod himself.
Book XVIII
Josephus, in his Antiquities of the Jews, gives the following account: This Herod, who was also called Antipas, was the son of Herod the great, by his sixth wife, Cleopatra, of Jerusalem. A general opinion obtained among the Jews, that Herod's discomfiture by the Parthians, was the effect of divine vengeance upon himself and his army, for the blood of John, surnamed the Baptist. He was a man of immaculate character, whose object was to exhort the Jews to the practice of virtue and piety, point out the necessity of repentance, and hold forth by baptism the import of regeneration to a new life, which he made to consist, not in abstaining from a particular sin, but in an habitual purity of both mind and body. Such was the influence of this great and good man, as appeared from the multitude of his disciples, and the veneration of his life and doctrines, that Herod was apprehensive of a revolt. He therefore sent him bound to prison, where by the malice of Herodias, his brother's wife, he was afterwards put to death, which inhuman act was shortly followed by the marked vengeance of heaven on its execrable author, as the Jews were firmly convinced. (Book XVIII, ch. vii.)
For Herod going to Rome, at the instigation of Herodias, expecting to be made king, was severely reproved by the emperor Caius, (Caligula) who transferred his tetrarchy to Agrippa, in consequence of which, Herod retired with his wife to Spain, and died in exile. (Wars of the Jews. Book II, ch. VIII.) In the 18th book, and 9th chapter, Josephus says, the place of his exile was Lyons, in Gaul; that his goods were also confiscated, and that both himself and Herodias died in great misery.
14:2
Jansenius
Risen from the dead. St. Jerome thinks these words are spoken by Herod ironically; but they are generally supposed to be his real sentiments, the dictates of a guilty conscience. For he respected John, as appears from ver. 9, and was afraid he was returned to avenge his unjust murder. (Jansenius)
Witham
Mighty works shew forth themselves in him,[Ver. 2. Operantur in eo, energousin en anto; which shews that operantur is taken actively, not passively, as in some places.] or work in him. (Witham)
14:3
Witham
Because of Herodias, his brother's wife. In the common Greek copies we read, his brother Philip's wife, as it is in the Latin in St. Mark, 6:17. (Witham)
14:5
Glossa
He feared the people. The fear of God corrects us, the fear of man restrains us, but removeth not the desire of evil. Hence it renders such as have been restrained by it for a time, more eager afterwards to indulge their evil propensities. (Glossa.)
14:7
St. Isidore
He promised. Wicked promises and wicked oaths are not binding. That promise is wicked, in which the thing promised is wicked, and that oath is not binding, by which impiety is promoted. (St. Isidore)
14:9
Witham
Yet because of his oath, which could not bind him, being unjust. (Witham)
Jansenius
See the preposterous religion of this wicked prince. He feels no remorse for his impious conduct to his brother and his own wife; murder, adultery, and incest do not appal him; and yet he is terrified with the thought of violating a vain and wicked oath on no occasion and in no circumstances obligatory. Herod did wrong in taking such a rash oath, but he did worse in fulfilling it. (Jansenius)
Haydock
David swore to kill Nabal. He swore rashly; but with greater piety, he refused to keep his oath. Perhaps it is because Catholics inculcate this principle, that they have been accused by their adversaries of teaching that faith is not to be kept, and also the doctrine of expediency. (Haydock)
14:11
Denis the Carthusian
His head was brought. How wonderful are the ways of the Almighty towards his servants! He permits them in this life to be afflicted, and to be given up to the will of the impious, because he knows this is good for them, and beneficial to their eternal salvation. We behold here St. John, the precursor of the Messias, who is declared by our Saviour to be the most distinguished personage ever born of woman, cast into prison, and, after a year's confinement, slain at the request of an impious vile adulteress. How can any one be heard to complain of the small trials to which he may be exposed for the faith of Christ, when he beholds so eminent a servant of God suffering so much in the same cause. (Denis the Carthusian)
14:13
St. Chrysostom
Which, when Jesus had heard. Our Saviour did not retire till he was informed of the death of the Baptist, by message; and this he did, not because he was ignorant of it before, but that he might shew to the world, not only by his appearance, but also by his manner of acting, the reality of the mystery of his incarnation. (St. Chrysostom, hom. 1.)
St. Jerome
He did not retire through fear, as some may think. Hence the evangelist does not say, he fled, but he retired, to shew us that he did not fear his enemies. (St. Jerome)
Bible de Vence
The desert was called of Bethsaida, not because it was on the same side of the town, but opposite it. Wherefore those who wished to join Jesus, not able to pass the lake, went round by the northern extremity, which they passed either by means of a bridge or in boats, and made such haste as to arrive at the desert before Jesus Christ, as St. Mark 6:33. relates; whilst others, not equally expeditious, followed after, according to Sts. Matthew, Luke, and John; so that there is no contradiction in the evangelists. (Bible de Vence)
14:15
Witham
And when it was evening.[Ver. 15. Vespere facto, opsias genomenes. See Matthew xxvi. 20.] To understand this, and other places, we may take notice that the Hebrews counted two evenings: the first began when the sun was declining, about three in the afternoon; and such was the evening here mentioned. The second evening was after sunset, or the night-time, as it is taken here in this chapter, Matthew 14:23. (Witham)
St. Chrysostom
That ... they may buy. Jesus Christ does not always anticipate the intentions of his supplicants: on this occasion, he waited for the multitude to ask of him to feed them; but they, though their great respect for him, did not dare to request the favour. (St. Chrysostom)
14:16
St. Augustine
But Jesus said. It may perhaps be asked here, if then our Lord, as St. John relates, looking upon the multitude, inquired of Philip how so great a multitude could be fed in the desert, how can this be true, which St. Matthew relates, that the disciples first desired Jesus to send away the multitude? But we are to understand, that after these words our Lord looked upon the multitude, and said to Philip what St. John mentions, which St. Matthew and the other evangelists omit. (St. Augustine, de concord. evang.)
Estius
They have no need to go: give you them to eat. This he says for our instruction, that when the poor ask us alms, we send them not to other persons and other places, if we are able to relieve them ourselves. (Estius)
This happened when the Passover was near at hand, (being the third since the commencement of our Saviour's ministry.) St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is in order to introduce the subject of the heavenly bread, 6:37.[31.?] He seems also to have had in view to describe the different Passovers during Christ's preaching. As he, therefore, staid in Galilee during the third Passover, he relates pretty fully his transactions during that time.
14:19
Commanded the multitude to sit down.[Ver. 19. Benedixit. St. Luke, 9:16. benedixit illis, eulogese autous, which is not the same as eucharistein.] Lit. to lie down, as it was then the custom of the Jews, and of other nations, at meat. See Mark vi, and John vi. etc.
Witham
He blessed. St. Luke 9:16. says, he blessed them. St. John 6:11, says when he had given thanks: some take this blessing and giving thanks, for the same; but blessing them, must be referred to the loaves, and giving thanks, must be to God. The loaves miraculously increased partly in the hands of Christ, when he broke them, partly in the hands of the disciples, when they distributed them about. (Witham)
Bp. Hay
He blessed and brake. From this let Christians learn to give thanks at their meals, begging of God that his gifts may be sanctified for their use. From this miracle it appears, that it is no impossibility for bodies, even in their natural state, to be in many places at the same time; since, supposing these loaves to have been sufficient for 50 persons, as there were a hundred such companies, the loaves must have been in a hundred different places at one and the same time. It cannot be said, as some pretend, that other loaves were invisibly put into the apostles' hands, since it is said that they filled 12 baskets of fragments of the five barley loaves; and again, he divided the two fishes among them all. If God could cause bodies, in their natural state, to be in many places at one and the same time, how much more easy would it be to do the same with spiritual bodies, with the properties of which we are entirely unacquainted; so that from this it appears, that the objection that Christ's body cannot be in many different places in the holy Eucharist, is nugatory. But, who are we, to ask such a question of the Almighty, who know not what is possible, and what is not possible for him to do! (Bp. Hay, Sincere Christian.)
14:20
And they did all eat, and were filled. This miraculous multiplication of the loaves was effected on a Thursday evening
an excellent figure of the blessed Eucharist. On the next morning, Friday, he cured the sick at Genesareth, and arrived at Capharnaum for the first vespers of the sabbath; where, in the Synagogue, he made his promise of the holy Eucharist, which he instituted on a Thursday evening, the eve of his death. See Evangile medite. Tom. iii, p. 425.
14:22
Paulus de Palacio
And forthwith Jesus, etc. In this we have the genuine picture of a Christian life. After eating of the miraculous bread, we must like the disciples, prepare ourselves for labour. As bread was given Elias, to enable him to walk 40 days to the mountain of God, Horeb, so the blessed Eucharist, the true heavenly bread, is given us that we may be able to support the hardships to which we are exposed. (Paulus de Palacio.)
We here also see the ardent love of the disciples for their Lord, since they were unwilling to be separated from him even for a moment. Theophylactus also adds that they were unwilling for him to go, ignorant how he could return to them.
14:23
Denis the Carthusian
Alone to pray. By our Saviour's conduct on this occasion, we are taught to leave occasionally the society of men, and to retire into solitude, as a more proper place to commune with heaven in earnest and fervent prayer. The company of mortals is often a great distraction to the fervent Christian. (Denis the Carthusian)
14:25
Witham
And in the fourth watch of the night. The Jews, under the Romans, divided the night, or the time from sunset to sunrise, into four watches, each of them lasting for three hours. And the hours were longer or shorter, according as the nights were at different seasons of the year. At the equinox, the first watch was from six in the evening till nine; the second, from nine till twelve; the third, from twelve till three in the morning; and the fourth, from three till six, or till sunrise. (Witham)
St. Jerome
They had been tossed by the tempest almost the whole night. (St. Jerome)
14:28
Jansenius
And Peter ... said. Everywhere Peter appears full of faith and love. He now with his usual ardour believes he can do at the command of his Master, what by nature he is unable to perform. He desires to be with his Lord, and cannot bear delay; and, in reward of his eagerness, Christ works a miracle in his favour. (Jansenius)
Tirinus
Lord, if it be thou. Peter, by saying if, did not doubt in faith, as Calvin pretends; nor was he guilty of any arrogance, as others conjecture; for our Lord granted his request. Peter knew that his request would be pleasing to Christ, who had shewn himself so very considerate for his apostles. Peter had also worked miracles himself in the name of Christ, and observing that he wished to pass by, Peter hastened to be with him, to embrace him, and serve him. (Tirinus)
14:29
St. Jerome
Let those who argue that the body of our Saviour was not a real but an aerial body, or phantom, because he walked upon the waters, explain to us how St. Peter, whom they will not deny to be a true man, walked on the waters. (St. Jerome)
14:30
Jansenius
He was afraid. As long as Peter had his eye and faith fixed on Christ, the liquid element yielded not to his steps; but the moment he turns his thoughts on himself, his own weakness, and the violence of the winds and waves, he begins to lose confidence, and on that account to sink. Again his faith saves him; he calls upon the Lord, who stretcheth forth his arm, and takes hold of him. (Jansenius)
St. Augustine
By his confidence in God, we learn what we can do by the divine assistance; and by his fear, what we are of ourselves: also, that no one receives from God the strength he stands in need of, but he who feels that of himself he can do nothing. (St. Augustine, serm. 76.)
14:31
Tirinus
And immediately Jesus. Five miracles are here wrought: 1. Christ walks upon the water; 2. enables Peter to do the same; 3. when Peter begins to sink, preserves him; 4. suddenly stills the tempest; 5. the ship is immediately in port, which may be mystically explained thus: a Christian is with Jesus Christ, to tread under foot the whole world, with the whirlpools of earthly distractions, whilst God calms all tempestuous passions, temptations, and persecutions, and leads him with faithful and continued support to the harbour of eternal rest and life. (Tirinus)
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Witham
And when they were come up into the boat. St. Mark 6:51. tells us, Christ went up with St. Peter into the boat. Nor is this denied by St. John 6:21. when he says, They were willing therefore to take him into the boat: and presently the boat was at the land. They not only would, but did also take him into the boat, which was presently at the shore. (Witham)
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Jansenius
It may be doubted, whether the mystery of the blessed Trinity had been at this time explicitly revealed to the Jews. Most probably not. By "thou art the Son of God," they only mean to bear testimony of his sanctity, and shewed themselves willing to acknowledge him for their Messias, as formerly prophets and holy men were styled, sons of God. Or we may suppose that the Almighty enlightened their understanding by an interior ray of his light, to know a truth which was obscure to others, and therefore they come and adore him. (Jansenius)
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Bristow
Hence the veneration Catholics pay to holy relics is vindicated. Not only Christ's words, but his very garments had a virtue and power communicated to them. (Bristow)
14:1
14:1
Concordance Mar. 6, 14.
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Concordance Lu. 9, 7. 3, 19.
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3. Because of Herodias.) It is to ordinary in Princes to put them to death that freely tel them such faultes: women, whom they fansie, specially inciting them to such mischeefe.
brother Philips
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A wicked and rash othe, and more wickedly fulfilled: because an vnlawfull othe bindeth no mā.
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12. Buried it.) An example of duty toward the dead bodies of the faithful. Wherein see the difference of Catholike Christian men and of al infidels, Hiero. in Epitaph. be they Pagans, Apostataes, or Heretikes. For whereas the Christians had layd the body of this blessed Prophete and Martyr • in Samaria with the Relikes of Elias and Abdias, Paula. c. 6. by vertue wherof wōderful miracle were wrought in that place: in Iulian the Apostataes time, when men might doe al mischeefe freely against Christian religion, the Pagans opened the tombe of S. Iohn Baptist, Sacrilege against holy Relikes. burnt his bones, scattered the ashes about the fields: but certaine religious Monkes coming thither a pilgrimage at the same time, aduentured their life and saued as much of the holy Relikes as they could, and brought them to their Abbot Philip a man of God: who esteeming them to great a treasure for him and his, to keepe for their priuate deuotion, sent them to Athanasius the B. of Alexandria, and he with al reuerence layd them in such a place (as it were by the Spirit of Prophecie) where afterward by occasion of them was built a goodly chappel. Theod. li. 3 c. 6. Ruff. li. 2 c. 28. 27. Marke here that the Heretikes of our time doe as those Pagans, to the bodies and Relikes of al blessed Saints that they can destroy: and Catholikes contrariwise haue the religious deuotion of those old Christians, as appeareth by the honour done now to his head at Amiens in France.
S. Iohns disciples at this time had wel learned their duety toward Christ.
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13. Retired.) Christ much esteemed Iohn, and withdrewe him self aside, to giue example of moderate mourning for the departed, and to shew the horrour of that execrable murder. as in the Primitiue Churche many good men seing the miserable state of the world in the time of persecution, and the sinnes that abounded withal: tooke an occasion to forsake those tumults, and to giue them selues to contemplation: and for that purpose retired into the deserts of Aegypt and els where, to doe penance for their owne sinnes and the sinnes of the world. Wherevpon partly rose that infinite number of Monkes and Eremites, Eremites. of whom the fathers and Ecclesiastical histories make mention. Hiero. to. 2 in vit. Pauli Eremita. Sozo. li. 1 c. 12. 13.
Concordance Mar. 6, 31
Concordance Lu. 9, 10
Concordance Io. 6, 2.
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19. The Disciples to the multitudes.) A figure of the ministerie of the Apostles, who as they here had the distribution and ordering of these miraculous loaues, so had they also to bestow and dispense al the foode of our soules in ministering of the vvord and Sacraments, neither may lay men chalenge the same.
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In the liturgy The Gospel vpon the Octaue of S. Peter and S. Paul. Iulij 6.
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Concordance Mar. 6, 46.
Concordance Io. 6, 16.
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26. Walking.) When not only Christ, but by his power Peter also walketh vpon the vvaters, it is euident that he can dispose of his owne body aboue nature and contrary to the natural conditions thereof, as to goe through a doore. Io. 20. to be in the compasse of a litle bread. Epiphan. in Anchorato.
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29. Walked.] Peter (saith S. Bernard) walking vpon the waters, Peters Primacie. as Christ did, declared him self the only Vicar of Christ, which should be ruler not ouer one people, but ouer al. For many waters, are many peoples. Bernard. li. 2 de consid. c. 8. See the place, how he deduceth from Peter the like authoritie and iurisdiction to his successor the Bishop of Rome.
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Notwithstā ding the infirmities of them that gouerne the Churche, yet Christ sustaineth them, and holdeth them vp, yea and by them, whatsoeuer they are, he vpholdeth and preserueth his Church.
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See before, chap. 9, 20.
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Tatian † AD 180 The Diatessaron 18
… 71] and took his body, and buried it. And they came and told Jesus what [20] had happened. And for this cause Herod said, I beheaded John: who [21] is this, of whom I hear these things. And he desired to see him. And Jesus, when he heard, removed thence in a boat to a waste place alone, to the other side of the sea of the Galilee of Tiberias.
Origen † AD 254 Origen's Commentary on Matthew 10.20
“ At that season Herod the tetrarch heard the report concerning Jesus and said unto his own servants, This is John the Baptist. ”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 48
2. “At that time Herod the tetrarch heard of the fame of Jesus.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.43
91. Matthew continues: “At that time Herod the tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist: he is risen from the dead; and therefore mighty works do show forth themselves in him.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.44
… For they, too, have told us how it was on John’s being cast into prison that the Lord went into Galilee; and then, after [relating] a number of things which He did in Galilee, they come to Herod’s admonition or doubt as to the rising again from the dead of that John whom he beheaded;
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.30
… And from this outward similarity it came that with those who did not distinguish between the image itself and that which was according to the image, John was thought to be Christ and Jesus was supposed
Origen † AD 254 Origen's Commentary on Matthew 10.20
… heard that John was given up, He retreated into Galilee, and in the second place, that when John was in prison and heard the things about Jesus he sent two of his disciples and said to Him, “Art thou He that cometh, or look we for another?” and in the third place, generally that Herod said about Jesus, “It is John the Baptist, he is risen from the dead,”
Origen † AD 254 Origen's Commentary on Matthew 12.9
… Only, observe how, on account of the different movements of opinion among the Jews about Jesus, some, under the influence of unsound theories, said that He was John the Baptist, like Herod the tetrarch who said to his servants, “This is John the Baptist, he is risen from the dead, and therefore do the powers work in him;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
… so he that had nothing prevailed against him that ruled; and he that wore a diadem, and purple, and endless pomp, trembles, and is in fear of him that is stripped of all, and not even when beheaded could he without fear see his head. For that even after his death he had the terror of him in full strength, hear what He saith, “This is John, whom I slew.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said.
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
… And that what I have said is no [mere] boast, ask of Herod himself; who, when he heard of the miracles of Christ, said, “This is John, he is risen from the dead: and therefore do these powers work in him.” (
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Tertullian † AD 220 Scorpiace 8
… David is persecuted; Elias put to flight; Jeremias stoned; Esaias cut asunder; Zacharias butchered between the altar and the temple, imparting to the hard stones lasting marks of his blood.
Origen † AD 254 Origen's Commentary on Matthew 10.21
The narrative of Matthew is as follows,—“ for Herod had laid hold on John and bound him in the prison. ”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.5
35. Where was the use of the ring in John’s case,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.18
18. Why should I relate that Jezebel, also persecuted Elisha after a bloodthirsty fashion? or that Herodias
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.44
92. Matthew then proceeds with his narrative in the following terms: “For Herod laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother’s wife;” and so on, down to the words, “And his disciples came and took up the body, and buried it, and went and told Jesus.”
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St Basil the Great † AD 379 The Letters 46.1
… But, peradventure, like the blessed Abel, he too though dead yet speaks to us, and now exclaims, more loudly than John of old concerning Herodias, “It is not lawful for thee to have her.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.14
89. And what else did John have in mind but what is virtuous, so that he could not endure a wicked union even in the king’s case, saying: “It is not lawful for thee to have her to wife.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.14
… For John gave testimony to Christ. They who heard Christ, wished to slay Him; the man who gave testimony to Him they slew not.…He is not slain by the Jews who gave free testimony to Christ, whom the Jews slew; he is slain by Herod, because he said to him, “It is not lawful for thee to have thy brother’s wife.”
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Tatian † AD 180 The Diatessaron 18
… And John said to Herod, Thou hast no authority to take the wife of thy [8] brother. And Herodias avoided him and wished to kill him; and she could not. [9] But Herod feared John, for he knew that he was a righteous man and a holy; and [10] he guarded him, and heard him much, and did, and obeyed him with gladness.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
264. It is also sometimes contrary to duty to fulfil a promise, or to keep an oath. As was the case with Herod, who swore that whatever was asked he would give to the daughter of Herodias, and so allowed the death of John, that he might not break his word.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Wherefore on all accounts He attacks them even with severity, saying, “Why reason ye in yourselves, O ye of little faith, because ye have brought no bread?
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
[4.] And what says she? “Give me here in a charger the head of John the Baptist.” (
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… Nor indeed is your mode of urging on kings different from that by which the subtle persuasion of women has often urged kings on to guilt. For the wife of Herod earned and obtained the boon by means of her daughter, that the head of John should be brought to table in a charger.
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St Basil the Great † AD 379 The Letters 199
… Any one who is arrested in the design of fulfilling an oath to injure another ought to shew repentance for the rashness of his oath, and must not confirm his wickedness under the pretext of piety. Herod was none the better for fulfilling his oath, when, of course only to save himself from perjury, he became the prophet’s murderer.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.75
… Who was the forerunner of Jesus? John, the voice of the Word, the lamp of the Light, before Whom he even leaped in the womb, and Whom he preceded to Hades, whither he was despatched by the rage of Herod,
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Tatian † AD 180 The Diatessaron 18
… But immediately the king sent an executioner, and commanded that he should bring the head of John: and he went and cut off [18] the head of John in the prison, and brought it on a dish, and delivered it to the [19] damsel; and the damsel gave it to her mother. And his disciples heard, and came [Arabic, p. 71] and took his body, and buried it.
Origen † AD 254 Origen's Commentary on Matthew 10.23
And the disciples of John having come bury his remains, and “ they went and told Jesus. ”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
… That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John’s disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, “and told Jesus;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… more, but having reproved them, and added this only, “How is it that ye do not understand, that I spake it not to you concerning bread that ye should beware, but of the leaven of the Pharisees and Sadducees;” He subjoined, saying, “Then understood they that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees,”
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
Therefore also Paul said, “It is better to marry than to burn:” ( 1 Cor. vii. 9 .) and Christ, “He that is able to receive it, let him receive it.” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.8
… Finally, when John had suffered martyrdom, and his disciples had buried his body, Jesus having heard what was done, departed thence by ship into a desert place apart.
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Tatian † AD 180 The Diatessaron 18
… and the damsel gave it to her mother. And his disciples heard, and came [Arabic, p. 71] and took his body, and buried it. And they came and told Jesus what [20] had happened. And for this cause Herod said, I beheaded John: who [21] is this, of whom I hear these things. And he desired to see him.
Origen † AD 254 Origen's Commentary on Matthew 10.23
… seeing which to be great He had compassion on them, and healed their sick; and afterwards with the loaves which were blessed and multiplied from a few loaves He feeds those who followed Him. “ Now when Jesus heard it He withdrew thence in a boat to a desert place apart. ”
Origen † AD 254 Origen's Commentary on Matthew 11.4
… when He came forth and saw a great multitude He had compassion on them and healed their sick—the sick of the multitudes, not of the disciples.
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 13
… Also when John was martyred, and his disciples buried his body, ‘when Jesus heard of it, He departed thence by ship into a desert place apart
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
… Matthew, after the return of Jesus from the wilderness, saying nothing of the intermediate circumstances, as what John spake, and what the Jews sent and said, and having cut short all the rest, passes immediately to the prison. “For,” saith he, “Jesus having heard” that John was betrayed, “departed thence.” (
St Jerome † AD 420 The Letters of St. Jerome 108.13
… Cana and Capernaum familiar with the signs wrought by Him; the lake of Tiberias sanctified by His voyages upon it; the wilderness where countless Gentiles were satisfied with a few loaves while the twelve baskets of the tribes of Israel were filled with the fragments left by them that had eaten.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.45
… “When Jesus heard of it, He departed thence by ship into a desert place apart: and when the people had heard thereof, they followed Him on foot out of the cities. And He went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick.”
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Origen † AD 254 Origen's Commentary on Matthew 10.24
… and analogously you will understand in the case of the rest which we have named, and if there be any other like to them. Since, then, when expounding the words, “He healed their sick,”
Origen † AD 254 Origen's Commentary on Matthew 11.19
… And, if according to John, they were barley loaves of which the twelve baskets remained over, but nothing of this kind is said about these, how are not these superior to the former? And the sick of those He healed,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
Therefore they straightway also received their reward. For “Jesus,” it is said, “went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick.”
John Cassian † AD 435 The Conferences of John Cassian 13.15
… “What will ye that I should do for you?” To another who knew not the way to obtain what he desired, He showed it in His kindness, saying: “If thou believest thou shalt see the glory of God.” Among some so richly did He pour forth the mighty works of His cures that of them the Evangelist says: “And He healed all their sick.”
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Tatian † AD 180 The Diatessaron 18
… And those people who saw the sign which [46] Jesus did, said, Of a truth this is a prophet who hath come into the world. And Jesus knew their purpose to come and take him, and make him a king; and he left them, and went up into the mountain alone for prayer.
Origen † AD 254 Origen's Commentary on Matthew 10.25
After this the word says, “ And when even was come, His disciples came to Him, saying, The place is desert and the time is already past; send, therefore, the multitudes away, that they may go into the villages and buy themselves food. ”
Origen † AD 254 Origen's Commentary on Matthew 11.1
“ And when even was come His disciples came to Him, ”
Origen † AD 254 Origen's Commentary on Matthew 11.4
… “And when even was come there came to Him,” not the multitudes, but the disciples, as being different from the multitudes, saying, “Send the multitudes away that they may go into the villages and buy themselves food.”
Origen † AD 254 Origen's Commentary on Matthew 11.19
… ” Above in the similar history to this about the loaves, before the loaves are spoken of, “Jesus came forth and saw a great multitude and had compassion upon them and healed their sick. And when even was come the disciples came to Him saying, The place is desert and the time is already past, send them away,”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 3.11
… Jairus called Him to raise his daughter to life, trusting that He could raise her to life. And as He went with him in the way, He gave healing to the woman diseased, who laid hold of the hem of His garment and stole healing from Him, and her pain which was hard and bitter at once departed from her. He went forth to the desert and saw the hungry,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
“And when it was evening,” it is said, “His disciples came to Him, saying, This is a desert place, and the time is now passed; send the multitude away, that they may go and buy themselves victuals.”
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall make our way to Tabor, and see the tabernacles there which the Saviour shares, not, as Peter once wished, with Moses and Elijah, but with the Father and with the Holy Ghost. Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the five thousand were filled with five loaves,
St Jerome † AD 420 The Letters of St. Jerome 48.14
… And I added: “I call virginity fine corn, wedlock barley, and fornication cow-dung.” Surely both corn and barley are creatures of God. But of the two multitudes miraculously supplied in the Gospel the larger was fed upon barley loaves, and the smaller on corn bread.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.46
… send the multitude away, that they may go into the villages, and buy themselves victuals. But Jesus said unto them, They need not depart; give ye them to eat;” and so forth, down to where we read, “And the number of those who ate was five thousand men, besides women and children.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… For when certain men, who were carrying a dead person, had fled thither for refuge from an onset of their enemies, and had laid him down therein, he instantly came again to life. And yet there were some works that Christ did which none other man did: as, when He fed the five thousand men with five loaves, and the four thousand with seven;
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Like us He really ate, and of the Virgin was really suckled. For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves
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Tatian † AD 180 The Diatessaron 18
[27] And when the evening approached, his disciples came to him, and said unto [28] him, The place is desert, and the time is past; send away the multitudes of the people, that they may go to the towns and villages which are around us, and buy for [29] themselves bread; for they have nothing to eat.
Origen † AD 254 Origen's Commentary on Matthew 11.2
Jesus, then, because of the power which He gave to the disciples, even the power of nourishing others, said, Give ye them to eat.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
“But Jesus,” so it is written, “said unto them, “They need not depart; give ye them to eat.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
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,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.46
… “They need not depart; give ye them to eat.”
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Tatian † AD 180 The Diatessaron 18
… send away the multitudes of the people, that they may go to the towns and villages which are around us, and buy for [29] themselves bread; for they have nothing to eat. But he said unto them, They have [30] no need to go away; give ye them what may be eaten.
Origen † AD 254 Origen's Commentary on Matthew 11.2
… (not denying that they can give loaves, but thinking that there were much too few and not sufficient to feed those who followed Jesus, and not considering that when Jesus takes each loaf—the Word—He extends it as far as He wills, and makes it suffice for all whomsoever He desires to nourish), the disciples say, We have here but five loaves and two fishes.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… the bread of Heaven, whereof there is no stint. The bread which the First-born brake in the wilderness, failed and passed away though very good. He returned again and broke the New Bread which ages and generations shall not waste away! The seven loaves also that He brake failed, and the five loaves too that He multiplied were consumed;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
“We have but five loaves, and two fishes.”
St Augustine of Hippo † AD 430 On Christian Doctrine 1.1
… The loaves in the miracle were only five and seven in number before the disciples began to divide them among the hungry people. But when once they began to distribute them, though the wants of so many thousands were satisfied, they filled baskets with the fragments that were left.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.14
… He made bread out of nothing. For whence came that quantity of food, which could satisfy so many thousands? The sources of that bread are in the Lord’s hands. This is nothing wonderful; for He Himself made out of five loaves bread enough for so many thousands,
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Tatian † AD 180 The Diatessaron 18
… for we have no more [36] than these five loaves and the two fishes. And the grass was plentiful in that place. Jesus said unto them, Arrange all the people that they may sit down on the grass, [37] fifty people in a company. And the disciples did so. And all the people sat down [38] by companies, by hundreds and fifties.
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Tatian † AD 180 The Diatessaron 18
… And the disciples did so. And all the people sat down [38] by companies, by hundreds and fifties. Then Jesus said unto them, Bring hither [39] those five loaves and the two fishes. And when they brought him that, Jesus took the bread and the fish, and looked to heaven, and blessed, and divided, and gave to [40] his disciples to set before them;
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… Soter is a name of five letters; Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after
St Hippolytus † AD 235 The Refutation of All Heresies 9.16
… And when they have taken their seats in silence, they set down loaves in order, and next some one sort of food to eat along with the bread , and each receives from these a sufficient portion. No one, however, tastes these before the priest utters a blessing,
Origen † AD 254 Origen's Commentary on Matthew 11.3
… “When I am become a man I have put away childish things.” Let us not pass by without exposition the words, “ He commanded the multitudes to sit down on the grass, and He look the five loaves and the two fishes, and looking up to heaven, He blessed, and brake, and gave the loaves to the disciples, and the disciples to the multitudes. And they did all eat. ”
Origen † AD 254 Origen's Commentary on Matthew 11.4
… to Him,” not the multitudes, but the disciples, as being different from the multitudes, saying, “Send the multitudes away that they may go into the villages and buy themselves food.” And, further, when Jesus took the five loaves and the two fishes, and looking up to heaven He blessed and brake the loaves, He gave not to the multitudes but to the disciples,
Origen † AD 254 Origen's Commentary on Matthew 11.19
… for Luke also wrote, “Make them sit down,” and Mark says, “He commanded them all to sit down;” but here He does not command but proclaims to the multitude to sit down. Again, there, the three Evangelists say in the very same words that “He took the five loaves and the two fishes and looking up to heaven He blessed;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.35
… nor feed thousands of men with five loaves whose very fragments were a further supply for many tables.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
2. “He took therefore the five loaves, and the two fishes, and commanded the multitude,” it is said, “to sit down upon the grass, and looking up to Heaven, He blessed, and brake, and gave to His disciples, and the disciples to the multitude.
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Tatian † AD 180 The Diatessaron 18
… And when they brought him that, Jesus took the bread and the fish, and looked to heaven, and blessed, and divided, and gave to [40] his disciples to set before them; and the disciples set for the multitudes the bread [41] and the fish; and they ate, all of them, and were satisfied.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
… And they did all eat and were filled, and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside women and children.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.9
… to cleanse, to manure, to carry earth, is done with a basket, such works are servile: because “every one that doeth sin, is the slave of sin;” and “if the Son shall have made you free, then will ye be free indeed.” Justly also are the rejected things of the world counted as baskets, but even baskets did God fill with morsels; “Twelve baskets”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… In obedience to this teaching the divine Apostle escaped the violence of the governor of the city, and had no hesitation in speaking of the manner of his flight, but spoke of the basket, the wall, and the window, and boasted and glorified in the act.
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Tatian † AD 180 The Diatessaron 18
… and they ate, all of them, and were satisfied. And when they were satisfied, he said unto his disciples, Gather the fragments that remain over, that nothing [42] be lost. And they gathered, and filled twelve baskets with fragments, being those that remained over from those which ate of the five barley loaves and the two [43] fishes.
Origen † AD 254 Origen's Commentary on Matthew 11.3
We have spoken these things because of the words, “ They that did eat were five thousand men, beside children and women, ”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 76.4
… What so marvellous, what so difficult to comprehend? But with God easy to be done. Marvel at these things, awake; at His unusual works, thou canst wonder, are they greater than those which thou art accustomed to see? Men wondered that our Lord God Jesus Christ filled so many thousands with five loaves;
14:22
Origen † AD 254 Origen's Commentary on Matthew 11.4
“ And straightway He constrained the disciples to enter into the boat, and to go before Him unto the other side, till He should send the multitudes away. ”
Origen † AD 254 Origen's Commentary on Matthew 11.5
The reason why we have taken up this subject is the passage under discussion which tells that Jesus separated the disciples from the multitudes, and constrained them to enter into the boat and to go before Him unto the other side until He Himself should send the multitudes away;
Origen † AD 254 Origen's Commentary on Matthew 11.6
… but as for the multitudes who, because they were weaker, did not make trial of the boat and the waves and the contrary wind, them He sent away, and went up into the mountain apart to pray.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
And, having wrought the miracle, “straightway He constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away.”
14:23
Origen † AD 254 Origen's Commentary on Matthew 11.5
… but now He sends them away, having first constrained the disciples to enter into the boat; and He sends them away, while they were somewhere below,—for the desert was below,—but He Himself went up into the mountain to pray.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.3
11. “But when ye pray,” says He, “enter into your bed-chambers.” What are those bed-chambers but just our hearts themselves, as is meant also in the Psalm, when it is said, “What ye say in your hearts, have remorse for even in your beds”? “And when ye have shut the doors,” says He, “pray to your Father who is in secret.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.47
… for the wind was contrary. And in the fourth watch of the night He came unto them, walking on the sea. And when the disciples saw Him walking on the sea, they were troubled, saying, It is a spirit;” and so on, down to the words, “They came and worshipped Him, saying, Of a truth Thou art the Son of God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.3
3. For in that when the Lord had left the multitudes, “He went up alone into a mountain to pray;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.16
… And we ourselves, Brethren, are here well admonished to pray within our own bosom, where God seeth, where God heareth, where no human eye penetrateth, where none seeth but He who succoureth; where Susanna prayed, and her voice, though it was not heard by men, yet by God was heard. …We read also that in the mount Jesus prayed alone,
14:24
Tatian † AD 180 The Diatessaron 18
[47, 48] And when the nightfall was near, his disciples went down unto the sea, and sat in a boat, and came to the side of Capernaum. And the darkness came on, and Jesus [49] had not come to them. And the sea was stirred up against them by reason of a violent [50] wind that blew.
Origen † AD 254 Origen's Commentary on Matthew 11.5
… Only, the disciples were not able to go before Jesus to the other side; but, when they had got as far as the middle of the sea, and the boat was distressed “because the wind was contrary to them,”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 3.11
… He went forth to the desert and saw the hungry, how they were fainting with famine. He made them sit down on the grass, and fed them in His mercy. In the ship He slept
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.0
On the words of the Gospel, Matt. xiv. 24 , “But the boat was now in the midst of the sea, distressed by the waves.”
14:25
Tatian † AD 180 The Diatessaron 19
… And straightway that ship arrived at the land which they made for. [12] And when they came out of the ship to the land, they marvelled greatly and were [13] perplexed in themselves: and they had not understood by means of that bread, because their heart was gross.
Tertullian † AD 220 On Baptism 9
… inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water ; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well ; walks over the water ;
Origen † AD 254 Origen's Commentary on Matthew 11.5
… And, perhaps, wishing to teach them by experience that it was not possible apart from Him to go to the other side He constrained them to enter into the boat and go before Him to the other side; but, when they were not able to advance farther than the middle of the sea, He appeared to them, and did what is written,
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 44
… There, Moses smote down with the sword those who had set up the calf; and here, the Lord Jesus said, “I came to send a sword upon the earth, and to set a man at variance with his neighbour,” and so on. There, Moses went without fear into the darkness of the clouds that carry water; and here, the Lord Jesus walked with all power upon the waters.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… He thirsted—but He cried, If any man thirst, let him come unto Me and drink. Yea, He promised that foun tains should flow from them that believe. He was wearied, but He is the Rest of them that are weary and heavy laden. He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
Accordingly, neither did He present Himself to them at once. For, “in the fourth watch,” so it is said, “of the night, He went unto them, walking upon the sea;”
St Jerome † AD 420 The Letters of St. Jerome 30
… Our riches are to meditate in the law of the Lord day and night, to knock at the closed door, to receive the ‘three loaves’ of the Trinity, and, when the Lord goes before us, to walk upon the water of the world.”
St Jerome † AD 420 The Letters of St. Jerome 108.24
… And if from our Lord’s entering in through closed doors you strive to prove that His body was spiritual and aerial, He must have had this spiritual body even before He suffered; since—contrary to the nature of heavy bodies—He was able to walk upon the sea.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.27
… In the same way when we say most rightly, that not the Father, nor the Holy Spirit, but the Son walked upon the sea, who only had that flesh and those feet which rested on the waves;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.0
Again on Matt. xiv. 25 : Of the Lord walking on the waves of the sea, and of Peter tottering.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.1
1. The Gospel which has just been read touching the Lord Christ, who walked on the waters of the sea;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 2
… and by the waves of this world has the way been intercepted, and there is no means of passing to the fatherland unless borne by the wood. Ungrateful one! thou laughest Him to scorn who has come to thee that thou mayest return: He has become the way, and that through the sea:
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 20.5
… We know in the Gospel that the Son walked upon the sea;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… And yet there were some works that Christ did which none other man did: as, when He fed the five thousand men with five loaves, and the four thousand with seven; when He walked on the waters, and gave Peter power to do the same;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.6
… there prevailed the voices of them, saying, “Crucify, Crucify.” The tempest increased, until He was made to sink down that had come into the depth of the sea. And the Lord suffered in the hands of the Jews that which He suffered not when upon the waters He was walking:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.19
19. “Thy way is in the sea” ( ver. 19 ). But now Thy way was in the Holy One, now “Thy way is in the sea:” because the Holy One Himself is in the sea, and with reason even did walk upon the waters of the sea.
14:26
Tatian † AD 180 The Diatessaron 19
[1] And in the fourth watch of the night Jesus came unto them, walking upon the [2] water, after they had rowed with difficulty about twenty-five or thirty furlongs. [3]
St Methodius † AD 311 Oration on the Palms 1
… They saw a man, blind from his birth, proclaiming to them the God who had restored his sight. They saw a paralytic, who had grown up, as it were, and become one with his infirmity, at His bidding loosed from his disease. They saw Lazarus, who was made an exile from the region of death. They heard that He had walked on the sea.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“When the disciples,” it is said, “saw Him walking on the sea, they were troubled, saying, It is a spirit: and they cried out for fear.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.1
… do.” For if we shall take this to be therefore so said, because the Son is less in the form taken from the creature, it will follow that the Father must have walked on the water, or opened the eyes with clay and spittle of some other one born blind, and have done the other things which the Son appearing in the flesh did among men, before the Son did them;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.1
… But what marvel if He can appease all things who created all? Nevertheless after He was come up into the ship, they who were being borne in her, came saying, “Of a truth Thou art the Son of God.” But before this plain discovery of Himself they were troubled, saying, “It is a phantom.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.8
… And these opinions of heretics have sprung up now, when the Name of Christ is already glorified throughout all nations; when Christ, that is, is as it were now walking on the sea. The disciples in their trial said, “It is a phantom.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… because the lovers of the world are the world. For did not the creature acknowledge its Creator? The heavens gave testimony by a star; the sea gave testimony, and bore its Lord when He walked upon it;
14:27
Tatian † AD 180 The Diatessaron 19
… [3] And when he drew near unto their boat, his disciples saw him walking on the water; and they were troubled, and supposed that it was a false appearance; and they cried [4] out from their fear.
Origen † AD 254 Origen's Commentary on Matthew 11.6
… And when we see the Word appearing unto us we shall indeed be troubled before we clearly understand that it is the Saviour who has come to us, supposing that we are still beholding an apparition, and for fear shall cry out; but He Himself straightway will speak to us saying, “Be of good cheer; it is I; be not afraid.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“Straightway Jesus spake unto them, saying, Be of good cheer, it is I; be not afraid.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.8
… And these opinions of heretics have sprung up now, when the Name of Christ is already glorified throughout all nations; when Christ, that is, is as it were now walking on the sea. The disciples in their trial said, “It is a phantom.” But He giveth us strength against these pestilent opinions by His own voice, “Be of good cheer, it is I; be not afraid.”
14:28
Tatian † AD 180 The Diatessaron 19
… [3] And when he drew near unto their boat, his disciples saw him walking on the water; and they were troubled, and supposed that it was a false appearance; and they cried [4] out from their fear. But Jesus straightway spoke unto them, and said, Take courage, [5] for it is I; fear not.
