Opening
Jesus called His disciples to Him and said, "I have compassion on the crowd, because they have stayed with me now for three days and have nothing to eat. I will not send them away hungry, or they might collapse on the way."
MATT. XV. 32. "But Jesus called His disciples unto Him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way."
Both earlier, when preparing to perform this miracle, He first healed those who were physically disabled, and here He does the same thing; from the healing of the blind and the lame, He proceeds to this again.
Both above, when going to do this miracle, He first healed them that were maimed in body, and here He does the self-same thing; from the healing of the blind and the lame, He goes on to this again.
But why is it that back then His disciples said, "Send away the multitude," but now they said no such thing, even though three days had passed? Either they themselves had improved by this time, or they saw that the people did not have any strong feeling of hunger, since they were glorifying God for the things that had happened.
But why might it be, that then His disciples said, Send away the multitude, but now they said not so; and this, though three days had past? Either being themselves improved by this time, or seeing that the people had no great sense of hunger; for they were glorifying God for the things that were done.
But notice how in this case too He does not immediately perform the miracle, but first draws them into it. The crowds who had come out for healing did not dare to ask for the loaves. But He, being benevolent and provident, gives even to those who do not ask, and says to His disciples, I have compassion, and will not send them away fasting.
But see how in this instance too He does not proceed at once to the miracle, but calls them forth thereunto. For the multitudes indeed who had come out for healing dared not ask for the loaves; but He, the benevolent and provident one, gives even to them that ask not, and says unto His disciples, I have compassion, and will not send them away fasting.
Notice that to prevent them from saying the people came with provisions for the journey, He says, "They have been continuing with me for three days now"—so that even if they did come with anything, it has all been used up. This is why He did not do this on the first or second day, but waited until everything had been consumed by them, so that having first experienced need, they would more eagerly accept His work.
For lest they should say that they came having provisions for the way, He says, They continue with me now three days; so that even if they came having any, it is all spent. For therefore He Himself did not this on the first and second day, but when all had been consumed by them, in order that having first been in want, they might more eagerly accept His work.
Therefore He says, "Lest they faint in the way," indicating both that their distance to travel is great and that they have nothing left.
Therefore He says, Lest they faint in the way; implying both their distance to be great, and that they had nothing left.
Then, if you are not willing to send them away hungry, why don't you perform the miracle? He asked this question so that through it and through their answer He might make the disciples more attentive, and so they might demonstrate their faith by coming to Him and saying, Make loaves.
Then, if you are not willing to send them away fasting, wherefore do you not work the miracle? That by this question and by their answer He might make the disciples more heedful, and that they might show forth their faith, coming unto Him, and saying, Make loaves.
But even then they did not understand why He asked this question. That is why He later says to them, as Mark records, "Are your hearts so hardened? Having eyes, do you not see? And having ears, do you not hear?"
But not even so did they understand the motive of His question; wherefore afterwards He says to them, as Mark relates, Are your hearts so hardened? Having eyes, see ye not? And having ears, hear ye not? Mark 8:17-18
Since, if this were not the case, why would He speak to the disciples and indicate that the crowd deserves to receive a benefit, while also expressing the compassion He Himself feels?
Since, if this were not so, wherefore does He speak to the disciples, and signify the multitude's worthiness to receive a benefit, and add also the pity He Himself feels?
But Matthew says that after this He also rebuked them, saying, "O you of little faith, do you not yet understand, nor remember the five loaves of the five thousand, and how many baskets you took up? Nor the seven loaves of the four thousand, and how many baskets you took up?" (Matthew 16:8-10). So completely do the evangelists harmonize with one another.
But Matthew says, that after this He also rebuked them, saying, O you of little faith, do ye not yet understand, nor remember the five loaves of the five thousand, and how many baskets ye took up? Nor the seven loaves of the four thousand, and how many baskets ye took up? Matthew 16:8-10 So completely do the evangelists harmonize one with another.
What do the disciples say then? They still remain focused on earthly things, even though He had done so many things to help them remember that miracle—through His question, through their answer, through making them assist in it, and through distributing the baskets. But their understanding was still rather incomplete.
What then say the disciples? Still they creep on the ground, although He had done so very many things in order that that miracle might be kept in memory; as by His question, and by the answer, and by making them minister herein, and by distributing the baskets; but their state of mind was yet rather imperfect.
Therefore they also say to Him, Where could we get so many loaves in the wilderness?
Wherefore also they say to Him, Whence should we have so many loaves in the wilderness?
Both before this and now, they mention the wilderness. They speak this way as a weak argument, yet even by doing this they put the miracle beyond suspicion. That is, lest anyone should claim (as I have already said) that they obtained it from some nearby village, the location is acknowledged so that the miracle may be believed. With this purpose in mind, Christ works both the former miracle and this one in a wilderness, at a great distance from the villages.
Both before this, and now, they make mention of the wilderness; themselves in a weak way of argument so speaking, yet even hereby putting the miracle above suspicion. That is, lest any should affirm (as I have indeed already said), that they obtained it from some neighboring village, the place is acknowledged, that the miracle may be believed. With this view, both the former miracle and this He works in a wilderness, at a great distance from the villages.
The disciples, considering none of this, said, "Where could we get so many loaves in a wilderness?" They actually thought He had said it because He was going to tell them to feed the people next—which was very foolish. He had said, and recently at that, "You give them something to eat" (Matthew 14:16) with the intention of bringing them to an urgent need to ask Him for help.