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 60
… And that he had not even set foot on the water, nor was that possible for man, but for the Lord alone and those whom He permits, as He did for the great apostle Peter
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.6
49. The holy Apostle later knew that Jesus had it in His power to do as He would, and therefore, seeing Him walk upon the sea, said: “Lord, if it be Thou, bid me come to Thee over the waters.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
… “Which alone spreadeth out the heavens, and walketh as it were on a pavement over the sea.” For the Gospel of the Lord has taught us that it was not the Father but the Son that walked upon the sea, when Peter asked Him, saying, “Lord, bid me come unto Thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“Lord, if it be Thou,” saith he, “bid me come unto Thee on the water.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
“It is I, be not afraid.” As He spake the word, He cast out fear from their souls. But at another time not so; wherefore Peter said, “Lord, if it be Thou, bid me to come unto Thee.” (
St Jerome † AD 420 Against Jovinianus 1.36
… Moreover, if we deny the identity of His body because He entered though the doors were shut, and this is not a property of human bodies, we must deny also that Peter and the Lord had real bodies because they
St Jerome † AD 420 To Pammachius against John of Jerusalem 35
… Tell me, sharpest of disputants, which is greater, to hang the vast weight of the earth on nothing, and to balance it on the changing surface of the waves; or that God should pass through a closed door, and the creature yield to the Creator? You allow the greater; you object to the less. Peter
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.10
10. What then does Peter’s daring to come to Him on the waters also signify? For Peter generally stands for a figure of the Church. What else then do we think is meant by, “Lord, if it be Thou, bid me come unto Thee on the water;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.5
5. And hence also is that which was just now read, “Lord, if it be Thou, bid me come unto Thee on the water.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.6
… “And He saith, Come.” He went down at His bidding, but in his own weakness he was afraid. Never theless when he was afraid, he cried out, “Lord, save me.” Then the Lord took him by the hand, and said, “O thou of little faith, wherefore didst thou doubt?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.9
… suffer not thyself to be drowned in the sea. Thou wilt not go there, thou wilt not “tread it under foot,” unless it be His bidding, who was Himself the first to walk upon the sea. For it was thus that Peter spoke. “If Thou art, bid me come unto Thee on the waters.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.17
… In walking upon the foaming waves, He figured His own course when He trampleth on the heads of the proud. The Church too doth trample upon them: for Peter is the Church Herself. Nevertheless, Peter dared not by himself walk upon the waters; but what said he? “Lord, if it be Thou, bid me come unto Thee on the water.”
14:29
Tatian † AD 180 The Diatessaron 19
… and they were troubled, and supposed that it was a false appearance; and they cried [4] out from their fear. But Jesus straightway spoke unto them, and said, Take courage, [5] for it is I; fear not. Then Cephas answered and said unto him, My Lord, if it be thou, [6] bid me to come unto thee on the water.
Origen † AD 254 Origen's Commentary on Matthew 11.5
… for it is not written, “He came to them walking upon the waves,” but, “upon the waters;” Just as Peter, who at first when Jesus said to him, “Come,” went down from the boat and walked not upon “the waves,” but upon “the waters”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.7
7. This faith if we keep we shall be free from condemnation, and shall be adorned with all kinds of virtues. For so great is the strength of faith, as even to buoy men up in walking on the sea. Peter was a man like ourselves, made up of flesh and blood, and living upon like food. But when Jesus said, Come
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… or else would feel and say with Manoah “We are undone O wife, we have seen God,” although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“And he said, Come. And when Peter was come down out of the ship, he walked on the water, and came to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth His hand and caught him, and saith unto him, O thou of little faith, wherefore didst thou doubt?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, and when, though fierce, it received its fellow servant;
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
Therefore also Paul said, “It is better to marry than to burn:” ( 1 Cor. vii. 9 .) and Christ, “He that is able to receive it, let him receive it.” ( Matt. xiv. 12 .) But concerning money He spake not so, but, “whoso hath forsaken” his goods “shall receive an hundredfold.” (
St Jerome † AD 420 The Letters of St. Jerome 108.24
… since—contrary to the nature of heavy bodies—He was able to walk upon the sea. The apostle Peter also must be believed to have had a spiritual body for he also walked upon the waters with buoyant step.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.5
… He acknowledged what he had of himself, and what of Him, by whose will he believed that he could do that, which no human weakness could do. Therefore, “if it be Thou, bid me;” because when thou biddest, it will be done. What I cannot do by taking it upon myself, Thou canst do by bidding me. And the Lord said “Come.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.23
… it is not our presumption, not our suspicion: it is evident that the disciples grieved, it is evident that they mourned. Strange women were weeping, when to the Passion He was being led, unto whom turning He saith, “Weep ye, but for yourselves, do not for Me.” … Peter certainly loved very much, and without hesitation threw himself to walk on the waves,
14:30
Tatian † AD 180 The Diatessaron 19
… and they cried [4] out from their fear. But Jesus straightway spoke unto them, and said, Take courage, [5] for it is I; fear not. Then Cephas answered and said unto him, My Lord, if it be thou, [6] bid me to come unto thee on the water. And Jesus said unto him, Come. And [7] Cephas went down out of the boat, and walked on the water to come unto Jesus.
Origen † AD 254 Origen's Commentary on Matthew 11.6
… but being as yet of little faith, and as yet doubting, will see that the wind is strong and will be afraid and begin to sink; but he will not sink because he will call upon Jesus with loud voice, and will say to Him, “Lord, save me;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.16
… In this he may have sinned as Peter did, when from the weakness of his faith he became afraid in the midst of the waves.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.9
… let faith be the eye of him who would behold them. And do thou also likewise; for although the winds alarm thee, though the waves rage against thee, and though human frailty may have inspired thee with some doubt of thy salvation, thou hast it in thy power to “cry out,” thou mayest say “Lord, I perish.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.5
… wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he hath been troubled. For there is his voice in another Psalm, “Mine eye hath been troubled, because of anger.” And what followeth there? “I have waxen old among all mine enemies.” As if in storm and waves he were beginning to sink, like Peter.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.9
9. “I was looking for him that should save me from weakness of mind and tempest” ( ver. 8 ). Sea there is, tempest there is: nothing for thee remaineth but to cry out, “Lord, I perish.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.17
… “bid me,” he saith, “come unto Thee.” He answered, “Come.” For the Church also trampleth on the heads of the proud; but since it is the Church, and hath human weakness, that these words might be fulfilled, “If I said, My foot hath slipt,” Peter tottered on the sea, and cried out, “Lord, save me!”
14:31
Tatian † AD 180 The Diatessaron 19
… And Jesus said unto him, Come. And [7] Cephas went down out of the boat, and walked on the water to come unto Jesus. But [Arabic, p. 74] when he saw the wind strong, he feared, and was on the point of sinking; [8] and he lifted up his voice, and said, My Lord, save me.
Origen † AD 254 Origen's Commentary on Matthew 10.19
… ”as if there came to the power when working co-operation from the faith of him on whom the power was working, but this co-operation was hindered in its exercise by unbelief. See, then, that to those who said, “Why could we not cast it out?” He said, “Because of your little faith.”
Origen † AD 254 Origen's Commentary on Matthew 11.6
… because he will call upon Jesus with loud voice, and will say to Him, “Lord, save me;” then immediately while such a Peter is yet speaking and saying, “Lord save me,” the Word will stretch forth His hand, holding out assistance to such an one, and will take hold of him when he is beginning to sink, and will reproach him for his little faith and doubting.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.43
In Genesis: “And Abraham believed God, and it was counted unto him for righteousness.” Also in Isaiah: “And if ye do not believe, neither shall ye understand.” Also in the Gospel according to Matthew: “O thou of little faith, wherefore didst thou doubt?”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
… Again He said to his Apostles:— If ye believe and doubt not, there is nothing ye shall not be able to do . For when our Lord walked on the billows of the sea, Simon also by his faith walked with Him; but when in respect of his faith he doubted, and began to sink, our Lord called him, thou of little faith .
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
… And whereas He could Himself have restored to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by his blessing Saul’s eyes might be restored, the sight of which he had lost. Peter also He bade walk with Himself on the sea, and because he faltered He blamed him for lessening the grace given him by the weakness of his faith.
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.2
… Further, what sort of humility is this, that a man speaks of himself as approved for his divine faith and charity? The Apostles prayed, “Lord increase our faith,” and received for answer: “If ye had faith as a grain of mustard seed;” and even to Peter it is said:
St Jerome † AD 420 The Letters of St. Jerome 108.24
… And to shew plainly that in these great signs our attention is asked not to a change in nature but to the almighty power of God, he who by faith had walked on water began to sink for the want of it and would have done so had not the Lord lifted him up with the reproving words, “O thou of little faith wherefore didst thou doubt?”
St Jerome † AD 420 Against Jovinianus 2.10
… Why do the apostles say: “Lord, increase our faith,” if there is one measure for all? And why did our Lord rebuke His disciple, saying:
St Jerome † AD 420 Against the Pelagians 2
xiv. 31 . Even Peter’s faith fails, and he begins to sink.
St Augustine of Hippo † AD 430 On the Holy Trinity 13.2
… And yet He who says, “O woman, great is thy faith;” and to another, “O thou of little faith, wherefore didst thou doubt?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.17
… I said, My foot hath slipt,” Peter tottered on the sea, and cried out, “Lord, save me!” and so what is here put, “If I said, My foot hath slipt,” is put there, “Lord, I perish.” And what is here, “Thy mercy, O Lord, hath held me up,” is there put, “And immediately Jesus stretched forth His hand, saying, O thou of little faith, wherefore didst thou doubt?”
14:32
Tatian † AD 180 The Diatessaron 19
… But [Arabic, p. 74] when he saw the wind strong, he feared, and was on the point of sinking; [8] and he lifted up his voice, and said, My Lord, save me. And immediately our Lord stretched out his hand and took hold of him, and said unto him, [9] Thou of little faith, why didst thou doubt?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“And when they were come into the ship, then the wind ceased.”
St Jerome † AD 420 The Life of S. Hilarion 41
… and besides this they were buffeted by the waves on every side. All the rowers began to be alarmed, to weep, to leave their places, to get out their poles, and, as though one message was not enough, again and again told the old man that pirates were at hand. Looking at them in the distance he gently smiled, then turned to his disciples and said,
14:33
Tatian † AD 180 The Diatessaron 19
… [8] and he lifted up his voice, and said, My Lord, save me. And immediately our Lord stretched out his hand and took hold of him, and said unto him, [9] Thou of little faith, why didst thou doubt? And when Jesus came near, he went up [10] unto them into the boat, he and Simon, and immediately the wind ceased.
Origen † AD 254 Origen's Commentary on Matthew 11.7
But after this both Jesus and Peter will go up into the boat, and the wind will cease; and those in the boat, perceiving the great dangers from which they have been saved, will worship Him, saying, not simply, “Thou art the Son of God,” as also the two demoniacs said, but, “Of a truth, Thou art the Son of God.”
Origen † AD 254 Origen's Commentary on Matthew 11.17
… and who call Him Son of God, and that without the addition “truly” like the demoniacs who say, “What have we to do with Thee, Thou Son of God;” and who call Him so with the addition “truly,” like those in the boat who worshipped Him saying, “Truly Thou art the Son of God.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.51
51. The confession of the Apostles, for whom by a word of command the raging wind and troubled sea were restored to calm, was an opportunity for you. You might have confessed, as they did, that He is God’s true Son; you might have borrowed their very words, Of a truth, this is the Son of God
St Basil the Great † AD 379 De Spiritu Sancto 8
… It is on this account that we have not found Scripture describing the Lord to us by one name, nor even by such terms alone as are indicative of His godhead and majesty. At one time it uses terms descriptive of His nature, for it recognises the “name which is above every name,” the name of Son, and speaks of true Son,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.17
… fearless footsteps on the water, as He walked amid the raging waves of the sea, and the ship, which was beaten upon by the waves, had rest as soon as Christ entered it, and they saw the waves and the winds obeying Him,—then, though as yet they did not believe in their hearts they believed Him to be God’s true Son, saying, “Truly Thou art the Son of God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
Whereas before this they had said, “What manner of man is this, that even the winds and the sea obey Him!” now it is not so. For “they that were in the ship,” it is said, “came and worshipped Him, saying, Of a truth Thou art Son of God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, “Truly He is Son of God,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.1
… and then coming to His disciples found them in danger, walking on the sea, and getting up into the ship strengthened them, and appeased the waves. But what marvel if He can appease all things who created all? Nevertheless after He was come up into the ship, they who were being borne in her, came saying, “Of a truth Thou art the Son of God.”
14:34
Origen † AD 254 Origen's Commentary on Matthew 11.6
And then the disciples “ having crossed over came to the land Gennesaret, ”
Origen † AD 254 Origen's Commentary on Matthew 11.16
“ And Jesus went out thence and withdrew into the parts of Tyre and Sidon. And behold a Canaanitish woman. ” Whence the “thence”? Was it from the land of Gennesaret, concerning which it was said before, “And when they had crossed over they came into the land of Gennesaret?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“And when they were gone over,” so it is said, “they came into the land of Gennesaret. And when the men of that place had knowledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased; and besought Him that they might touch the hem of His garment; and as many as touched were made perfectly whole.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.48
… and as many as touched were made perfectly whole. Then came to Him scribes and Pharisees from Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread,” and so on, down to the words, “But to eat with unwashen hands defileth not a man.”
14:35
Origen † AD 254 Origen's Commentary on Matthew 11.7
… some secret and occult mystery with reference to some who were saved by Jesus is indicated by the words, “And when the men of that place knew Him,”—plainly of the place on the other side,—“they sent into all that region round about,”—round about the other side, not on the other side itself, but round about it,—“and they brought unto Him all that were sick.”
Origen † AD 254 Origen's Commentary on Matthew 11.8
… came in the boat to the land of Gennesaret, when the wind ceased from the time that Jesus entered into the boat, and when “the men of that place knowing Him sent into all that region round about, and brought unto Him all that were sick, and besought Him that they might touch if it were only the border of His garment, and as many as touched were made whole.”
14:36
Origen † AD 254 Origen's Commentary on Matthew 11.7
… and the sick who were brought to Him besought Him that they might touch if it were only the border of His garment,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 50
“And when they were gone over,” so it is said, “they came into the land of Gennesaret. And when the men of that place had knowledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased; and besought Him that they might touch the hem of His garment; and as many as touched were made perfectly whole.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 71.3
… Hence the song that is addressed to Him, “I will love Thee, O Lord, my strength.” But what, then, are those greater works? Was it that their very shadow, as they themselves passed by, healed the sick? For it is a mightier thing for a shadow, than for the hem of a garment, to possess the power of healing.
14:1
The Gloss non occ.
THE. Evangelist had above shewn the Pharisees speaking falsely against Christ’s miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, At that time Herod the tetrarch heard the fame of Jesus.
St John Chrysostom † AD 407
It is not without reason that the Evangelist here specifies the time, but that you may understand the pride and carelessness of the tyrant; inasmuch as he had not at the first made himself acquainted with the things concerning Christ, but now only after long time. Thus they, who in authority are fenced about with much pomp, learn these things slowly, because they do not much regard them.
St Augustine † AD 430 De Cons. Ev. ii. 43.
Matthew says, At that time, not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark.
St John Chrysostom † AD 407
Observe how great a thing is virtue; Herod fears John even after he is dead, and philosophizes concerning the resurrection; as it follows; And he saith to his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works are wrought in him.
Rabanus Maurus † AD 856
From this place we may learn how great the jealousy of the Jews was; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen: concerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews.
St Jerome † AD 420
One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place—a heresy which teaches that souls pass through various bodies after a long period of years—for the Lord was thirty years old when John was beheaded.
Rabanus Maurus † AD 856
All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh; wherefore Herod says, Therefore mighty works are wrought in him.
St Augustine † AD 430 ubi sup.
Luke’s words are, John have I beheaded: who is he of whom I hear such things? (Luke 9:9.) As Luke has thus represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was commonly said—or we must take what he here says to his servants as expressing a doubt—for they admit of either of these acceptations.
Remigius † AD 908
Perhaps some one may ask how it can be here said, At that time Herod heard, seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to Vienne in Gaul. Then Cæsar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding the tetrarch.
The Gloss ord.
Having mentioned this supposition of John’s resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass.
St John Chrysostom † AD 407
And this relation is not set before us as a principal matter, because the Evangelist’s only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, For Herod had seized John, and bound him.
St Augustine † AD 430 De Cons. Ev. ii. 44.
Luke does not give this in the same order, but where he is speaking of the Lord’s baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John’s concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John’s Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judæa, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John’s imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shews when he says, On account of Herodias his brother’s wife. For John had said unto him, It is not lawful for thee to have her.
St Jerome † AD 420
The old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him.
St John Chrysostom † AD 407
Yet he speaks not to the woman but to the husband, as he was the chief person.
The Gloss ord.
And perhaps he observed the Jewish Law, according to which John forbade him this adultery. And desiring to kill him, he feared the people.
St Jerome † AD 420
He feared a disturbance among the people for John’s sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of. God.
The Gloss ord.
The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.
The Latin text
Glossa
Quia supra Evangelista ostenderat quomodo Pharisaei Christi miracula calumniabantur, concives autem eius haec admirantes, Christum tamen contemnebant, refert nunc quam opinionem ex auditis miraculis Herodes de Christo conceperat: unde dicitur in illo tempore audivit Herodes tetrarcha famam Iesu
Chrysostomus in Matth
Non absque causa hic tempus Evangelista designat, sed ut discas tyranni superbiam et negligentiam: neque enim a principio didicit ea quae erant de Christo, sed post plurimum tempus: sic etiam multi qui in potestatibus sunt multa elatione circumdati, huiusmodi tarde addiscunt, quia non multam horum faciunt curam
Augustinus de Cons. Evang
Dixit autem Matthaeus in illo tempore, non: in illo die, vel ipsa hora: nam et Marcus quidem hoc eodem modo dicit, sed non eodem ordine; sed postquam discipulos ad praedicandum misit; nulla tamen facta necessitate, qua hoc consequenter gestum esse intelligeretur. Lucas etiam narrandi eum ordinem tenet quem et Marcus; nec ipse tamen rerum gestarum ordinem fuisse eumdem credi cogit
Chrysostomus in Matth
Vide ergo quam magnum quid est virtus: nam et defunctum Ioannem Herodes formidavit, et de resurrectione philosophatur: et ideo sequitur et ait pueris suis: hic est Ioannes Baptista: ipse surrexit a mortuis, et ideo virtutes operantur in eo
Rabanus Maurus
Sed quanta est invidia Iudaeorum, ex isto loco docemur. Ioannem enim a mortuis potuisse resurgere nullo attestante Herodes alienigena pronuntiavit; Iudaei vero Christum quem prophetae praedixerant, non resurrexisse, sed furtim ablatum esse credere maluerunt. In quo insinuatur, quod promptior est animus gentium ad credulitatem quam Iudaeorum
Hieronymus
Quidam autem ecclesiasticorum interpretum quaerit quare Herodes ista sit suspicatus, ut putet Ioannem a mortuis resurrexisse: quasi alieni erroris nobis reddenda sit ratio, aut ex his verbis habeat occasionem haeresis metempsychoseos, quae post multos annorum circulos in diversa corpora dicit animas insinuari: cum eo tempore quo Ioannes decollatus est, dominus triginta annorum esset
Rabanus Maurus
Bene autem de resurrectionis virtute omnes senserunt, quod maioris potentiae sunt sancti futuri cum a mortuis resurrexerint, quam fuere dum adhuc carnis infirmitate gravarentur: propterea dicit et ideo virtutes operantur in eo
Augustinus de Cons. Evang
Lucas autem dicit: et ait Herodes: Ioannem ego decollavi. Quid est iste de quo audio talia? Quia ergo haesitantem Lucas commemoravit Herodem, intelligendum est, aut post hanc haesitationem confirmasse in animo suo quod ab aliis dicebatur, cum dixit pueris suis, sicut hic Matthaeus narrat, hic est Ioannes Baptista; aut ita pronuntianda sunt haec verba ut haesitantem adhuc indicent: utroque enim modo pronuntiari potest: ut aut confirmatum eum ex aliorum verbis accipiamus, aut adhuc eum haesitantem, ut Lucas commemorat
Remigius
Forte autem quaeret aliquis quare dicat Matthaeus in illo tempore audivit Herodes, cum longe superius dicat, quod mortuo Herode, reversus est dominus ex Aegypto. Sed haec quaestio solvitur, si intelligatur duos fuisse Herodes: mortuo namque priore Herode, successit ei Archelaus filius eius, qui post decem annos relegatus est exilio apud Viennam urbem Galliae. Deinde Caesar Augustus iussit dividi illud regnum in tetrarchias, et tres partes dedit filiis Herodis. Iste ergo Herodes qui Ioannem decollavit, est filius maioris Herodis, sub quo dominus natus est; et ut hoc ostenderet Evangelista, addit tetrarcha
Glossa
Quia vero dixerat de opinione resurrectionis Ioannis, cum nihil de morte dixisset, ideo revertitur, et narrat qualiter obierit
Chrysostomus in Matth
Et hanc historiam nobis Evangelista non principaliter inducit, quia totum studium fuit ei dicere de Christo, et nihil aliud, nisi ad hoc conferre deberet. Dicit ergo Herodes tenuit Ioannem et alligavit eum
Augustinus de Cons. Evang
Lucas quidem non eodem ordine recordatur, sed circa Baptismum quo dominus baptizatus est; unde hoc praeoccupasse intelligitur, ut narret quod multo post factum est. Cum enim commemorasset Ioannes verba de domino, quod ventilabrum in manu eius sit, continuo hoc subiecit, quod non continuo factum esse Ioannes Evangelista exponit, cum commemoret, postea quam baptizatus est Iesus, iisse eum in Galilaeam, et post rediisse in Iudaeam, et ibi baptizasse circa Iordanem, antequam Ioannes in carcerem missus esset. Sed nec Matthaeus nec Marcus eo ordine de Ioanne in carcerem misso in sua narratione posuerunt: quod factum apparet in eorum scriptis: nam et ipsi dixerunt, tradito Ioanne dominum iisse in Galilaeam; et post multa quae fecit ibi, ex occasione famae venientis ad Herodem de Christo, narrant omnia quae de Ioanne fuerunt incluso et occiso. Causam autem quare positus sit in carcerem, ostendit cum dicit propter Herodiadem uxorem fratris sui. Dicebat enim illi Ioannes: non licet tibi habere eam
Hieronymus
Vetus narrat historia, Philippum Herodis maioris filium, fratrem huius Herodis, duxisse uxorem Herodiadem filiam Arethae regis Arabum; postea vero socerum eius, exortis quibusdam contra generum simultatibus, tulisse filiam suam, et in dolorem prioris mariti, Herodis inimici eius nuptiis copulasse. Ergo Ioannes Baptista, qui venerat in spiritu et virtute Eliae, eadem auctoritate qua ille Achab corripuerat et Iezabel, arguit Herodem et Herodiadem, quod illicitas nuptias fecerint, et non liceat fratre vivente germano, uxorem eius ducere; malens periclitari apud regem, quam propter adulationem esse immemor praeceptorum Dei
Chrysostomus in Matth
Non tamen uxori loquitur, sed viro eius, quoniam principalior erat hic; forsan enim legem Iudaeorum tenebat; et ideo Ioannes eum ab adulterio prohibuit. Sequitur et volens eum occidere timuit populum
Hieronymus
Seditionem quidem populi verebatur propter Ioannem, a quo sciebat turbas in Iordane plurimas baptizatas; sed amore vincebatur uxoris, ob cuius ardorem etiam Dei praecepta neglexerat
Glossa
Timor enim Dei corrigit; timor hominum differt, sed voluntatem non aufert: unde et avidiores reddit ad crimen quos aliquando suspendit a crimine
14:6
The Gloss non occ.
The Evangelist having related John’s imprisonment, proceeds to his putting to death, saying, But on Herod’s birthday, the daughter of Herodias danced in the midst.
St Jerome † AD 420
We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities.
Remigius † AD 908
It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him.
St Jerome † AD 420
I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath’s sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.
St Isidore † AD 636 Lib. Syn. ii. 10.
In evil promises then break faith. That promise is impious which must be kept by crime; that oath is not to be observed by which we have unwittingly pledged ourselves to evil. It follows, And she being before instructed of her mother said, Give me here John Baptist’s head in a charger.
St Jerome † AD 420
For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing.
St John Chrysostom † AD 407
Here is a twofold accusation against the damsel, that she danced, and that she chose to ask an execution as her reward. Observe how Herod is at once cruel and yielding; he obliges himself by an oath, and leaves her free to choose her request. Yet when he knew what evil was resulting from her request, he was grieved, And the king was sorry, for virtue gains praise and admiration even among the bad.
St Jerome † AD 420
Otherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here Herod is said to be sorry, because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. For his oath’s sake, and them which sat with him at meat, he commanded it to be given. He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, and them that sat at meat with him, he would have them all sharers in his crime, that a bloody dish might be brought in in a luxurious feast.
St John Chrysostom † AD 407
If he was afraid to have so many witnesses of his perjury, how much more ought he to have feared so many witnesses of a murder?
Remigius † AD 908
Here is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, He sent and beheaded John in prison, and his head was brought in a charger.
St Jerome † AD 420 Liv. xxxix. 43.
We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials.
St Gregory the Great † AD 604 Mor. iii. 7.
But not without most deep wonder do I consider, that he who in his mother’s womb was filled with the spirit of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men. Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And hence may be gathered what they will suffer whom He casts away, if He thus tortures those He loves.
St Gregory the Great † AD 604 Mor. xxix. 7.
And John is not sought out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth. It follows, And his disciples came, and took up his body, and buried it.
St Jerome † AD 420
By which we may understand both the disciples of John himself, and of the Saviour.
Rabanus Maurus † AD 856 Antiq. xviii. 5 Machærus.
Josephus relates, that John was sent bound to the castle of Mecheron, and there beheaded; but ecclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria.
St John Chrysostom † AD 407 Hom. xlix.
Observe how John’s disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; And they came and told Jesus. For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right.
St Hilary † AD 367
Mystically, John represents the Law; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother’s wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that he should not take to him the works of the Gentiles and unbelief which was united to them as by the bond of conjugal love. On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for for sin and worldly pleasures the Israelites sold the gifts of eternal life. She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers. But forced by its sins, as by the force of an oath, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandishments of pleasure. So among the other gratifications of a debauched people the head of John is brought in in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother; thus depraved Israel offered up the glory of the Law to pleasure and unbelief. The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law.
Rabanus Maurus † AD 856
Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets.
St Jerome † AD 420
And the Prophet has lost among them both tongue and voice.
Remigius † AD 908
Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)
The Latin text
Chrysostomus in Matth
Postquam enarravit Evangelista incarcerationem Ioannis, prosequitur de occisione ipsius, dicens die autem natalis Herodis saltavit filia Herodiadis in medio
Hieronymus
Nullum invenimus alium observasse diem natalis sui, nisi Herodem et Pharaonem: ut quorum erat par impietas, esset una solemnitas
Remigius
Et sciendum, quod consuetudo est non solum divitum, sed etiam pauperum mulierum, ita pudice filias suas nutrire ut vix ab extraneis videantur. Haec autem impudica mulier impudice filiam suam nutrivit, quam non docuit pudorem, sed saltationem. Nec minus reprehendendus est Herodes, qui oblitus est domum suam esse aulam regiam, quam praedicta mulier fecerat theatrum: unde sequitur et placuit Herodi: unde cum iuramento pollicitus est ei dare quodcumque postulasset ab eo
Hieronymus
Ego autem non excuso Herodem quod invitus et nolens propter iuramentum homicidium fecerit, qui ad hoc forte iuravit ut futurae occisionis machinas praepararet: alioquin, si ob iusiurandum fecisse se dicit, si matris, si patris postulasset interitum, facturus fuerat, an non? Quod in se ergo repudiaturus fuit, contemnere debuit in propheta
Isidorus
In malis ergo promissis rescinde fidem. Impia est promissio quae scelere adimpletur. Illud non est observandum sacramentum quo malum incaute promittitur. Sequitur at illa praemonita a matre sua, da mihi, inquit, hic in disco caput Ioannis Baptistae
Hieronymus
Herodias enim timens ne Herodes aliquando resipisceret, vel Philippo fratri amicus fieret, atque illicitae nuptiae repudio solverentur, monet filiam ut in ipso statim convivio Ioannis caput postulet: digno operi saltationis dignum sanguinis praemium
Chrysostomus in Matth
Duplex est autem hic puellae accusatio: et quoniam saltavit, et quoniam ita ei placuit ut occisionem expeteret in mercedem. Vide autem qualiter crudelis et qualiter mollis est Herodes: seipsum enim obnoxium iuramento facit, illam autem dominam petitionis constituit. Quia ergo scivit quod ex eius petitione malum eveniebat, tristatus est: unde sequitur et contristatus est rex. Virtus enim etiam apud malos admiratione et laudibus digna est
Hieronymus
Vel aliter. Consuetudinis Scripturarum est ut opinionem multorum sic narret historicus quomodo eo tempore ab omnibus credebatur. Sicut Ioseph ab ipsa quoque Maria appellabatur pater Iesu, ita et nunc Herodes dicitur contristatus, quia hoc discumbentes putabant. Dissimulator enim mentis suae, et artifex homicidii, tristitiam praeferebat in facie, cum laetitiam haberet in mente. Sequitur propter iusiurandum, et propter eos qui pariter recumbebant iussit dari. Scelus excusat iuramento, ut sub occasione pietatis impius fieret. Quod autem subicit et propter eos qui pariter discumbebant, vult omnes sceleris sui esse consortes, ut in luxurioso convivio cruentae epulae deferrentur
Chrysostomus in Matth
Si autem testes habere periurationis formidavit, quanto magis timuisse oportebat tam iniquae occisionis tantos testes habere?
Remigius
Sed in eo minus peccatum factum est causa maioris peccati: nam quia libidinosam voluntatem non extinxit, idcirco ad luxuriam usque pervenit; et quia luxuriam non coercuit, ideo ad reatum homicidii descendit: unde sequitur misitque et decollavit Ioannem in carcere; et allatum est caput eius in disco
Hieronymus
Legimus in Romana historia, Flaminium ducem Romanorum, quod accubanti iuxta meretriculae, quae nunquam vidisse se diceret hominem decollatum, assensus sit ut reus quidam capitalis criminis in convivio truncaretur, a censoribus pulsum curia, quod epulas sanguini commiscuerit, et mortem, quamvis noxii hominis, in alterius delicias praestiterit, ut libido et homicidium pariter miscerentur. Quanto sceleratior Herodes et Herodias, ac puella quae saltavit: in pretium sanguinis petiit caput prophetae, ut haberet in potestate linguam, quae illicitas nuptias arguebat. Sequitur et datum est puellae et attulit matri suae
Glossa
Ut habeat in potestate linguam quae illicitas nuptias arguebat
Gregorius Moralium
Sed non sine admiratione gravissima perpendo, quod ille prophetiae spiritu intra matris uterum impletus, quo inter natos mulierum nemo maior surrexit, ab iniquis in carcerem mittitur; et pro puellae saltu capite truncatur; et vir tantae severitatis pro risu turpium moritur. Numquidnam credimus aliquid fuisse quod in eius vita illa sic despecta mors tergeret? Sed idcirco Deus suos sic premit in infimis, quia videt quomodo remuneret in summis. Hinc ergo unusquisque colligat quid illi passuri quos reprobat, si sic cruciat quos amat
Gregorius Moralium
Neque autem Ioannes de confessione Christi, sed de iustitiae veritate requisitus occubuit. Sed quia Christus est veritas, usque ad mortem pro Christo quasi pro veritate pervenit. Sequitur et accedentes discipuli eius tulerunt corpus eius et sepelierunt illud
Hieronymus
In quo ipsius Ioannis et salvatoris discipulos intelligere possumus
Rabanus Maurus
Narrat autem Iosephus vinctum Ioannem in castellum Mecheronta adductum, ibique truncatum; ecclesiastica vero narrat historia sepultum eum in Sebastia urbe Palaestinorum, quae quondam Samaria dicta est
Chrysostomus in Matth
Intende autem qualiter discipuli Ioannis iam magis familiares facti sunt Iesu: ipsi enim sunt qui annuntiaverunt ei quod factum est de Ioanne: unde sequitur et venientes nuntiaverunt Iesu. Etenim universos dimittentes ad ipsum confugiunt; et ita paulatim post calamitatem et responsionem a Christo datam directi sunt
Hilarius in Matth
Mystice autem Ioannes praetulit formam legis: quia lex Christum praedicavit, et Ioannes profectus ex lege est, Christum ex lege praenuntians. Herodes vero princeps est populi, et populi princeps subiectae sibi universitatis nomen causamque complectitur. Ioannes ergo Herodem monebat ne fratris sui uxorem sibi iungeret. Sunt enim atque erant duo populi: circumcisionis et gentium. Hi igitur fratres ex eodem sunt humani generis parente; sed Israelem lex admonebat ne opera gentium et infidelitatem sibi iungeret, quae ipsis tamquam vinculo coniugalis amoris annexa est. Die autem natalis, idest rerum corporalium gaudiis, Herodiadis filia saltavit: voluptas enim tamquam ex infidelitate orta, per omnia Israel gaudia totis illecebris suae cursibus efferebatur, cui se etiam sacramento venalem populus addixit: sub peccatis enim et saeculi voluptatibus Israelitae vitae aeternae munera vendiderunt. Haec matris suae, idest infidelitatis, instinctu oravit deferri sibi caput Ioannis, idest gloriam legis; sed populus boni eius quod in lege erat conscius, voluptatis conditionibus non sine periculi sui dolore concedit; scitque se talem praeceptorum gloriam non oportuisse concedere; sed peccatis tamquam sacramento coactus, et principum adiacentium metu atque exemplo depravatus et victus, illecebris voluptatis moestus obtemperat. Igitur inter reliqua dissoluti populi gaudia, in disco Ioannis caput offertur: damnum scilicet legis, voluptas corporum, et saecularis luxus augetur. Igitur per puellam ad matrem defertur; ac sic probrosus Israel etiam voluptati et infidelitati suae gloriam legis addixit. Finitis igitur legis temporibus, et cum Ioanne sepultis, discipuli eius res gestas domino annuntiant, ad Evangelia scilicet ex lege venientes
Hieronymus
Vel aliter. Nos usque hodie cernimus in capite Ioannis prophetae, Iudaeos Christum, qui caput prophetarum est, perdidisse
Rabanus Maurus
Sed et linguam et vocem apud eos perdidit propheta
Remigius
Vel aliter. Decollatio Ioannis signat minorationem famae illius quae aestimatur a populo Christus, sicut exaltatio domini in cruce signat profectum fidei: unde Ioannes dixerat: illum oportet crescere, me autem minui
14:13
The Gloss ap. Anselm.
The Saviour having heard the death of His Baptist, retired into the desert; as it follows, which when Jesus had heard, he departed thence by ship into a desert place.
St Augustine † AD 430 De Cons. Ev. ii. 45.
This the Evangelist relates to have been done immediately after the passion of John, therefore after this were those things done that were spoken of above, and moved Herod to say, This is John. For we must suppose those things to have been after his death which report carried to Herod, and which moved him to doubt who he could be concerning whom he heard such things; for himself had put John to death.
St Jerome † AD 420
He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder; putting off His death till the day of His passion; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all persevere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, When they shall persecute you in one city, flee ye to another. Whence the Evangelist says not ‘fled,’ but elegantly, departed thence, (or, ‘withdrew,’) shewing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John’s death, namely, to prove the faith of the believers.
St John Chrysostom † AD 407
Or; He did this because He desired to prolong the œconomy of His humanity, the time not being yet come for openly manifesting His deity; wherefore also He charged His disciples that they should tell no man that He was the Christ. But after His resurrection He would have this made manifest. Therefore although He knew of Himself what was done, yet before it was told Him He withdrew not, that He might shew the verity of His incarnation in all things; for He would that this should be assured not by sight only, but by His actions. And when He withdrew, He did not go into the city, but into the desert by ship that none might follow Him. Yet do not the multitudes leave Him even for this, but still follow after Him, not deterred by what had been done concerning John; whence it follows, And when the multitudes had heard thereof, they followed him on foot out of the cities.
St Jerome † AD 420
They followed on foot, not riding, or in carriages, but with the toil of their own legs, to shew the ardour of their mind.
St John Chrysostom † AD 407
And they immediately reap the reward of this; for it follows, And he went out and saw a great multitude, and he had compassion upon them, and healed their sick. For though great was the affection of those who had left their cities, and sought Him carefully, yet the things that were done by Him surpassed the reward of any zeal. Therefore he assigns compassion as the cause of this healing. And it is great compassion to heal all, and not to require faith.
St Hilary † AD 367
Mystically; The Word of God, on the close of the Law, entered the ship, that is, the Church; and departed into the desert, that is, leaving to walk with Israel, He passes into breasts void of Divine knowledge. The multitude learning this, follows the Lord out of the city into the desert, going, that is, from the Synagogue to the Church. The Lord sees them, and has compassion upon them, and heals all sickness and infirmity, that is, He cleanses their obstructed minds, and unbelieving hearts for the understanding of the new preaching.
St Jerome † AD 420
It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shews that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them.
The Latin text
Glossa
Salvator, audita nece sui Baptistae, secessit in locum desertum: unde sequitur quod cum audisset Iesus, secessit inde in navicula in locum desertum seorsum
Augustinus de Cons. Evang
Hoc autem continuo post Ioannis passionem Evangelista factum esse commemorat: unde post haec, facta sunt illa quae primo narrata sunt; quibus motus Herodes dixit: hic est Ioannes. Illa enim posteriora debent intelligi quae ad Herodem pertulit fama, ut moveretur, et haesitaret quisnam iste esse posset de quo audiret talia, cum Ioannem ipse occidisset
Hieronymus
Non autem secedit in locum desertum, ut quidam arbitrantur, timore mortis; sed parcens inimicis suis, ne homicidium homicidio iungerent; vel in diem Paschae suum interitum differens, in quo propter sacramentum immolandus est agnus, et postes credentium sanguine respergendi: sive ideo secessit ut nobis praeberet exemplum temeritatis ultro se tradentium vitandae: quia non omnes eadem constantia perseverant in tormentis qua se torquendos offerunt. Ob hanc causam in alio loco praecipit: cum persecuti vos fuerint in ista civitate, fugite in aliam. Unde eleganter quoque Evangelista non dicit: fugit in locum desertum, sed secessit, ut persecutores vitaverit magis quam timuerit. Potest etiam aliam ob causam, audito Ioannis interitu, secessisse in desertum locum, ut credentium probaret fidem
Chrysostomus in Matth
Vel ideo hoc fecit quia plura humanitus vult dispensare, nondum tempore existente denudandi suam manifeste deitatem; propter quod et discipulis dixit, quod nulli dicerent quod ipse esset Christus. Post resurrectionem autem volebat hoc fieri manifestum. Ideo autem quamvis per se noverit quod factum est, tamen antequam nuntiaretur ei, non secessit, ut demonstraret per omnia incarnationis veritatem: non enim solo visu, sed operibus hoc credi volebat. Recedens vero non abiit in civitatem, sed in desertum in navigio, ut nullus sequeretur. Turbae autem neque ita desistunt, sed sequuntur; et neque quod gestum est de Ioanne eos terruit: unde sequitur et, cum audissent turbae, secutae sunt eum pedestres de civitatibus
Hieronymus
Secutae sunt autem eum pedestres, non in iumentis, non in vehiculis, sed proprio labore pedum, ut ardorem mentis ostenderent
Chrysostomus in Matth
Et propter hoc statim retributionem acceperunt: unde sequitur et exiens vidit turbam multam et misertus est eis et curavit languidos eorum: etsi enim multa erat affectio eorum qui civitates dimittebant, et diligenter eum quaerebant, sed tamen quae ab ipso fiebant, omnis studii superexcedunt retributionem. Ideoque causam talis curationis misericordiam ponit. Est autem magna misericordia quod omnes curat, et fidem non expetit
Hilarius in Matth
Mystice autem Dei verbum, lege finita, navem conscendens, Ecclesiam adiit, in desertum descendit: relicta quippe conversatione Israel, in vacua divinae cognitionis pectora transit. Turba autem hoc audiens, dominum de civitate sequitur in desertum, de synagoga videlicet ad Ecclesiam tendens: quam videns misertus est, et omnem languorem infirmitatemque curat, obsessas scilicet mentes et corda infidelitatis vitio ad intelligentiam novae praedicationis emundat
Rabanus Maurus
Illud quoque notandum, quod postquam dominus in desertum venerit, secutae sunt eum turbae multae: nam antequam veniret in solitudinem gentium, ab uno tantum populo colebatur
Hieronymus
Relinquunt autem civitates suas, hoc est pristinas conversationes et varietates dogmatum. Egressus autem Iesus signat quod turbae quidem habebant eundi voluntatem, sed perveniendi vires non habuerunt; ideo salvator egreditur de loco, et obviam pergit
14:15
St John Chrysostom † AD 407
It is a proof of the faith of these multitudes that they endured hunger in waiting for the Lord even till evening; to which purpose it follows, And when it was evening, his disciples came unto him, saying, This is a desert place, and the time is now past. The Lord purposing to feed them waits to be asked, as always not stepping forward first to do miracles, but when called upon. None out of the crowd approached Him, both because they stood in great awe of Him, and because in their zeal of love they did not feel their hunger. But even the disciples do not come and say, Give them to eat; for the disciples were as yet in an imperfect condition; but they say, This is a desert place. So that what was proverbial among the Jews to express a miracle, as it is said, Can he spread a table in the wilderness? (Ps. 78:19.) this also He shews among his other works. For this cause also He leads them out into the desert, that the miracle might be clear of all suspicion, and that none might suppose that any thing was supplied towards the feast from any neighbouring town. But though the place be desert, yet is He there who feeds the world; and though the hour is, as they say, past, yet He who now commanded was not subjected to hours. And though the Lord had gone before His disciples in healing many sick, yet they were so imperfect that they could not judge what He would do concerning food for them, wherefore they add, Send the multitude away, that they may go into the towns, and buy themselves food. Observe the wisdom of the Master; He says not straightway to them, ‘I will give them to eat;’ for they would not easily have received this, but, Jesus said unto them, They need not depart, Give ye them to eat.
St Jerome † AD 420
Wherein He calls the Apostles to breaking of bread, that the greatness of the miracle might be more evident by their testimony that they had none.
St Augustine † AD 430 De Cons. Ev. ii. 46.
It may perplex some how, if the Lord, according to the relation of John, asked Philip whence bread was to be found for them, that can be true which Matthew here relates, that the disciples first prayed the Lord to send the multitudes away, that they might buy food from the nearest towns. Suppose then that after these words the Lord looked upon the multitude and said what John relates, but Matthew and the others have omitted. And by such cases as this none ought to be perplexed, when one of the Evangelists relates what the rest have omitted.
St John Chrysostom † AD 407
Yet not even by these words were the disciples set right, but speak yet to Him as to man; They answered unto Him, We have here but five loaves and two fishes. From this we learn the philosophy of the disciples, how far they despised food; they were twelve in number, yet they had but five loaves and two fishes; for things of the body were contemned by them, they were altogether possessed by spiritual things. But because the disciples were yet attracted to earth, the Lord begins to introduce the things that were of Himself; He saith unto them, Bring them hither to me. Wherefore does He not create out of nothing the bread to feed the multitude with? That He might put to silence the mouth of Marcion and Manichæus, who take away from God His creatures, (i. e. deny that God created the visible world.) and by His deeds might teach that all things that are seen are His works and creation, and that it is He that has given us the fruits of the earth, who said in the beginning, Let the earth bring forth the green herb; (Gen. 1:11.) for this is no less a deed than that. For of five loaves to make so many loaves, and fishes in like manner, is no less a thing than to bring fruits from the earth, reptiles and other living things from the waters; which shewed Him to be Lord both of land and sea. By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger? but immediately obey; And He commanded the multitude to sit down on the grass, and took the five loaves and the two fishes, and looking up to heaven blessed them, and brake. Why did He look to heaven and bless? For it should be believed concerning Him that He is from the Father, and that He is equal with the Father. His equality He shews when He does all things with power. That He is from the Father He shews by referring to Him whatsoever He does, and calling upon Him on all occasions. To prove these two things therefore, He works His miracles at times with power, at other times with prayer. It should be considered also that in lesser things He looks to heaven, but in greater He does all with power. When He forgave sins, raised the dead, stilled the sea, opened the secrets of the heart, opened the eyes of him that was born blind, which were works only of God, He is not seen to pray; but when He multiplies the loaves, a work less than any of these, He looks up to heaven, that you may learn that even in little things He has no power but from His Father. And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us. For this reason also He looks up to heaven, because His disciples had examples of many other miracles, but none of this.
St Jerome † AD 420
While the Lord breaks there is a sowing of food; for had the loaves been whole and not broken into fragments, and thus divided into a manifold harvest, they could not have fed so great a multitude. The multitude receives the food from the Lord through the Apostles; as it follows, And he gave the loaves to his disciples, and the disciples to the multitude.
St John Chrysostom † AD 407
In doing which He not only honoured them, but would that upon this miracle they should not be unbelieving, nor forget it when it was past, seeing their own hands had borne witness to it. Therefore also He suffers the multitudes first to feel the sense of hunger, and His disciples to come to Him, and to ask Him, and He took the loaves at their hands, that they might have many testimonies of that that was done, and many things to remind them of the miracle. From this that He gave them, nothing more than bread and fish, and that He set this equally before all, He taught them moderation, frugality, and that charity by which they should have all things in common. This He also taught them in the place, in making them sit down upon the grass; for He sought not to feed the body only, but to instruct the mind. But the bread and fish multiplied in the disciples’ hands; whence it follows, And they did all eat, and were filled. But the miracle ended not here; for He caused to abound not only whole loaves, but fragments also; to shew that the first loaves were not so much as what was left, and that they who were not present might learn what had been done, and that none might think that what had been done was a phantasy; And they took up fragments that were left, twelve baskets full.
St Jerome † AD 420
Each of the Apostles fills his basket of the fragments left by his Saviour, that these fragments might witness that they were true loaves that were multiplied.
St John Chrysostom † AD 407
For this reason also He caused twelve baskets to remain over and above, that Judas might bear his basket. He took up the fragments, and gave them to the disciples and not to the multitudes, who were yet more imperfectly trained than the disciples.
St Jerome † AD 420
To the number of loaves, five, the number of the men that ate is apportioned, five thousand; And the number of them that had eaten was about five thousand men, besides women and children.
St John Chrysostom † AD 407
This was to the very great credit of the people, that the women and the men stood up when these remnants still remained.
St Hilary † AD 367
The five loaves are not multiplied into more, but fragments succeed to fragments; the substance growing whether upon the tables, or in the hands that took them up, I know not.
Rabanus Maurus † AD 856
When John is to describe this miracle, he first tells us that the passover is at hand; Matthew and Mark place it immediately after the execution of John. Hence we may gather, that he was beheaded when the paschal festival was near at hand, and that at the passover of the following year, the mystery of the Lord’s passion was accomplished.
St Jerome † AD 420
But all these things are full of mysteries; the Lord does these things not in the morning, nor at noon, but in the evening, when the Sun of righteousness was set.
Remigius † AD 908
By the evening the Lord’s death is denoted; and after He, the true Sun, was set on the altar of the cross, He filled the hungry. Or by evening is denoted the last age of this world, in which the Son of God came and refreshed the multitudes of those that believed on Him.
Rabanus Maurus † AD 856
When the disciples ask the Lord to send away the multitudes that they might buy food in the towns, it signifies the pride of the Jews towards the multitudes of the Gentiles, whom they judged rather fit to seek for themselves food in the assemblies of the Pharisees than to use the pasture of the Divine books.
St Hilary † AD 367
But the Lord answered, They have no need to go, shewing that those whom He heals have no need of the food of mercenary doctrine, and have no necessity to return to Judæa to buy food; and He commands the Apostles that they give them food. Did He not know then that there was nothing to give them? But there was a complete series of types to be set forth; for as yet it was not given the Apostles to make and minister the heavenly bread, the food of eternal life; and their answer thus belongs to the chain of spiritual interpretation; they were as yet confined to the five loaves, that is, the five books of the Law, and the two fishes, that is, the preaching of the Prophets and of John.
Rabanus Maurus † AD 856
Or, by the two fishes we may understand the Prophets, and the Psalms, for the whole of the Old Testament was comprehended in these three, the Law, the Prophets, and the Psalms.
St Hilary † AD 367
These therefore the Apostles first set forth, because they were yet in these things; and from these things the preaching of the Gospel grows to its more abundant strength and virtue. Then the people is commanded to sit down upon the grass, as no longer lying upon the ground, but resting upon the Law, each one reposing upon the fruit of his own works as upon the grass of the earth.
St Jerome † AD 420
Or, they are bid to lie down on the grass, and that, according to another Evangelist, by fifties and by hundreds, that after they have trampled upon their flesh, and have subjugated the pleasures of the world as dried grass under them, then by the presencea of the number fifty, they ascend to the eminent perfection of a hundred. He looks up to heaven to teach us that our eyes are to be directed thither. The Law with the Prophets is broken, and in the midst of them are brought forward mysteries., that whereas they partook not of it whole, when broken into pieces it may be food for the multitude of the Gentiles.
St Hilary † AD 367
Then the loaves are given to the Apostles, because through them the gifts of divine grace were to be rendered. And the number of them that did eat is found to be the same as that of those who should believe; for we find in the book of Acts that out of the vast number of the people of Israel, five thousand men believed.
St Jerome † AD 420
There partook five thousand who had reached maturity; for women and children, the weaker sex, and the tender age, were unworthy of number; thus in the book of Numbers, slaves, women, children, and an undistinguished crowd, are passed over unnumbered.
Rabanus Maurus † AD 856
The multitude being hungry, He creates no new viands, but having taken what the disciples had, He gave thanks. In like manner when He came in the flesh, He preached no other things than what had been foretold, but shewed that the writings of the Law and the Prophets were big with mysteries. That which, the multitude leave is taken up by the disciples, because the more secret mysteries which cannot be comprehended by the uninstructed, are not to be treated with neglect, but are to be diligently sought out by the twelve Apostles (who are represented by the twelve baskets) and their successors. For by baskets servile offices are performed, and God has chosen the weak things of the world to confound the strong. The five thousand for the five senses of the body are they who in a secular condition know how to use rightly things without.
The Latin text
Chrysostomus in Matth
Turbarum fidem ostendit quod dominum etiam famem patientes expectabant usque ad vesperam: ideo sequitur vespere autem facto, accesserunt ad eum discipuli eius dicentes: desertus est locus, et hora iam praeteriit. Cibaturus quidem eos dominus expectat rogari, quasi ubique non insiliens prior ad miracula, sed vocatus. Ideo autem nullus de turba accedit: venerabantur enim eum abundanter, et neque famis sensum accipiebant amore instantiae. Sed neque discipuli accedentes dicunt: ciba eos; adhuc enim imperfectius erant discipuli dispositi; sed dicunt desertus est locus: quod enim videbatur Iudaeis in eremo esse miraculum, cum dicerent: numquid potest parare mensam in deserto? Hoc et per opera ostendit. Propter hoc autem et in desertum eos ducit, ut sine omni suspicione sit hoc miraculum, et nullus aestimet ex castello aliquo prope existenti inferri aliquid ad mensam. Sed quamvis desertus sit locus, tamen qui nutrit orbem terrarum, adest; etsi hora iam praeteriit, ut dicunt, tamen qui non erat horae suppositus, loquebatur. Et quamvis praeveniens discipulos dominus multos infirmos curaverit, tamen interim ita imperfecti erant quod neque quid de panibus facturus erat, poterant aestimare: unde subdunt dimitte turbas, ut euntes in castella emant sibi escas. Vide autem magistri sapientiam: non enim statim dixit eis: ego cibabo eos (neque enim hoc facile suscepissent); sed subditur Iesus autem dixit eis: non habent necesse ire; date illis vos manducare
Hieronymus
In quo provocat apostolos ad fractionem panis, ut illis se non habere testantibus, magnitudo miraculi notior fieret
Augustinus de Cons. Evang
Potest autem movere, si dominus, secundum narrationem Ioannis, prospectis turbis, quaesivit a Philippo unde illis escae dari possent, quomodo sit verum quod Matthaeus hic narrat prius dixisse domino discipulos ut dimitteret turbas, quo possent alimenta emere de proximis locis. Intelligitur ergo, post haec verba dominum inspexisse multitudinem, et dixisse Philippo quod Ioannes commemorat, Matthaeus autem et alii praetermiserunt. Et omnino talibus quaestionibus neminem moveri oportet, cum ab aliquo Evangelistarum dicitur quod ab alio praetermittitur
Chrysostomus in Matth
Discipuli vero neque per praemissa verba directi sunt, sed adhuc ut homini loquuntur: unde sequitur responderunt ei: non habemus hic nisi quinque panes et duos pisces. Addiscimus autem in hoc discipulorum philosophiam, qualiter contempserunt escam. Duodecim enim existentes, quinque panes habebant et duos pisces: contemptibilia enim illis erant corporalia, et a spiritualibus possidebantur. Quia igitur discipuli adhuc ad terram trahebantur, iam dominus inducere incipit quae ab ipso erant: unde sequitur qui ait eis: afferte illos mihi huc. Propter quid autem non facit panes ex nihilo, quibus turbam pascat? Ut scilicet obstruat Marcionis et Manichaei os, qui creaturas alienant a Deo; et per opera doceat quoniam omnia quae videntur, eius opera et creationes sunt, et ut ostendat quoniam ipse est qui fructus tradidit, qui dixit a principio: terra germinet herbam virentem; neque enim hoc minus illo est. Non enim minus est de quinque panibus facere panes tantos, et de piscibus similiter, quam de terra educere fructum, et ab aquis reptilia, et alia animata; quod demonstrabat eum esse dominum terrae et maris. Oportet autem erudiri discipulorum exemplo: quoniam etsi pauca habuerimus, oportet ea retribuere indigentibus. Iussi namque discipuli afferre quinque panes, non dicunt: unde mitigabimus famem nostram? Sed obediunt confestim: unde sequitur et cum iussisset turbam discumbere super faenum, acceptis quinque panibus et duobus piscibus, aspiciens in caelum benedixit ac fregit. Quare autem aspexit in caelum et benedixit? Oportebat namque credi de eo quoniam a patre est; et quoniam ei aequalis est, aequalitatem demonstrabat, cum potestate omnia faceret. A patre autem esse se monstrabat per hoc quod ad ipsum omnia referens faciebat, invocans eum ad ea quae fiebant: et ideo ut utrumque ostendat, nunc quidem potestate, nunc autem orans miracula facit. Deinde considerandum, quod in minoribus quidem respicit in caelum, in maioribus autem potestate omnia facit. Quando enim peccata dimisit, mortuos suscitavit, mare refrenavit, occulta cordium redarguit, oculos condidit caeci nati, quae solius Dei sunt, nequaquam videtur orans; quando autem panes multiplicans fecit quod his omnibus minus est, tunc respexit in caelum; ut discas quoniam et in minoribus non aliunde virtutem habet quam a patre. Simul autem erudit nos non prius tangere mensam, donec gratias egerimus ei qui cibum dat nobis. Propter hoc etiam et in caelum respicit: aliorum enim signorum multorum exempla habebant discipuli, huius autem nullum
Hieronymus
Frangente autem domino, seminarium fit ciborum; si enim fuissent integri, et non in frusta discerpti, et non divisi in multiplicem segetem, tantam multitudinem alere non poterant. Turbae autem a domino per apostolos alimenta suscipiunt: unde sequitur et dedit discipulis panes, discipuli autem turbis
Chrysostomus in Matth
In quo quidem non solum eos honoravit, sed voluit ut hoc miraculo facto, non increduli fiant, neque obliviscantur cum praeterierit, manibus ipsis testantibus. Ideoque turbas dimittit prius famis sensum accipere, et discipulos accedere et interrogare: et ab ipsis accepit panes ut multa essent testimonia eius quod fiebat, et multas rememorationes haberent miraculi. Ex hoc autem quod nihil amplius quam panes et pisces eis dedit, et ex hoc quod omnibus communiter ea apposuit, humilitatem, parsimoniam, et caritatem qua omnia aestimarent communia, eos erudivit; quod et a loco docuit, cum super faenum eos discumbere fecit: non enim nutrire solum corpora volebat, sed et animam erudire. Panes autem et pisces in discipulorum manibus augebantur: unde sequitur et manducaverunt omnes et saturati sunt. Sed neque usque ad hoc stetit miraculum: sed et superabundare fecit, non panes integros, sed fragmenta; ut ostendat quoniam illi panes neque quantum reliquiae erant, et ut absentes discant quod factum est, et ne ullus quod factum est aestimet esse phantasiam; unde sequitur et tulerunt reliquias duodecim cophinos plenos fragmentorum
Hieronymus
Unusquisque enim apostolorum de reliquiis salvatoris implet cophinum suum, ut ex reliquiis doceat vero fuisse panes qui multiplicati sunt
Chrysostomus in Matth
Propter hoc duodecim cophinos superabundare fecit, ut et Iudas suum cophinum portaret. Accipiens autem fragmenta, dedit discipulis et non turbis quae adhuc imperfectius dispositae erant quam discipuli. Iuxta numerum quinque panum, et comedentium virorum quinque millium multitudo est: unde sequitur manducantium autem fuit numerus quinque millia virorum, exceptis mulieribus et parvulis
Chrysostomus in Matth
Hoc enim erat plebis maxima laus; quoniam mulieres et viri astabant, quando hae reliquiae factae sunt
Hilarius in Matth
Non autem quinque panes multiplicantur in plures, sed fragmentis fragmenta succedunt. Crescit deinde materies, nescio utrum in mensarum loco, aut in sumentium manibus
Rabanus Maurus
Hoc autem miraculum scripturus Ioannes praemisit quia proximum esset Pascha; Matthaeus vero et Marcus hoc, interfecto Ioanne, continuo factum esse commemorant: unde colligitur imminente paschali festivitate fuisse decollatum, et anno post sequente, cum paschale tempus rediret, mysterium dominicae passionis esse completum
Hieronymus
Omnia autem haec plena mysteriis sunt; hoc enim facit dominus non mane, non meridie, sed vespere, quando sol iustitiae occubuit
Remigius
Per vesperam enim mors domini designatur: quia postquam ille verus sol in ara crucis occubuit, famelicos satiavit. Vel per vesperum ultima aetas saeculi designatur, in qua filius Dei veniens, turbas in se credentium refecit
Rabanus Maurus
Quod autem discipuli rogant dominum ut dimittat turbas, ut emant sibi cibos per castella, signat fastidium Iudaeorum contra turbas gentium, quos iudicabant magis aptos ut quaererent sibi cibum in conventiculis Pharisaeorum, quam divinorum librorum uterentur pastu
Hilarius in Matth
Sed dominus respondit non habent necesse ire, ostendens eos quibus medetur, venalis doctrinae cibo non egere neque necessitatem habere regredi ad Iudaeam, cibosque mercari: iubetque apostolis ut escam darent. Numquid autem ignorabat non esse quod dari posset? Sed erat omnis typica ratio explicanda: nondum enim concessum apostolis erat ad vitae aeternae cibum caelestem panem perficere ac ministrare: quorum responsio ad spiritualis intelligentiae ordinem tendit: quia adhuc sub quinque panibus, idest quinque libris legis, continebantur; et piscium duorum, idest prophetarum et Ioannis praedicationibus alebantur
Rabanus Maurus
Vel per duos pisces et prophetias et Psalmos habemus: totum enim vetus testamentum in his tribus completur: lege, prophetis et Psalmis
Hilarius
Haec igitur primum, quia in his adhuc erant, apostoli obtulerunt; sed ex his Evangeliorum praedicatio in maiorem suae virtutis abundantiam crescit. Accumbere post hoc supra faenum populus iubetur, non iam in terra iacens, sed lege suffultus: et tamquam terrae faeno, fructibus operis sui unusquisque substernitur
Hieronymus
Vel discumbere iubentur super faenum, et secundum alium Evangelistam, per quinquagenos et centenos, ut postquam calcaverint carnem suam, et saeculi voluptates quasi arens faenum sibi subiecerint, tunc per quinquagenarii numeri praesentiam, ad perfectum centesimi numeri culmen ascendant. Aspicit autem ad caelum, ut illuc dirigendos oculos doceat. Frangitur autem lex cum prophetis, et in eius medio proferuntur mysteria; ut quod integrum non alebat, divisum per partes alat gentium multitudinem
Hilarius
Dantur autem apostolis panes, quia per eos erant divinae gratiae dona reddenda. Idem autem edentium numerus invenitur qui futurus fuerat crediturorum: nam, sicut in libro actuum continetur, ex Israel populi infinitate virorum quinque millia crediderunt
Hieronymus
Comederunt autem quinque millia virorum, qui in perfectum virum creverant; mulieres autem et parvuli, sexus fragilis et aetas minor, numero indigni sunt: unde et in numerorum libro, servi, mulieres, et parvuli, et vulgus ignobile absque numero praetermittitur
Rabanus Maurus
Turbis autem esurientibus, non nova creat cibaria; sed acceptis eis quae habebant discipuli, benedixit: quia veniens in carne, non alia quam quae praedicta sunt, praedicabat; sed legis et prophetarum scripta mysteriis gravida esse demonstrat. Quod autem superest turbis, a discipulis tollitur; quia secretiora mysteria, quae a rudibus capi nequeunt, non sunt negligenter habenda, sed a duodecim apostolis; qui per duodecim cophinos signantur, et ab eorum successoribus diligenter inquirenda. Cophinis enim servilia opera aguntur; et Deus infirma mundi elegit, ut confundat fortia. Quinque autem millia, pro quinque sensibus corporis, hi sunt qui in saeculari habitu exterioribus recte uti noverunt
14:22
St John Chrysostom † AD 407
Desiring to occasion a diligent examination of the things that had been done, He commanded those who had beheld the foregoing sign to be separated from Him; for even if He had continued present it would have been said that He had wrought the miracle fantastically, and not in verity; but it would never be urged against Him that He had done it in His absence; and therefore it is said, And straightway Jesus compelled his disciples to get into a ship, and to go before him to the other side, while he sent the multitudes away.
St Jerome † AD 420
These words shew that they left the Lord unwillingly, not desiring through their love for their teacher to be separated from Him even for a moment.
St John Chrysostom † AD 407
It should be observed, that when the Lord works a great miracle, He sends the multitudes away, teaching us thereby never to pursue the praise of the multitude, nor to attract them to us. Further, He teaches us that we should not be ever mixed with crowds, nor yet always shunning them; but that both may be done with profit; whence it follows, And when he had sent the multitude away, he went up into a mountain apart to pray; shewing us that solitude is good, when we have need to pray to God. For this also He goes into the desert, and there spends the night in prayer, to teach us that for prayer we should seek stillness both in time and place.
St Jerome † AD 420
That He withdraws to pray alone, you should refer not to Him who fed five thousand on five loaves, but to Him who on hearing of the death of John withdrew into the desert; not that we would separate the Lord’s person into two parts, but that His actions are divided between the God and the man.
St Augustine † AD 430 De Cons. Ev. ii. 47.
This may seem contrary to that Matthew says, that having sent the multitudes away, He went up into a mountain that He might pray alone; and John again says, that it was on a mountain that He fed this same multitude. But since John himself says further, that after that miracle He retired to a mountain that He might not be held by the multitude, who sought to make Him a king, it is clear that He had come down from the mountain when He fed them. Nor do Matthew’s words, He went up into a mountain alone to pray, disagree with this, though John says, When he knew that they would come to make him a king, he withdrew into a mountain himself alone. (John 6:15.) For the cause of His praying is not contrary to the cause of His retiring, for herein the Lord teaches us that we have great cause for prayer when we have cause for flight. Nor, again, is it contrary to this that Matthew says first, that He bade His disciples go into the boat, and then that He sent the multitudes away, and went into a mountain alone to pray; while John relates that He first withdrew to the mountain, and then, when it was late, his disciples went down to the sea, and when they had entered into a boat, &c. for who does not see that John is relating as afterwards done by His disciples what Jesus had commanded before He retired into the mountain?
St Jerome † AD 420
Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, Now when it was evening he was there alone; that is, in the mountain; but the boat was in the middle of the sea tossed with the waves; for the wind was contrary.
St John Chrysostom † AD 407
Again, the disciples suffer shipwreck, as they had done before; but then they had Him in the boat, but now they are alone. Thus gradually He leads them to higher things, and instructs them to endure all manfully.
St Jerome † AD 420
While the Lord tarries in the top of the mountain, straightway a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which continues till Jesus comes.
St John Chrysostom † AD 407
But He suffers them to be tossed the whole night, exciting their hearts by fear, and inspiring them with greater desire and more lasting recollection of Him; for this reason He did not stand by them immediately, but as it follows, in the fourth watch of the night he came to them walking upon the sea.
St Jerome † AD 420
The military guards and watches are divided into portions of three hours each. When then he says that the Lord came to them in the fourth watch, this shews that they had been in danger the whole night.
St John Chrysostom † AD 407
Teaching them not to seek a speedy riddance of coming evil, but to bear manfully such things as befal them. But when they thought that they were delivered, then was their fear increased, whence it follows, And seeing him walking upon the sea, they were troubled, saying, It is a vision, and through fear they cried out. For this the Lord ever does; when He is to rescue from any evil, He brings in things terrible and difficult. For since it is impossible that our temptation should continue a long time, when the warfare of the righteous is to be finished, then He increases their conflicts, desiring to make greater gain of them; which He did also in Abraham, making his hot conflict his trial of the loss of his son.
St Jerome † AD 420
A confused noise and uncertain sound is the mark of great fear. But if, according to Marcion and Manichæus, our Lord was not born of a virgin, but was seen in a phantasm, how is it that the Apostles now fear that they have seen a phantasm (or vision)?
St John Chrysostom † AD 407
Christ then did not reveal Himself to His disciples until they cried out; for the more intense their fear, the more did they rejoice in His presence; whence it follows, And immediately Jesus spoke to them, saying, Be of good cheer, it is J, be not afraid. This speech took away their fear, and prepared their confidence.
St Jerome † AD 420
Whereas He says, It is I, without saying who, either they might be able to understand Him speaking through the darkness of night; or they might know that it was He who had spoken to Moses, Say unto the children of Israel, He that is has sent me unto you. (Exod. 3:14.) On every occasion Peter is found to be the one of the most ardent faith. And with the same zeal as ever, so now, while the others are silent, he believes that by the will of his Master he will be able to do that which by nature he cannot do; whence it follows, Peter answered and said unto him, Lord, if it be thou, bid me come unto thee upon the water. As much as to say, Do thou command, and straightway it will become solid; and that body which is in itself heavy will become light.
St Augustine † AD 430 Serm. 76. 5.
This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to.
St John Chrysostom † AD 407
See how great his warmth, how great his faith. He said not, Pray and entreat for me; but Bid me; he believes not only that Christ can Himself walk on the sea, but that He can lead others also thereon; also he wishes to come to Him speedily, and this, so great a thing, he asks not from ostentation, but from love. For he said not, Bid me walk upon the waters, but, Bid me come unto thee. And it seems that having shewn in the first miracle that He has power over the sea, He now leads them to a more powerful sign; He saith unto him, Come. And Peter, going forth of the boat, walked on the sea, that he might go to Jesus.
St Jerome † AD 420
Let those who think that the Lord’s body was not real, because He walked upon the yielding waters as a light æthereal substance, answer here how Peter walked, whom they by no means deny to be man.
Rabanus Maurus † AD 856
Lastly, Theodorus wrote that the Lord had not bodily weight in respect of His flesh, but without weight walked on the sea. But the catholic faith preaches the contrary; for Dionysius says that He walked on the wave, without the feet, being immersed, having bodily weight, and the burden of matter.
St John Chrysostom † AD 407
Peter overcame that which was greater, the waves, namely, of the sea, but is troubled by the lesser, the blowing wind, for it follows, But seeing the wind boisterous, he was afraid. Such is human nature, in great trials ofttimes holding itself aright, and in lesser falling into fault. This fear of Peter shewed the difference between Master and disciple, and thereby appeased the other disciples. For if they had indignation when the two brothers prayed to sit on the right and left hand, much more had they now. For they were not yet made spiritual; afterwards when they had been made spiritual, they every where yield the first place to Peter, and appoint him to lead in harangues to the people.
St Jerome † AD 420
Moreover he is left to temptation for a short season, that his faith may be increased, and that he may understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but human frailty drew him into the deep.
St Augustine † AD 430 Serm. 76. 8.
Peter then presumed on the Lord, he tottered as man, but returned to the Lord, as it follows, And when he began to sink, he cried out, saying, Lord, save me. Does the Lord then desert him in his peril of failure whom he had hearkened to when he first called on Him? Immediately Jesus stretched forth his hand, and caught him.
St John Chrysostom † AD 407
He bade not the winds to cease, but stretched forth His hand and caught him, because his faith was required. For when our own means fail, then those which are of God stand. Then to shew that not the strength of the tempest, but the smallness of his faith worked the danger, He saith unto him, O thou of little faith, why didst thou doubt? which shews that not even the wind would have been able to hurt him, if his faith had been firm. But as the mother bears on her wings and brings back to the nest her chick which has left the nest before its time and has fallen, so did Christ. And when they were come into the boat, the wind ceased. Then they that were in the boat came and worshipped him, saying, Truly thou art the Son of God.
Rabanus Maurus † AD 856 Non occ.
This may be understood either of the sailors, or of the Apostles.
St John Chrysostom † AD 407
Observe how He leads all gradually to that which is above them; He had before rebuked the sea, now He shews forth His power yet more by walking upon the sea, by bidding another to do the same, and by saving him in his peril; therefore they said unto Him, Truly thou art the Son of God, which they had not said above.
St Jerome † AD 420
If then upon this single miracle of stilling the sea, a thing which often happens by accident after even great tempests, the sailors and pilots confessed them to be truly the Son of God, how does Arrius preach in the Church itself that He is a creature?
Pseudo-Augustine App. Serm. 72. 1.
Mystically; The mountain is loftiness. But what is higher than the heavens in the world? And Who it was that ascended into heaven, that our faith knows. Why did He ascend alone into heaven? Because no man has ascended into heaven, but He that came down from heaven. For even when He shall come in the end, and shall have exalted us into heaven, He will yet ascend alone, inasmuch as the head with its body is One Christ, and now the head only is ascended. He went up to pray, because He is ascended to make intercession to His Father for us.
St Hilary † AD 367
Or, that He is alone in the evening, signifies His sorrow at the time of His passion, when the rest were scattered from Him in fear.
St Jerome † AD 420
Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea.
St Augustine † AD 430 ubi sup.
But while Christ prays on high, the boat is tossed with great waves in the deep; and forasmuch as the waves rise, that boat can be tossed; but because Christ prays, it cannot be sunk. Think of that boat as the Church, and the stormy sea as this world.
St Hilary † AD 367
That He commands His disciples to enter the ship and to go across the sea, while He sends the multitudes away, and after that He goes up into the mountain to pray; He therein bids us to be within the Church, and to be in peril until such time as returning in His splendour He shall give salvation to all the people that shall be remaining of Israel, and shall for give their sins; and having dismissed them into His Father’s kingdom, returning thanks to His Father, He shall sit down in His glory and majesty. Meanwhile the disciples are tossed by the wind and the waves; struggling against all the storms of this world, raised by the opposition of the unclean spirit.
St Augustine † AD 430 ubi sup.
For when any of a wicked will and of great power, proclaims a persecution of the Church, then it is that a mighty wave rises against the boat of Christ.
Rabanus Maurus † AD 856
Whence it is well said here, that the ship was in the middle of the sea, and He alone on the land, because the Church is sometimes oppressed with such persecution that her Lord may seem to have forsaken her for a season.
St Augustine † AD 430 ubi sup.
The Lord came to visit His disciples who are tossed on the sea in the fourth watch of the night—that is, at its close; for each watch consisting of three hours, the night has thus four watches.
St Hilary † AD 367
The first watch Was therefore of the Law, the second of the Prophets, the third His coming in the flesh, the fourth His return in glory.
St Augustine † AD 430 ubi sup.
Therefore in the fourth watch of the night, that is when the night is nearly ended, He shall come, in the end of the world, when the night of iniquity is past, to judge the quick and the dead. But His coming was with a wonder. The waves swelled, but they were trodden upon. Thus howsoever the powers of this world shall swell themselves, our Head shall crush their head.
St Hilary † AD 367
But Christ coming in the end shall find His Church wearied, and tossed by the spirit of Anti-Christ, and by the troubles of the world. And because by their long experience of Anti-Christ they will be troubled at every novelty of trial, they shall have fear even at the approach of the Lord, suspecting deceitful appearances. But the good Lord banishes their fear, saying, It is I; and by proof of His presence takes away their dread of impending shipwreck.
St Augustine † AD 430 Quæst. Ev. i. 15.
Or; That the disciples here say, It is a phantasm, figures those who yielding to the Devil shall doubt of the coming of Christ. That Peter cries to the Lord for help that he should not be drowned, signifies that He shall purge His Church with certain trials even after the last persecution; as Paul also notes, saying, He shall be saved, yet so as by fire. (1 Cor. 3:15.)
St Hilary † AD 367
Or; That Peter alone out of all the number of those that were in the vessel has courage to answer, and to pray that the Lord would bid him come to Him upon the waters, figures the frowardness of his will in the Lord’s passion, when following after the Lord’s steps he endeavoured to attain to despise death. But his fearfulness shews his weakness in his after trial, when through fear of death, he was driven to the necessity of denial. His crying out here is the groaning of his repentance there.
Rabanus Maurus † AD 856
The Lord looked back upon him, and brought him to repentance; He stretched forth His hand, and forgave him, and thus the disciple found salvation, which is not of him that willeth or of him that runneth, but of God that sheweth mercy. (Rom. 9:16.)
St Hilary † AD 367
That when Peter was seized with fear, the Lord gave him not power of coming to Him, but held him by the hand and sustained him, this is the signification thereof; that He who alone was to suffer for all alone forgave the sins of all; and no partner is admitted into that which was bestowed upon mankind by one.
St Augustine † AD 430 Serm. 76.
For in one Apostle, namely Peter, first and chief in the order of Apostles in whom was figured the Church, both kinds were to be signified; that is, the strong, in his walking upon the waters; the weak, in that he doubted, for to each of us our lusts are as a tempest. Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ.
Remigius † AD 908
And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day; for when human frailty beset with difficulties considers the weakness of its own powers, it looks upon itself as in darkness; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch.
Rabanus Maurus † AD 856
Nor should we wonder that the wind ceased when the Lord had entered into the boat; for in whatsoever heart the Lord is present by grace, there all wars cease.
St Hilary † AD 367
Also by this entrance of Christ into the boat, and the calm of the wind and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after His return in glory. And forasmuch as He shall then appear manifestly, rightly do they all cry out now in wonder, Truly thou art the Son of God. For there shall then be a free and public confession of all men that the son of God is come no longer in lowliness of body, but that He has given peace to the Church in heavenly glory.
St Augustine † AD 430 Quæst. Ev. i. 15.
For it is here conveyed to us that His glory will then be made manifest, seeing that now they who walk by faith see it in a figure.
The Latin text
Chrysostomus in Matth
Diligentem examinationem eorum quae facta erant, tradere volens, eos qui praemissum signum viderant, iussit a se separari: quia etsi praesens visus fuisset, phantastice, et non in veritate, fecisse miraculum diceretur; non tamen ut absens: et ideo dicitur et statim compulit Iesus discipulos ascendere in naviculam et praecedere eum trans fretum, donec dimitteret turbas
Hieronymus
Quo sermone ostenditur invitos eos a domino recessisse, dum amore praeceptoris ne ad punctum quidem temporis ab eo volunt separari
Chrysostomus in Matth
Considerandum autem, quod cum dominus magna operatur, dimittit turbas, docens nos nusquam gloriam multitudinis prosequi, neque attrahere multitudinem. Et iterum docet, non debere turbis nos commiscere continuo, neque fugere multitudinem semper; sed alterutrum utiliter facere: unde sequitur et, dimissa turba, ascendit in montem solus orare: in quo nos docet quia solitudo bona est, cum nos Deum interpellare oporteat. Propter hoc etiam ad desertum vadit, et ibi pernoctat dum orat, erudiens nos in oratione tranquillitatem quaerere et a tempore et a loco
Hieronymus
Quod autem ascendit solus orare, non ad eum referas qui de quinque panibus quinque millia hominum satiavit, sed ad eum qui audita morte Ioannis secessit in solitudinem: non quod personam domini separemus, sed quod opera eius inter Deum hominemque divisa sunt
Augustinus de Cons. Evang
Potest autem hoc videri contrarium quod Matthaeus dimissis turbis eum dicit ascendere in montem, ut illic solus oraret; Ioannes autem in monte fuisse, cum easdem turbas pavit. Sed cum et ipse Ioannes dicat, post illud miraculum fugisse eum in montem, ne a turbis teneretur quae eum volebant facere regem, utique manifestum est quod de monte in planiora descenderat, quando illi panes ministrati sunt. Nec illud repugnat quod Matthaeus dixit ascendit in montem solus orare; Ioannes autem: cum cognovisset, inquit, quod venturi essent ut facerent eum regem, fugit iterum in montem ipse solus: neque enim causa orandi contraria est causae fugiendi: quandoquidem et hinc dominus docet hanc esse nobis magnam causam orandi quando est causa fugiendi. Nec illud contrarium est quod Matthaeus prius dixit, eum iussisse ascendere discipulos in naviculam, ac deinde dimissis turbis ascendisse in montem solus orare; Ioannes vero prius eum fugisse commemorat solum in montem, ac deinde: ut autem sero factum est, inquit, descenderunt discipuli eius ad mare, et cum ascendissent, etc.; quis enim non videat hoc recapitulando Ioannem postea dixisse factum a discipulis quod iam Iesus iusserat antequam fugisset in montem?
Hieronymus
Recte autem quasi inviti et detrectantes apostoli a domino recesserant, ne illo absente naufragia sustinerent: sequitur enim vespere autem facto, solus erat ibi, idest in monte; navicula autem in medio mari iactabatur fluctibus; erat enim ventus contrarius
Chrysostomus in Matth
Rursus autem discipuli tempestatem sustinent sicut et prius; sed tunc quidem habentes eum in navigio, hoc passi sunt, nunc autem soli existentes. Paulatim enim ad maiora eos ducit, et ad ferendum omnia viriliter instruit
Hieronymus
Domino quidem in montis cacumine commorante, statim ventus contrarius oritur, et turbat mare, et periclitantur apostoli; et tamdiu imminens naufragium perseverat quamdiu Iesus veniat
Chrysostomus in Matth
Tota autem nocte dimittit eos fluctuari, erigens eorum cor post timorem, in maius sui desiderium immittens eos, et in memoriam continuam: propter hoc non confestim eis astitit: unde sequitur quarta autem vigilia noctis venit ad eos ambulans supra mare
Hieronymus
Stationes enim et vigiliae militares in trina horarum spatia dividuntur. Quando ergo dicit quarta vigilia noctis venisse ad eos dominum, ostendit tota nocte periclitatos
Chrysostomus in Matth
Erudiens eos non cito solutionem inquirere advenientium malorum, sed ferre ea quae contingunt viriliter. Quando autem putaverunt erui, tunc intensus est timor; unde sequitur et videntes eum supra mare ambulantem turbati sunt dicentes quia phantasma est, et prae timore clamaverunt. Semper enim hoc dominus facit: cum soluturus sit mala aliqua, difficilia et terribilia inducit. Quia enim non est longo tempore tentari, cum finiendi sunt agones iustorum, volens amplius eos lucrari, auget eorum certamina; quod et in Abraham fecit, ultimum certamen tentationem filii ponens
Hieronymus
Confusus autem clamor et incerta vox, magni timoris indicium est. Si autem, iuxta Marcionem et Manichaeum, dominus noster non est natus ex virgine, sed visus in phantasmate, quomodo nunc apostoli timent ne phantasma videant?
Chrysostomus in Matth
Christus ergo non prius se revelavit discipulis donec clamaverunt: quanto enim magis intendebatur timor, tanto magis laetati sunt in eius praesentia: unde sequitur statimque Iesus locutus est eis dicens: habete fiduciam: ego sum, nolite timere. Hoc autem verbum et timorem solvit, et fiduciam praeparavit
Hieronymus
Quod autem dicit ego sum, nec subiungit quis sit; vel ex voce sibi nota poterant intelligere eum qui per obscuras noctis tenebras loquebatur, vel ipsum esse scire poterant quem locutum ad Moysen noverant: haec dices filiis Israel: qui est, misit me ad vos. In omnibus autem locis ardentissimae fidei ardore invenitur Petrus. Eodem igitur fidei ardore quo semper, nunc quoque, tacentibus ceteris, credit se posse facere per voluntatem magistri quod non poterat per naturam: unde sequitur respondens autem Petrus dixit: domine, si tu es, iube me venire ad te super aquas; quasi dicat: tu praecipe, et illico solidabuntur: unde et leve fiet corpus quod per se grave est
Augustinus de Verb. Dom
Non enim possum hoc in me, sed in te. Agnovit Petrus quid sibi esset a se, quid ab illo, cuius voluntate se credidit posse quod nulla humana infirmitas posset
Chrysostomus in Matth
Vide autem quantus est fervor, quanta fides. Non dixit: ora et deprecare; sed iube; non enim solum credidit quoniam potest Christus ambulare super mare, sed quoniam potest et alios inducere; et concupiscit velociter ad eum ire: hoc enim tam magnum quaesivit propter amorem solum, non propter ostentationem. Non enim dixit: iube me ire super aquas; sed iube me venire ad te. Patet autem quod cum in miraculo supra posito ostenderit quod dominatur mari, nunc ad mirabilius signum eos inducit: unde sequitur at ille ait: veni. Et descendens Petrus de navicula, ambulabat super aquas ut veniret ad Iesum
Hieronymus
Qui putant domini corpus ideo non esse verum, quia super molles aquas quasi molle et aereum incesserit, respondeant quomodo ambulaverit Petrus, quem utique verum hominem non negabunt
Rabanus Maurus
Denique Theodorus scripsit corporale pondus non habuisse dominum secundum carnem, sed absque pondere super mare ambulasse; sed contrarium fides Catholica praedicat: nam Dionysius dicit, quod non infusis pedibus corporale pondus habentibus et materiale onus, deambulabat super undam
Chrysostomus in Matth
Petrus autem quod maius est superans, scilicet undam maris, a minori turbatur, scilicet a venti impulsu: unde sequitur videns autem ventum validum timuit. Talis est enim natura humana ut multoties in magnis recte se habens, in minoribus reprehendatur. Hic autem quod Petrus timuit, differentiam monstrabat magistri et discipuli; sed et alios discipulos mitigabat. Si enim in duobus fratribus sessuris ad dexteram molestati sunt, multo magis hic molestati fuissent: nondum enim erant spiritu pleni; postea vero spirituales effecti, ubique Petro primatum concedunt, et in concionibus eum praemittunt
Hieronymus
Paululum etiam relinquitur tentationi, ut augeatur fides, et intelligat se non facultate postulationis, sed potentia domini conservatum. Ardebat enim in animo eius fides; sed humana fragilitas in profundum trahebat
Augustinus de Verb. Dom
Praesumpsit ergo Petrus de domino, titubavit ut homo, sed redivit ad dominum: unde sequitur et, cum coepisset mergi, clamavit dicens: domine, salvum me fac. Numquid autem dominus desereret titubantem, quem audierat invocantem? Unde sequitur et continuo Iesus extendens manum apprehendit eum
Chrysostomus in Matth
Ideo autem non iniunxit ventis quiescere, sed extendens manum, apprehendit eum, quoniam illius fide opus erat. Cum enim quae a nobis sunt defecerint, tunc ea quae a Deo sunt, stant. Ut igitur monstraret quia non venti immissio, sed illius modica credulitas periculum operabatur, subditur et ait illi: modicae fidei, quare dubitasti? In quo manifestat quia neque ventus nocere potuisset, si fides firma fuisset. Sicut autem pullum ante tempus ex nido exeuntem et casurum, mater alis portans, rursus ad nidum reducit, ita et Christus facit: unde sequitur et, cum ascendissent in naviculam, cessavit ventus. Qui autem erant in navicula venerunt et adoraverunt eum dicentes: vere filius Dei es
Rabanus Maurus
Quod quidem de nautis intelligendum est, sive de apostolis
Chrysostomus in Matth
Vide autem qualiter paulatim ad id quod est excelsius universos ducebat: supra enim increpavit mare; nunc autem magis virtutem suam demonstrat, super mare ambulando, et alii hoc idem facere iubendo, et periclitantem salvando; ideoque dicebant ei vere filius Dei es: quod supra non dixerant
Hieronymus
Si ergo ad unum signum tranquillitate maris reddita, quae post nimias procellas interdum et casu fieri solet, nautae atque rectores vere filium Dei confitentur, cur Arius ipsum in Ecclesia praedicat creaturam?
Augustinus de Verb. Dom
Mystice autem mons altitudo est. Quid autem altius caelo in hoc mundo? Quis vero in caelum ascendit, novit fides nostra. Cur autem solus ascendit in caelum? Quia nemo ascendit in caelum nisi qui de caelo descendit: quamvis et cum in fine venerit, et nos in caelum levaverit, etiam tunc solus ascendet; quia caput cum corpore suo unus est Christus; nunc autem solum caput ascendit. Ascendit autem orare, quia ascendit ad patrem pro nobis interpellare
Hilarius in Matth
Vel quod vespere solus est, solitudinem suam in tempore passionis ostendit, ceteris trepidatione dilapsis
Hieronymus
Ascendit etiam in montem solus, quia turba ad sublimia sequi non potest, nisi docuerit eam iuxta mare in littore
Augustinus de Verb. Dom
Verumtamen dum Christus orat in excelso, navicula turbatur magnis fluctibus in profundo; et quia insurgunt fluctus, potest ista navicula turbari; sed quia Christus orat, non potest mergi. Naviculam quippe istam, Ecclesiam cogitate; turbulentum mare, hoc saeculum
Hilarius in Matth
Quod autem navem conscendere discipulos iubet, et ire trans fretum, dum turbas ipse dimittit, et dimissis turbis ascendit in montem orare; esse intra Ecclesiam iubet, et periculum fieri usque in id tempus quo revertens in claritatis adventu populo omni qui ex Israel erit reliquus salutem reddat, eiusque peccata dimittat; dimissoque eo, vel in caeleste regnum potius admisso, agens Deo patri gratias, in gloria eius et maiestate consistat. Sed inter haec discipuli vento ac mari deferuntur; et totius saeculi motibus, immundo spiritu adversante, iactantur
Augustinus de Verb. Dom
Quando enim aliquis impiae voluntatis, maximae potestatis, persecutionem indicit Ecclesiae, super naviculam Christi grandis unda consurgit
Rabanus Maurus
Unde bene dicitur, quia navis erat in medio mari, et ipse solus in terra: quia nonnumquam Ecclesia tantis pressuris est afflicta ut eam dominus deseruisse videatur ad tempus
Augustinus de Verb. Dom
Venit autem dominus ad visitandos discipulos suos, qui turbabantur in mari, quarta vigilia noctis, idest extrema parte noctis: vigilia enim una tres horas habet, ac per hoc nox quatuor vigilias habet
Hilarius
Prima igitur vigilia fuit legis, secunda prophetarum, tertia corporalis adventus, quarta in reditu claritatis
Augustinus de Verb. Dom
Quarta igitur vigilia noctis, hoc est pene iam nocte finita, veniet in fine saeculi, iniquitatis nocte transacta, ad iudicandum vivos et mortuos. Venit autem mirabiliter. Surgebant enim fluctus, sed calcabantur: quantumlibet enim potestates saeculi consurgant, premit earum caput nostrum caput
Hilarius
Veniens autem Christus in fine invenit Ecclesiam fessam, et Antichristi spiritu et totius saeculi motibus inveniet circumactam. Et quia de Antichristi consuetudine ad omnem tentationum novitatem solliciti erunt, etiam ad domini adventum expavescent, falsas rerum imagines metuentes. Sed bonus dominus timorem depellet dicens ego sum; et adventus sui fide metum naufragii imminentis repellet
Augustinus de quaest. Evang
Vel quod dixerunt discipuli phantasma esse, signat quia quidam qui cesserint Diabolo, de Christi adventu dubitabunt. Quod autem Petrus implorat auxilium a domino ne mergatur, signat quibusdam tribulationibus, etiam post ultimam persecutionem, purgaturum Ecclesiam: quod et Paulus signat dicens: salvus erit, sic tamen quasi per ignem
Hilarius in Matth
Vel quod Petrus ex omni consistentium in navi numero respondere audet, et iuberi sibi ut supra aquas ad dominum veniat precatur, passionis tempore voluntatis suae designat affectum, dum vestigiis domini inhaerens, ad contemnendam mortem conatus est. Sed infirmitatem futurae tentationis timiditas eius ostendit: per metum enim mortis, usque ad negandi necessitatem coactus est. Clamor autem eius poenitentiae suae gemitus est
Rabanus Maurus
Respexit dominus, et ad poenitentiam convertit; manum extendit et indulgentiam tribuit: et sic discipulus salutem invenit: quia non est volentis neque currentis, sed miserentis Dei
Hilarius
Quod autem trepidante Petro virtutem perveniendi ad se dominus non inducit, sed manu apprehensum sustinuit, haec est ratio: solus enim passurus pro omnibus omnium peccata solvebat; nec socium admittit quicquid universitati praestatur ab uno
Augustinus de Verb. Dom
In uno etiam apostolo, idest Petro, in ordine apostolorum primo et praecipuo, in quo figurabatur Ecclesia, utrumque genus significandum fuit; idest firmi in hoc quod super aquas ambulavit, et infirmi in hoc quod dubitavit: nam et unicuique sua cupiditas tempestas est. Amas Deum? Ambulas supra mare: sub pedibus tuis est saeculi timor. Amas saeculum? Absorbet te. Sed cum fluctuat cupiditate cor tuum, ut vincas cupiditatem, invoca Christi divinitatem
Rabanus Maurus
Aderit autem dominus, si sopitis tentationum periculis, protectionis suae fiduciam retribuat; et hoc, diluculo appropinquante: cum enim humana fragilitas pressuris obsita suarum virium parvitatem considerat, erga se tenebras cernit; cum autem mentem ad supernum praesidium erexerit, repente exortum Luciferi conspicit, qui totam vigiliam matutinam illuminat. Nec mirandum, si ascendente in naviculam domino ventus cessavit: in quocumque enim corde dominus per gratiam adest, mox universa bella quiescunt
Hilarius
Ascensu etiam Christi in navim, ventum et mare esse sedatum, post claritatis suae reditum aeterna Ecclesiae pax et tranquillitas indicatur: et quia tunc manifestius adveniet, recte admirantes universi locuti sunt: vere filius Dei es. Confessio enim universorum tunc absoluta et publica erit: Dei filium non iam in humilitate corporea, sed in gloria caelesti pacem Ecclesiae reddidisse
Augustinus de quaest. Evang
Signatur enim, claritatem eius tunc manifestam futuram per speciem iam videntibus qui per fidem nunc ambulant
14:34
Remigius † AD 908
The Evangelist had related above that the Lord had Commanded His disciples to enter the boat, and to go before Him across the strait; he now proceeds with the same intention to relate whither they arrived by their passage, And when they were gone over, they came into the land of Gennezareth.
Rabanus Maurus † AD 856
The land of Gennezar, by the lake of Gennezareth, takes its name from a natural power which it is said to have of spontaneously modulating its waters so as to excite a breeze; the Greek words importing, ‘creating for itself the breeze.’
St John Chrysostom † AD 407
But the Evangelist shews that it was now long time since Christ had come into these parts; for it follows, And when the men of that place knew him, they sent into all that region.
St Jerome † AD 420
They knew Him by fame, not by sight; although indeed by reason of the greatness of the signs which He did among the people, He was known by face to great numbers. And note how great the faith of the men of the land of Gennezareth, that they were not content with the healing of the men of that country only, but sent to all the towns round about.
St John Chrysostom † AD 407
Nor do they now as before drag Him to their houses, and seek the touch of His hand, but they draw Him by their greater faith, for they brought unto him all them that were sick, and besought him that they might touch but the hem of his garment. For the woman who suffered under the issue of blood had taught them all this wisdom, namely, that by touching the hem only of Christ’s garment they might be saved; therefore it follows, And as many as touched, were made whole.
St Jerome † AD 420
If we knew what the word Gennezareth would convey in our tongue, we might understand how under the type of the Apostles and the boat, Jesus guides to shore the Church when He has delivered it from the wreck of persecution, and makes it to rest in a most tranquil harbour.
Rabanus Maurus † AD 856
Genezar is interpreted, ‘rise’, ‘beginning.’ For then will complete rest be given to us, when Christ shall have restored to us our inheritance of Paradise, and the joy of our first robe.
St Hilary † AD 367
Otherwise; When the times of the Law were ended, and five thousand out of Israel were entered within the Church, it was then that the people of believers met Him, then those that were saved out of the Law by faith set before the Lord the rest of their sick and weak; and they that were thus brought sought to touch the hem of His garment, because through their faith they would be healed. And as the virtue of the hem proceeded from the whole garment, so the virtue of the grace of the Holy Spirit went forth from our Lord Jesus Christ, and imparted to the Apostles, who proceeded as it were from the same body, administers salvation to such as desire to touch.
St Jerome † AD 420
Or, by the hem of the garment understand His least commandment, which whosoever transgresses, shall be called least in the kingdom of heaven; or, again, His assumption of the body, by which we come to the Word of God.
St John Chrysostom † AD 407
But we have not a hem or a garment only of Christ, but have even His body, that we may eat thereof. If then they who touched the hem of His garment derived so much virtue therefrom, much more they that shall receive Himself whole.
The Latin text
Remigius
Narraverat superius Evangelista, dominum iussisse discipulos suos ascendere in naviculam, et praecedere eum trans fretum; nunc autem in coepta intentione perseverans, dicit quo in transfretando pervenerint, dicens et, cum transfretassent, venerunt in terram Genesareth
Rabanus Maurus
Terra Genesar iuxta stagnum Genesareth a loci ipsius natura nomen trahens, qua crispantibus aquis de seipso sibi excitare auram perhibetur: Graeco enim vocabulo quasi generans sibi auram dicitur
Chrysostomus in Matth
Monstrat autem Evangelista quod post multum tempus ad partes illas Christus venerat: et ideo sequitur et, cum cognovissent eum viri loci illius, miserunt in universam regionem illam
Hieronymus
Cognoverunt autem eum rumore, non facie; vel certe pro signorum magnitudine quae perpetrabat in populis, vultu plurimis notus erat. Et vide quanta fides sit hominum terrae Genesareth, ut non praesentium tantum salute contenti sint, sed mittant ad alias per circuitum civitates
Chrysostomus in Matth
Neque enim similiter ut prius ad domos trahebant, et tactum manus inquirebant; sed cum maiori fide eum alliciebant: unde sequitur et obtulerunt ei omnes male habentes et rogabant eum ut vel fimbriam vestimenti eius tangerent. Mulier enim quae fluxum sanguinis patiebatur, universos hanc sapientiam docuit, ut scilicet tangendo fimbriam vestimenti Christi, salvarentur. Patet etiam quod tempus quo Christus absens fuit, non solum fidem eorum non dissolvit, sed et maiorem reddidit, cuius virtute omnes salvati sunt: et ideo sequitur et quicumque tetigerunt salvi facti sunt
Hieronymus
Si autem sciremus quid in nostra lingua resonat Genesareth, intelligeremus quomodo Iesus per typum apostolorum et navis, Ecclesiam de persecutionis naufragio liberatam transducat ad littus, et in tranquillissimo portu faciat requiescere
Rabanus Maurus
Genesar enim interpretatur ortus principium. Tunc autem plena nobis tribuetur tranquillitas, quando Paradisi per Christum nobis restituetur hereditas ac primae stolae iucunditas
Hilarius
Vel aliter. Finitis legis temporibus, et ex Israel quinque millibus virorum intra Ecclesiam collocatis, iam credentium populus occurrit: iam ipse ex lege per fidem salvus, reliquos ex suis infirmos aegrotosque offert domino; oblatique fimbrias vestimentorum contingere optabant, salvi per fidem futuri; sed ut ex veste tota fimbriae, ita ex domino nostro Iesu Christo sancti spiritus gratiae virtus exiit, quae apostolis data, ipsis quoque tamquam ex eodem corpore exeuntibus, salutem his qui contingere cupiunt subministrat
Hieronymus
Vel fimbriam vestimenti eius minimum mandatum intellige; quod qui transgressus fuerit, minimus vocabitur in regno caelorum; vel assumptionem corporis, per quam venimus ad verbum Dei
Chrysostomus in Matth
Nos autem non solum fimbriam aut vestimentum Christi habemus, sed etiam corpus eius, ut comedamus. Si ergo qui fimbriam vestimenti eius tetigerunt, tantam acceperunt virtutem, multo magis qui totum ipsum sument
14:1
The first eleven verses of this chapter relate to the decollation of John the Baptist, of which I have spoken at length on the sixth chapter of S. Mark. His Body: Syriac, sclado, i.e., a trunk without a head; because, as Nicephorus says (l. 1, c. 19), "Herodias was afraid of John's reproof even after his head was cut off, and feared its being united to the rest of his body; therefore she took it away with her, and buried it without witnesses in a remote part of the kingdom. Bede and Ruffinus assert the same thing. Observe in this the terrors of a guilty conscience. Herodias was afraid that if the head of John were re-united to his body, he would rise again, and again denounce her incestuous marriage with Herod. Thus, Herod thought John had risen again in Christ. Thus, the Baptist's head, even when it was cut off, was a source of terror to Herodias.
14:12
Came and told Jesus: for John, before his death, had commanded his disciples that, when he was dead, they should transfer themselves to Jesus, as indeed some of them had done whilst he was yet alive.
14:13
When Jesus heard, &c. Herod, in the meanwhile, had been occupied with a war against Aretas, king of Arabia, and had not attended to the words and deeds of Jesus. But now that the fame of His many miracles was constantly increasing, he began to turn his attention to them, as Matthew relates in the beginning of this chapter; and was led to suspect that Jesus was John who had risen from the dead. This was why Jesus retired into the desert; 1, and primarily, that He may avoid Herod's fury, who (as he had beheaded John) would seek to behead him again, in the person of Jesus, especially since it might easily occur to him, or be suggested to him by the Pharisees, that this was the Messiah, the King promised to the Jews, and expected for so many ages. Wherefore, fearing to be deprived of his kingdom, he would have cut Him off, as his father sought to destroy Christ when he cut off the infants at Bethlehem. 2. He retired in order that He might refresh, by a season of quiet, His Apostles, who were now returning from their preaching, and were wearied with their many labours. In a ship: that by it He might go across the Sea of Galilee, or Tiberias, as appears from Joh 6:1. For this is the same history which S. John relates at greater length in his sixth chapter. Hence, it is plain that this took place about the Passover.
A desert place Luke adds (Luk 9:10), which belonged to Bethsaida. Adrichomius (in his description of the Holy Land), Jansen, and others think that this desert in which Christ fed the five thousand was called Bethsaida, not because it was close to that city, but on the opposite shore, across the sea of Galilee, between Julias and Dalmanutha. They attempt to prove this, because S. John says Christ went away across the sea of Galilee, and Matthew (Mat 14:34) that He passed over the sea. But I say this desert was near Bethsaida, on the same shore, and so between Bethsaida and Tiberias. This is proved, 1, because Luke says expressly (Luk 9:10), He departed by Himself into a desert place, which is Bethsaida. The Arabic has, into a desert place near Ale city, which is called Bethsaida. 2. Burchard testifies the same thing viz., that this place was near Tiberias, and is called Mensa (a table). 3. Because Nicephorus (l 8, c. 3) writes that S. Helena built a church of twelve thrones in the place in which Christ fed the five thousand. 4. Because after Christ had made this multiplication of the loaves, when He fled from the multitude (who wished to make Him a king), He commanded His disciples to sail to Bethsaida, as though it had been nigh at hand. Again, John says (Joh 6:23): "There came other ships from Tiberias nigh unto the place where they had eaten bread, after that the Lord had given thanks." This place, therefore, was near Tiberias, i.e., between it and Bethsaida. And when they did not find Him there, they went across the sea, where they found Him, as S. John subjoins. To the argument that Christ is said to have crossed over the sea, I reply: He did not sail over to the opposite shore, but went from one part of the same shore to another place by sea, from one bay of the lake to another, or from one side of a bay to the other side, by a straight course across, instead of going round by the land and following the windings of the shore. So Francis Lucas, Maldonatus, and others. The mountain to which Jesus retired, and from which He came down to the crowds who followed Him (John vi. 3) seems to have formed this bay. Lastly, across means the same thing as beyond.
And when the multitudes heard, &c. You will ask, How could people on foot follow Christ going across the sea in a ship? I answer, that when Christ went into the ship, the multitudes spread abroad His fame through the neighbourhood in all directions. Many, therefore, were stirred up to follow Christ going in a straight course in a ship, by passing round the sea of Galilee, until they came to Bethsaida, and from thence to Capernaum, where they found Christ, as S. John relates (Joh 6:24-25).
14:14
And going forth, from His retirement in the desert of Bethsaida, He saw, &c. They were as sheep not having a shepherd, says Mark (vi. 34). Learn hence from Christ, to prefer the care and convenience of others to your own ease and prayers When evening was come, &c. the time of dinner, ie., of taking food.
14:16
But Jesus said, &c. Christ is preparing the way for the miracle of the multiplication of the bread. Therefore He detained the multitude until the evening, that His disciples might ask Him to dismiss them; whereupon He bids them to give them food, that thereby the miracle might be better attested and the benefit be more grateful, inasmuch as they saw themselves devoid of all means of supplying such vast numbers of people with bread in the desert. S. John adds: "He saith unto Philip, Whence shall we buy bread, that these may eat? And this He said to prove him: for He Himself knew what He would do. Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little." Christ asked Philip rather than the others because he was more candid and docile than the rest, but not so quick-witted, and was accustomed to ask many things that were sufficiently plain-as (in Joh 14:8) he asked Christ, saying, "Lord, show us the Father, and it sufficeth us." Thus S. Chrysostom, Theophylact, and S. Cyril. Two hundred pence would amount to about £ 20, which would nearly suffice to purchase bread for 2000 persons. But here there were 5000 men, besides women and children. Many were also hungry from long fasting. Truly, therefore said Philip that two hundred pennyworth would not suffice for feeding so great a multitude.
14:17
They answered Him, &c. These fishes were already cooked, so that they might be immediately distributed by the Apostles, when Christ bade them. S. John explains this verse (Joh 6:8-9): "One of His disciples, Andrew, Simon Peter's brother, said unto Him, There is a lad here, with five barley-loaves and two small fishes: but what are they among so many?" He said, &c. That He might multiply them by His benediction. The Apostles obeyed and brought them. And this their prompt obedience and faith, together with their charity and desire to relieve the hunger of so many thousand people elicited this miracle from Christ.
14:19
And when He had commanded, &c. S. Mark relates the first part of this verse more at length: and commanded them, to make them all sit down by companies upon the green grass. These companies were the several gatherings of people collected together to dine. Whence Luke (ix. 14) calls them feasts (convivia, Vulg.) i.e., companies of guests, in which for the sake of propriety, the men lay down with the men, and the women by themselves with their children, as Matthew here intimates. For formerly people did not sit at tables upon benches, but reclined upon couches, which were drawn close to the tables. Here the grass supplied the place of couches. Christ commanded them to lie down in companies, that no one should be passed over without receiving his portion of bread and fish.
Looking up, &c. S. John has, Jesus took the loaves, and when He had given thanks, He distributed to those who were set down. Wherefore the heretics explain the word blessed, by He gave thanks: but wrongly. For Christ, according to His manner, gave thanks to the Father first, then blessed the loaves. For Mark says, looking up to Heaven he blessed and brake the loaves. And Luke, He looked up to Heaven, and blessed them, viz., the loaves, and brake and distributed them. Christ therefore here blessed both God by praising Him and giving Him thanks, and also the loaves themselves. This He did in order that He might draw down Divine grace upon them, by means of which they might be multiplied, and acquire strength and efficacy to nourish, strengthen, and exhilarate so great a multitude, just as much as though they had been fed upon a rich feast of flesh and wine. Christ by this benediction endued these loaves with some, not physical, but moral virtue; that is to say, He ordained and appointed them for miraculous multiplication, whereby He placed His hand, as it were, i.e., His own Divine virtue upon the loaves, that they should straightway be really multiplied. And this indeed He did by converting the neighbouring atmosphere, or some other material gradually, but without being perceived, into bread. For God creates nothing de novo out of nothing, but produces and transforms all things from the matter which was created at the beginning of the world. In a similar manner He multiplied the meal and the oil of the widow of Sarepta, for the sake of Elias. That these loaves were most excellent and endued with vast nutritive virtue is plain from this, that they were Divine loaves, produced by Christ by a miracle. For all God's works are perfect. So God, when at the beginning of the world He blessed all the various species of created things, by this blessing endued them with these very powers of generating, propagating, and multiplying themselves: for He said, increase and multiply. Thus Christ instituting the Eucharist at the last Supper, blessed the bread and transformed it into His own body. And this multiplication of the loaves by means of Christ's benediction was a kind of type of the transmutation in the Eucharist; for shortly afterwards He uttered His long discourse upon the Eucharist which S. John gives in his sixth chapter, when he compares the Eucharist to manna. "Not as your fathers did eat manna, and are dead, whoso eateth this bread shall live for ever." S. Augustine gives the reason (Tract. 24. in John.) "From whence God multiplies the crops of corn from a few grains, from thence He multiplied the loaves in His own hands. For the power was in the hands of Christ. For those five loaves were, as it were seed, not indeed committed to the earth, but multiplied by Him Who made the earth." Whence S. Chrysostom says, "Those five loaves were multiplied in the hands of the disciples, and diffused abroad after the manner of a fountain." As S. Hilary says, "Fragments succeed fragments, and that which was broken off continually escapes from Him who breaks it." As S. Jerome says, "Whilst they break there was a sowing of food." Tropologically: Christ here teaches by this action, that bread and riches, corporeal as well as spiritual, are not diminished by being given in alms, but are multiplied a hundred and a thousandfold. Thus S. John, Patriarch of Alexandria, called on account of his liberality, the Almoner, was wont to say that he learnt by daily experience, that the more he gave to the poor, the more he received from God. He used to say, "I shall see, O Lord who will leave oft first, Thou in giving to me, or I in distributing to the poor." So Leontius in his Life. Pope Adrian II. succeeded Nicolas I. A.D. 914. this Adrian, says Platina was a friend of Pope Sergius, from whom he once received forty denarii as a gift. He went home and gave them to his steward, to distribute them amongst the pilgrims and beggars who were standing in the vestibule of his house. When he attempted to fulfill his master's behest he found that it would be impossible with so small a sum to satisfy so vast a number as required assistance. He returned to Adrian, and explained how the matter stood. Then Adrian took the money, and came to the poor himself, and gave three denarii to everyone of them, reserving as many for his own household expenses. The steward marvelled at the miracle. Adrian said to him, do you see how kind and liberal the Lord is, especially to those who are liberal and bountiful to the poor? S. Lydwin of Holland, a singular mirror of patience and charity, although she was poor herself was wont diligently to succour the poor. She had a few small coins in a purse: these she was always giving away, when others were supplied from heaven in their place, so that they never failed, but ever increased, and thus her purse came to be called the Jesu purse. Read her Life in Surius. See 2Co 9:6. seq., "He that soweth sparingly, shall reap also sparingly: and he that soweth in blessings, (Vulg.) i.e. many benefits, shall reap in blessings, i.e. many benefits." Wherefore when you give a loaf, or a coin to a poor man, you do not lose it, but you sow it; for as from one grain of seed many grains grow, so it is likewise with loaves and money. They all ate. There was a vast multitude of women and little ones besides the five thousand men. For the women were more devoted and more curious to behold Christ the new Prophet, than the men were.
14:20
And were filled. You will say, there is no mention here of wine. How then were they filled, if they drank nothing; for a dinner without anything to drink is a dog-banquet. I answer, Christ did not give them wine, because there were streams of water at hand, of which they might drink. For to drink water is natural and wholesome, and sufficient for nature. Christ did not wish to excite their throats with wine. God gives food for necessity, not for luxury and gluttony. Thus, an angel brought to Elias in the desert bread and a cruse of water, but no wine. So a raven, by God's command, brought daily half a loaf to S. Paul, the first hermit; but he used to quench his thirst at a neighbouring fountain. God did the same to other saints. Indeed, from Adam until the Deluge a space of sixteen hundred years, to the time of Noah, who first planted a vineyard religious men neither ate flesh, nor drank wine; but their food was fruit, and their beverage water. Yet they lived to be nine hundred years old. Abstinence, therefore, is the mother of health, as well as of wisdom and holiness.
And took up, &c. They brought back, therefore, more bread than they had brought to Christ at first. For the twelve baskets would contain not five, but thirty or more loaves. It is probable Christ first broke the five loaves with His own hands, and in breaking multiplied them, and placed them in these baskets for distribution. These were afterwards, by His command, distributed by the Apostles to the different companies, and were gradually more and more multiplied; by which means they brought back to Christ as many baskets of fragments as they had received baskets of loaves from Him at the beginning. Cedrenus (Compend. Histor.) relates that these twelve baskets were carefully preserved in the Church of the Twelve Apostles, which Constantine the Great built at Constantinople. In the Greek, these baskets are called cophini. They were much used by the Jews. This appears from a line in Juvenal: "The Jews have cophini and hay for furniture" And straightway Jesus constrained, &c. Christ did this first, because He wished to go apart, that He might pray more quietly and instantly, alone; as is plain from the following verse. 2. That He might in this way more easily escape from the crowd, who He knew would wish to make Him a king because He had multiplied the loaves, as S. John teaches (Joh 6:15). 3. That He might give an occasion for the miracle which followed His assuaging the tempest in the sea. And sending away the multitude i.e. with His blessing, and prayers for their welfare. Christ prays alone, to show believers that they should avoid a crowd and noise in prayer, and pray to God in secret and silence, with collected minds.
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But the ship was tossed, &c. Gr. βασανιξόμενον, i.e., was vexed, tormented. The Syriac is, when it was now distant many stadia from all land, it was greatly agitated.
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At the fourth watch, &c. Gr. Фυ λακη̃, i.e., guard. The Romans changed guard every three hours of the night. These were their watches both in cities and armies. They changed thus frequently, lest a longer watch should give occasion to sleep, as well as to prevent guile and treachery. If the night were short, they divided it into three watches; if long, into four. The fourth watch, therefore, commenced about the tenth hour of the night, and lasted until the end of the twelfth. The time here spoken of being immediately after the multiplication of the loaves was about the Feast of the Passover, as we have already seen. Hence, you may gather that this tempest took place about the vernal equinox, when the day is equal to the night, each lasting about twelve hours. This tempest, then, lasted for nine hours; that is to say, during the three first vigils (or watches) of the night, until the fourth watch, when Christ came to His storm-tossed disciples. "That the Lord came to them in the fourth watch, shews they had been in peril all through the night," says S. Chrysostom. And they, having rowed for nine hours, had not made more way than about twenty-five or thirty stadia (as S. John says), or about three Italian miles. Thus, during nine hours' rowing, the Apostles had scarcely got half-way across the Sea of Galilee; for its breadth is about six miles, and its length sixteen (See Josephus, Bell. Jud 1:3, Jud 1:18.) He says it is forty stadia in breadth, and one hundred in length. Adrichomius, Jansen, and others think that the Apostles rowed across the entire breadth of the sea. But others think they sailed in an oblique direction, traversing a portion of its length. For the desert was situated between Bethsaida and Tiberias, as I have shown on the thirteenth verse of this chapter. Christ permitted His disciples to be tossed for so many hours by a tempest. 1. that He might accustom them to endure hardness. 2. that they might more ardently pray for God's help. 3. that the calming of so fearful a tempest which Christ was about to afford might be more pleasant to them. Hear Lactantius, (lib. 4. de vera Sapient. c. 15.) "But when the disciples of Christ were now about the middle of the sea; then He entered the sea on foot, and followed after them, as though he were walking upon solid ground: not as the poets fable Orion walking in the sea, who bore the waters on His shoulders, a portion of His body being immersed." Afterwards he quotes the Sibylline verses, in which it was foretold that Christ would calm the winds and raging sea, would cure diseases, and would raise the dead. Hear also S. Augustine (Serm. 14. de verb. Dom. secundum Matth.) " The fourth watch of the night is the last part of the night, when the night is well nigh finished. Thus Christ will come at the end of the world, when the night of iniquity is over, to judge the quick and the dead."
Walking upon the sea, by the divine virtue, which He had as God, and by the gift of agility, which as man, he assumed in time, says Joannes Major, on this passage. And when they saw him saying, It is a spirit. Syriac, a lying vision, i.e., a spectre: both because such things are wont to walk by night and in the dark, and to appear to and terrify men, as Delrio shows by many instances (in Magico), as well as because, on account of the darkness, they did not recognise that it was Jesus who was walking in this manner, especially as Mark adds, He would have passed by them, as though he did not care for them, and had nothing to do with them, whence it follows:
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And they cried out: This confused clamour was elicited by fear, such as is wont to be with sailors when they fall into peril of ship-wreck, and despair of life. The disciples had a twofold cause of fear. To the fear of being buried by the waves was added the fear of the spirit, lest he should sink the ship. And straightway be of good cheer. Gr. θαρσεϊτε, i.e., resume your failing courage, be brave and confident. Arabic, be strong. I am, your Master, whom ye know, whose beneficence and omnipotence ye have experienced in so many miracles which I have wrought. Surely I would not make sport of you, like a phantom; but I intend to deliver you from the tempest, and from your fear. By this voice of Christ sounding outwardly in their ears, and inwardly in their minds, Christ took away their fear, and filled them with serenity, security, and joy. Learn from this passage the difference between a good and an evil spirit, that the good spirit may terrify at first, but by and bye gives consolation and joy, as Christ did in this instance; but a bad spirit gives sensual joy in the beginning, but presently causes sorrow, anguish and despair. Peter answered Him, &c. Calvin accuses Peter of rashness and folly. For Peter was in doubt, he says, whether the appearance were Christ, or the spectre of a demon. For the demon might have pretended that he was Christ, and have bid Peter come to him, and so have drowned him in the sea, as Delrio relates many spectres have done. The Fathers give a twofold answer: 1. Peter knew by His voice, gesture, dress, and much more by an interior recognition, that this was not a demon, but very Christ; when therefore Peter says, if it be Thou, it is not the voice of doubt, but of one exulting with joy, and desiring to come quickly to Christ, that he might be near to Him whom he loved above all things. So S. Hilary and S. Chrysostom, "do you perceive with what ardour Peter was burning? Do you see how great his faith was even then? No one loved Jesus so much as he did. Not only did he manifest love, but faith also. He believed not only that Christ was walking upon the sea, but that He was able to give the same power to others. He dared to ask for this power, in order that he might more quickly be with Jesus." 2. If you take the words, i f it be thou, as certainly words of doubt, then it must be said that by the expression bid me come unto Thee upon the water, Peter asked that that command should not be given him merely, but that it should be given with power, in such manner, indeed, that together with the command He should infuse such boldness and confidence, that he should not doubt that he would walk safely upon the waves, since Christ bade him. Wherefore as soon as he felt the water beneath his feet, straightway he perceived that it did not yield to him, but that he could walk upon it. Thus Jansen: for God alone is able to glide into the mind, and to give it sure tokens of His presence, even though unknown to us, or unknown save to one who has experienced them, by which He makes the soul certain that it is He Himself who is speaking inwardly, and neither an angel, nor a demon. Such tokens the Prophets had when God revealed to them things to come. For otherwise they would have exposed both God and themselves to ridicule had they declared as God's revelation, something about to happen, unless they had been certain that it was revealed to them by God, and not by the devil assuming the appearance of God. In this way, it happened to Peter. He asked of Christ both internal and external tokens of security, which should exclude all doubt from his soul, and Christ gave him those tokens, when he said, Come. By these tokens was Peter sure that it was the voice of Christ, and not of a phantom or a demon.
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If it be Thou, &c. Very beautifully does S. Augustine put the following words into Peter's mouth: "If it be Thou, I do not wonder, that Thou dost balance a solid body upon the liquid waves. Why should it be wonderful that the creature should serve its Creator? This I do not wonder at. Do something that I may wonder at. Let Peter walk. Make me to wonder. Bid me come to Thee upon the waves. For how should there not be for me a way on the sea, if Thou shalt give the command, since Thou for us wast made the Way."
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Peter came down, &c. This was done in one of three ways. Either Christ, by His Divine power, kept up Peter, that he should not sink, as the angel kept up Habacuc by the hair of his head, and carried him to Babylon. Or else He did not allow Peter's body to be sufficiently heavy to sink in the waves. Or else He made the waters to be firm and solid beneath Peter's feet, like ice or crystal.
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But when he saw the wind, &c. The strength of the wind caused Peter to fear: fear caused doubt: doubt gave rise to danger. Him whom faith bore upon the waves, doubt caused to sink. The cause was Peter's little faith, as Christ tells him. He was afraid lest Christ should allow him to be drowned by the boisterous wind and the tempestuous waves. He had not as yet received the might of faith and love which he afterwards received from the Holy Ghost at Pentecost. Christ permitted this, that Peter might recognise his own weakness, and might humble himself, and ask Christ to increase his faith, that he might become the rock of the Faith, according to the words, "Thou art Peter, and upon this rock will I build My Church." So S. Jerome, Theophylact, and others. "Peter," says S. Chrysostom (Hom. 51), "did what was greater, for he magnanimously went down from the ship into the sea. But from the violence of the winds and the waves he was afraid, and failed in that which was less. For it is natural to man sometimes to overcome in things that are more difficult, and succumb in those that are less." Lastly S. Augustine says, "in Peter walking upon the waters are figured those who are strong in faith, but in Peter doubting, those who are weak in faith."
Lord save me. From hence it is clear that Peter did not doubt that He who appeared was Christ. For otherwise he would not have called upon Him in his great peril, but upon God, as shipwrecked sailors are wont to do. His only doubt was whether Christ would allow him to be buried in the waves. Well says S. Augustine (Serm. 14. de verb. Dom.) "That shaking, brethren, was as it were the death of faith. But when he cried out, faith rose again. He could not have walked unless he had believed, neither could he have begun to sink unless he had doubted. In Peter therefore we must regard the common condition of us all, that if in any temptation the wind is about to sink us in the waves, we should cry aloud to Christ."
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And straightway wherefore didst thou doubt ! Gr. είς τί ε̉δίστασας, i.e., why didst thou divide thy mind in two ? For two things were here presented to Peter, that is to say, the strength of the wind making him afraid of being drowned, and the voice of Christ instilling confidence and security. But the strength of the wind was more obvious, and therefore more powerful than the voice of Christ. Thus its effect was in this instance to cause Peter's faith to fail; but he rose again after his lapse. Almost every temptation arises from distrust of God, because a man either trusts to himself, or to human aid, and does not immediately betake himself to God by prayer. Hence then let him who is tempted learn to turn away his mind from the thing which suggests the temptation, and turn it wholly to God, and fix it upon Him, and humbly implore his help. Very beautifully says S. Chrysostom, "Like as a young bird which, before it is able to fly, falls out of its nest upon the ground, whose mother quickly restores it to the nest so also at this time did Christ to Peter." Therefore let him who is tempted, invoke Christ; so shall he resist the temptation, and overcome it. For if Peter had believed the word of Christ, he would not have doubted, nor have begun to sink.
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And when they had gone up, &c. S. John says (Joh 6:21) "They wished to receive Him into the ship." This means, say Jansen and others, that they recognised Christ by His voice, and being certain that it was not a phantom, they wished, i.e., they invited Christ to come into the ship; and Christ complied with their invitation. They thought that when Christ was present in the ship, they would sail very rapidly, as they were accustomed to do. And this actually happened, as soon as Christ was in the ship. For as St. John subjoins, and immediately the shib was at the land, whither they were going, namely, Bethsaida. This was a new miracle of Christ, that from the middle of the Sea of Galilee, a distance of three miles, they suddenly, and as it were in a moment, arrived at the shore. There were therefore here four miracles of Christ. The first: that He walked upon the waters. The second, that He raised up Peter, when he was afraid, and beginning to sink. The third, that He came into the ship, and stilled the tempest. The fourth, that He immediately brought the ship from the midst of the sea to the shore. Thus, speaking mystically, does Christ by His grace make us to trample upon the loftiness of the world, thus does he make temptations cease, and bring us to the port of eternal bliss. A1legorically and tropologically. S. Augustine: Let us think of the ship as the Church and the faithful soul. The sea is this world. The wind and the waves are persecutions. When the wind arises, the ship is tossed: but because Christ is there, it cannot sink. But in these temptations let the yard-arm be raised, that, suspended to the mast it may make the figure of the cross. To this yard-arm that is, to the Cross of Christ let a sincere conversation and a pure confession, like spotless sails, be attached. Let our sails be washed by the waves; let our garments be stretched out, that they may be found without spot or wrinkle. Lastly: after this ship has been built in Jerusalem, and has been sent forth into the midst of this roaring sea, the billows of the tempestuous waves, and the blasts of the raging winds whilst they carry her about hither and thither have borne her to the shores of every nation, and she has taken in a cargo of all the foreign merchandise which she has found."
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They came to the land of Genesar (Vulg.): Mark has, of Gennesaret. S. Chrysostom and Lyra are of opinion this was the land of the Gergesenes, whose inhabitants wished Christ to depart from them, on account of their swine which He drowned in the lake. But that Gerasa, spoken of in Matthew viii., is a different place from Genesar, the place spoken of here. Gerasa, or Gergesa, was on the eastern side of the sea of Galilee; but Gennesaret was on the western side, in the direction of Capernaum and Bethsaida. For after Christ had fed the five thousand men in the desert of Bethsaida, and they wished to make Him a king Christ, I say, fleeing from them commanded His disciples to pass over to the hither side of the bay, or the mountain of Bethsaida. This was the land of Gennesaret. In other words, they returned to Bethsaida and Capernaum. Hence Mark says (Mar 6:45.) " He constrained His disciples to go into a ship, that they should go before Him across the strait to Bethsaida." S. John (Joh 6:24), says that the disciples also came to Capernaum, which was a city on the same bank. Thus everything becomes harmonious. The name Gennesaret signifies, flourishing valley. This city was formerly called Chinneroth, and from it the whole district derived its name, Cenerel, or Cenneroth. This by a trifling inflection became Genesar and Gennesaret. Hence the name of the adjacent Sea of Galilee, or lake of Genesaret. The Chaldee turns Ceneret into Genesar. Listen to Josephus (lib. 3, de bello. c. 18). "The country of Genesar extends as far as the lake of the same name. Admirable both for its natural condition and its beauty. In addition to the pleasantness of the climate, it is watered by a most fruitful spring, called by the inhabitants Capharnaum." Adrichomius and S. Jerome fancied Ceneret or Genesaret were the same as the City of Tiberias. But they were mistaken. Besides Tiberias was a considerable distance from Capernaum and Bethsaida. Lastly, Ceneret was in the tribe of Naphtali, as appears from Jos 19:35. Tiberias was in the tribe of Zabulon. And Ceneret was near Capernaum.
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And when they knew Him, &c. Instead of hem of His garment, the Syriac has wing, the Arabic, extremity of his garment. The flesh of Christ was so efficacious and health-giving as to communicate its virtue to the garment by which it was covered. From hence S. Chrysostom reasons, that if those who only touched the hem or fringe of Christ's garment were healed, how much more those who touch whole Christ, yea feed upon Him in the Eucharist. What medicine can be more healing than the flesh and Deity of Christ. S. Gregory Nazianzen relates that his sister Gorgonia was healed of a mortal disease by touching the Eucharist. (Orat. 11). Lastly Christ took occasion from this multiplication of the loaves to utter His discourse upon the spiritual and Eucharistic Bread, which S. John gives at length in the sixth chapter of his Gospel. In this chapter is finished the relation of the Acts of Christ from His second Passover to His third. That is of the second year of His preaching. This may be gathered from Joh 6:4, where it is said these things were done about the time of the Passover. This was the third Passover of Christ's preaching. For the First Passover is spoken of in Joh 2:13: the second in v. 1.; and the third, as I have just said, in vi. 4. There remains therefore the third and last year of Christ's preaching, that is to say, His acts from His third, until His fourth and last Passover, when He suffered upon the Cross.
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Supra, ostendit dominus virtutem evangelicae doctrinae sub quibusdam parabolis, hic ostendit factis; et tria facit. Primo ostendit ad quos effectus se extendat per similitudinem factorum; secundo ostendit sufficientiam evangelicae doctrinae; tertio quomodo in puritate conservanda sit. Secundum in cap. XV tertium in cap. XVI. Circa primum primo ponitur falsa opinio; secundo occasio; tertio improbatur opinio. Secunda ibi Herodes tenuit Ioannem etc.; tertia ibi quod cum audisset Iesus, secessit inde. Dicit ergo in illo tempore audivit Herodes tetrarcha famam eius. Et non est retorquenda ad illum diem, sed ad tempus in generali; quia Marcus VI, 1 et Lucas c. IV, 16 non eodem ordine narrant, quia istud narrant post missionem discipulorum, ut habetur Marci VI. Unde incertum est qui servent ordinem historiae. Tamen quod dicitur in illo tempore, dicitur, ut denotetur negligentia Herodis, quia post miracula tunc primo audivit famam de Iesu: haec enim desidia solet esse in divitibus, quod non curant de parvis rebus. I Tim. ult., 17: divitibus huius saeculi praecipe non sublime sapere, neque sperare in incerto divitiarum et cetera. Audivit Herodes tetrarcha, ad differentiam Herodis regis, sub quo natus est Christus, ut habetur supra cap. II. Unde, illo defuncto, reversus est Christus de Aegypto. Iste Herodes fuit filius eius, et fuit tetrarcha. Pater eius constitutus est rex a Romanis, et habuit sex filios, quorum duos interfecit in vita sua, alium primogenitum interfecit in morte, cum iam faceret se proferri in regem, patre adhuc vivente. Ipso mortuo, Archelaus accepit sibi regnum, et sequens malitiam paternam, non potuit tolerari a Iudaeis. Tunc accesserunt ad Romanos, et divisum est regnum in quatuor partes: duae partes traditae sunt Archelao, alia Herodi, et alia pars Philippo. Unde iste erat tetrarcha et princeps super quartam partem regni. Audivit famam Iesu. Ex hoc reprehensibilis erat, quod tanto tempore iam vixerat, et miracula fecerat, et tamen tunc primo audivit; unde impletur illud Iob XXVIII, v. 22: perditio et mors dixerunt: auribus nostris audivimus famam eius. Et ait pueris suis: hic est Ioannes Baptista et cetera. Aliqui dixerunt quod ipse tenuit dogma de transfusione animarum: Plato enim et Pythagoras posuerunt, quod anima exiens ab uno corpore subintrat aliud corpus. Hanc opinionem Herodes tenens, ut dicunt, credebat quod anima Ioannis transisset in animam Christi. Sed hoc non potest esse, quia parum ante interfecerat eum; Iesus autem erat triginta annorum; unde hoc non credidit. Item iam miracula fecerat ante decollationem, et ante incarcerationem, ut habetur Io. III. Herodes tamen laudandus est, quia resurrectionem credidit, de qua Iob XIV, v. 14: putasne homo mortuus rursum vivat?
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Item aliam bonam conditionem habuit, quod credidit quod fiat resurrectio in meliori statu; ideo credidit quod tunc operaretur miracula, quae ante resurrectionem non fecerat; ideo dicit et ideo virtutes operantur in eo, quia ad altiorem statum advenit; unde resurgent homines in meliori statu. Unde apostolus I Cor. XV, 43: seminatur in infirmitate, resurget in virtute. Sed hic est quaestio, quia dicit Lucas, quod audivit et dubitavit; unde dixit, Ioannem ego decollavi; hic autem dicit sine dubitatione, dum dicit, hic est Ioannes. Solvit Augustinus, quod non a se, sed audivit ab aliis. Unde cum primo audivit, dubitavit, sed crescente fama consensit. Unde Lucas primum recitavit, sed secundum Matthaeus. Vel aliter potest dici quod etiam Matthaeus dubitationem Herodis tangit, ita quod legatur interrogative hic est Ioannes? Herodes enim tenuit Ioannem. Haec facta sunt ante; unde non sequitur ordinem, sed ex incidenti determinat de morte Ioannis. Sed est quaestio, quare Evangelistae ex incidenti determinant de Ioanne, et hoc quaerit Chrysostomus. Solvit autem, quia principaliter facta Christi intenderunt, alia vero solum secundum quod referebantur ad Christum. Ideo hic ex consequenti determinat mortem Ioannis. Et primo determinat incarcerationem; secundo mortem, ibi die autem natalis et cetera. Circa primum tria facit. Primo ponit incarcerationem; secundo causam; tertio decollationem. Herodes enim tenuit Ioannem, et alligavit eum, et posuit in carcerem. Tangit ordinem, quia primo comprehendit eum, ligavit et incarceravit; sic autem fuit de Christo.
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Causam tangit, cum dicit propter Herodiadem uxorem fratris sui. Herodes et Philippus fuerunt fratres. Philippus habuit filiam Arethae regis Arabum. Hic habuit inimicitiam cum illo rege Arabum, et etiam cum fratre suo Herode, ita quod rex Arabum in odium Philippi accepit filiam suam, et concessit eam Herodi. De isto Ioanne debetis intelligere, quod homo fuit magnae virtutis; unde de ipso dicitur: ipse veniet in virtute Eliae. Item notare debetis, quod etiam martyr dicitur, quia propter redargutionem fidei mortuus est, quia pro veritate; et Christus veritas est.
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Dicebat enim Herodi: non licet tibi habere eam. Sciendum quod Antipater, pater Herodis regis, alienigena fuit, sed proselytus fuit, unde filii sui Iudaei fuerunt. Sed praeceptum erat in lege quod vivente fratre, alter non haberet uxorem fratris; ideo Ioannes quasi aemulator legis dicebat non licet tibi habere eam.
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Et volens eum occidere, timuit populum. Aliquando accidit quod cum quis non vult vitare peccatum, cadit in maius. Osee IV, 2: homicidium, et furtum, et adulterium inundaverunt, et sanguis sanguinem tetigit. Unde cum noluit vitare adulterium, incurrit homicidium. Et cum voluit timuit populum. Commotio populi multum est timenda; Eccli. XXVI, 5: a tribus timuit cor meum: delaturam civitatis, et collectionem populi, et calumniam mendacem. Item timor domini aufert malam voluntatem; sed timor hominis non, licet faciat differre. Ideo quia non potuit propter timorem populi, distulit. Die autem natalis et cetera. Hic de occisione tria facit, quia non potuit propter timorem populi. Primo ponuntur praecedentia; secundo occisio; tertio subsequentia. Circa primum ponuntur praecedentia tria, quia saltatio; promissio; petitio.
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Dicit ergo die autem natalis et cetera. Consuetudo apud antiquos erat, quod celebrarent diem natalis, contra illud Eccle. c. VII, 2: melior est dies mortis, quam dies nativitatis. Non legitur quod aliqui celebraverint diem natalis nisi iste, et Pharao rex Aegypti. Unde die natalis filia Herodiadis, sic vocabatur, saltavit in medio, idest in triclinio, et in hoc culpabilis redditur, quia in lascivia oblitus est aulam regiam, in qua non debebant haec fieri, et placuit Herodi, contra illud Eccli. IX, 4: cum saltatrice non sis assiduus.
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Et sequitur unde cum iuramento pollicitus et cetera. Ecce incauta promissio, et temerarium iuramentum. Eccli. XXIII, 9: iurationi non assuescat os tuum, multi enim casus in illa.
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Et praemonita a matre sua, da mihi, inquit, hic in disco caput Ioannis Baptistae. Hic ponitur petitio mulieris. Mulieres aliquando sunt piae, et mobilem affectum habent; unde quando sunt piae, maxime sunt piae, sed quando sunt crudeles, maxime sunt crudeles; Eccli. XXV, 22: non est caput nequius super caput colubri; non est ira super iram mulieris. Et ibidem dicitur: brevis omnis malitia super malitiam mulieris. Vix enim cogitaret homo quae cogitat perversa mulier. Mater ergo petiit ut saturaret iram suam. Item timebat ne aliquando Herodes propter verba Ioannis converteretur, et dimitteret eam.
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Et contristatus est rex propter iusiurandum. Hic determinatur quomodo occiditur. Chrysostomus: hic datur exemplum quod honestas etiam ab impiis honoratur, ut habetur Sap. V, 1 ss. Hieronymus dicit, quod modo est contristatus, qui ante voluit interficere, sed timuit populum. Quare ergo dicit quod est contristatus? Solvit. Consuetudo est hominum ut recitent quod videtur hominibus: sicut dicebant Christum filium Ioseph, quia ita putabant, ut habetur Lc. III. Unde dicit contristatus, quia ita videbatur hominibus. Sequitur executio. Et primo ponitur praeceptum; secundo executio. Propter iusiurandum, et propter simul discumbentes. In hoc stultus fuit, quia de re inhonesta non est timendum iuramentum, quia eo quod iuro, sum periurus; Ier. IV, 2: iurabitis in iudicio (scilicet cum discretione), in iustitia et veritate. Item si iurasset, quod in semet faceret, intelligi debebat in honestis. Unde quod in se facere non debuit, alii nec praecipere debuit; Zac. VIII, 17: iuramentum mendax ne diligatis. Et propter simul discumbentes, ut omnes faceret homicidii participes, omnes enim rogabant pro puella. Iussit dari.
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Misitque et decollavit Ioannem. Hic ponitur executio. Hic adimpletur quod dixerat: illum oportet crescere, me autem minorari, quia Christus in cruce extensus, iste decollatus. Item decollatio Ioannis signum fuit, quod auctoritate legis debebant amittere Christum et legem. Consequenter ponuntur subsequentia decollationis. Et primo ponitur redditio promissi; secundo sepultura.
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Dicit ergo et allatum est caput eius in disco. Et in hoc reprehensibilis fuit Herodes, quia crudelitatem exercuit inter voluptates: unde dicitur quod quidam balivus amabat quamdam meretriculam, et cum esset in gremio, dixit illa quod numquam vidit hominem interfici. Et cum esset in prandio, fecit adduci quemdam morte dignum, et fecit coram illa decollari: quod sciverunt Romani, et exul factus est a Roma. Sic iste etiam missus fuit in exilium.
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Et accedentes discipuli eius tulerunt corpus eius, et sepelierunt illud. Hic agitur de sepultura Ioannis, et computatur inter opera misericordiae; et tamen videtur quod misericordia ad mortuum non pertineat, quia si ad eum pertineat, videtur quod non sit verum quod dicit dominus: nolite timere eos qui occidunt corpus. Quare ergo computatur inter opera misericordiae? Dicendum, quod etsi non serviatur ei secundum effectum, quem modo habet, servitur tamen ei secundum affectum, quem modo habet cum mortuo. Unde tulerunt corpus eius, et sepelierunt; dicitur quod apud Sebastem, cum sit ibi prope. Post videns Iulianus apostata multos venientes ad eius reliquias, fecit eum comburi, excepto capite. Et venientes nuntiaverunt Iesu. Unde discipuli Ioannis, qui primo calumniabantur Iesum, Ioanne mortuo, redierunt ad Iesum, et fuerunt ei familiares: sic aliqui in tempore tribulationis convertuntur ad Christum; Osee VI, 1: in tribulatione sua mane consurgent ad me. Et cum audisset Iesus secessit in navicula in locum desertum seorsum. Supra posita est opinio Herodis de Christo, et occasione huius introducta est narratio de Ioanne; nunc autem ostenditur opinio Herodis esse falsa. Duo dixerat: quia Christus erat Ioannes quem occiderat, item quod resurgens virtutes operabatur. Dicit ergo quod cum audisset Iesus, secessit inde in navicula et cetera. Quare secessit? Assignat quatuor rationes Hieronymus. Prima, ut parceret inimicis suis, ne ex homicidio in homicidium ruerent; Osee IV, 2: sanguis sanguinem tetigit. Item, ut passionem differret; unde ipse dicit Io. VII, 6: tempus meum nondum advenit. Item, ut nobis exemplum daret ne nos ingeramus passionibus: non enim est virtus se passionibus ingerere, sed praesumptio. Unde supra X, 33: si persecuti fuerint vos in una civitate, fugite in aliam. Item, ut ostenderet quanta devotione audiebant turbae verbum Dei, quia etiam in periculo sequebantur eum; Deut. XIII, 3: tentat vos dominus Deus vester, ut palam sciat utrum diligatis eum. Item notandum, quod quatuor ponit quae turbam debeant retrahere a sequela Christi. Primum est, quod secessit in navicula, item quod in locum desertum, item quod non erant ibi aliqua nemora, quia erat desertum, item non iuxta viam, ad quam homines libenter se divertunt; sed iste secessit seorsum. Hoc autem fecit ut magis devotio turbae sit approbanda. Item Chrysostomus dicit quod secessit ut hominem approbaret; ideo noluit secedere nisi nuntiata morte Ioannis. Sequitur et cum audissent turbae et cetera. Hic agitur de mirabilibus. Et primo tangitur devotio turbarum; secundo tanguntur mirabilia.
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Dicit ergo et cum audissent turbae, secutae sunt eum pedestres de civitatibus; ubi tangitur devotio turbarum et pauperum hominum, qui devotionis causa dominum sequuntur. Osee VI, 1: in tribulatione sua mane consurgent ad me. Et exiens vidit turbam multam et cetera. Hic tangit mirabilia quae operatus est dominus exiens de deserto: et recte, quia dum in caelis erat, non quaerebant eum turbae; Io. c. XVI, 28: exivi a patre, et veni in mundum. Vidit turbam.
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Unde excitatur ad misericordiam; unde sequitur et misertus est eis; unde statim fecit eis misericordiam: Ps. LXXXV, 15: miserator et misericors dominus, patiens, et multae misericordiae, et verax. Sequitur effectus huius misericordiae et curavit languidos eorum, scilicet gratis, et non rogatus. Ps. CVI, 20: misit verbum suum, et sanavit eos.
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Postquam exclusit Herodis opinionem, hic tangit doctrinae Christi virtutem. Triplex enim est virtus eius: reficit, liberat et infirmos sanat. Prima igitur virtus ostenditur, quia pascit turbas; secunda, quia discipulos a periculis maris liberat; tertia, quia multos sanat. Secunda ibi et statim impulit discipulos ascendere in naviculam; tertia ibi et cum transfretassent et cetera. Circa primum tria. Quia primo ponitur voluntas reficiendi; secundo distributio cibi; tertio plenitudo refectionis. Secunda ibi Iesus autem dixit eis etc., tertia ibi et manducaverunt omnes et cetera. Dicit ergo vespere autem facto, scilicet solis occubitu, per quod significatur mors Christi, quia tunc tradidit corpus suum in cibum; unde I Cor. XI, 24: hoc facite in meam commemorationem. Et: mortem domini annuntiabitis donec veniat. Deinde inducit necessitatem ex loco: desertus est locus. Hic videtur illa eadem fieri quaestio quae habetur in Ps. LXXVII, 19. Nam quomodo poterat dominus mensam parare in deserto? Item si iuxta villam esset locus, potuisset credi quod inde habuisset cibos, sed locus erat desertus. Item ponitur necessitas ex hora, quia dicit et hora iam praeteriit, qua possint sibi acquirere cibos. Dimitte turbas. Ex hoc videtur, quod discipuli ita fuerunt intenti suavitati sermonis Christi, quod magis delectabantur in audiendo Christum, quam in procurando sibi victum: unde parum curabant de corporis refectione. Habetur enim Lc. XXI, v. 37: erat autem diebus docens in templo, noctibus autem morabatur in monte. Item alia occasio, quia iam vespere erat. De ista fame habetur Amos VIII, 11: mittam famem in terra, non famem panis, neque sitis, sed audiendi verbum domini. Et in hoc significatur devotio turbarum, item dilectio et reverentia ad Christum, quia non recesserunt ab eo, quamvis vespere esset. Sed hic est quaestio litteralis, quia in Ioanne habetur, quod Iesus interrogavit Philippum; hic autem habetur, quod discipuli interrogaverunt Christum. Solvit Augustinus. Non est hoc inconveniens, quod id quod unus dimisit, alter dicat. Unde primo dixerunt illi Christo; secundo elevans oculos Iesus interrogavit discipulos. Iesus autem dixit eis. Hic ponit distributionem cibi: et circa hoc tria facit. Primo ponitur imperium Christi; secundo quantitas ciborum; tertio modus et ordo distribuendi. Secunda ibi responderunt ei etc.; tertia ibi afferte mihi illos et cetera. Duo dixerant. Primo ut dimitteret turbas; item quod quaererent escas sibi: et ad haec duo respondet Christus. Vos dicitis: dimitte turbas, sed non habent necesse ire, quia hic est qui dat escam omni carni, Ps. CXXXV, 25.
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Item vos dicitis quod quaerant escas, sed non est necesse, quia vos potestis dare escas caelestes; unde dicit date illis vos manducare. Unde datur exemplum quod spirituales escae praeponendae sunt carnalibus.
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Sequitur quantitas ciborum responderunt ei: non habemus nisi quinque panes et duos pisces. Ex hoc possumus notare, quod apostoli ita erant dediti sermoni Dei, quod non curabant etiam de cibis quaerendis. Ad Rom. XIII, 14: et carnis curam ne feceritis. Mystice per quinque panes doctrina legis; Eccli. XV, 3: pavit eos pane vitae et intellectus. Per duos pisces doctrina Psalmorum et prophetarum importatur; vel secundum Hilarium, per duos pisces doctrina prophetarum et Ioannis Baptistae, ut duae personae excellentes in lege, scilicet regalis et sacerdotalis.
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Qui ait: afferte mihi illos. Hic ponitur modus distributionis; et primo ponitur praesentatio; secundo dispositio turbarum; tertio oratio; quarto distributio. Unde dicit qui ait. Ipse, qui omnipotens erat, creare poterat panes novos; sed voluit ex factis panibus reficere. Sed quae est causa? Ratio litteralis secundum Chrysostomum est, ut confutaret haeresim Manichaeorum, qui has creaturas a Diabolo dixerunt factas, contra illud quod scribitur I ad Tim. IV, 4: omnis creatura Dei bona est. Unde si a Diabolo essent, in eis tanta miracula non fecisset. Item, ut ostenderet se dominum in terra et in mari. Ille qui in Gen. I, 11 dixit, germinet terra herbam virentem, et qui dixit: producant aquae reptile animae viventis etc., ille idem panes multiplicat. Item ad designandum quod legem veterem non reprobavit, sed in novam convertit: ideo dicit afferte mihi, quia quae in veteri lege scripta sunt, ad novam debent referri. Unde ipse dixit, Io. V, v. 46: si crederetis Moysi, crederetis forsitan et mihi. Et cum iussisset turbam discumbere super foenum et cetera. Hic ponitur dispositio hominum, quia fecit sedere super foenum; Is. XL, 6: omnis caro foenum. Sedere ergo super foenum non est nisi carnem mortificare. Ad Col. III, 5: mortificate membra vestra quae sunt super terram. Item per foenum significatur lex. Quia isti erant Iudaei, sublevabantur per legem; ideo noluit eos sedere in terra. Acceptis quinque panibus et duobus piscibus et cetera. Notandum quod dominus faciens miracula aliquando orat, aliquando non orat. Aliquando orat, ut hic, ut verum hominem se ostendat: aliquando etiam maiora facit, et non orat, ut Deum se ostendat. Aspiciens in caelum benedixit. In caelum, scilicet ad patrem. Ps. CXX, 1: levavi oculos meos in montes, unde veniet auxilium mihi. Benedixit, quia per sermonem Dei omnia benedicuntur. Nota quod nostrum benedicere non est factivum, sed significativum; Dei autem benedicere est factivum; unde benedictio ad multiplicationem pertinet, unde Gen. I, 22: benedixit, et dixit: crescite, et multiplicamini, et replete terram.
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Consequenter agitur de distributione fregit et dedit discipulis suis; in quo significatur quod prima distributio facta est discipulis a capite Christo; I ad Cor. XI, 3: omnis viri caput Christus est. Sed fregit, ut notaret suam distributionem. Is. LVIII, 7: frange esurienti panem tuum. Et dedit discipulis, quasi mediatoribus. Infra XXVI, 26: accipite et comedite; I ad Cor. XI, 28: et sic probet se homo, ut de pane illo edat, et de calice bibat et cetera. Discipuli autem dederunt turbis, ut distributores. Sed quomodo multiplicati sunt? Dicendum, quod fragmenta multiplicata sunt. Et dicunt quidam hoc posse fieri naturaliter: sicut enim materia se habet ad quamlibet formam, ita se habet ad quamlibet quantitatem. Sed hoc est stultum, quod materia se habeat ad quamlibet quantitatem materialem: hoc enim non potest fieri nisi per rarefactionem; haec autem rarefactio determinata est in naturalibus. Quidam dicunt quod multiplicat, sicut ex paucis granis multa grana; sed ibi per naturam, hic per operationem Christi. Unde manus Christi fuerunt quasi terra, fragmenta quasi semina: unde sicut semina multiplicantur, sic fragmenta. Sed non solum ista, sed per conversionem alterius materiae in ipsam, hoc miraculum factum est. Sequitur de plenitudine refectionis, et hoc quantum ad duo: quantum ad saturitatem, et quantum ad residuum.
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Unde dicitur manducaverunt omnes, et saturati sunt, secundum illud Ps. XXI, 27: edent pauperes, et saturabuntur et cetera. Et tulerunt reliquias duodecim cophinos fragmentorum plenos. Hic tangitur plenitudo refectionis sub multitudine reliquiarum. Sed quare voluit dominus colligi reliquias? Litteralis causa est quam ponit Chrysostomus. Voluit primo quod colligerent discipuli, ne videretur phantasma, item ne ab eis daretur oblivioni. Et quod tulerunt duodecim cophinos, hoc fuit secundum numerum duodecim apostolorum, ut quilibet tolleret suum, ita quod essent in memoria omnium. Mystice per fragmenta intelligitur sensus spiritualis, qui a turbis non capitur, sed in cophinis, idest in sapientibus; I ad Cor. I, 26: videte vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles; sed quae stulta sunt mundi elegit Deus, ut confundat sapientes et cetera. Deinde ponitur numerus manducantium fuit autem numerus manducantium quinque millia virorum: ut de uno pane mille secundum Hilarium. Hoc etiam post ascensionem factum est, quando ad vocem apostolorum uno die quinque millia conversi sunt.
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Exceptis mulieribus et parvulis, qui sunt ignorantes, et computari non sunt digni. Simile habetur in Lib. Machabaeorum quod parvuli et mulieres non computantur ad bellum. Item notate, quod istud miraculum statim factum est post occisionem Ioannis, et erat prope Pascha, et Christus iam praedicaverat per annum, et revoluto anno passus est Christus.
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Et statim impulit Iesus discipulos. Hic figuratur virtus doctrinae Christi, quia liberativa est a periculis, quia discipulos a periculis liberavit. Unde tria facit. Primo ponitur occasio subeundi periculum; secundo periculum; tertio liberatio. Secunda ibi et dimissa turba, ascendit in montem etc.; tertia ibi quarta autem vigilia noctis venit ad eos, ambulans supra mare. Occasio periculi fuit praeceptum Christi: frequenter enim volentes obtemperare voluntati Dei, periculis exponuntur, ut ait apostolus, II ad Cor. XI, 26: periculis fluminum, periculis latronum, periculis ex genere, periculis ex gentibus, periculis in civitatibus, periculis in solitudine, periculis in mari, periculis in falsis fratribus. Unde statim impulit eos intrare naviculam. Unde statim facto miraculo voluit separari a turbis. Et hoc fecit triplici ratione. Primo ut ostenderet miraculi veritatem, ne propter eius praesentiam illud accidisse dicerent: ipse enim veritas est, ut habetur Io. XIV, 6. Secundo, ut doceret nos inanem gloriam vitare; ideo post facta miracula recedit; Io. c. VIII, 50: ego gloriam meam non quaero et cetera. Item ut discretionis virtutem ostenderet: discretionis enim est separare se, et quiescere; Sap. VIII, 16: intrans in domum meam conquiescam cum illa. Sed notandum quod utitur impulsione, quia durum erat eis separari a Christo, ut dicit Petrus, Io. VI, 69: domine, ad quem ibimus? Verba vitae aeternae habes. Item ostendit affectum turbarum, scilicet cum quo ardore sequebantur eum; Cant. I, 2: oleum effusum nomen tuum, ideo adolescentulae dilexerunt te. Et dimissa turba, ascendit in montem solus orare. Sequitur de periculo, et ostenditur periculum ex tempore; ex loco; ex vento. Et primo ponitur absentia Christi, quia cum esset cum discipulis ascendit in montem solus orare. Ipse venerat plantare fidem nostram, ideo operabatur aliquando humanum, aliquando divinum; quod enim panes multiplicavit hoc Dei fuit; quod oravit, humanum fuit, non quod indigeret, sed ut exemplum daret: omnis enim Christi actio nostra est instructio. Io. XIII, 15: exemplum dedi vobis, ut sicut facio, ita et vos faciatis. Et dat nobis exemplum quomodo ad orandum: et ad orationem requiritur quies mentis, elevatio, solitudo. Quies ostenditur, quia dimissa turba, quae designat cogitationes perturbantes cum quibus non potest homo orare, ideo ostium cordis claudere docet; supra VI, 6: cum autem oraveris, intra cubiculum et cetera. Item elevatio; Thren. III, 28: sedebit solitarius et levabit se supra se. Item solitudo. Osee II, 14: ducam eam in solitudinem, et loquar ad cor eius. Per montem intelligitur caelum: caelo enim nihil excelsius. Et dimissis turbis, idest dimissis mortalibus ivit in caelum, et ipse solus ascendit, et propria virtute. Michaeae II, v. 13: ascendit ante eos pandens iter. Item ascendit orare; ad Hebraeos VII, 25: per semetipsum accedens. Sed hic videtur esse quaestio, quia Ioannes videtur dicere quod pavit turbas in monte, ut habetur Io. VI, 3, hic autem dicitur quod post refectionem turbarum ascendit in montem. Sed respondetur, quod in monte pavit, sed post in altiorem locum montis ascendit. Item est alia quaestio, quia habetur Io. VI, v. 15 quod ipse fugit, quia voluerunt eum facere regem; hic autem dicitur quod ascendit orare. Augustinus dicit, quod eadem potest esse causa et fugiendi, et orandi.
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Post describitur periculum ex tempore, quia nox erat, et in nocte maius est periculum maris; ideo dicit: vespere autem facto. Et significatur eius passio, quia in passione solus ascendit; Act. I, 9: videntibus illis elevatus est, et nubes suscepit eum ab oculis eorum.
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Navicula autem in medio maris iactabatur fluctibus. Per naviculam significatur Ecclesia, per mare mundus: Ps. CIII, 25: hoc mare magnum et spatiosum manibus. Et haec Ecclesia, Christo ascendente, remansit in mari, et in periculis maris mundi. Quando enim aliquis magnus impugnat Ecclesiam, tunc agitatur fluctibus. Ps. LXXXVII, 8: et omnes fluctus tuos induxisti super me. Sed quia Christus orat, non potest submergi, quamvis fluctuet et elevetur. Gen. VII, 17: et elevaverunt arcam in sublime a terra. Item agitatur a vento: iste ventus est impetus diabolicae incitationis. Iob I, v. 19: quia venit ventus a regione deserti et concussit quatuor angulos domus; Is. XXV, v. 4: spiritus robustorum quasi turbo impellens parietem. Quarta autem vigilia noctis venit ad eos, ambulans supra mare. Posito periculo, ponitur liberatio a periculo: et circa hoc duo facit. Primo ponitur auxilium; secundo effectus. Secunda ibi qui autem in navicula erant, venerunt et adoraverunt eum. Tria pericula posuerat: primo obscuritatem noctis, periculum maris, periculum venti. Et contra primum ponit visitationem suam; contra secundum certitudinem sui, ibi statimque Iesus locutus etc.; contra tertium porrigit manum et continuo Iesus extendens manum, apprehendit eum. Item tranquillitatem maris et cum ascendisset in naviculam, cessavit ventus. Circa primum ponitur sua visitatio; secundo effectus suae visitationis, ibi videntes autem eum supra mare ambulantem, turbati sunt.
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Dicit ergo quarta vigilia noctis venit ad eos. Hic tangitur et adventus eius, et tempus, quia quarta vigilia. Hieronymus dicit, quod antiqui dividebant noctem in quatuor partes. In prima quidam vigilabant, in secunda alii, in tertia alii, et in quarta alii; et illi qui vigilaverant quiescebant. Unde dicit quod in quarta vigilia etc., quia tota nocte fuerant in mari. Venit ad eos ambulans supra mare. Et quare? Assignat Chrysostomus rationem litteralem, dicens quod tantum tardavit ut magis desideraretur. Is. XXVI, 9: anima mea desideravit te in nocte. Item, ut discerent quod si statim non haberent auxilium, quod non desisterent, quoniam oportet semper orare. Mystice per quatuor horas significantur quatuor status. Primo status legis: secundo status prophetarum; tertio tempus gratiae; quarto ascensus in caelum, in quo statu cessavit tempestas. Unde in quarta vigilia venit sicut in fine noctis; unde Iac. ult., 8: patientes estote et vos, et confirmate corda vestra, quoniam adventus domini appropinquabit. Sed qualiter venit? Ambulans supra mare. Et quare sic voluit venire? Ut se ostenderet dominum maris; Ps. LXXXVIII, 10: tu dominaris potestati maris, motum autem fluctuum eius tu mitigas. Item, ut ostenderet illusores potestatis huius saeculi: Diabolus enim semper illudit potestati huius saeculi; Ps. CIII, 26: draco iste quem formasti ad illudendum ei. Sed istam potestatem dominus fregit; Ps. LXXIII, 14: tu confregisti capita draconis; et significat quod Ecclesia non potest tribulationes sustinere, nisi secundum quod voluit ipse. Opinio fuit hic, quod in hac vita dominus accepit quatuor dotes, subtilitatis in nativitate, impassibilitatis quando ieiunavit quadraginta diebus, vel transubstantiando sacramentum Eucharistiae, agilitatis hic, claritatis in transfiguratione. Sed hoc non credo: credo enim quod miraculose fecit. Et videntes eum. Hic ponitur effectus praesentiae Christi, scilicet turbatio discipulorum; unde ponitur turbatio, ponitur causa, ponitur signum. Et dicit et videntes eum turbati sunt et cetera. Debetis scire, quod quando auxilium divinum est magis propinquum, permittit dominus magis affligi, ut tunc magis cum devotione et gratiarum actione recipiatur auxilium eius. Item magis timor crevit, quia frequenter ex timore homines convertuntur. Et quare?
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Quia crediderunt phantasma esse; unde dicentes, quia phantasma est, non credentes esse verum corpus de virgine. Mystice enim significatur quod antequam Christus veniat, multi multa phantastica dicent, ut habetur infra XXIV, 23 s. Et prae timore clamaverunt: clamor enim est signum timoris, sicut etiam in omni tribulatione ad dominum debemus clamare; Ps. CXIX, 1: ad dominum cum tribularer clamavi, et exaudivit me. Statimque locutus est eis et cetera. Hic ponitur auxilium. Quia in obscuritate erant, ideo certitudinem dat: et tria facit. Primo certificat verbis; secundo petit signum Petrus factis; tertio conceditur ei. Tria posuerat: turbationem timoris, falsitatem opinionis, item desperationem: et contra ista tria facit, quia statim locutus est eis. Unde quando quis clamat ad dominum, si opus est, statim venit; Is. c. XXX, 19: ad vocem clamoris tui, statim cum audierit, respondebit tibi.
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Item, quia erant desperantes, dicit eis nolite timere. Idem habetur Ioannis XVI, 33: in mundo pressuram habebitis, sed confidite, quia ego vici mundum: in me autem quietem. Item, quia phantasma credebant, ideo dicit eis ego sum. Et quare dicit sic? Quia ex modo loquendi suo poterant certificari; Io. X, 3: oves meae vocem meam audiunt. Item ut se verum Deum ostenderet. Simile habetur Ex. III, 13: qui est, misit me, dixit Moyses. Item contra hoc quod turbati erant, dixit nolite timere. Is. LI, v. 12: quis es tu ut timeas ab homine mortali, et a filio hominis, qui quasi foenum ita arescit? Et Prov. XXVIII, 1: iustus autem quasi leo confidens absque terrore erit.
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Respondens Petrus dixit: domine, si tu es, iube me ad te venire super aquas. Quia auxilium contulerat verbis, ideo Petrus petit signum factis. Petrus autem in persona totius fiducialiter petiit, et dixit si tu es, iube me ad te venire. Hic est magna fiducia Petri. Non dixit, ora pro me, sed dixit iube me ad te venire, quia ipse confessus est tu es Christus filius Dei vivi. Unde ex fide quam iam conceperat, audacter confidit in eius potestate. Esther XIII, 9: domine, in potestate tua cuncta sunt posita, et non est qui resistere possit voluntati tuae. Et hoc dixit ex solo desiderio, non ut tentaret, nec ex infidelitate. I ad Thess. I, 3: memores fidei vestrae, et operis, et laboris et cetera. Deinde ponitur signum; unde dixit veni.
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Et descendens Petrus de navicula, ambulabat super aquam, ut veniret ad Iesum. Et hoc contra Manichaeos qui dixerunt, quod Christus non habebat verum corpus: quia si Christus non habebat, quia ambulabat super aquas, sic nec Petrus. Per hoc quod post quartam vigiliam adhuc imminebat periculum, significatur quod in quarto adventu, quod erit purgandum purgabitur in electis. Ps. XCVI, 3: ignis ante ipsum praecedet, et inflammabit in circuitu inimicos eius. Videns autem ventum validum et cetera. Hic ponitur tertium auxilium, quia liberavit Petrum a submersione. Et primo ponitur causa; secundo petitio Petri; tertio auxilium Christi. Videns autem ventum validum timuit. In mari ventus non habet continuum impetum, similiter nec in terra; unde interpellabatur quando Petrus intravit mare; sed cum fuit super mare, flavit fortiter, et tunc timuit. Ex hoc est considerandum quod dicit, quod periculosius erat supra mare quam in navi, ideo dominus aliquando fortes in periculo maris submergi permittit. Unde apostolus I ad Cor. X, 12: qui existimat se stare, videat ne cadat. Sed quare permisit in periculo? Primo praecepit ire, ut virtus eius ostendatur, quia uterque ambulabat, et hoc viderunt discipuli. Sed quod permiserit mergi Petrum, hoc fecit, ut experiretur quid posset de se. Unde quod ivit supra mare, hoc fuit virtute Christi; quod autem coepit mergi, hoc fuit infirmitatis Petri, sicut Paulus, II ad Cor. XII, 7: ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meae, Angelus Satanae, qui me colaphizet. Permisit etiam dominus Petrum mergi, quia futurus erat pastor. Voluit ergo et virtutem ostendere, et infirmitatem. Item hoc fecit ad compescendam aemulationem discipulorum: quia enim viderunt eius periculum, cessavit aemulatio eorum.
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Et cum coepisset mergi, clamavit: domine, salvum me fac. Simile habetur in Ps. LXVIII, 2: salvum me fac, domine, quoniam intraverunt aquae usque ad animam meam.
14:31
Et continuo Iesus extendens manum apprehendit eum. Christus duo facit, quia et auxilium impendit, et infidelitatem arguit. Auxilium impendit, quia manum porrigit; Ps. CXLIII, 7: emitte manum tuam de alto, libera me, et eripe me de aquis multis. Et Iob XIV, 15: operi manuum tuarum porriges dexteram. Deinde de infidelitate eum arguit, et ait illi: modicae fidei, quare dubitasti? In quo significatur quod si fidem certam habuisset, submergi non potuisset, ideo stabiles esse debemus in fide. Idem habetur supra VIII, 26: quid timidi estis, modicae fidei?
14:32
Et cum ascendisset in naviculam, cessavit ventus. Hic ponitur quartum auxilium contra ventum. Ps. CVI, 25: dixit, et stetit spiritus procellae. Unde signum est, quod cum Christus est cum suis, nil perversi habent; unde Apoc. VII, 16: non esurient, neque sitient ultra.
14:33
Sequitur liberationis effectus qui autem in navicula erant, venerunt, et adoraverunt eum, scilicet discipuli, vel nautae. Supra VIII, 27: qualis est hic, quia venti et mare obediunt ei? Vere filius Dei es. Per hoc autem significatur, quod quando dominus cum fidelibus est, tunc veraciter credunt; I Io. II, 28: filioli, manete in eo, ut, cum apparuerit, habeamus fiduciam, et non confundamur ab eo in adventu eius. Et cum transfretassent, venerunt in terram Genesareth. Hic ponitur virtus Christi. Et primo describitur locus; deinde devotio hominum; et post virtus operativa.
14:34
Dicit ergo et cum transfretassent, venerunt in terram Genesareth, qui locus est ex alia parte maris, et interpretatur ortus: unde post periculum venerunt ad refrigerium.
14:35
Deinde sequitur devotio turbarum: et cum cognovissent eum viri loci illius, miserunt in universam regionem illam, et obtulerunt ei omnes male habentes etc., quia non solum suos infirmos obtulerunt, sed miserunt pro extraneis. Unde cum cognovissent per famam et per doctrinam, miserunt pro infirmis, et obtulerunt ei; unde omnes credebant in eum, tantae erat virtutis sermo eius; et hoc significatur Is. ult., 19: mittam ex eis, qui salvati fuerint, ad gentem in mare et cetera. Item devotio etiam demonstratur, quia non solum petebant, quod imponeret manus, sed eum tantum rogabant, ut vel fimbriam vestimenti eius tangerent. Per fimbriam significantur minima praecepta, vel caro Christi, vel sacramentum Baptismi.
14:36
Et quicumque tetigerunt, scilicet per fidem, salvi facti sunt. Unde Mc. ult., 16: qui crediderit et baptizatus fuerit salvus erit.
14:1
At that time. SOME think that this refers to the time when the Apostles were employed on their mission, because S. Mark (vi. 14) and S. Luke (ix. 7) put the whole history immediately after their mission. Against this view is the fact, that when these events happened, the Apostles were with Christ, as we see in verse 15. As S. Augustin (De Consens., u. 45) thinks, therefore, the Apostles had now returned to Christ Heard. Many ask how it happened that Herod had not heard of that before ? S. Chrysostom and Theophylact answer that what is holy and good is long in reaching the ears of princes. This, indeed, is true ; but if there were any appearance of strangeness, or any danger of causing tumults, such as might have been the case with Christ's miracles, curiosity, surely, and ambition, if not religion, would soon bring them to notice. There seems, indeed, another reason why Herod had not yet heard of them, viz., the death of John, which happened not long after Christ began to preach. For when he was cast into prison, not even his disciples appear to have seen or even heard of the miracles of Christ ; and, therefore, when Christ worked some miracles in their presence, He said to them : " Go and relate to John what you have heard and seen " (xi. 4).
Herod. Antipas, the son of Herod the Great, in whose reign Christ was born, and who slew the infants (vid. u. 22).
The tetrarch. Of Galilee (S. Luke iii. i). When the kingdom was divided into four parts, and a ruler was placed over each part, the four portions were called tetrarchies, and the rulers were styled by the Greeks " tetrarchs ". It happened, afterwards, that although there might be more or fewer parts, they were called by the same name of tetrarchies, as we may learn from Strabo (bk. xii.) and Pliny (v. 1 8, 21). How the kingdom of the Jews was divided into tetrarchies, and into how many, and what tetrarch was placed over each, has been explained on 5. Mark vi. 14. S. Mark calls Herod a king, as below, verse 9 ; not that he was really such, but because the tetrarchs practised a regal, or all but regal sway. Cicero and Pliny call the tetrarchies kingdoms, as S. Matthew calls Archelaus a king, though he never really was one.
14:2
And he said to his servants. Herod's servants ; for although the Greek word Trat? may mean both a son or a servant, we do not read that Herod had sons. S. Luke (ix. 7, 8, 9) says that it was not Herod who said this, but others said it to him. There are, therefore, two points here on which S. Luke seems to differ from S. Matthew, i. He says that it was not Herod, but others, who said that John had risen from the dead. 2. He seems to signify that Herod did not believe that it was John, as he had beheaded him, but here (verse 2) Herod says, " This is John ". S. Chrysostom and Euthymius, to solve the apparent difficulty, consider that it was not Herod, but people generally, who said that John had risen, and that Herod did not believe, but hesitated, and said, as S. Luke relates, "Who is this?" Quis est? (ix. 9). But that afterwards he did believe, and said, as if in assent to the rest, " This is John the Baptist ; he is risen from the dead, and therefore mighty works show forth themselves in him," as Theophylact seems to hint, and S. Augustin proves (De Consens.^ u. 43). An argument for this view may be deduced from the fact that, as Euthymius says, he did not venture to say this openly and before others, although he believed that John had risen from the dead. For it might be that, although he believed, he would feign not to do so, lest he should appear to assent to the popular mind, and confirm the zeal towards John. S. Augustin says that the words of S. Matthew may be taken as a question. If so, they would have the same meaning as those of S. Luke.
He is risen from the dead. Some think that Herod meant not the true resurrection, when the soul returns to the same body, but that of the Pharisees, in which the soul, having gone out of one body, passes into another. These think that this was a heresy of the Pharisees, and that they believed the Pythagorean doctrine of metempsychosis. They support the idea by Josephus (De Bell. Jud., u. 7) ; and S. Jerome says that some support the Pythagoraean doctrine by this passage. But it does not seem probable that this kind of resurrection was intended. Nor does Josephus appear to ascribe this doctrine to the Pharisees, but that which almost all the Jews held : that the souls, not of all men, but only of the good, would return in the resurrection to their own bodies, indeed, but to bodies made better, and, therefore, in some respects different ones. The Jews easily believed that John had risen, because he was a holy man, and had been unjustly put to death, that he might reverse the wickedness of Herod. They mentioned Elias, according to ancient opinion, which Christ seems in some measure to have approved (xi. 14), and with which they seem to have been rilled from Malachi (w. 5). Because Elias did not die, but was taken up, they say that he was not dead, but had appeared (xvi. 14). The same thing is said of Christ Jeremiah is also named (xvi. 14), perhaps because of the resemblance in spirit between him and Christ in denunciations, which they saw practised in a singular degree by Christ, but very moderately by other teachers (vu. 29).
Therefore. It is doubtful what reason Herod could give why John, when risen from the dead, should be believed to have worked miracles, when in his life, as S. John says (x. 41), he did no sign. Perhaps it was because they thought that men rose more holy than they died, or because he was sent by God, with greater power to punish Herod ; for the wars, exile, and other calamities which Herod afterwards under went were thought by the Jews to have happened because of John's death, as Josephus affirms (Antiq., xviii. 10).
Show forth themselves in him. 'Eveprydvcri. Some think that evep^elv is used in a passive sense, as ao-iceiv for acnceio-Oai, and lavarefor lavari in Latin ; that the meaning may be that powers were done in him in illoy that is, by Hebrew idiom, through him. Others take it actively, but would have virtutes, " mighty acts/' to mean not actual miracles, but the faculty of working miracles ; as if it had been said : " The gift of working miracles works miracles in him ". Others, in a far-fetched manner, say that the virtutes^ " mighty acts," are angels who worked miracles in John. The matter does not seem to be one of much difficulty. evepyeiv does not appear to be used here either as a passive or transitive but as a neutral verb, and means the same as vigere among the Latins, which the philosophers call to be active (in actu esse), and as Aristotle uses it, TO evepyelv being opposed to ro> eV Swdpei elvau, meaning that John being raised from the dead, miracles therefore flourished, appeared, showed themselves in him.
14:3
Because of Herodias, his brother Philip's wife. There is a great difference of statement between the Evangelists here and Josephus (Antiq., xviii. 6, 7, 9), which S. Jerome and other ancient interpreters have passed by, and which few of the Moderns, even though citing Jose phus, have touched upon. i. The Evangelists say that Herodias was the wife of Philip. 2. Josephus that she was the wife of another Herod, brother of this one. Some answer that Philip was also called Herod by surname ; the Evangelists calling him by his name, Josephus by his surname. If they could prove this, the answer would be very easy. Others say that Josephus erred through ignorance or forgetfulness, as they say he often did. The reader can choose which of these solutions he prefers. But Josephus should be corrected from the events, not they from him. For supposing for a moment that the Evangelists composed their histories not from a divine but a human source, yet, as they are more in number, and they describe what happened in their own times, they deserve belief much more than Josephus. There is another disagreement between the authorities about Herodias. Josephus makes her the daughter of Herod Aristobulus, the brother of Philip, son of Herod the Great. S. Jerome, on this place, and Ruffinus, in his version of Eusebius (i. 23), Bede, and Strabus, say that shewas the daughter of King Aretas. There is no doubt that Ruffinus originated this statement. Then S. Jerome followed Ruffinus : Bede and Strabus followed S. Jerome, and so erred. For when Eusebius, following Josephus, said that Herod's first wife was the daughter of King Aretas, Ruffinus, thinking that he was speaking of Herod's second wife Herodias, and not consulting Josephus and Hegesippus, added the name of Herodias in his version in explanation, and, while endeavouring to explain the history, falsified it. S. Jerome, trusting to the Latin of Ruffinus, drew his statement from a corrupt source, and others followed him. S. Jerome, Bede, and Strabus are by no means to be followed when they say that Herod himself did not seize his brother's wife, but that Aretas, the King of Arabia, on account of the enmity he bore King Philip, took away Herodias, whom he had given to him in marriage, and gave her to his brother and rival. Josephus (xviii. 9), Hegesippus (u. 12), relate the history thus: When Herod went to Rome, he was received as a guest by his brother Herod (Philip, according to the Evangelists), and while staying there he suborned Herodias to leave his brother when he should have returned from Rome, and be married to him, and that the marriage was then agreed to between them. It is not really doubtful, therefore (though many have treated it as if it were), that, while Philip was still alive, Herod took his wife. The Ancients, however, disagree among themselves on the subject. For S. Jerome, Bede, and Strabus think that Philip was yet alive. But Tertullian (lib. w., Against Marcion\ S. Chrysostom, Theophylact, and Enthymius, on this passage, think that he was dead ; and S. Augustin (xix., De Fid.} and Optatus consider it doubtful. 'But they had not, perhaps, read Josephus.
14:4
P" or John said to him. Josephus gives another reason (Antiq.y xviii. 10) why Herod put John to death. He was in great fear lest, as John was in high favour with the people, he might raise a sedition against him. It is probable that both reasons were true, (i) That Herod killed him, through the treachery of Herodias, and at her desire, as the Evangelists write. And (2) that to appease the people, he disseminated a rumour that John had endeavoured to raise an insurrection against him ; this was followed by Josephus.
14:5
And having a mind to put him to death. S. Mark (vi. 19, 20) seems to signify quite the contrary, that Herodias laid snares against the life of John ; but Herod, because he feared John, thwarted them (S. Mark, as above). It is conjectured from this that Herod did not cast John into prison to put him to death, but rather to protect him against the attempts of Herodias, thus appeasing the rage of an impotent woman, and deluding her with the hope of the death of the victim. Euthymius says that it is credible that in the beginning Herodias alone plotted against John ; that either through her husband, or by some other means, she meant to have him put to death ; that, as S. Mark signifies, Herod opposed her, but that, overcome by her prayers, he subsequently assented to his destruction ; but that he feared the people who considered him a prophet, as S. Matthew says.
14:6
But on Herod's birthday. Origen (Horn. xiv. on S. Matt.}, S. Jerome, and Bede have observed that the birthday of no good man is mentioned in Scripture, and only those of the two wicked ones, Herod and Pharao.
The daughter danced. Salome, the daughter of Philip, her former husband, and therefore not called the daughter of Herod, but of Herodias. Herodias seems to have celebrated this as the birthday of Herod, and therefore to have introduced her daughter to dance.
14:8
Being instructed. Induced, instigated, impelled, not by admonition alone, as the Greek word 7rpo(3i/3acr0eicra means persuasion, incitement, even some amount of compulsion. Strabus thinks that this was a scene got up by Herod that he might appear to have put John to death, not of his own will, but under the sacred obligation of an oath. Although Herod was perverse and crafty, this hardly seems probable, for such a man might have devised much better schemes ; and, as the following verse shows, he seems to have truly grieved at the request of the damsel for the head of John. It was most shameful to put a holy man to death to please a dancing girl ; nor is it likely that he, who was cautious and feared the people, and who was seeking means to lessen his crimes, would willingly have increased them by a fresh piece of wickedness.
Give me. S. Mark (vi. 24, 25) adds : " Who, when she was gone out, said to her mother, What shall I ask ? But she said, The head of John the Baptist. And when she was come in immediately with haste to the king, she asked, saying, I will that forthwith thou give me in a dish the head of John the Baptist."
14:9
^And the king was struck sad. S. Hilary, S. Jerome, and Strabus think that Herod's was not a true but only a simulated sorrow, because (verse 5) the Evangelist said that he had a mind to put him to- death, but feared the people. How, then, could he have been truly sorry if he wished for his death ? The opinion of S. Chrysostom, Euthymius, and Theophylact seems better, who think that his grief was real ; for, although he wished to put John to death, he could see, blind as he was, that it would be a shame and disgrace to him in the eyes of the people to take the life of a man so great and so holy, and of a prophet so revered, to please a meretricious dancing girl. And as the Evangelist says Jthat Herod was grieved, we ought not, without proof, to think his grief assumed. He grieved, not in pretence, but truly ; not that John was killed, for he desired his death, but that he had put him to death in a manner that did not suit his designs.
Yet because of his oath. And this, too, was probably not pretence ; for the Jews had such a respect for an oath that not to keep one, even though it were against the right, they thought wicked, as in the case of Joshua and the Gibeonites (Josh. ix. 15, 18, 19) and of Jephte (Judges xi. 35). The ancient Fathers have rightly held that such oaths as these ought not to be kept (Origen, Horn, on S. Matt, xiv ; S. Chrysostom, hoc. loc.; S. Ambrose, i. $O,De Officiis ; S. Jerome, /;/ Comment^)- Euthymius proves this by the example of David (i Kings xxv. 22), who, after he had sworn that he would not leave one man of the house of Nabal till morning, when admonished of his oath being unjust, and entreated by Abigail not to keep it, not only listened to her, but also returned thanks to God he had been persuaded to disregard it (verses 32, 33).
14:10
And lie sent. An executioner (u. 16). S. Mark (vi. 27) said in explananation : " But sending an executioner, he commanded that his head should be brought in a dish ". It is concluded from this passage that this feast was held in the citadel of Macheruntia, which was on the confines of Galilee and Arabia, and in which Josephus says that John was bound (Antiq.y xviii. 10). It appears, however, from this place, and much more from S. Mark, that the festival was celebrated in the place in which John had been imprisoned.
14:12
And his disciples came. We may ask how the disciples of John were able to gain entrance into the prison. Some think that his body was cast out with ignominy, but this can by no means be proved. Others, that they had leave of entrance to the prison ; for it is plain, from chap. xi. 2, that while he was yet alive they visited him. This is more probable, for it may be easily supposed that the body would readily be given up to the disciples at their request, from some pretended regard to humanity ; for Herod wished thus to conciliate the feelings of the people, whom, as the Evangelist says, he feared.
14:13
Which when Jesus had heard. Authorities are not agreed what it was that Jesus heard, from which He went thither. S. Augustin (De Consens., \\. 45), Euthymius, and Theophylact refer it to the death of John. But S. Chrysostom (Horn. 1.), which Euthymius adopts, takes it to apply to the words of Herod in 5. Luke ix. 9 : " This is John the Baptist," when he sought to see Christ. The opinion of S. Augustin appears more probable, for in this passage the relative " which " cannot possibly apply to anything but the death of John, of which his disciples had informed Christ (verse 12). For John had now been a long time in prison, but had not been put to death.
He retired from thence. Why? This is certain at least, as SS. Jerome and Chrysostom observe, that it was not from fear, but from plan and design. But with what design we do not know. S. Jerome and Bede think that He did it that the tyrant might not add murder to murder ; as if he would kill Christ also, if he could lay hands on Him. Christ would not supply Herod with the means of sinning, and therefore went away, doing what He had commanded His disciples to do (x. 23). But S. Chrysostom and Euthymius offer another reason, lest if (as He was able to do) He supernaturally escaped the hands of Herod, He should show Himself to be God, which He would not have to be known as yet. Theophylact suggests another still, that by flying He might show Himself not to be a phantasm, as the Marcionists and Manichaeans supposed, but very man, who might be seized and put to death. The true reason may have been that which S. John gives in a similar case (vu. 6) : " My time is not yet come ". S. Mark gives still another reason (vi. 31), — " Come apart into a desert place, and rest a little. For there were many coming and going, and they had not so much as time to eat," — that the disciples had returned wearied from their mission, and needed rest, which they could not have in this place, where they had no time, on account of the multitude, even to eat.
By a boat. Why not on foot ? Lest, says S. Chrysostom, the multitudes whom He wished to escape should follow Him. Others say, because the lake was to be passed to the further side. This seems in no degree probable, because S. Luke (ix. 10) says in plain terms that He went aside into a desert place which belonged to Bethsaida. Bethsaida was on this side of the lake, not the other ; that is, in Galilee, the tetrarchy of Herod, where Christ was then living. For Peter also, who was of the city of Bethsaida (S. John i. 44), was a Galilean (S. Matt. xxvi. 71, 73). Christ, therefore, did not cross the lake, but only some gulf, or, rather, sailed round some promontory of it, that He might seek some remote place. Beside the above passage of S. Luke, a certain proof of this suggestion is found in the words of S. Matthew, that the multitudes followed Him on foot. Christ only passed over a part of the lake, or round some promontory, and the people followed on foot, and got there before Him (S. Mark vi. 33). They got there first, because, although a journey by the sea would ordinarily be quicker, Christ had to go round the promontory, whilst, as S. Matthew says, the multitude took the direct course.
14:14
And He, corning fort] i, saw a great multitude. Coming forth out of the ship, because, as S. Mark says, the multitude had got there before Him. S. Jerome, Euthymius, and many Moderns say that He went out from the desert, because S. Luke (ix. n) says, "He received them," as if He went out to meet them ; and S. John (vi. 3) : " Jesus, therefore, went up into a mountain, and there He sat with His disciples " ; His going out to them does not seem probable, as S. Mark (vi. 33) plainly says that the multitude "were there before Him". For the words of S. Luke (ix. 1 1), " He received them," do not mean that He went to meet them. This S. Mark has explained on verse 34 and following.
14:15
His disciples came to Him. Leontius refers the word " his " to John's disciples, who had recently come to Christ from John, as if it were they who asked Christ to send the multitudes away. " It is clear from this," he says, " that the disciples of John now, after his martyrdom, joined themselves to Christ." But S. Luke (ix. 12) shows plainly that the speakers were the twelve Apostles. S. John (vi. 5) seems to give another relation of the matter, for he says that " Christ said to Philip : Whence shall we buy bread that these may eat ? " It is easy to suppose that the disciples first suggested to Christ to send the multitudes away, as S. Matthew says ; and then that Christ, as S. John relates, asked Philip, "to try him," " whence shall we buy bread, that these may eat ? " as S. Chrysostom, Leontius, and Theophylact explain it. But there are two questions in the words of S. John : (i) Why Christ asked the question, and (2) why He asked Philip rather than any of the others. To the first S. John himself seems to give the answer. He did not ask to learn, " for He Himself knew what he would do," but " to try him ". But it is asked : Why He should wish to try him ? Amphilochius thinks that though in no way ignorant Himself, Christ asked in the manner of one who was so, to accommodate Himself to the opinions and infirmities of His hearers. S. Augustin, Bede, and Rupertus, not that He Himself might learn the faith of His disciple, of which He could not be ignorant, but that He might show him his own unbelief. S. Cyril thinks that He did it the more to show the greatness of the miracle He was about to perform. For from his question followed Philip's answer : that two hundred pennyworth of bread was not sufficient that everyone may take a little; and Andrew's, of the five loaves and two fishes ; for, as many more loaves as Philip and Andrew declared to be required, so much the greater would the miracle appear afterwards. S. Chrysos tom, Theophylact, Ammonius, Theodore Heracleotes, and Theodore of Mopsuestia say that Christ wished, by asking and answering alternately, to arouse the faith of the disciples, and make them more attentive to observe the great ness of the coming miracle. For if, without such a discussion with the disciples, He had suddenly worked the miracle, it would have been less noted ; as both the number of persons, the hunger, and the paucity of the loaves would have been observed less than it was by the discussion. 2. To the latter question S. Chrysostom, Theophylact, Theodore of Mopsuestia, and Leontius answer that Christ asked Philip rather than any of the others because he most of all wanted faith ; for it was he who said : " Show us the Father, and it is enough for us " (S. John xiv. 8). S. John adds that " Andrew the brother of Peter said : There is a boy here that hath five barley loaves and two fishes ; but what are these among so many ? " This, in the opinion of Theodore of Mopsuestia, Leontius, and Ammonius, was said that Andrew might not seem to wish to reserve anything for himself; but S. Chrysostom, S. Cyril, Theodore Heracleotes, Leontius, and Theophylact say that Andrew showed some what more faith than Philip ; for he spoke this, it appears, with some hope of a future miracle, knowing that Eliseus had multiplied bread ; but that he had not perfect faith when he said : " But what are these ? " as if he believed that Christ could indeed multiply the loaves, but could only make more of more, and fewer of fewer. It may appear more likely that Andrew, when he said this, had no thought of a miracle. Christ teaches us by this example, as Leontius and Theodore of Mopsuestia say, never to despair in difficulties, but always to trust in Him who is able to increase our bread, if we have any, and, if we have none, to create it out of nothing. But S. Chrysostom and Theophylact refute the Manichaeans from this passage, who senselessly assert that bread is created by some evil deity. For Christ could not have multiplied the loaves had they been created by any other than His Father or Himself. Euthymius has observed that Christ prolonged this discourse to a late hour of the day, that the need of the miracle_which He was about to perform might be known.
14:16
Give you them to eat. S. John (vi. 7) says that Philip replied : "Two hundred pennyworth of bread is not sufficient for them, that everyone may take a little ". From this some of the heretical commentators conclude that Christ and the Apostles, having two hundred pence, had almost twenty gold crowns. Who does not see that Philip said two hundred pennyworth, because he neither had them, nor could possibly obtain them ? He argues that he could not feed such a multitude for whom even two hundred pence would not suffice, when he perhaps did not possess a single penny. For if they had had them Christ might have commanded that they should be expended in purchasing bread, and then the miracle would not have been needed. How much better Theodore Heracleotes proves from this passage the voluntary poverty of Christ and His disciples, who had not enough even to purchase the food required for their subsistence. His words are as follows : " His followers display indifference to wealth and voluntary poverty, not having sufficient to purchase even necessary provisions ". Leontius observes that Christ did not say, " I will give them food," but " Give you them to eat," lest He should speak proudly of Himself and appear to boast of the miracle.
14:17
We have nothing here but five loaves. S. John (vi. 8, 9) says : " One of His disciples, Andrew, the brother of Peter, saith to Him, There is a boy here that hath five barley loaves and two fishes ; but what are these among so many?" The commentators doubt whether the loaves were the property of the Apostles, carried for them by the boy, or whether he brought them for sale. S. Chrysostom (Horn. 1.), Leontius, S. Cyril, and Theophylact think that they were the Apostles'. Euthymius and, it seems, S. Cyril, whose opinions seem more trustworthy, that they were for sale. For the words of the Apostles do not imply that they were their own, but that the whole number of people, more or less, had only five loaves and two fishes.
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He said to them, Bring them hither to Me. Christ said this, say S. Chrysostom and Leontius, to show that it was He who fed the whole world ; that He did not depend on any hour or season, but that at any time and from any material He could make as many loaves as He pleased. The Evangelist does not say that the Apostles obeyed Him, but it is understood from what follows. Hence S. Chrysostom, Theophylact, Euthymius, S. Cyril, and Leontius say that a great lesson is here taught us to give freely to guests, and also to the poor, of the things that are necessary for us, for in this manner it will happen that our bread shall increase.
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And when He had commanded the multitude to sit down. (S. Mark vi. 39.) For there was plenty of grass, because, as Leontius and Theophylact have observed, it was early spring, when the Passover was near, as S. John says (vi. 4 ; vid. S. Luke ix. 14). Christ probably did this for many reasons, i. That the number of people might be seen, and the greatness of the miracle appear more clearly. 2. That the Apostles might give of the loaves and fishes without confusion. 3. That no one might be passed over, but that all might receive their portion, each in his order.
Looking up to heaven. To show that He had received from His Father with His Divinity the power of working miracles (S. Hilary, S. Chrysostom, Euthymius, and Theophylact). To teach us to do the same thing ; as the same authorities and Leontius and Ammonius say. To show us to whom we should look for help in all difficulties (S. Jerome and Bede). To show that He is not opposed to God (Ammonius and Leontius). That even to His Passion, as man praying to God, He might conceal that He was the Prince of this world. This reason is given by Ammonius alone. Leontius gives another reason. That He might not appear to make Himself greater than His Father, of whom the Jews said in the wilderness (Ps. Ixxvii. 19): "Can God furnish a table in the wilderness?" It has been shown, however, by S. Chrysostom, Leontius, and Euthymius that Christ did not look up to heaven every time He worked a miracle, but sometimes, as here, and at the resurrection of Lazarus (S. Jo/in xi. 41), and in His prayer to His Father (xvii. i) ; lest, if He always did so, He might appear to work them not by His own authority, but by some other ; if He never did so, He might seem not to acknowledge His Father's authority.
He blessed. The followers of Calvin explain this to mean He gave thanks ; because, like S. Matthew, S. Mark (vi. 41) and S. Luke (ix. 16) say euXt^o-e?/, S. John (vi. Ii) eu^ap/o-r^o-a?, and S. Matthew here, and S. Mark evXoyrjo-ev ; but S, Matthew (xv. 36) and S. Mark (viii. 6), relating the other miracle of the seven loaves, say ev^apio-rrjcra^. Again, S. Matthew (xxvi. 26), S. Mark (xiv. 22), speaking of the Sacrament of Christ's Body, say evXoyrjcras. S. Luke (xxii. 19), S. Paul (i Cor. xi. 24), ev^apLa-r^a^. From all these passages it is clear that ev\oyeiv and ev^apLo-relv were the same. But they must prove that €v\oyelv, benedicere, is used for evyapivrzlv, gratias agere^ and not rather the contrary, ev^apiarelv for ev\oyeiv, which they have neither tried to prove, nor could have proved if they had. We can easily prove on the contrary that ev-^apidreiv is put for evXoyeiv. i. Because the giving of thanks here is nothing, the benediction everything ; for Christ wished to multiply the loaves ; He had not multiplied them yet. He did not, therefore, give thanks to the Father because He had multiplied it, but He blessed the bread that He might multiply it. 2. If He had given thanks, He would have given them to the Father, not to the bread ; and He is said to have blessed the bread (S. Luke ix. 16) ; evXoyew, therefore, is not taken for ev-^apio-relv^ but, on the contrary, ev^apio-relv for ev\oyeiv. They say that evXdyrjcrev avrovs means, " He gave thanks for" (super illos] : a conclusion which they can by no means prove, but which can be refuted by the simple laws of grammar. For if the Evangelist had meant this, he would not have said, ai5rou?, but ev or eVi avrovs (in or super} ; but S. Luke says, ev\6yj]crev avrovs, and S. Paul (i Cor. x. 1 6), " for we blesseth cup itself". So, again, I Tim. w. 4, S ', so that something is added to the food by its being blessed. The blessing, then, is directed both to God, as the Author from whom it is sought, and to the bread, as matter subjected to the blessing, which would not be the case if the benediction were taken for the giving of thanks. Besides, why do we read that Christ did not bless bread except when He wished to change it into something better or to multiply it, when He took it daily, unless He impressed some virtue upon it, that through that blessing it might increase and multiply, as when He blessed our first parents He said (Gen. i. 28), " Increase and multiply, and fill the earth " ? When Christ, therefore, looked up to heaven and blessed the loaves, He prayed the Father to pour out His blessing on them, that by it they might be multiplied ; and when it is said, by S. John, ev^aplarrja-ev, the meaning is not that He gave thanks, but that He called down the grace of the Father upon the loaves. The proof is that the ancient Greek writers used the word transitively ; for they call bread of the Eucharist aprov evxapiarrjOevra (as S. Justin, Apol.y u. ; and S. Irenaeus, w. 34).
And He gave to His disciples. That the miracle might be done by them, in a manner, as His ministers, to show, as S. Jerome and Bede say, either that .the people of Christ are to be fed per the Apostles ; or that they might be sure witnesses of the miracle which they had, as it were, touched with their own hands, as Leontius and Euthymius say ; or that, according to Theophylact, they might fix more deeply in their memories that which they had handled themselves with their own hands. Christ seems to have wished to transfer in some way the glory of the miracles from Himself to the Apostles. S. Hilary doubts whether the loaves were multiplied in the hands of Christ, or of the Apostles, or in the hands and mouths of those who received them. It seems certain that it was not in the hands or mouths of the recipients, as the modern heretics say, who maintain that the Eucharist is not the body of Christ except in the mouths of the communicants. If so, the men, when satisfied, might have ascribed the miracle to themselves. S. Jerome thinks that they were multiplied in the hands of Christ; S. Chrysostom, Leontius, and Euthymius, in those of the Apostles. Either opinion is probable ; but the more probable one of the two, perhaps, is that the multiplication took place first in the hands of Christ, who was the original Author of the miracle. Then we may believe that the loaves were multiplied in the breaking, and filled the twelve baskets which the twelve Apostles carried each to his own rank, as in the case of the widow of Sarepta (3 Kings xvii. 14, 15, 16), and the other woman of the wives of the prophets (4 Kings w. 5, 6), when in drawing off the oil it multiplied. Thus, either in the hands of the Apostles or in the baskets, it increased, so that so much as they drew from the baskets to give the people so much was divinely multiplied: as in the oil cruise of the widow, as much as she drew out so much flowed back again, so that the cruise, as Scripture says, was not diminished ; that is, as much as they received from Christ, so much they collected.
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And they did all eat. There are three points to be noted here : (i) All eat ; (2) they were filled. Leontius, S. Chrysostom, and Theophylact think that the Evangelist said this to show that the truth of the miracle was proved by those who ate, when, having previously been hungry, not in thought only but actually, they were filled. (3) Twelve baskets remained. S. Jerome, S. Chrysostom, Theophylact, and Euthymius think that this was because there were twelve Apostles, that even Judas, as S. Chrysostom says, might bear his basket. The reason probably was that alleged in the former verse : that because the Apostles first received from Christ twelve full baskets, they ought, as good stewards of the blessings of God, to give back as much as they received. S. Chrysostom thinks that Christ willed the baskets to be filled with fragments and not whole loaves, for the same reason. For if they had been whole loaves, the miracle might have appeared an imaginary one ; but when there were only fragments remaining, it was clear that the multitude had really eaten of the loaves. S. Chrysostom asks why nothing remained of the fishes when we read that after the Resurrection Christ so multiplied the fishes that many remained over and above (S. John xxi. n). He merely answers that Christ wished to show that He now multiplied the fish from subject matter ; and that this was not done from any want of power, since He afterwards created so many without any subject matter at all, that numbers of them remained after the Apostles were satisfied. This would have been correct, if He had done the former before the latter. It may be said more simply: I. It does not appear whether or not anything remained of the fishes. It may be that, although the Evangelist does not mention it, much of them did remain, but that Christ did not order their fragments to be collected : the fragments of the loaves being enough to prove the truth of the miracle. 2. If nothing remained of the fishes, it may have been, perhaps, because it was enough to prove the miracle that either the loaves or the fishes should be left over. Christ willed the loaves rather than the fish to remain, because bread is the most common of all food, and from that it most clearly appeared what Christ could do in that way. This has a moral force. God pleases to give us bread — that is, the chief necessary of life — in abundance, but not so fish — that is, superfluities.
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Five thousand men. The Greek has wo-et, " about," as also in 6". Mark vi. 44, 5. John vi. 10. Our version does not read it so here or in 5. Mark, but it does in 5. fo/in. As to the amount, it is of no consequence. For the Sacred Writers give an exact number, though they were more or less. There are two circumstances here related by the Evangelist to show the greatness of the miracle : (i) That there were five thousand men ; and (2) that he did not enumerate the women and children. Of these there would not be so great a number, because they had come a long journey ; but we may still think that there was a considerable number, because women are mostly more curious than men. Leontius, S. Cyril, and Ammonius, cited in the Greek Catena on S. John, observe that the Evangelists record only men, not women, to preserve the Jewish custom, which only numbered men, as Moses did. Morally, the meaning might be that nothing Is accounted of by God but what is manly and perfect.
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And.fortkwith Jesus obliged. On the contrary, S. John (vi. 16) seems to say that the disciples, not by the command of Christ, who had with drawn Himself from them, but of their own minds, when they had waited for Him in the same place till evening, and seen that He had not come, went into the boat to sail to Capernaum, and seek Him there. Either may have been done. Christ, before He withdrew, may have Himself charged them to sail to Capernaum, and they may have waited till midnight, expecting Him to return. Or, on the other hand, He may first have made them embark in the ship, and then have gone before as if to dismiss the multitude ; and when they were gone have returned to the mountain to pray. S. John may have related the latter and passed over the former. Two reasons may be gathered from the events for His having compelled them to sail on before Him. i. From S. Matthew, in the following verse, that He wished to pray alone, and, therefore, when He had sent His disciples on before, and dismissed the multitude, He went up into the mountain alone. 2. The other is from S. John (vi. 15), who says that He knew that the multitude would come and make Him a king by force. For He wished to be speedy, and go away from the whole multitude and the Apostles, that when the danger threatened, in a moment, as it may be believed that He afterwards did, He might pass through the air, and come to His disciples. It thus appears to have given occasion for the miracle that followed ; for unless He had sent the Apostles on before they would not have laboured in rowing, and He would neither have walked upon the sea, nor have commanded Peter to do the same ; both which miracles He did at the same time. S. Chrysostom and Theophylact give another reason : they wished to carry with them the fragments of the loaves which remained, and by themselves alone consider the late miracle. The Evangelist says that He obliged them to go up into the boat ; and this is probable, for, as S. Jerome, S. Chrysostom, and Theophylact say, they would be reluctant to leave Him. And it seems repugnant, not only to the love of Christ, but also to common human nature, for disciples to leave their master among unknown men, and on the other side of a sea ; but they obeyed Him because they knew that there was nothing that Christ could not do.
And to go before Him over the water. Into the country of the Gerasenes, which was on the other side of the lake (verse 34). They did not, therefore, now sail only on some part of, or promontory of, the lake, but they crossed it almost entirely. For Christ wished to fly from Galilee and come into the opposite country of the Gerasenes: (i) that He might escape the snares of Herod, and (2) that He might escape from those who wished to make Him a king. This may appear opposed to 5. John vi. 17, that the disciples came beyond the sea to Caper naum. From the former chapter, viii. 28, and ix. i, we conclude this, if the passages are compared. It seems from S. John that both the disciples and Christ came to Capernaum, and that there was held the notable discourse about the Body and Blood, which is related in S.Jo/m vi. It appears that the miracle of the walking on the water was done when the disciples had come from the spot where Christ had multiplied the loaves, and were sailing by night to Capernaum. Then they sailed from Capernaum to the country of the Gerasenes, on the other side of the lake. S. John then, because he wished to record the conversation about the Flesh and Blood, omitted the visit to the Gerasenes. But S. Matthew and S. Mark, when they only wished to describe the miracle on the sea, and how Christ passed again into the country of the Gerasenes, pass over what took place in Capernaum, and so relate the history as to appear to signify that the miracle of the sea happened when they were sailing to the country of the Gerasenes. The voyage was the same, except that they stayed a short time in Capernaum while the conversation on the Flesh and Blood took place.
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He went into a mountain alone to pray. He went up into a mountain twice, as appears from 5. John vi. 3. First, when He came into the desert place ; secondly, when He had done the miracle, and dismissed the Apostles (verse 15). The first time He fled from them that He might be concealed : the second time to pray.
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And in the fourth ^cvatch of the night. The last, which is also called the morning watch (Exodus xiv. 24 ; i Kings xi. n). The night was divided into four watches, as is often described in Scripture (Judges vu. 19 ; Lam. u. 19 ; 5. Luke u. 8 ; xii. 38). Christ, therefore, awaited a threefold opportunity for working this miracle. I. That the disciples might be in the middle of the sea, where they could look for no human aid. 2. That the wind might be contrary, and the ship tossed about by huge waves. 3. That the last watch of the night might arrive to try the faith and patience of the disciples, and that they might see the need of the miracle ; for Christ did not work miracles without some known and acknowledged necessity. These circumstances have been observed by Leontius, and are, as he says, a very useful proof to us, not to wonder if, when opposed by adverse circumstances, divine help does not seem to be at hand at once. God wills first to try our patience, and, like a spectator, to observe our conflict in the last watch, that is, when we are brought into the last and greatest danger. S. Cyril Alexandria, on 6". John vi. 17, says the same.
Walking upon the sea. Leontius says on this passage : " The sea was subject to Him as its God, and He walked upon the waters ". This was the miracle, and in this sense is it understood by the Ancients (S. Justin, Quczst. 117; S. Augustin, Serin, de Temp. clix. ; S. Ambrose, De Interpret. Job, i. 5). // is an apparition. That is, something that appears in a bodily form, but is not a body, whether it be angel or devil, or some other kind of spirit. It was a common opinion that spirits of this kind can at times be seen, as we find in vS. Luke xxiv. 37 and Acts xii. 15, and because they are believed either to have done, or to be able to do, harm, the Apostles feared.
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If it be Thou. Many heretics blame Peter as if in saying, " If it be Thou," he had shown want of faith ; and because he sought to come to Christ alone and without the others, they accuse him of senseless heat and arrogance. The words of S. Hilary may be cited in contrast. This, he says, should be considered in S. Peter, that he surpassed the others in faith. He ascribes to S. Peter singular and excellent faith ; they accuse him of unbelieving folly and arrogance. S. Jerome, again, says : " In all places the most ardent faith is seen in Peter " ; and when he had proved this by many examples, he added : " By the same ardour of faith which he always showed, he now, when the rest were silent, believed that he could do that by his Master's will which that Master Himself could do by nature. It is enough for us that we can oppose SS. Hilary and Jerome to the followers of Calvin ; but let us hear our Master, Christ Himself. He assuredly did not blame the desire and request of Peter, but by granting them rather proved that He would not have done so if they had been preferred arrogantly and without faith ; for He required faith from all to whom He was going to work a miracle. Nor would He have withheld blame if He had thought that Peter deserved such. For He blamed him soon after for his fearfulness. When, then, S. Peter said, " If it be Thou," he did not doubt as to faith (de fide], but as to fact (de facto]. For he believed that Christ could enable him to walk upon the water (which the followers of Calvin do not believe), but he doubted whether it were Christ who spoke, or some spirit who pretended to be Christ ; because he knew that Satan can transform himself into an angel of light, and he wished to prove the spirits whether they were of God. For if, as Theophylact says, he had doubts de fide, he would not have said, " Bid me come to Thee upon the waters," wishing to prove his words by his actions. For he knew that an angel, bad or good, could take a human form, and walk upon the waters, and imitate the voice of Christ, but that it could not give others the power of doing so.
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Come. Christ gave Peter permission, to show that He was Himself (which Peter wished to discover). S. Jerome, on this passage, refutes the Marcionists and the Manichaeans, who said on this that Christ had not a true body, but one only in appearance. "There are some," as Tertullian says (Lib. de Bapt^), " who maintain that the Apostles never had any other baptism than the aspersion of the waves in the tempest." He replies : " It is one thing to be sprinkled or opposed by the violence of the sea, another to be sprinkled by the discipline of religion ".
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But seeing the wind grew strong, he zuas after wards afraid. It is, says S. Chrysostom, in excuse of Peter, " the condition of human nature, when great difficulties have been overcome, sometimes to yield to lesser ones. This was the case of Elias under Jezebel, and of Moses in Egypt." Theophylact excuses him still further. He did not doubt at all when he cried, " Lord, save me ".
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O thou of little faith. The faith of Peter was great and singular, for he thought that with the help of Christ he could do what Christ Himself did, and he cast himself into the waters to walk upon them, but was seized with present human fear. " If," says S. Jerome, " it was said to the Apostle Peter, of whose faith and ardour we have spoken above, when he confidently said : ' Lord, bid me come to Thee upon the waters,' but then felt some little fear : ' O thou of little faith, why didst thou doubt ?' what is to be said to us who of this little faith have not even the smallest particle ? " We may doubt why Christ suffered him either to sink or to fear. S. Chrysostom and Theophylact reply, lest from so great a miracle he might grow proud. S. Jerome, however, says : " The faith of his soul was warm, but human weakness drew him down into the sea. He was left a little while to temptation, that his faith might be increased, and that he might understand that it was not by readiness of entreaty, but by the power of God, that he was preserved."
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And when they were come up into the boat. S. John (vi. 22) seems to signify that Christ did not go up into the ship. S. Chrysostom and Theophylact reply that the Apostles wished to receive Christ into the ship, but that He would not, but walked upon the waters for some distance with S. Peter, to confirm his faith ; but when they were near the shore He went up into the ship. S. John does not seem to mean that Christ did not go up into the ship, but that there was no need that He should do so, because in a moment the ship was at the shore. Five miracles were wrought at this time : Christ was carried through the air when He followed the Apostles ; He walked upon the water that Peter might walk ; He caused the wind ; He stilled the tempest'; He brought the ship to land the moment He entered it.
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And they that were in the boat. S. Chrysostom and others understand the Apostles by "they". Some think that, as is probable, they were the sailors and crew. This seems the more probable because the words, " They came and adored Him," apply but slightly to the disciples, who believed already that He was the Son of God. The words of S. John, therefore (vi. 22), that Christ had not entered into the ship with them, but that the disciples had departed alone, are not to be under stood that only the disciples departed, so that there was no one in the ship with them, but that they departed without Christ.
J. /ley came. After they had come to land (S. Mark vi. 54). Indeed Thou art the Son of God. They confessed this, not as if Christ were the Son of God by adoption, but by nature : not as a righteous man, but as very God. In the same way as the Pharisees denied Him to be such, taking the Son of God and God for the same thing (S. John x. 33) ; when He had called Himself not God but the Son of God (S. John xix. 7 and 5. Matt, xxvii. 40). All these passages are to be understood, not of adoption, of which there was no doubt, but of nature ; for that Christ was the Son of God — that is, a righteous man — no one doubts ; nor if a man said that he was the son of God in that sense, could he be punished by the Law. Thus this passage is strong against the Arians. And S. Chrysostom has observed that Christ did not reprove those who called Him the Son of God, but rather confirmed the opinion by many miracles performed in their sight.
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When they had know ledge of Him. By report, says S. Jerome, not by personal knowledge. But it is credible that many knew Him personally as well, because He had been there before, and had healed two demoniacs (viii. 28). These events, as some say, happened not on the same day as that on which Christ came there, but after the report of His arrival had spread. It is not improbable that the Evangelists may have united the actions of different days into one. It does seem wonderful that the Genesarenes should now have received Christ so eagerly, when but a short time before they had cast them out of their coasts (viii. 34). The answer is easy : " The fame of His miracles had increased : their faith had increased," says S. Chrysostom. Christ knew this. Knowing, therefore, that they were not fitted to receive the Gospel before, He departed thence. Now, knowing ' .at they were ripe, He returned, as it were, to the harvest.
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And they besought Him that they might touch but the hem of His garment. The Evangelist praises their faith, declaring it to be very great. It is not meant that the men of Genesar confined the grace of Christ to the hem of His garment; but that so great was their faith that they believed that by that touch alone all manner of diseases would be healed. In this sense they preferred their request. Whether this were true and notable faith, or mere superstition, Christ shall decide : " And as many as touched were made whole," says the Evangelist. Miracles are apt to be worked for faith, not superstition. Here, as many as touched were healed ; and (ix. 20) the woman with the issue touched ; and was healed : " Behold a woman who had an issue of blood twelve years came behind Him and touched the hem of His garment For she said within herself: If I shall touch only His garment I shall be healed." S. Chrysostom says on the passage, that in the Eucharist we have not only the hem of Christ's garment, but His whole Body. If they who touched the hem were healed, how much more we who touch the whole Body of Christ ? S. Gregory Nazianzen relates in his funeral oration for his sister Gorgonia, that she was healed of a very severe disease by touching the Eucharist in •ru CATHOLIC STANDARD LIBRARY JOHN MALDONATUS ON THE HOLY GOSPELS A COMMENTARY ON THE HOLY GOSPELS JOHN MALDONATUS TRANSLATED AND EDITED FROM THE ORIGINAL LATIN BY GEORGE J. DAVIE, M.A. EXETER COLLEGE, OXFORD ONE OF THE TRANSLATORS OF THE LIBRARY OF THE FATHERS, ETC. S. MATTHEW'S GOSPEL, CHAPTERS XV. TO THE END SECOND EDITION JOHN HODGES HENRIETTA STREET, COVENT GARDEN, EONDON THE ABERDEEN UNIVERSITY PRESS: JOHN THOMSON AND J. F. THOMSON, M.A. MAR 2 3 1959
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v. 1 in illo tempore non est dubium. Intelligitur autem Herodes Antipas, filius Herodis primi et Malthaces, qui erat tetrarcha Galilaeae et Peraeae; cf. 2,22 ; ecce post" quantum tempus fama de Iesu ad Herodem pervenit; qui enim potentatu sunt praediti tarde ista diseunt eo quod non curent eos qui virtute sunt conspicui (Theoph. sim. S. Thorn.). Erat Herodes Antipas permultum deditus ambition! et .voluptatibus ; unde in eius aula neminem de Iesu praecone virtutum sermonem instituisse facile intelligitur ; porro Herodem non multum de Iesu audivisse etiam explicari potest facillime, si non in Galilaea, sed. jn Peraea aulam constituit ; in Peraea autem lulias vel Livias (Beth Haram olim , hodie Beit-haran) et Machaerus praecipuae eius sedeserant; cf. Ed. I p. 657. Si vero dicitur audwit famam Iesu , non necessario sequitur eum prima vice quidquam audivisse , sed ex seq. solum efficitur eum turn demum de plurimis miraculis quibus magna populi commotio fieret nuntium accepisse. Ipse vero prodit stimulos conscientiae de scelere perpetrate. Cum enim variae iactarentur opiniones de Iesu miraculorum patratore (Luc. 9,8), ipse male sibi conscius nee timorem iam silentio premere valens
Evangelista iam aliquoties Christum, nobis osiendit mortem suam haud obscure irmuentem 10,38 et 12,39; eandem mortem odio pharisaeorum efiectiam. iri pariter indicamt 12,14.; aliud eiusdem mortis praesagium nobis in praecursore ob oculos ponit r qui etiam propter^ veritatem et iustitiam interemptns est. Ex loan. 4^1 colligimus pharisaeos operam suam contulisse, ut loannes baptista in. carcere poaeretur ; qui praecursorem persecuti sunt, multo minus parceat ei cui ille testimonium perhibuit. Praecursor occiditur quia intrepide veritatis et iustitiae partes egit et sustinuit atque in scelera invectus est ; quid aliud igitur erit exspectandum ei quern ille annuntiavit et qui maiore etiam fortitudine et scelera impugnat et veritatem propugnat? Id quod Christus ipse satis indicat dicens : fecerunt in eo (baptista) quaecumque voluerant , sic et Filius hominis passurus est. ab eis (17,12). Quare haec narratio ad id quoque inservit, ut et animi legentium ad Ghristi mortem praeparentur et scandalum crucis tollatur, Proxime vero evangelista rationem reddit, cur Christus se in locum desertum recipiat, ubi erudiendis apostolis commodius operam dare potest. Antea cap. 13 populo propter obstinationem relicto niysteria regni sui apostolis explicavit ; iam ei ab ipsis adversariis quorum oculos in se convertere non vult, opportunitas offertur, ut sese a tumultu publico recipiens magis operam impendat apostolis. Uti ex Marc. 6,14 etLuc. 9,7 colligitur, apostolis ad praedicandum missis quibus Christus potestatem miracula patrandi commiserat 10,8, dum ipse quoque doceret interea et praedicaret 11,1, factum est, ut tot miraculorum fama nomine Iesu et auctoritate quae fiebant ad Herodemperferretur. Unde ad quid referendum sit
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v. 2 ait pueris suis id est aulicis, f amiliaribus , TOK QWCSTOU? (Euth.) : hie est loannes baptista i ', ipse surrexit a mortuis et ideo virtutes operantur in eo, id est miracula in eo apparent, vigent, sese ostendunt (Maid.}. Praeclarum reddit loanni testimonium; censet enim virum virtute adeo praestantem morte non potuisse contineri ; verum rediisse in vitam et in praemium virtutis ea potestate esse instructum qua antea caruisset; et ideo i. e. quia surrexit; denuo in vitam rediit, ut soil, maiora ag-eret quam antea; alia enim reditus causa fingi nequit. Morte baptistae commemorata evang-elista narrationem ex incidente (S. Thorn.) texit quomodo obiisset. Herodes tetrarcha, uti losephus narrat (Antiq. 18,5..!,) uxorem duxerat Aretae Arabum regis filiam et cum ea iam multum temporis vixerat; cum autem Romam proficisceretur, divertit ad fratrem (non tatnen ex eadem matre) Herodem Philippum 2 , filium Mariamnes filiae Simonis pontificis. Et Herodiadis huius uxoris amore captus (quae erat filia Aristobuli, utriusque illorum fratris , et Berenices) ausus est cum ea de nuptiis sermones miscere; cui cum.non displicerent pro sua ambitione qua maiorem appetebat dignitatem, convenit inter eos illam in ems domum concessuram, statim atque*ipse Roma rediisset; insuper pactum erat, ut Aretae filiam eiiceret. Ita vivo Philippo , ex quo Herodias filiam Salomen susceperat , Herocles Herodiadem nuptiis incestis sibi copulavit. Earn morum licentiam loannes baptista fortiter reprehendit
14:4
v. 4 non licet tibi habere earn s'x etv sc ^- tamquani uxorem; cf. 1 Cor. 7,2. Talis enim coniunctio lege prohibebatur Lev. 18,16 et 20,21; multo magis scelestum erat uxorem fratris ad eiusmodi incestum pellicere. Gum vix censeri possit Herodem in desertum ad loannem exiisse , vel loannem in aulam prmcipis se contulisse , probabile est reprehensionem quam loannes ad tutandam morum integritatem publice feoit Herodi ab aliis esse delatam. Propter earn Herodes tenuit loannem v. 3 eum comprehend! iussit et alligamt eum, vinculis eum constrinxit etposuit in carcerem, in arce Machaerunte (vide ad 11,2). Ad hoc Herodem etiam maxime ab Herodiade quae regiam ambiens dignitatem . iis nuptiis magnopere inhiabat esse instigatum , ex eius agendi ratione de qua v. 8 omnino sequitur et ip sis etiam verbis propter Herodiadem uxorem fratris sui indicari videtur. Narrat losepnus (Antiq. 18,5. 2) : cum multi undique ad eum (loannem) confluerent, Herodes veritus ne tanta hominis auctoritas subditos ad defectionem impelleret (videbantur enim omnia de consilio eius facturi esse) satins esse duxit, priusquam aliquid novi ex eo oriretur, ilium e medio tollere . Quae si non ex sola losephi opinione dicuntur(id "quod aliqui arbitrantur; cf. Keil), facile cum narratione evangelica conciliantur. Cum enim loannes tanta apud populuih valeret auctoritate, publica reprehensio adulterii et incestus non potuit non animos in Herodem virum luxuriei deditum irritare ; unde Herodes rebelljonem timere poterat. Ex eodem populi timore non ausus est baptistam occidere
14:5
v. 5 et volens ilium occidere timuit populum, quia sicut prophetam eum habebant; e^eiv TIVOC o)?. . . per latinismum est aestimare, putare ; sed potest accipi graece possidere aliquem, ab eius partibus stare, eius partes tueri; quare potest explicari : populus firmiter eius partes tanquam quiesset propheta tuebatur, eiut prophetae adhaerebat (cf. Schegg,' Schanz). Legimus Marc. 6,19. 20 : Herodias insidiabatur illi etvolebat occidere eum nee jtoterat; Herodes enim metuebat loannem sciens eum virum iustum et sanctum et custodiebat eum et audito eo multa faciebat et libenter eum audiebat. Si hominis mollis et voluptuosi animum moresque consideraveris , hand difficile intelliges quomodo utrumque verura sit. Instabatscil. mulierarabitiosa ; Herodes modo reluctabaturpropterrationesaMarcoallatas; modo blanditiis adulterae victasvoluiteum occidere (OAetv, intendebat, desiderabat, apudse statuebat) ; at turn eum a proposito deterrebat studium populi erga prophetam. Unde ex utriusque narratione discimus animum Herodis misere in partes contrarias discerpturn et cruciatum mulieris importunitate ettimore populi (sim. iam Euth. solvit apparentem contradictionem). Illud volens eum occidere ex Herodiadissuggestione esse explicandum, Dion. Tost, bene docent. Etiam cogitari posset Herodem, cum prima vice audiret de acerba reprehensione, ira incitatum mortem prophetae meditatum esse, attimore populi esse deterritum (bomo quippe mollis facile timore coerce tur), posteaautem moribus, sapientia, sanctitate loannis factum esse, ut eum magni aestimaret ac vereretur, proutMarc. 6j20 refertur, dum Herodias suae vindictae satisfacere conaretur. Prorsus arbitrarie censet Holtzm. narrationem fingi ex 3 Reg. 19,1 ; 21,5. Opportuna ei oblata est occasio
14:6
v. 6 die autem natalis Herodis; intelligi diem festum anniversarium nativitatis , non autem recepti imperil* .,- sententia est longe communior et vera ; monent veteres morem natalia celebrandi sapere usum gentilium atque eum in s. litteris commemorari solum de duobus persecutoribus et adversariis Dei , Pharaone (Gen. 40,20) et Herode, ut quorum erat par impietas, esset et una sollemnitas (S. Hier. sim. Orig. Pasch. Thorn.}. In tractatu miscbnico (Aboda zara 1,8; cf: Lightfoot 1. c. p. 328; Wimsche p. 175) distinguitur quidem woiaa.a die nativitatis et designatur ea voce initiatio regni, uti videttir; at nihilominus in midrasch schemoth r. eo nomine dies natalis exprimiiur pro qua notione Wimsche etiam duos locos Jonathan ben Uziellaudat. Ad celebritatem diei et laetitiam convivarum augendam saltavil /ilia Herodiadis, Salome, in medio triclinio scil. (S. Thorn. ; ita fere omnes), vix notione temporal! : in media festivitate (Schegg}. Inter con vi via et comessationes saltatrices artem suam exercere apud Babylonios, Persas, Graecos et tempore posteriore apud Romanos quoque in usu positum erat. Saltationes exhibebantur mimicae (panto mimicae), quam notionem saepe quoque op^ice prae se fert. Et saltatrix ilia placuit Herodi; earn non puduit coram multis convivis saltare ; Herodi autem pergratum accidit quod filia Herodiadis tarn promptam se praestitit ac paratam ad diei celebritatem augendam. Ita enim convivis manifestum fiebat quamfelices evasissent novae nuptiae. Et in animo prompto filiae Herodes simul matris comitatem agnoscebat. Praeterea cum saltatione voluptas quoque excitetur, Herodes maxima delectatione perfusus et vino et libidme mcalescens et quid ageret iam non plene sibi conscius cum iuramento pollicitus est ei dare quodcumque posttdasset ab eo, vel ut magis explicite S. Marcus narrat : rex ait ptiellae : pete a me quod vis et dabo tibi; et iuravitilli quia quidquid petieris dabo tibi, licet dimidium regni mei (6,22. 23). Non iam mens et sana ratio, sed vinum loquitur; coram convivis quoque valde magnificus ac liberalis videri voluit (lans.}. Salome autem
14:8
v. 8 praemonita a matre sua; icpo&SaaSeica incitata, instigata; Euth. explicat ^a^Oewoe ; ei sane promissio adeo ampla, publica coram principibus Galilaeae , sollemnis , iuramento roborata erat quam maxime grata neque improbabile esfc Herodiadem tale quid exspectasse ideoque non veritam esse mandare ut lilia saltaret in triclinio, id quod filiam nobilem sane dedecebat; damihi, inquit, hie in disco caput loannis baptistae; ut statim et immediate fiat, postulatur vaferrime, ne scil. post crapulam et voluptatem sanae menti redditus recuset. Vide iram et vindictam mulieris ambitiosae. Bene monent S. Br. Thorn, dici Eccli. 25,22 : non est caput (venenum; cf. izwi) nequius super caput (venenum) colubri et non est ira super iram mulieris. Tali vero petitione sanguinolenta quasi expergefactus e temulentia
14:9
v. 9 contristatus est rex , 6 (3aci>.eu$ vel populari loquendi modo vel sensu generali dominatoris ; contristatur autem quia loannem magni aestimabat et se videt captum et irretitum insidiis Herodiadis quae molestum ilium monitorem penitus perdere non desistit. Eum vere aliquam sensisse tristitiam quod invitus ad caedem propellebatur, ex iis quae Marc. 6,20 refert satis comprobatur neque obstat, ut obstare contenclit Weiss, v. 5 supra. Nam etsi Marci narrationem non haberemus , tristitia quaedam iam explicaretur eo quod Herodes timuit populum ; potuit itaque ac debuit menti eius obversari periculum tumultus ac rebellionis popularis , cui se insana sua promittendi liberalitate et mulieris adulterae malitia expositum videbat , praesertim quia non poterat non advertere quam turpe et ignominiosum sibi apud populum futurum esset quod tanti viri ac prophetae capiut lascivae puellaesaUationispraemiumconcessisset (Maid.}. Quod autem S. Hier. opinatur quern Bed. Pasch. Fab. Tost. Cai. sequuntur, eum simulasse tristitiam, cumut artifexhomicidii laetitiam haberetin mente, a narratione alienum est. Nonfinxit, nain vere eum magni facie bat (Marc. 6,20). At hunc maerorem vicit partim. libido et amor mulieris cuius filiam noluit contristari, partim stulta persuasio iuramenti se constringentis (lans.) et qui dimidium regni sui promiserat, eum pucluit coram convivis negare puellae mortem unius captivi ; propter mramentum autem et eos quipariter recumbebant iussit dari; $w tw<; 6"p)cou?, proinde, uti est promittentis in ebrietate et voluptate, compluribus iiirandi modis sese obstrinxerat. Fornia iurandi valde usitata eratper caput; si hac usus est, aptissime prout iniquissime respondit petitio puellae sponsioni : vovisti per caput tuum te mihi daturum quidquid petiero; da mihi caput loannis (Lightfoot}. Ceterum observari potest quod lans. monet, quam digni fuerint tali convivatore convivae; nullus enim adeo erat amicus aequitatis etregis, utrem tain impiam interpellaret; quam si quis interpellasset* verisimile erat fore ut desisteret, quippe qui tristitiam ostendit et propter con vivas petition! acquievit iniquae. Advertit S. Br. melius egisse Davidem qui cum iurasset se perditurum Nabal victus precibus Abigail eum non occiderit, quamvis iniuria esset lacessitus. Herodes autem
14:10
v. 10 misit et decollavit loannemin carcere, eo modo quo tyranni solent ne specie quidem iudiciorum servata,
14:11
v. 11 et allatum est caput ems in disco; uncle patet celebritatem illam habitam esse non Tiberiade, sed in ipsaarceMachaerunte, et datum est puellae et attulit matri.suae;'({imm funesta scena et horrida quam brevibus depingitur! ipsa filia se ostendit dignam talis matris sobolem. Herodias autem in potestate habere vult linguam quae illicitas nuptias arguebat (5. Hier.}\ immo quia veritatem non poterat audire, linguam veriloquam discriminali acu confodit, sicut Fulvia fecit in Ciceronem, ita Herodias in loannem (S. Hier. contra Rufinum 3,42; M. 23,488). Ceterum apud gentes orien tales moris erat, ut carniiices ostenderent .capita occisorum, ut ipsa mutilarentur cadavera etc. Uti Nicephorus narrat (hist. eccl. 1,19; M. 145,692) Herodias caput baptistae in locum secretum abiecit. Discipuli autem eius qui liberum accessum ad vivum habebant (cf. 11,2)
14:12
v. 12 tulerunt corpus 'eius et sepelierunt illud et venientes nuntiaverunt Iesu. Iesus itaque qui tot alios mortis periculo eripuit praecursorem suum in carcere interfici et in praemium turpis saltationis dari sinit. Ita vita excedit ille qui in utero matris iam sanctificatus erat maximus dignitate inter omnes veteris foederis cives ac prophetas. In praecursoris sorte et morte quam maxime iJlustratur regnum coelorum quod annuntiavit non consistere in terrena felicitate, verum partem eius civium praeclaram reponi in rebus adversis morteque pro iustitia et veritate toleratis. Et si praecursor ea sorte usus est maximus prophetarum , quid ipsi principi prophetarum, Messiae, futurum esse censendum erit? i- Scribit S. Hier. : -legimus in romana historia Plaminium ducem romaj num quod accumbenti iuxta meretriculae latus quae nunquam se vidisse i diceret hominem decollatum, assensus sit ut reusquidam capitalis criminis m conviyio truncaretur, a censoribus pulsum curia, quod epulas sanguini miscuent et mortem quamvis noxii hominis in alterius delicias praestiterit, ut libido et homicidium pariter miscerentur. Quanto sceleratior Herodes et Herodias ac puella quae saltavi.t ! ' . Herodias titulum regium maxime appetebat; quare continue instabat apud Herodem , ut titulum regis ab imperatore romano impetraret. Tandem his quoque precibus cessit Herodes et si'mul cum muliere profectus est Baias ad imperatorem Caligulam. Verum res aliter evenit. Accusatus enim erat ab Herode Agrippa eo quqd magnam armorum et bellici apparatus copiam collegisset; quare dignitate sua spoliatus Lugdunum in exsilium missus est (anno 39 p. Gh.). Herodias eliam in exsilium eum secuta est. De morte filiae eius Salomes haec narrat Nicephorus (hist. eccl. 1,20 ; M. 145,692), eundum ei quopiam brumali tempore fuisse etfluvium traiiciendum ; glacie rupta earn esse demersam capite tenus et caput a reliquo corppre esse glacie resectum.
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13 (quod} cum audisset Iesus erit referendum ad v. 2, quamvis fateri oporteat hoc scribendi genus non esse valde perspicuum, praesertim cum antecedat : et venientes nuntiaverunt Iesu. Quare haud pauci revera explicant v. 13 de occisione loannis (S. Chrys. Hier. Pasch. Tost. Maid. Bar. Lap.}] alii utrumque iungunt, Christum audivisse necem baptistae et Herodis suspicionem quippe quae solum parvo temporis spatio separata essent (Am. Fit.}. Sed si initium narrationis spectaveris omissa digressione , dicendum erit quod iam aliqui apud Euth. interpretantur : cum audisset quod Herodes ilium arbitraretur loannem esse (sim. S. Thorn. Salmeron, torn. 6 tract. 26; Iam. Bisp. Schegg], immo Theoph. vult Christo nuntiatum esse id quod Herodes de Iesu diceret iam v. 12 exprimi. Christus maiorem populi commotionem in Galilaea evitare vult neque Herodi occasionem dare persequendi , qui soil, facile vel propter timorem seditionis populi vel propter insiigationem Herodiadis sibi possit insidias struere; quare secessit inde ; nondum enim tempus eius advenerat (S. Chrys. ]\ avepjpvioev in locum tutiorem sese recepit (cf. ad 4,12); eleganter evangelista non ait : fugit in locum desertum , sed secessit, ut persecutores vitaverit magis quam timuerit (S. Hier.}. Ex S. Luca 9,10 discimus Christum secessisse in magnam illam planitiem satis desertam quae est prope Bethsaida. Intelligitur autem Bethsaida lulias in litore oriental! lacus Genesareth prope ostium lordanis in lacum. Haec urbs pertinebat ad tetrarchiam PMlippi et ab ipso aucta et ut filiam Augusti imperatoris honoraret lulias est appellata (cf. Ed. I p. 676). Quam primum innotuit Christum transfretasse in litus orientale et quo riavicula dirigeretur facillime advert! pbterat turbae secutae sunt eum pedestres de civitatibus, ex oppidis soil, prope lacum, ex Galilaea. Populus itaque ex regione prope Capharnaum recta tendebat lordanem versus et eodem vado quo hpdie utuntur transibat in regionem prope Bethsaida. Turbae secutae sunt non in iumentis , non in diversis vehiculis, sed proprio.labore pedum,. ut ardorem mentis pstenderent (S. Hier.]. Quam vis non ea fide Christo adhaererent quam merito exspectare poterat (13,11-45), tamen studium quo . prophetam magnum quern credebant sequebantur laude dignum est simulque eo turbarum confluxu ostenditur quam suaviter et potenter Christus animos ad se attraxerit. Atque fidem ac studium eorum carere praemio Christus noluit-
Haec panis multiplicatio refertur a quattuor evangelistis Marc. 6,31 ; Luc. 9,19. loan. 6,1; ex loanne quoque discimus earn prope tempus paschatis esse factam, quod pascha est tertium in vita Ghristi publica (cf. Comely, Introd. HI p. 283). Neque enim illis assentiendum esfcqui pascha illud loan. 6 deleri volunt. ApudS. Matthaenm hoc miraculum ita narratur, nt potissimum fidem apostolorain excitet et promoveat. Matthaeus narrationem incepit a fama quam Herodes audierat de Iesu in quo loannem ex mortuis reducem pro mala sua conscientia sibi depingebat v.'l. 2; deinde ut hunc timorem Herodis explicaret, inseruit narrationem de sorte loannis v. 3 etc. (Herodes enim...). Cum iam hac narratione ad finem perducta perg'at a^ouaa? ^e etc. , censeri debet digressione relicta redire ad id unde inceperat; et proinde y.
Primo duobus miraculis insignibns adducuntur, ut Iesum confiteantur Filiuni Dei; aliis patratis ostendit Iesus qualem habeat de populo Israel curam ;perversas dein perstringlt pharisaeorum doctrinas, quibus se duces caecorum caecos probent; manifestatur eorum obduratio qui inter tot signa messiana signum de coelo expostulant. Quare id agit Iesus, ut discipulos arceat ab auctoritate et doctrina pharisaeorum. .
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v. 14 et exiem vidit turbam multam et misertus est eis et curavit languidos eorum', unde exiens? ex navicula, respondent aliqui (Tost. Maid. Bar.}., idque confirmari potest eo quod Marc. 6,33 turbae dicuntur Christum et discipulos praevenisse. At ex loan. 6,3. 5 colligitur Iesum nihilominiis antequam ad turbas accederet , cum discipulis commoratum esse in loco elatiore et secretiore, id quod etiam hie in v. 13 indicatur : secessit in locum desertwn seorsurn, x,ar' t^oxv, seorsim, quasi privatim. Quare explica cum Dion. Cai. lans. Am. Polzl, Schanz, Fil. eum exiisse ex ilia solitudine obviam turbis eum quaerentibus et exspectantibus. Qua esfc benignitate, viscera misericordiae commoventur, ecTC'Xay^vtcrO"/) , intima misericordia tactus est et cum ipso illo studio se quaerendi in solitudine fidem suam ostenderent sanavit languidos eorum (S. Chiys.} et coepit illos doceremulta (Marc. .6,34) loquensderegnoDei(Luc. 9,11). Et Christi in docendo studium et turbarum assiduitas eum audiendi nobis ob oculos ponitur
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v. 15 vespere autem facto accesserunt ad eum discipuli;exv. 23 sequiturhic intelligi priorem vesperam ; dime enim vesperae distin'guebantur et a pharisaeis et talnaudistis prior vespera intelligitur tempus pomeridianum quo sol ad occasum vergeret (forte ab hora post solis or turn nona usque ad duodeeimam), altera ipsum solis occiclentis tempus l . Nam, uti losephusnarrat (de bell. iud. 6,9. 3), 1. SirniUter dicit Eusthatius ad Od. 17 p. 285 , duplicera esse secundttm antiquos. vespeagni pasehales quos mactari oportebat inter duas vesperas , immola- Itantur ab bora nona usque ad undecimam. Discipuli suo modo curam ' gerunt turbarum Dominum monentes : desertus est locus et hora iam praeteriit, qua sell, oportet turbam dimittere ut possint in vicos et oppida vieina pergere ; unde rogant , ut nunc saltern dimittat turbas , ut euntes in castella emant sibi escas. Cum essettempus proxiraum paschati quo.sese accingebant ad iter in urbem, non mirum est rnaximam hominum multitudinem ex variis Galilaeae urbibus ibi confluxisse. Ghristus autem in id potissimum intendit ut fidem apostolorum provocet et augeat (AS. Ghrys.}; quare responsione sua ostendit quantam haberent potestatem si crederent (lans.) v. 16 non ha bent necesse ire; date illis vosmanducare; monet itaque eos qualem potestatem et quam amplam iis iam dederit 10,8 et quomodo in missione ilia experti sint quantum fide armati valeant efficere (cf. Marc. 6,13. Luc. 9,6). Vult itaque ut apostoli magis edoceantur de sua dignitate et potestate quippe cuius fide et nomine iam omnibus indigentiis possint providere ita ut potestati patrandi miracula quasi nullus figatur limes. Ita eos erudit ut digne de se sentiant. Quod quandoque dicunt haec a Christo esse significata, ut magnitudo signi notior fieret (S. Hier.), verum quidem est , at verbis eius non satisfacit , quibus plane declarat apostolos posse providere, dummodo crederent firmiter. Etiam longius ab obvio verborum sensualiarecedit explicatio : adhortatur discipulos, ut ipsis inopiam praeteadentibus iam turn ipse necessitate coactus faceret quod suum erat, ne scil. videretur patrare miraculum sine necessitate (Euth.}. Ad eandem scenain alia quaedam notat loannes 6,5 seq. ; Christum scil. quaesivisse exPhilippo : unde ememus panes etc. uteum tentaret. Quae verba commode dici poterant post ilia : date vos etc. , uti sentiunt S. Aug. (de cons. ev. 2,46n. 96) Euth. Bed. Thorn. lans. Lamy, Bar.; turn enim facile adnectuntur quae apud loan, et Marc, sequuntur, apo- ' stolos respondisse ducentorum denarioruin panes non sufficere etc. ; quod Philippus apud loannem respondet , hoc Marcus a discipulis responsum esse commemorat volens intelligi hoc ex ore ceterorum Philippum respondisse , quamquam et pluralem numer um pro singular! usitatissime ponere potuerunt (S. Aug.}. Minus congruum est quod Dion.viilt, antea Philippum esse interrogatum et turn Christum dixisse : date vos etc. Apostoli adhorta,tionem Christi non intelligunt ; quare sermonem inferunt de ducentis denariis etc. ; turn Christus qnaerit : quot panes habetis (Marc. 6,38). S. Matthaeus pro more suo variis omissis rei summam solum refert; unde statim subiungit
14:17
v. 17 responderunt ei : non habemus hie nisi quinque panes et duos pisces, quos v. 18 Christus sibi iubet afferri. Mandat Christus v. 19 titturbae ex ordine discumbant per gramen, per lierbas virides ; explicite enim i Marc. 6,39 im TW yJXwpa> /op-rcp, in viridi gramine, quibus verbis illud quoque tempus indicatur quod loan. 6,4 legimus; ea enim in regione mox post tempus paschatis iam non invenitur gramen viride (cf. Ed; I p. 677). Unde hac quoque re narrationes inter se confirmant.
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Ghristus acceptis quinque panibus et duobus piscibus aspiciens in coelum benedixit; in coelum elevatoculos eodemmodo quo loan. 11,41, ut Patrein roget eique agat gratias quia nunc quam maxim e clarificatur et ut credant apostoli. Haec enim multiplicatio panum , uti ex loanne comperimus , praeparatio est ad sermonem durum (quern aliqui ex discipulis reputarunt) de sacra Eucharistia, quo sermone inter ipsos eius disci pulos separatio quaedam et apostasia facta est. Uti itaque alias Patrem rogat pro suis , ita nunc quoque, ut haec manifestatio potentiae suae divinae iis cedat in emolumentum. Alii aliter acciplunt; S. Hil. ut qui adessent intelligerent a quo virtutis tantae accepisset effectum ; Orig. ut radiis oculorum suorum velut inde vim deduceret quae misceretur panibus et piscibus; quae explicatio sane repudianda est, cum Christo virtus patrandi miraculasit propria; S. Chrys. ut crederetur a Patre exiisse eique aequalis; Tost, praeterea, ut nos exspectaremussustentationemnostramhaberiaDeo. Gum loan. 6,lllegamus Christum egisse gratias, est cur eodem modo interpretemur quo loan. 11,41, prout dictnm est. Dein benedixil, ut soil, sua benedic- . tione multiplicarentur ; sic enim et primis seminibus a principio Dominus benedixit , cuius benedictione semel accepta usque hodie fructificare non cessant (S. Br.}; Dei autem benedicere est factivum, .iindebenedictioadmultiplicationempertinet, uti Gen. 1,22 : benedixit et dixit : crescite et multiplicamini (S. Thorn.}. Christus insuper antequam pascat familiam suam , partes agit patrisfamilias , qui antequam cibum disti-ibueret domesticis dicere solebat : benedictus es, Domine Deus noster, rex mundi, qui produxisti panem de terra (cL Ed. I p. 684, qui censet iisdem verbis usum esse Christum), \ Dein panes illos quinque hordeaceos (loan. 6,9) fregit; panes enim ad modum placentarum tenues erant et duri , unde frangi solebant ; etha,gw.ent&dedit discipulis, discipuli autem turbis; in manibus Christi et discipulorum multiplicabantur, vel ut S. Chrys. ait , in fontis morem scaturiebant , eiS.Hil. : fragmenta fragmentis succedunt et fallunt semper praefractu frangentes ; crescit deinde materies ; auctorem huius universitatistantus panum profectus ostendit ; superat autem omnem naturam virtus operantis et supergreditur facti intelligentiam ratio virtutis etsola relinquitur admiratio potestatis . Quaerunt sitne facta multiplicatio per modum creationis vel per conversionem alterius niateriae in panem, de qua re videsis, si tua interest, Tost. qu. 103 in Matth. cap. 14. Discipulorum ministerio Ghristus miraculum operatar. Gum in eorum manibus panis ipsa distributione multiplicaretur, miraculum oculis videntes et manibus palpantes non poterant non maxima affici admiratipne et veneration e Christi, cuius voluntas et benedictio adeo erat efficax. Eos adhibet sui beneficii administros ut officii rationem ad quam electi sunt cognbscant, et quia illis mandaverat date vos etc., simul experiuntur qualem potentiam a Christo communicatam habituri sint dummodo firma fide armentur. Sequitur dein de plenitudine refectionis, et hoc quantum ad duo : quantum ad saturitatem et quantum ad residuum (S. Thorn.}
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v. 20 et manducaverunt omnes et saturati sunt } et tuleruntreliquias , duodecim cophinos fragmentorum plenos; unusquisque apostolus collegit tot fragmenta quot cophinum implerent. Solebant ludaei iter facientes secum g-estare parvos corbes, cophinos .(ns'>3:p), ad res itineri necessarias secum deferendas (cf. Ed. I p. 684). Et magnitude miraculi ulterius declaratur numero manducantium : quinque millia virorum exceptis mulieribus etparvulis. v. 21 ; monent etiam in Pentateucho etc. solum viros solere numerari [Maid.] ; videre licet antiquis miraculis haec nova congruere et unius eiusdemque virtutis esse opera ; manna pluit in deserto Israelitis ; at ecce rursus in deserto indigentibus alimento copiose suppeditat quasi ex coelo illud deferens; multiplicari enim illam paucitatem et quasi de nihilo tan tarn alere multitudinem non absimile erat priori signo (S. Cyr.}. Uti Christns hoc miraculo suam potentiam humana longe superiorem manifestat , ita amoris et beneficentiae suae v magnitudine se summe amabilem et beneficum sualiberaliter effundentem aperte declaravit ; unde admirabili quidem suae potentiae ostensione intellectum nostrum convincit utpote opera peragens quae supra totius naturae creatae facultatem sunt posita, sua autem benignitate voluntatem nostram ad se suaviter invitat et allicit ; nihil enim perinde amorem et benevolentiam nostram exsculpere valet atque amor singularibus operibus et beneficiis demonstratus. Ita Salmeron. Miraculum hoc etiam allegorice et moraliter varie explicant Orig. Hit. partim Hier. Fab. Salmeron , lans. Bar. Lap.
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Ex loan. 6,26 seq. discimus hunt quoque evcntum esse non solum magnam quandam fidei apostolorum eruditionem ac confortationem, sedalteram ad sermonem eucharistieum praeparaiionem. Uti multiplicationt3 pannm ostendit dominium in res creatas, itain ambulatione super mare docet corpus siium si quando voluerit non esse subieetum legibus materiae. Quae duo si rite percipiuntur animos facile reddent promptos ad credendum ipsum posse carnem suam dare ad nianducandum. S. Mattliaeus vero augmentum fidei apostolorum potissimuna special et describit. Cur lestis statim coegerit 1 discipulos ascendere in naviculam, licet tempus iam ingrueret nocturrium, ex loan. 6,15 comperimus. Turbae enim miraculo panum obstupefactae volebant Iesum facere regem ; ne igitur discipuli vel eadem exspectatione falsa illecti cum turba conspirarent velse latentem proderent, iussit eos etsi aegre se separarent (nota vivcyx,acrv , declarat discipulos eius praesentiae multum haesisse., S. Chrys.} conscensa navicula transfretare (cf. Bed. Ans. laud. Dmthm. Alb. Dion. Am. FiL), neque multum ab ea explicatione abest S. Chrys. qui ait eos.esse coactos navigare turbae vitandae causa; alii gloriae vel laudis vitandae causa (S. Thorn. lans.}, ne soil, propter miraculum laude et admiratione populi fruerentur et vana superbia efferrentur, et notatur modus missionis coactivus quia humanae infirmitati est difficile oblatas laudes non acceptare (Alb.}, quae explicatio, ut Alb. notat, accipitur ex loan. 6,15 vel saltern commode cum priore conciliatur. Ghristus autem
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v. 23 dimissa turba ascendit in montem solus orare; cur in montem ascendit? ut nos doceat commodum esse desertum, commodam solitudinem, cum Deo supplicandum est; ideo saepe deserta petit ibique pernoctat orans, ut nos moneat et tempus et locum ad tranquille precanduin opportunum esse quaerendum ; solitude enim tranquillitatis mater est quietisque portus ab omni nos tumultu liberans (S. Chrys.}. Similia ex verbis colligit S. Thorn. Christum nobis dare exemplum quomodo sit orandum; requiri quietem mentis (dimissa turba), elevationem (in montem), solitudinem. Christus itaque se subtract turbis , quae falsa ilia exspectatione messiana imbutaeeum regem proclamare volunt. Aliam regni sui indolem esse ostendit, dum se in solitudinem recipit'et oral; orat non, prout aliquo indigens Deus, sed tamquam princeps sacerdotum pro nobis supplicat (S. Cyr.}; orat, uti loan. 17,9 seq.; orat , sicuti solet ante eventus maioris momenti ; uti ante electionem apostolorum (Luc. 6,12), ante promissionem -primatus Petro factam (Luc. 9,18), ita nunc ante sermohem ilium gravissimum de Eucharistia (loan. 6,35 seq.), quo inter alia probatio quaedam nova actentatio fidei discipulor um exsistet. Cum dicitur vespere autem facto solus erat ibi, intellige vesperam alteram ab occidente sole (vide ad v. 15). In eo quod non statim suossequatur,VFez55mvenitcontradictioneminexplicabilem! Discipuli remigabant Capharnaum versus (loan. 6,17);
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v. 24 navicula autem in medio mart iactabatur fltictibus; erat enim contrarius ventus; (iaoravio'(/.ev6v vexata fluctibus ; secundum codices graecos plerosque : iam in medio lacu erat , vexata fluctibus ; stadia multa (B) colliguntur ex loan. 6,19 : cum remigassent quasi stadia viginti quinque-aut triginta, vident Iesum ambulantem supra mare. Iam soli sustinent tempestatem ; etenim illos paulatim et per gradus ad maiora inducit,' ut omnia fortiter ferant; idcirco cum periclitaturi primum erant , aderat quidem sed dormiebat ; nunc vero ut maiore illos par tientia exerceat abest, ut eorum puto excaecatum cor excitaret (S. Chrys. sim. Cyr. Theoph.}. Atque satis diu sinit eos vento contrario laborare et iactari. Nam solum quarto, vigilia noctis i.e. eo temporis. spatio quod currit ab hora 3-6 matut. secundum nostram computandi rationem venit ad eos ambulans super mare v. 25. Iiidaei olim tres solum agnoscebant vigilias noctis , uti tritum est apud ipsos : vigilia est tertia pars noctis (cf. Lightfoot aA h. 1.); sed a tempore occupationis romanae, a tempore Pompeii, etiam invaluit mos romanus numerandi vigilias ; tempus igitur post galli cantum quod alias vocatur mane (Marc. 13,35) etiam appellatur quarta vigilia noctis. Diu itaque et Christum in oratione vigilasse et navigationem discipulorum satis difficilem fuisse comperimus. Iesus autem ambulans super mare ad eos appropinquat. Quae res adeo nova, nunquam audita neque exspectata discipulos in maximum terrorem coniicit; putant se videre spectrum et prae timore clamavemnt v. 26. At Iesus protinus eos alloquitur et nota sua voce omnem eis eximit timorem
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v. 27 habele fiduciam , Oapce'tTe, bono animo estote, ego sum, nolile timer e! - ' ' Quid igitur Petrus , semper fervidus , semper ante alios praesiliens (S. Chrys. ^ Eodem fidei ardore quo semper 1 , nunc quoque ceteris tacentibus credit se posse facere per voluntatem magistri quod ille poterat per naturam (S. Hier.}\ unde statim exclamat
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v. 28 Domine, si tu es } iube me ad te venire super aquas; praeclarum sane fidei augmentum et documentum. Iam enim profitetur quod antea in desertc dicente Domino date vos illis manducare adhuc ignoraverat, posse Dominum suam potentiam etiam cum aliis communicare , idque quod etiam mains est ems fidei praeconium , confidit fieri posse in re plane msolita quae nullo exemplo alicuius prophetae, nullo vetere miraculo sit praedemonstrata. Maximam igitur de Christ! potentia fidem profitetur, dtim aperte secum statuerit quod solo iussu possit se facere . ftmbulare super aquas (Cai.). Sed quomodo solo iussu poterat cognoscere esse Dominum? Respondet Cai. eum non intendisse petere sola' iussionis verba, cuni in iis soils nihil contineretur quo Christus distingneretur a quadam daemonis illusione, iussionis quippe verba etiam daemonem posse proferre ; sed Petruni petere intendisse efficaciam veniendi super aquas solo iussu, ita quidem ut iubente .Iesu effecta sit in animo Petri taata securitas , fiducia , fortitude , qua omnino impelleretur aquas ingredi. Et cum Iesus protinus diceret v. 29 veni, sine ulla haesitatione Petrus descendit de namcula et ambulabat super aquam ut veniret ad Iesum; lectio sXOeiv , ut venire t oninino retineri debet; nondum enim venit ad Iesum, cum inciperet in hac ambulatione adeo msolita, dum fluctus vento agitarentur, timere;
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v. 30 videns verp ventum validum, venti impetum et vidit in fluctibus intumescentibus et agitatis et sensit se quasi protrudi et fere everti; timuit; et quam primum deficit a firma fide , etiam mergi coeptus est; et cum coepisset mergi, clamavit dicens : Domine salvum me fac; humaria fragilitas in profundum trahebat; paululum ergo relinquitur tentationi, ut augeatur fides et intelligat se non facilitate postulationis sed potentia Domini conservatum (5. Hier. Bed.}. Quod igitur ivit, hoc fuit virtute Ghristi; quod coeptus est mergi, hoc fuit infirmitatis Petri , quam permisit Dominus, ut aitS. Thorn. , quia ^futuruserat pastor; voluit ergo virtutem ostendere et infirmitatem. In ipso autem tirnore qui ea in ambulatione adeo naturae humanae , consentaneus est, fidem manifestat Domini opem implorans. Verum ipse fidei defectus pro Iesu benignitate occasio evadit doctrinae fidei; supplicant! statim Iesus adest auxiliator y.
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31 et continuo Iesus extendens manum appreheridit eum et ait illi : modicae fidei, quare, eigTt, ad qui&.dubtiastz? ostendit igitur non venti impetum, sed modicam eius fidem ipsum evertisse (S. Chrys.}. Discit itaque Petrus rem expertus se firmiter incessisse quamdiu firmoerat animo; simul autem cumanimo timido et infirmo sibi periculum ingruisse; idcirco nisi fides infirma fuisset , etiam contra ventum facile stetisset; quapropter illo apprehenso ventum flare sinebat ostenclens nihil ipsum laedere, si fides firira e'sset (S. Chrys.). Praeclarum ergo pro Petro continetur docimientum ; quaindiu enim Christum solum 'habebat prae oculis atque in ilium fide respiciebat , sine ullo periculo subserviebat illi liquidum elementum ; cum autem dimotis paulisper ,ocuhs a Iesu coepisset circumspicere ventorum vehementiam , aquarum tumultom suamqire imbecillitatera , rursus extimuit ao ob id coepit subsidere ac periclitari ne mergeretuF(/#fts.). Videt in se denuo et experitiiF Domini etpotentiam et benignitatem. Dominus enim cum Pet.ro ambtilast vento furente per undas agitatas* et turn demum
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v. 32 cum ascendissent in naviculam, vento imperatnutu suae.voluntalis et cessamt ventus et pro diseipulis quoque cessat molestia et fatigatio navigations (loan, 6,21). lam nobis refert evamgTelista fructum quern Chiristua hac suae potentiae manifestatione collegit
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v. 33 qui autem mnavicula erant; qui loqaendi modus indicare videtur praeter discipulos alios quoque nautas adfuisse, venerunt et ad&raverunt eum 3 sese coram ipso in signom reverentiae et saeri maiestatis timoris prostraverunt f dicentes : vere Filitts Dei e&; quo sensn eum dieant Filium Dei, diseeptant. Alii eonfessionem Deitatis in ea voce vident (Tkeoph. Hier. Calm.}', turn de vera adoratione latriae vox Tcpocxuveiv explicari potest; alii in Filio Dei solum Messiam declarari eensent (Dion. Cai, lans.). Nomen enimfilii Dei in vetere testamento inditur integro populo Dei : filius meus primogenitus, Israel Ex. 4,22; cf. Deut. 32,18. Is. 1,2. ler. 31,20; filius Dei quoque nominatur rex theocraticus 2> Reg. 7,14* 1 Par. 22, 10 (coll.- 3 Reg. 5,5 etc.). Quare hoc nomine is quoque designari potest qui singular! potentia a Deo est instractus et sublimi dignitate praeditus. Proinde poterant Messiam consalutare filium Dei, eminentem prae aliis, tamquam regeni a Deo missum et constitutum, ita tamen lit de natural! Dei Filio minime cogitarent. Et hanc sententiam lans. censet certam , cum necdum illis esset Trinitatis mysterium revelatum . Verum etiam dici potest discipulos iam satia mdicioruni habuisse in miraculis Christi, in modo ea patrandi, in remissione peccatorum , in eo quod Iesus se diceret dominum sabbati et mains quiddam templo etc. quod se iudicem omnium proiiteretur etc., quibus in eis opinio enasci potuit et fere debuit Iesum praeter naturam humanam etiam gerere divinam. Quare saltern valde probabile est hoc loco eos in Filio Dei iam verum Deum esse professes miraculi magnitudine quod in se et in Petro simul patrarvit et sedato vento exhibuit, in admirationem et obstupefactionem abreptos. Hoc certum est Christum pro diseipulis ut eorum fides confortaretur et augeretur haec omnia peregisse. Quam eximia autem in hac super aquas ambulatione praeparatio cerni possit ad sermonem eucharisticum iterum monuisse sufficiat. Ex ista narratione praeclara doctrinae capita colligi in aperto est. Iesus etsi absens sit novit laborem discipulorum ; Iesus iis opera fert modo plane mirabili ; inde ergo discendum Christum iis sua potentia semper praesto fore, etsi corpore sit absens. Explicationem vel applicationem allegoricam multi proporrant (S. Hit. Hier. Theoph. Bed. Pasch.} ; succincte ita Anselmus laudun. : labor discipulorum laborem Ecclesiae significat; motus fluctuum motum persecutionum ; mare mundum ; ventus flatum diabolicum ; navicula Ecclesiam significat ; videtur Ghristus ea'rndeseruisse, cum earn permittit in tribulatione esse . Varia quoque adnotat Fab. : compulsie-fugam et involun- -tariam perpessionem persecutionum designat; quod orat Dominus, monstrat se nunquam suorum in coelo ante Patrem esse immemorem , tametsi tempore tentationis eius praesentia et auxilio destitui videantur; iactatio navis turbationem Ecclesiae ; fluctus commotiones mundi atque persecutiones ; ventus contrarius flatus malignorum spirituum impedientes quominus Ecclesia ad pacis portum perveniat ; quattuor vigiliae totum tempus persecutionis ; quod phantasma esse dicunt diffidentiam monstrat; pace Ecclesiae reddita omnes adorant in tranquillitate Dominum et in gaudio et laetitia eum confitentur Dei Filium. Atque similia quoque apud Salmeron, Lap. Sylv. Ratione temporis computata aliquid aliud colligi potest quod notatu dignum videtur. Ex loan. 6,60 Iesus sermonerri eucharisticum habuit in synagoga in Gapharnaum ; proinde cum in synagoga doceret, iure assumitur id factum esse die sabbati. Turn ex eadem narratione 6,22 seq. sequitur Christum panem multiplicasse vespere feriae quintae , noctu eiusdem feriae discipulos laborasse in navicula, Christum ambulasse super aquas, Petrum fldei firmitatem, dein infirmitatem ostendisse et Christum mane feria sexta prope Capharnaum advenisse. Proinde panem multiplicavit feria quinta, cum Pascha esset proximum; post annum etiam feria quinta iterum benedicit/ frangit panem et consecrat eum< et suam praesentiam multiplicat in institutione s. Eucharistiae; nocte eadem Petrus fidei suae firmitatem asseverat, sed mox infirmitate humana labitur, sed a Christo erigitur. Quare merito iam S. Hil. Bed. Theoph. Pasch. Bfveventum ambulationis super aquas mersionisque cum Petri negafione contulerunt. Post panis multiplicationem populus Iesum vult regem facere ; sed aliter post annum : non habemus regem nisi Gaesarem! tolle, tolle, crucifige eum. Cum Marc. 6,45 iubeantur discipuli praecedere Christum trans fretum ad Bethsaidam, loan. 6,17 autem in Capharnaum, merito concludendum erit cum Ed. II p. 3 seq. Bethsaidam prope Capharnaum sitam fuisse et fere, fuisse partem ipsius urbis , as we often find in our own country a Fisherton adjacent to larger towns . Fortasse Bethsaicla erat quoque portus pro Capharnaum ; nam in Tell Hum nullum vestigium portus reperiri potest. Si Bethsaida est vicus quidam et quasi pars Capharnaum urbis, etiam facile explicatur, quomodo Marc. 1,29 dicatur Petrum et Andream habere domum in Capharnaum, dum loan. 1,44 referatur eos esse a Betlisaida. . . . ' N Iesu ambulationem super aquas tres evangelistae referunt (Matth. 14,25;
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Dum in Christo plurimis illis sanationibus solo attactu fimbriae effectis maxima appareat virtus divina (14,35. 36), seribae ac pharisaei hierosolymitani nihil antiquius habent quam ut discipulos et in eis Christum quoque accusent quod cum cibum c.apiant manus non lavent. Conantur quippe Christum traduce re apud plebem tamquam qui traditiones maiorum non servet et proinde peccator sit. Iesus autem eorum hypocrisin palam facit , quia maxime intererat , ut discipuli plane nossent eoruin indolem et mores. Navigatione peracta venerunt in terram Genesar v. 34 ; item Marc. 6,53; Genesar autem vel Gennesareth 1 lacum praetenditeiusdem.nominis regio, natura simul et pulchritudine admirabilis; nullam enim ipsa arborem pro ubertate sua recusat atque omnigenas consevere agri cultores.:. poma omnium, praestantissima, uvas sane et ficus, per decem menses sine intermissione suppeditat'; longitudine auteni regio iuxta litora lacus cogno minis triginta stadiis extenditur et latitudine viginti (losephus, bell. iud. 3,10. 8). Turbae valde sollicitae sunt u*t a Christi praesentia beneficia derivent temporalia ; sed quae est animorum caecitas, eius doctrinam parum suscipiunt, parum in vita et moribus exprimere student. Sed pro sua Iesus benignitate non eis subtrahit opem; v. 35 simul atque eius adventus innotuit, miserunt in universam regionem illam et obtulerunt ei omnes male habentesj et tanta in magno hoc confluxu manifestatur virtus Chris.ti , ut quotquot tangant fimbriam vestimenti eius, sanentur. Quid vero seribae , legis doctores et pharisaei, qui se iactant legis observantissimos? Ut plebem miseram ab adrniratione ei fide Ghristi retrahant, eum accusant quod traditiones seniorum quas sacrosanctas esse et gTavissimas populo persuaserunt / impuhe negligi a suis permittat. Non sine emphasi scribit evangelista 15,1 tune accesserunt ad ewnj tune, quaiidonam? cum mille signa fecit, cum infirmos extactu fimbriae curavit; ideo enim evangelista tempus indicat, ut ipsorum nequitiam ingentem ostendat nulli cedentem (S. Chrys.}\ accedunt non admirantes virtutem quae erat in Iesu, sed animo rixandi avido (Oriff.}. Veniunt autem ab lerosolymis y ut scil. Christum observarent eique insiclias struerent et opus eius impedirent missi erant a principibus synagogae. Eo autem quod veniuntab lerosolymis sunt etiam, uti habent codices plurimi et S. Chrys., oi OCTO 'IepoGo^uf/.iov , qui scil. prout S. Chrys. dicit, ceteris nequiores eraiit, quippe qui maiore fruereritur honore etplurimum sibi arrogarent . Atque plebi mobili magis imponere poterant, utpote missi a summo magistratu , ut in dicta factave tesu inquirerent. Et statim se sistunt vindices paternarum traditionum dicentes : quare discipuli tui tramgrediuntur traduionem seniorum? accusant discipulos, quo mordacius ipsum accusent magistrum (Maid.} et accusationem mov.ent generalem quod spernere ac transgredi apud se statuerint traditionem seniorum i. e. maiorum, (Juae scil. inventa sit et invecta, ut accuratae legis observation! in omnibus consuleretur. Quanti eiusmodi traditiones apud pbarisaeos aestimatae sint, collide ex iis quae S. Paulus de se asserit Gal. 1,14. Dein exemplo accusationem probant : non enim lavant manus suas, cumpanem manducant i. e. cum cibum capiant. En putidum hominum genus ! inter tot et tanta miracula nihil aliud habent quod cogitent et curent ! rnira pharisaeorum scribarumque stultitia , Dei Filium arguunt, quare hominum traditiones et praecepta non servet (S. Hier.}. Praeceptum istud derivarunfc e# Lev. 15,11; quando autem in usum inductum fuerit, ineertum est. In talmude quidem (Schabbath 14 b) ad Salomonem refertur,.in cnius laudem vox coelitus delapsa recitaverit Prov. 23,15 et 27, 11;. at certum vestigium eius usus non reperitur nisi in libro tertio oraculorum sibyllinorum v. 591-593 quae pars adscribitur anno 160 ante Chr. (ef. Ed. II p. 13); demtim Hillel et Schammai, celebres illi doctores iudaici immediate ante Christum decreverunt de munditia manuum et usum lavandi manus statuerunt; sed in talmude (Sehabhat 3. 4) additur : antea exhibita erat ista traditio, sed ipsorum exciderat memoria; prostant hi secundi et statuunt secundum mentem priorum (cf . Lightfoot ad h. 1.). Post tempus Esclrae temper e scribarum quod dicitur. legis doctores solliciti erant inculcare legis observantiam et studium. Inde enatae sunt traditiones illae quibns legi mosaicae sepes circumdabatur et onera importabilia hominibus imponebantur (cf. Matth. 23,4). Postmodum haec praecepta seniorum maxinii aestimabantur; ita factum est.adagium : graviora sunt verba seniorum (nup?) quam verba prophetarum (Berachoth fol. 3. 2; Lightfoot}; immo Sota fol. 4 b statuitur : qui panem manducat ita ut antea non laverit manus censendus est ac si fornicatus esset (Wunsche p'. 181), Atque maxim e perspicuum est criminandi stiidium quod apud eos qui sanati fuerant accusationem impingunt (Orig.}, Ghristus vero clavum clavo retundit (Cai. lans.)
14:1
Dans Me. le bruit de la prédication des Apôtres ne paraît pas étranger aux nformations reçues par Hérode. Mais Mt. ne peut en dire autant de l’insuccès de Jésus à Nazareth, avec peu de miracles. Aussi commence-t-il à nouveau, ἐν ἐκείνῳ τῷ καιρῷ, La formule n’est pas d’une chronologie précise, mais l’ensemble indique une nouvelle période, en dehors du rayon de Capharnaüm, où Jésus ne fera plus guère que passer. — ἀκούειν ἀκοήν, au Sens de bruit fait par quelqu'un, de réputation, avec le gén. de la personne, est un indice sérieux d’un original sémitique ; cf. Jer. νι, 24 χχνῃ (héb. 1), 43 etc. — ὁ τετραάρχης est le terme exact, au lieu de βασιλεύς (Mc.) qui cependant apparaitra au v. 9.
14:2
Dans Mc. vi, 14, la lecon ἔλεγεν est assez probable, quoique moins bonne 4. autw ὁ Ιωανης (SV.) plutôt que o Ιωανης αὐτὼ (HT 072. o). 6. γενεσιοις de γενομένοις (THV), ou omettre γενομένοις et non Yevectwv δὲ γενομενων (8). que ἔλεγον. D'ailleurs Mt. eût pu écrire εἴπεν d'après le v. 16 de Mc. Mais, du moment que Mt. n’émettait qu'une seule hypothèse, il devait la mettre dans la bouche d'Hérode. Cette hypothèse, la résurrection de Jean, est aussi de nature à amener le récit de sa mort. L'indépendance de Mt. est ici aussi claire que la dépendance de 1,0. qui ramène Jean deux fois, une fois dans la bouche des gens, une fois dans celle d'Hérode, comme Mc. Dans Mt. Hérode s'adresse à ses serviteurs, c'est-à-dire à ses courtisans, terme convenable pour une petite cour, mais seulement en supposant le sémitique ΤΩΝ qui signifie aussi les grands officiers, Gen. xr, 20 etc. Encore s’abstient-il de dire devant d’autres personnes « Jean que j'ai décapité. » Dans Me. et dans Le. ce peut être un aparté. — ἐνεργοῦσιν ἐν αὐτῷ est une tournure trop particulière pour se rencontrer par hasard dans Me. et dans Mt.; la pes. l'a comprise comme s'il y avait « des miracles ont été faits par lui » (5); ce qui est peut-être plus voisin de l'araméen primitif que le grec (DaLman, Worte.. 165). Le mot δύναμις est fréquent dans la dévotion païenne, mais pour le pluriel je ne vois qu'une dédicace lydienne à une déesse : εὐλογῶν δου τὰς δυνάμις (MM).
14:3
τοτε (8) plutôt que 0%. (THV). — œurov p. εδησεν (SV) plutôt que om. (TH). — om. τὴ ὦ. pulaxn (THV) et non add. (8).
Comme Mc., plus court et plus coulant. Sur Philippe frère d'Hérode, cf. Comm. Me.
14:4
Mt. ne parle pas dun mariage, qui serait nul. Jean: dit tout en cinq mots, d'une formule lapidaire.
14:5
Tandis que Mc. ἃ exprimé dans une phrase sinueuse les dédales de la psychologie d'Hérode, rejetant la faute principale sur Hérodiade, Mt. le présente seulement comme décidé à se débarrasser du Baptiste s'il ne craignait le peuple. H y ἃ quelque difficulté à concilier ce θέλων avec le λυπηθείς du v. 9, mais si Mi. s’est créé cette difficulté, c'est parce qu'il n'a pas suivi Me. De prétendre (Klast.) qu'il s'y est jeté imprudemment pour avoir attribué à Hérode le ἤθελεν d'Hérodiade (Me. νι, 19), c'est en faire un goujat littéraire. Sans mettre en œuvre la fine psychologie de Me., il à indiqué à sa manière, trop sobrement, le désir d'Hérode de se débarrasser du Baptiste, maïs. sans éclat. Josèphe (Ant. ΧΥ͂ΠΙ, v, 2) : « Hérode. jugea préférable de le prévenir en le faisant disparaître avant qu'il n’ait fait quelque révolution, plutôt que d’avoir à se repentir après que le changement serait arrivé. Jean donc ayant été envoyé enchaîné à Machéronte par suite de la défiance d'Hérode, y fut mis à mort. » Chacune de ces interprétations de la pensée d'Hérode a sa vraisemblance, et peut se justifier par l'incohérence des sentiments dans une âme faible comme celle du tétrarque. L'enlèvement et l'emprisonnement dans une forteresse au delà de la mer Morte montre bien qu'il craignait le peuple. D'autre part, le soupçon qui avait dicté cette mesure avait peut-être fait place à des sentiments moins hostiles quand Hérode avait connu son prisonnier de près. La haine d'Hérodiade fit le reste.
14:6
Pour les γενέσια cf. Comm. Mc: Dans Il Macch. νι, 7, on trouve l'expression classique γενέθλιος ἡμέρα. Les princes syriens et égyptiens cékébraient ces anniversaires chaque année et même chaque mois (cf. Scnüner, Zu Macc. 6, 7 Monatliche Geburtstagsfeier, ZnTW. 1901 p. 48 ss.) comme le prouvent le décret de Canope (Drrr. Or. gr. 56) et l'inscription d’Antiochus de Commagène (Drrr. Or. gr. 383). Ges fêtes supposaient l'origine divine du roi, mais pouvaient avoir un caractère profane; les princes hérodiens l’entendaient sûrement ainsi. Dans les pays protestants, en haine du culte des saints, on souhaite le jour de la naissance, ce qui est en contradiction évidente avec les théories de Luther sur le péché originel, et un retour aux usages païens. On a-expliqué le datif γενεσίοις γενομένοις comme une cote mal taillée du génitif abs. et du datif dans Mc. — Il est plus juste de voir dans cette incorrection trop forte l'œuvre d'un copiste que celle d'un écrivain soigneux. Les mss. ont γενεσίοις. δὲ γενομένοις (NBDLZ) ou γενεσίων δὲ ἀγομένων (Antioche, W, la masse) ou γενεαίων δὲ γενομένων (C 6 etc.), préféré par Soden. Dans cette situation, le texte primitif doit être yevesio δέ, sans participe. La leçon de Soden et celle d’Antioche sont des corrections, mais aussi la première qui ayant gardé le datif ya conformé le participe; γενεσίοις tout court est une excellente tournure (Deb. 8. 200, 3), cf. γεσεσίοις Pap. Berl. I, 1, 9. 24 etc. (MM). — ἐν τῷ μέσῳ, tournure très grecque : « en publie »; entre autres Lucien, Peregr. 8... où l'on voit des vieillards μονονουχὶ κυδιστώντας (faisant la culbute) ἐν τῷ μέσῳ.
14:7
Pour épohoyéw au sens de promeltre, on peut citer Act. vn, 17 (Antioche ὥμοσεν), d'un style très sémitisant, et Jer. 11 (μόν. χων), 25; 1 Macch. vi, 61 (ms. N prima manu). La formule est donc indépendante de Me., quoique beaucoup plus courte. 10. toy ὦ. Τωανὴν (SV) ou 071. (TH). 11. ent (THV) et non εν (S). — 07%. τω a. πιναχι (THV) et non add. (8).
14:8
προδιθασθεῖσα « instruite », cf. Dt, vi, 7, mais non d'avance (Ve. praemonita), ou plutôt, selon le sens normal du mot (Act. xx, 33), mise en avant, poussée par sa mère. — ὧδε circonstance de lieu, et non du temps (Me.); assez souvent avec « donner » dans les LXX (héb. 31) Gen. xLv, 5 etc.
14:9
λυπηθεις (TH) plutôt que ελυπηθη (SV) — om. δε p. δια (TH) plutôt que add. (SV).
Ici il y a quelque apparence d'une dépendance de Me., car λυπηθείς (ou ἐλυπήθη), ὁ βασιλεύς, les convives qui n'avaient pas été nommés : tout cela paraît emprunté à Mc. d'autant plus que la tristesse d’Hérode se comprend moins bien dans Mt., après le νυ. 5. Encore est-il que Auréw peut signifier moins la tristesse que le déplaisir : ef. Dan. vi, 14 τότε ὃ βασιλεὺς σφόδρα ἐλυπήθη (aram. Ὁ Ν3), qui est tout à fait semblable. Aussi bien ces traits peuvent avoir été ajoutés par le traducteur. Jérôme a cru que la tristesse du roi était feinte, et que Mt. s'était fait l’écho de l'impression que cette feinte avait produite; mais l’évangéliste ἃ sûrement pris la responsabilité de celte expression. Même s'il avait résolu la mort du Baptiste, Hérode à pu penser que ces circonstances étaient odieuses et compromettantes. — Les serments et les convives, c’est-à-dire des serments prononcés devant des témoins d'un rang distingué, qui n'auraient pas manqué de reprocher au tétrarque un parjure, sans renoncer pour cela à incriminer sa cruauté.
14:10
πέμψας, οἵ. πέμψασα ἐχάλεσεν Gen. xxvir, 42, tournure sémitique.
14:11
Sans le réalisme de Mc., mais avec le κοράσιον qui indique l'âge de la fille d'Hérodiade.
14:12
Ce sont bien comme dans Mc. les disciples de Jean, mais avec ceite circonstance qu'ils viennent annoncer le triste événement à Jésus qu'ils savaient sympathique. On prétend que Mt. est en contradiction non seulement avec Me., mais avec lui-même, parce que la réflexion d'Hérode (2) suppose que Jean est mort depuis longtemps (Klost.). Cela n’est pas du tout nécessaire. D’après Josèphe, Jean ἃ été tué à Machéronte, ct d'après Mc. et Mt., Hérode se trouvait tout près de sa prison, sans doute dans le palais, pourvu d’une prison. Il n'y a rien là d’invraisemblable, puisque Hérode était probablement dès lors engagé dans la guerre avec Arétas, roi des Nabatéens, et c'est même cette circonstance qui explique le mieux comment il n'avait pas d'abord entendu parler de Jésus. C’est à son retour que ce bruit vient l’inquiéter de nouveau, et il pense d'autant plus au Baptiste que le meurtre récent pèse encore sur sa mémoire si ce n’est sur sa conscience. Après lui, retardés par leur pieuse tâche, arrivent les disciples de Jean. Sur le côté historique de la question, cf. Comm. Mc. En faveur de Phistoricité, on lira avec intérêt l'article de M. Windisch, K/eine Beiträge zur ev. Ueberlieferung (Z2aTW, 1917, p. 73 ss.) qui montre la vraisemblance du récit surtout d’après l'épisode d'Hérodote (rx, 108-113). Klostermann objecte ἃ Schürer que le peuple n'aurait pas expliqué la défaite d'Hérode comme un châtiment divin pour un fait antérieur de quelques années. Qu'en sait-il? En France on ἃ bien regardé la chute de Napoléon en 1814 comme la punition de l’enlèvement, de Pie VII (juillet 4809). Et les royalistes ne remontaient-ils pas à l'assassinat du duc d'Enghien (14804)? On peut donc placer la mort de Jean en l'an 30 ou 31 et la défaite d'Hérode en 36 — à supposer que Josèphe ait écrit avec précision !
14:13
Tandis que, dans Mc., Jésus qui vient de recevoir ses apôtres au retour de leur mission les invite à se reposer dans la solitude, Mt. semble dire que Jésus s’y est retiré à cause de ce qu’il vient d'apprendre. Mt. ayant placé la mission auparavant (ch. x), les disciples sont censés présents depuis longtemps. On peut préférer l'ordre de Mc. sur la mission, à cause du caractère systématique des arrangements de Mt., et le motif de la retraite parait bien avoir été celui qu'il ἃ donné. Mais ML. n'y contredit pas. Le désir d'éviter ce qu'Hérode eût pu considérer comme une provocation a pu se joindre au motif principal. — ἀκούσας ne peut s'entendre que de la nouvelle relatée au νυ. 12, et .non du v, 2. Mais la mort de Jean ne rendait Hérode redoutable pour Jésus qu’à cause de l’ombrage qu'il en avait pris comme d'un nouveau Jean, ou comme 15. om. οὖν 2. ἀπολυσον (H) plutôt que add. (ISV). de Jean lui-même. C’est sans doute ce qu’a voulu dire Euthymius : que les deux bruits étaient parvenus en même temps à Jésus et qu'il s'était retiré à cause de tous deux. — ἀνεχώρησεν dans Mt. signifie le plus souvent (π| 42.14. 22, xu, 15) se retirer pour ne pas éveiller l'attention. Ge n'est pas ici une fuite pour se dérober aux recherches, puisque Jésus reviendra sur la rive ouest (34-36), mais une mesure de prudence à un moment où les foules étaient très pressées et peut-être excitées, si bien qu’elles ne veulent pas l’abandonner. Le texte de Mt. n’est pas sans difficulté. Dans Me. ceux qui ont vu Jésus. monter en barque étaient peut-être sur la rive orientale; en tous cas cette foule va si vite à pied qu’elle arrive avant Jésus qui R trouve en sortant de la barque (ἐξελθών). Dans Le. et dans Jo. la foule suit Jésus, ce qui s'entend bien si elle s’est groupée autour de lui sur l’autre rive. Dans Mt. la foule ayant appris le départ de Jésus en barque, le suét à pied. Il est clair que ἠκολούθησαν est un mot impropre, pour dire que la foule s'arrange pour se trouver de nouveau à la suite de Jésus. L'étonnant est que ἠκολούθησαν, impropre dans M., est précisément le mot employé avec précision par Le. et par Jo. Ce n'est donc pas Mt. qui dépend des deux autres, mais sa tradition qui a été exprimée par Le. et par Jo. en omettant le détail qui la rendait moins appropriée : Jésus en barque et les autres à pied.
14:14
Dans Me., ἐξελθών s’entend du débarquement, parce qu’il a montré la foule s'apercevant du départ et courant. Elle a donc pu arriver la première, si la barque avait longé le bord avec un vent contraire, et non pas traversé droit à l'est. On a insisté sur ce que dans Mt. ia foule suit; elle n'est donc pas arrivée la première, et Jésus « sort » de son désert (ef. xur, 3.49) pour la recevoir (Le. ἀποδεξάμενος). IL y aurait plus de ressemblance dans la forme que dans le fond avec Mc., et Mt. ferait partie de la tradition représentée par Le. et surtout par Jo. vi, 3 (Schanz). Mais tout s'explique plus naturellement si ἀκολουθέω signifie au v. 13 « s’attacher à quelqu'un », s'arranger pour le retrouver, même au prix d’un détour. Seulement il faut avouer que dans Mt. la foule qui suit est celle de la rive occidentale, et qu'il est plus étonnant qu’elle soit arrivée la première, surtou puisqu'il n’est pas dit qu'elle ait couru. Mais Mt. ne s'intéresse pas à ces détails; il y a Jésus qui cherche la retraite et une foule qui le « suit », Si bien qu'il la trouve en débarquant. ἐξελθών ἃ donc le même sens que dans Mc., et nous sommes dispensés d'attribuer deux sens différents au même mot, à la même place, dans les mêmes circonstances. C'est sans doute pour éviter toute difficulté que ἐν πλοίῳ ἃ été omis par l syrsir. ebcur., et ἐξελθών par syrsin. cur. a ὃ ff? — ἐσπλαγχνίσθη comme Mc., mais sans la réflexion sur les brebis sans pasteur, déjà placée (Mt. 1x, 36), et, au lieu d’instruire, Jésus guérit, tandis que Le. a les deux. N'est-ce pas un indice que Ma. — les critiques diraient Q — avait déjà l'épisode? .
14:15
Gomme Me., plus coulant, sans la répétition de ὥρα, et, au lieu de ἤδη ὥρα πολλή, ἡ ὥρα (l'heure habituelle du repas) ἤδη παρῆλθεν. Mt. om. τοὺς χύχλῳ ἀγρούς, (retenu par Le.).
14:16
Mt. ἃ en plus : « ils n’ont pas besoin d'aller », qui donne à la réponse un tour plus vif. Les Apôtres n'avaient pas à dire à Jésus ce qu'il avait à faire.
14:17
Comme Lc., Mt. réduit la conversation à l’exposé fait. par les disciples, encore plus court que dans 1,6. Jean ἃ conservé le souvenir d'une question posée par Jésus, comme dans Me. Si Le. et Mt. l'ont évitée, on ne saurait prouver que c’est pour ne pas compromettre sa science, car ils pouvaient s'exprimer comme Jo. ou laisser voir que la question n'impliquait pas l'ignorance. En tout cas Mt. est ici fidèle à sa manière rapide de ne dire que les choses essentielles.
14:18
Cependant il est seul à faire donner cet ordre, qui était vraiment ensitua-
14:19
Omettant La façon dont les gens étaient ,couchés (Mc. et Le.) mais non Pherbe (Mc. Jo.), Mt. néglige le βου! ultérieur des poissons. Tandis que Le. ne distingue pas entre les pains et les poissons, Mc. et Jo. font deux distributions les pains puis les poissoñs. Dans Mt. Jésus qui a béni en même temps comme dans Mc. les pains et les poissons, donne les pains aux disciples, sans plus parler des poissons. — xAésas ne doit s'appliquer qu'aux pains comme κατέκλασεν 90 χαὶ ἔφαγον πάντες χαὶ ἐχορτάσθησαν, χαὶ ἦραν οἱ δὲ μαθηταὶ τοῖς ὄχλοις. τὸ περισσεῦον τῶν χλασμάτων δώδεχα κοφίνους πλήρεις. A οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων. 2 Καὶ ἐμβῆναι εἰς πλοῖον καὶ προάγειν αὐτὸν εἰς εὐθέως ἠνάγχασεν τοὺς μαθητὰς 43 χαὶ ἀπολύσας τοὺς ὄχλους τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους" ἀνέβη εἰς τὸ ὄρος κατ᾽ ἰδίαν προσεύξασθαι. ὀψίας δὲ γενομένης μόνος ἦν met. 2: Τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἦν, βασανιζόμενον ὑπὸ 45. om. το a. πλοῖον (HS) plutôt que add. (TV).
14:20
Comme Me., sans les poissons, et au lieu d'écrire χοφίνων πληρώματα, Mt. écrit plus naturellement, comme Le., avec une expression semblable qui esi aussi dans Jo. (τὸ περισσεῦον, τὸ περισσεύσαν, ἃ ἐπερίσσευσαν) et qu’il faut sans doute attribuer à la tradition. Mt. s'y appuyait donc.
14:21
Presque comme Mc., en ajoutant, lui seul, « sans les femmes et les enfants ». — χωρίς ne peut signifier ni leur absence (Origène), ni qu'ils étaient compris, mais simplement : « sans les compter ». Femmes et enfants devaient être beaucoup moins nombreux que les hommes; Mt., dit-on, a voulu grossir le miracle. Vraiment, quand il y a pour cinq mille il y a pour six mille et plus. L'intention de Mt. est assurément de raconter un miracle, mais ce serait exagéré que de dire avec Schweitzer, renouvelant une opinion de Renan (Vie de Jésus, p. 518), que c'était déjà l'institution d'un sacrement, en vue du prochain jugement. Klost. rappelle le texte de Pomponius Méla (HI, 9) : Est locus apparatis epulis semper refertus; el quia, utlibei vesci volentibus iicet, ἡλίου τράπεζαν appellant et quae passim apposita sunt, affirmant innasci subinde divinitus. Ce miracle perpétuel qui se serait passé en Éthiopie, on voit bien que le narrateur n'y croyait pas.
14:23
Ici Mc. est plus élégant avec son ἀποταξάμενος, tandis que Mi. répète ἀπολύω, indice de la pauvreté araméenne, car pes. aussi bien que syrsin. répète le même mot dans Mc. — Mt. a de plus κατ᾽ ἰδίαν quoique Mc. affectionne encore plus cette expression. Le., qui n’a pas cette petite section, ἃ placé une prière avant la confession de Pierre, au verset qui suit la multiplication des pains (x, 18). D'ailleurs il relate plusieurs cas où Jésus s’est isolé pour prier. Dans Mc. et Mt. c’est le seul cas, avec celui de Gethsémani, mais Jésus priait souvent, moins longuement, devant ses disciples (Mi. xcr, 25 s.; σιν, 49; xv, 36; χιχ, 43; xxvi, 27). Dans cette occasion n'est-il pas à croire que le miracle des pains étant une figure de l'Eucharistie, Jésus a prié son Père d'accorder cette grâce à son Église, d'avance le remerciant en notre nom pour ce bienfait? — Mt, écrit ὀψίας δὲ γενομένης, comme il a déjà fait au v. 15. Serait-ce d’après Mc., ou encore un indice de la pauvreté araméenne (Syrsin. écrit de même à Mc. νι, 35)? — Après κατ᾽ ἰδίαν, μόνος fait presque l'effet d'une répétition; cependant cette solitude dans la quit impressionne plus que le μόνὸς de Me., à la place où il le met, pour opposer plus fortement Jésus, seul à terre, aux disciples sur l’eau.
14:24
μεσον τῆς θαλασσὴς Ἣν (TS) plutôt que σταδιοὺς πολλοὺς ἀπὸ τῆς γῆς ἀπειχε (H). dans Me. Cette fraction était importante comme une première esquisse de la fractio paris où Eucharistie. Mt. n’a pas entendu nier la multiplication des poissons, mais ce fait l'intéressait moins; il va comme toujours au plus vite. C'est plutôt une négligence qu’une correction.
Nous lisons μέσον τῆς θαλάσσης ἦν avec Ti. Het. 5, Vog., plulôt que σταδίους 45. ηλθεν (TH) et non ἀπηλθεν (SV). 27. om. o ἴησους (ΤΊ et non add. p. auto (SV) ou a. αὐτοις (H). 28. om. autre (T) plutôt que add. p. δὲ (SV) ou p. εἰπεν (M). — ἐλθεῖν προς σε (THV) et non π. 6. €. (8). 29. om. o α. Ilerpoc (TH) plutôt. que add. (SV). πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχε (H) d’après l’autorité de B © quelques min. sak. boh. syrr., Θίικανους 1. πολλους) et bok. (cinq stades), cette dernière lecon étant prebablement une harmonisation avec Jo. vi, 19, peut-être par l'intermédiaire de Tatien. . Dans Me. il semble que nous puissions suivre les sentiments de Jésus. De loin il Les voit, les siens, torturés par le maniement de la rame, d'autant plus dur que le vent élait contraire, et c'est sans doute par compassion qu'il vient, sur 18 mer, puisqu'il n'y avait pas d'autre voie. Mt. ne dit pas que Jésus ait vu ses. disciples. Cependant on dirait bien qu'il a emprunté à Mc. son βασανιζόμενον, beaucoup plus juste en parlant des rameurs que pour un bateau. 1] était naturel d'ajouter « par les vagues » pour remplacer « en ramant ». Un écrivain grec eût écrit simplement κυματιζόμενον.
14:25
Comme Mc. avec plus de précision sur l'heure, et en omeltani un autre trait de Me. : « il voulait les passer », sorte d'épreuve, qui devait être suivie de l'entrée de Jésus dans la barque, et qui eût mal préparé l'épisode de Pierre. — Mt. met ici ἐπί avec l'accus. parce que Jésus est en mouvement; au v. 26, avec le gén., on le voit (marchant) sur la mer. Mc. a mis le gén. les deux fois, ce qui est moins fin (cf. Job 1x, 8).
14:26
καὶ ιδοντες αὐτὸν sans plus, plutôt que add. οἱ μαθηται (SV) ou τδοντες δὲ αὐτὸν (T) ou οἱ δὲ μαθηται ιδοντες αὐτὸν (H).
Mt. explique le cri par la crainte, et ramène le trouble à sa place naturelle en synthétisant les deux phrases de Mc. En grec classique ὑπό et non ἀπό, hellénistique ou sémitisant; cf. xur, 44.
14:27
Comme Mc. y compris son εὐθύς favori, d’ailleurs très justifié.
14:28
Hier : Eodem igitur fidei ardore quo semper, nunc quoque, caeteris tacentibus, credit se posse facere per voluntatem magistri, quod ille poterat per naturam. — ἀποχριθείς peut signifier une réponse, et n'est donc pas l'équivalent de l’araméen ΠΣ. — et dans le sens de « si donc »; cf. vi, 30. Pierre n'entend pas s'assurer que c'est le Maitre; mais, puisque c'est lui, comme ἢ vient de le dire, qu'il daigne l'appeler. Noter que Pierre lui-même, tout plein d'iniliative qu'il soit, ne veut pas se lancer dans une entreprise aussi périlleuse sans un ordre. Syrsin. et cur. ont « permets-moi
14:29
ἐλθεῖν (Hetz. Vog.) parait être une correction de copiste, parce que Pierre 80, ἰσχυρὸν (SV) plutôt que om. (TH). 34. ent τὴν γὴν εἰς Γεννησαρετ (THV) et non εἰς τὴν γὴν l'evynoapet (5). n’arriva pas à ce moment, comme semblait le dire χαὶ ἦλθεν (H. Ti. 5). Cette dernière lecon est suffisamment attestée (B, ὦ, quelques minusc., syrsin., cur., sa.). N ἃ ἐλθεῖν: ἤλθεν οὖν.
14:30
Hier. Ardebut animi fides, sed humana fragilitas in profundum trahebat paululum ergo relinquitur tentationi, ut augeatur fides. — Nous lisons ἰσχυρόν (8. Hetz. Vog.), om. par H. Ti sur l'autorité de N B 33 sah. boh. trop exclusivement égyptienne. On dirait bien cette circonstance ajoutée pour l'effet, mais si le vent n'avait redoublé de violence, pourquoi Pierre aurait-il eu plus peur ? — σῶσον comme vit, 25. Il n’est pas étonnant que Mt. emploie la même expression dans deux circonstances semblables.
14:31
De même pour ὀλιγόπιστος, cf. vi, 26. Les deux expressions étaient propres à Mi. dans la tempête apaiïsée. Elles prouvent l'unité d'auteur, non pas que Mt. ait inventé un nouvel épisode pour avoir le plaisir de reproduire ses propres expressions. εἰς τί est naturellement l’araméen nb, « pourquoi »? cf. xxvi, 8, et Me. xv, 34 (traduit), et Eceli. xxx1x, 21 en hébreu ΠῚ 99 = sk τί τοῦτο. En grec on disait bien εἰς τί (Sora. O. C. 524; Trach. 403), maïs autant que je vois « pourquoi » ἃ alors le sens de « dans quel but », comme dans Mc. σιν, 4. Ici un Grec se serait contenté de ri, et il est difficile de croire qu'il ait consenti à écrire et τί pour dire « d’où vient que », qui est le sens ici comme dans xxv1, 8. — διστάζω, xxvit, 11 + N. T. Même raisonnement. Mt. se ressemble plus à luimême dans la péricope qui manque à Me.
14:32
Le pluriel au lieu du sing. de Mec. ἀνέδη, parce que Jésus entre dans la barque avec Pierre.
14:33
oi δὲ ἐν τῷ πλοίῳ sans addition (H. Ti. S.), quoique l'attestation soit réduite à N, B, une dizaine de min., sah., boh., Origène, parce que l'addition varie, ἐλθόντες (Hetz.), προσελθόντες, ὄντες. On a probablement voulu mieux marquer que ces personnes n'étaient pas les disciples en écrivant ἐλθόντες : ceux qui étaient venus, pour leur compte. Sans l'addition, on croirait plutôt que ce sont les disciples, restés dans la barque (Orig.); l’omission de l'article au v. 22 n’insinue pas que la barque pouvait servir à tout le monde, car, à ce même verset, on n'y voit monter que les disciples, et ils paraissent encore seuls au v. 26. Il faut donc reconnaître que Mit. en parlant d’eux ici suit un but différent de celui de Me., qui marque bien l’étonnement, mais aussi l'inintelligence des disciples, attribuée à une sorte d’insensibilité de leur cœur. Cette disposition plait davantage aux modernes, qui tiennent Mc. pour primitif. Gependant, les deux évangélisles racontant le même fait, l'indifférence est moins naturelle que le cri arraché par l’admiration. Mc. tenait beaucoup à mettre en relief la lenteur des disciples à comprendre le mystère de Jésus; Mt. montrait comment les miracles l'avaient fait pénétrer. D'ailleurs lui-même ayant regardé la confession de Pierre comme due à une révélation spéciale (xvr, 17), il ne faut point exagérer la portée de la confession présente. Notez que Mi. a omis ici l'art. devant υἱός, Ce n’est pas pour indiquer une reconnaissance purement messianique, qui aurait exigé l’article en prenant υἱός dans le sens du roi théocratique par excellence. C'est plutôt pour laisser les choses dans un certain vague. 5. Thomas, sur xvi, 17 : Numquid ali non confessi sunt Filium Dei? Immo legitur de Nathanaele. item illi qui in παυΐ... Quare ergo hic beatificatur Petrus et non ali? Quia ali filium adoptivum confessi sunt, hic autem filium naturalem; ideo hic prae ceteris beatificatur, quia primus confessus est divinitatem.
14:34
Comme Mc., avec une légère transposition, et l’omission de καὶ προσωρμίσθησαν, superflu.
14:35
On dirait que Jésus était bien connu dans « ce lieu »; du moins les gens font profiter tout le pays de la bonne aubaine. On apporte de partout les malades. « Les hommes de cet endroit », propre à Mt., rappelle Gen. xxx, 22 « cet endroit » inutile ici revient très souvent dans l'A. T.
14:36
Comme Mc., mais le χράσπεδον était déjà dans Mt. x, 20 (Le. vin, #4); cf. Zach. vi, 23 καὶ ἐπιλάδωνται τοῦ χρασπέδου ἀνδρὸς Ἰουδαίου. Dans Mg. ἥψαντο) αὐτοῦ après τοῦ ἱματίου αὐτοῦ étonne, et ἃ été traduit ewm (Jésus) par la Vg. Il semble que le texte serait plus clair si l’on supprimait χαὶ παρεκάλουν — ἄψωνται, quipourrait avoir été emprunté à Mt. par un copiste très ancien. Cela noté, on se dit qu'il pourrait bien en être de même de Gennésareth dans Mc., puisque cet endroit (à la différence de Mt.) n’y joue aucun rôle, et qu'il est mal placé devant καὶ προσωρμίσθησαν (omis par df. etc.).
14:1
Antipas (Antipas: contracted form of Antipater, Ἀντίπατρος), Julius Herod
… But at the banquet given to the notables and leaders of Galilee for his birthday, in the fumes of wine, and considering himself bound by the oath made to Salome, he ordered that he be beheaded and the head brought into the banquet hall (Mt. 14:1-12; Mk. 6:14-20).
LITURGY. - The praise of St. John the Baptist given by Our Lord (Mt. 11:11) and the singular circumstances of his imprisonment and death (ibid. 14:1-12) conferred, from the 4th century onward, an exceptionally universal character on the cult of the Precursor, due also to the discovery and rapid diffusion of his relics, true or supposed, …
… The castle received a fierce blow in the siege by Lucilius Bassus in 57 A.D. What made M. famous is the beheading of St. John the Baptist (v.), which took place there by order of Herod Antipas, master of the fortress, at the prompting of Herodias (Mt. 14, 1-12; Mk. 6, 17-29; Lk. 9, 7-9). The place is clearly mentioned by Fl. Josephus (Antiq. …
… ERODE), not named in the Gospels, but presented as the "girl" (κοράσιον) dancer who, on the occasion of a birthday feast of Herod Antipas (v.), celebrated at Machaerus, obtained from the tetrarch, on her mother's advice, the head of John the Baptist (Mt. 14:1-12; Mk. 6:14-29).
Herod (v.) the Great and his brother Phasael received from Antony the title of tetrarch (of Galilee and of Judea respectively) as early as 41 B.C. In the New Testament tetrarch is the ordinary title of Herod Antipas (Mt. 14, 1; Lk. 3, 1. 19; 9, 7; Acts 13, 1), who is however sometimes also called king (Mt. 14, 9; Mk. 6, 14. 22. 25 ff.), certainly according to popular usage; Lk. 3, 1 gives the same title …
14:2
… Jesus, having refuted the error of the Sadducees (Mt. 22:23-33), amply confirmed the teaching of the Pharisees (cf. IV Esd. 7:32) and of the best Israelites (Mt. 10:28; 14:2; Lk. 9:8; 14:14), above all in the conversation with Martha: "Your brother will rise again. …
14:9
… from Antony the title of tetrarch (of Galilee and of Judea respectively) as early as 41 B.C. In the New Testament tetrarch is the ordinary title of Herod Antipas (Mt. 14, 1; Lk. 3, 1. 19; 9, 7; Acts 13, 1), who is however sometimes also called king (Mt. 14, 9; Mk. 6, 14. 22. 25 ff.), certainly according to popular usage; Lk. 3, 1 gives the same title of tetrarch to Herod Philip, son of Herod the Great: in fact both Antipas and Herod Philip …
14:13
… whether precept or counsel, have an unequivocal meaning (Mt. 10, 17-23). Not to mention then the very example of Jesus, who several times withdrew by f., and that of the apostle Paul, who at Damascus was let down from the walls to escape his persecutors (Mt. 14, 13; Io. 8, 58-59; 11, 53-54; Act. 8, 4; 9, 23-26). The greatest admirer of Tertullian himself, St. Cyprian, during the persecution of Decius (250) kept himself hidden in the vicinity …
… Some concern inanimate or irrational nature; e.g., the changing of water into wine at the wedding banquet of Cana (Jn. 2, 1-11), the storm calmed on the lake of Tiberias (Mt. 8, 23-27), the twofold multiplication of the loaves (ibid. 14, 13-21; 15, 32-38), the twofold miraculous catch of fish (Lk. 5, 4-10; Jn. 21, 1-11),
MULTIPLICATION OF THE LOAVES. - The representation of the miracle of the m. of the loaves and fishes narrated by the four Evangelists (Mt. 14:13-21; Mk. 6:32-44; Lk. 9:10-17; Jn. 6:1-13) was represented very early in primitive Christian funerary art.
14:19
In Sacred Scripture we have the blessings of God (Gen. 1:22, 28), of kings (ibid. 14:19), of patriarchs, of parents (ibid. 9:26). In the Gospel we read of Jesus' blessings upon foods, upon his own, and upon children (Mt. 14:19; Lk. 24:50; Mk. 10:16). The Apostles followed the example of Jesus. …
Following the example of the Lord (Mt. 14, 19), and of the Apostles (Act. 27, 35; I Tim. 4, 3-5), the "benedictine" - as the prayer before the meal was called according to its opening word - as a very ancient and general Christian …
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
This custom was adopted by Jesus, who as head of a new spiritual family broke bread before the crowd he fed in the miracle of the multiplication (Mt. 14, 19; 15, 36; Mk. 6, 41; 8, 6; Lk. 9, 16; Jn. 6, 11). On the eve of his death he repeated the rite in the institution of the Eucharist (Mt. 26, 26; Mk. 14, 22; Lk. 22, 19; I Cor. 11, 24), …
14:28
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be …
14:31
Primacy of Saint Peter and of the Roman Pontiff
… made him a sharer in the most intimate revelations (Mt. 17:1 ff.; 26:37 and parall.), assured him of a particular prayer "that once converted he might strengthen his brethren in the faith" (Lk. 22:21 f.), while he did not spare him rebukes (Mt. 16:23; 14:31; Mk. 14:37; Mt. 26:31, 34; cf. Lk. 22:61). On the day of his Resurrection he appeared to him singly (Lk. 24:34; I Cor. 15:5) and before ascending to heaven he foretold to him alone …
… crossed it several times from one shore to the other, calming a furious storm (ibid. 8, 23-27). There took place the miraculous catch of fish (Lk. 5, 1-11), the coin found by Peter to pay the tribute (Mt. 17, 20), the appearances of Jesus upon the waters (ibid. 14, 31), and finally, after the Resurrection, the confirmation of the primacy to St. Peter (Jn. 21). The small towns and the surrounding hills recall his apostolate, the preaching of the …
14:33
Matthew, Apostle, Evangelist, Saint
… important for dogma, such as those concerning the primacy of Peter (Mt. 16, 17-19), the form of Baptism with the universal mission of preaching conferred on the Apostles (Mt. 28, 19-20), the profession of faith of the Apostles in the divinity of Christ (Mt. 14, 33), are devoid of solid foundation. …
14:34
In the "land of Genesar" (Mt. 14:34) or "of Genesareth" (Mk. 6:53) Jesus landed with his disciples after the first multiplication of the loaves; but it remains uncertain whether in the Gospel, rather than the plain of …
14:70
… Jud., III, 3, 1). It was so densely populated that, according to the figures - certainly exaggerated - of Fl. Josephus, each village counted more than 15,000 inhabitants (Vita, XIII, 14, 32). The Galileans had a special dialect or pronunciation (Matt. 14:70; Luke 22:59) and because of their very liberal spirit were little esteemed by conservative Jews (John 1:46; 7:52). G. owes its entire history to the Gospel. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.