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, Matthew 14:16 that He might bring them to an urgent need of entreating Him.
But now He does not say "Give them something to eat." Instead, what does He say? "I have compassion on them, and will not send them away fasting." He is drawing the disciples closer, provoking them more strongly, and giving them clearer understanding so they will ask these things of Him. In truth, these were the words of someone indicating that He has the power not to send them away fasting—someone demonstrating His authority. For the expression "I will not" implies such an intention in Him.
But now He says not this, Give ye them to eat, but what? I have compassion on them, and will not send them away fasting; bringing the disciples nearer, and provoking them more, and granting them clearer sight, to ask these things of Him. For in truth they were the words of one signifying that He has power not to send them away fasting; of one manifesting His authority. For the expression, I will not, implies such a purpose in Him.
Since they were still only talking about the crowd, the location, and the wilderness (for they said, "Where could we get enough loaves in a wilderness to feed such a large crowd?"), and even then did not understand what He was saying, He takes the next step and contributes His own part, saying to them,
2. Since however they still spoke of the multitude merely, and the place, and the wilderness (for whence, it is said, should we have in a wilderness so many loaves, as to fill so great a multitude?); and not even so understood what He said, He proceeds to contribute His own part, and says unto them,
How many loaves do you have? And they say, Seven, and a few little fishes. Matthew 15:34
How many loaves do you have? And they say, Seven, and a few little fishes. Matthew 15:34
They no longer ask, "But what are these among so many?" as they had said before. So even though they did not fully grasp his meaning, they were gradually growing in understanding. For in the same way, he was stirring their minds by asking the question much as he had done earlier, so that through the very form of the question itself he might remind them of the works he had already performed.
And they no more say, But what are these among so many? John 6:9 as they had said before. So that although they reached not His whole meaning, yet nevertheless they became higher by degrees. For so He too, arousing their mind hereby, puts the question much as He had done before, that by the very form of the inquiry He might remind them of the works already done.
But just as you have seen their imperfection through this, also observe the strictness of their character and admire their love of truth—how they, writing these accounts themselves, do not hide their own faults, great as they were. For it was no small fault to have immediately forgotten this miracle, which had happened so recently. That is why they are also rebuked.
But as you have seen their imperfection hereby, so observe the severity of their spirit, and admire their love of truth, how, writing themselves, they conceal not their own defects, great as they were. For it was no small blame to have presently forgotten this miracle, which had so recently taken place; wherefore they are also rebuked.
And along with this, consider their strictness in another matter as well – how they were conquerors of their appetite and how disciplined they were in making little of their diet. For even though they were in the wilderness and had been there for three days, they had only seven loaves.
And herewith consider also their strictness in another matter, how they were conquerors of their appetite; how disciplined to make little account of their diet. For being in the wilderness and abiding there three days, they had seven loaves.
Now He does everything else just as He did the previous time. He has them sit down on the ground, and He makes the loaves multiply in the disciples' hands.
Now all the rest He does as on the former occasion; thus He both makes them sit down on the ground, and He makes the loaves multiply themselves in the hands of the disciples.
He commanded, it is said, the multitude to sit down on the ground. He took the seven loaves and the fishes, gave thanks, broke them, and gave them to His disciples, and the disciples gave them to the multitude.
For, He commanded, it is said, the multitude to sit down on the ground. And He took the seven loaves, and the fishes, and gave thanks, and broke, and gave to His disciples, and the disciples to the multitude.
When we reach the conclusion, however, there is a difference.
But when we come to the end, there is a difference.
For it is said that they all ate and were filled, and they gathered up seven baskets full of the broken pieces that were left over. Those who ate were four thousand men, besides women and children. Matthew 15:37-38
For, they did all eat, so it is said, and were filled, and they took up of the broken meat that was left, seven baskets full. And they that did eat were four thousand men, besides women and children. Matthew 15:37-38
But why did twelve baskets of leftovers remain when there were five thousand people fed, while here only seven baskets remained when four thousand were fed? What is the purpose and what is the reason that there were fewer leftovers even though there were fewer people eating?
But why at the former time, when there were five thousand, did twelve baskets full remain over and above, whereas here, when there were four thousand, it was seven baskets full? For what purpose, I say, and by what cause, were the remnants less, the guests not being so many?
Either we can say that the baskets on this second occasion were larger than those used before, or if this was not the case, then to prevent the similarity of the miracle from causing them to forget it again, He stirs up their memory through the difference, so that the variation would remind them of both events. Accordingly, in the first case, He makes the baskets full of fragments equal in number to His disciples, and in this case, He makes the baskets equal to the loaves—indicating even by this His unspeakable power and the ease with which He exercised His authority, since it was possible for Him to work such miracles in both ways. For it was no small demonstration of power to maintain the exact number on both occasions, first when there were five thousand and now when there were four thousand, and not to allow the remnants to exceed the number of baskets used on either occasion, even though the number of guests was different.
Either then one may say this, that the baskets on this last occasion were greater than those used before, or if this were not so, lest the equality of the miracle should again cast them into forgetfulness, He rouses their recollection by the difference, that by the variation they might be reminded of both one and the other. Accordingly, in that case, He makes the baskets full of fragments equal in number to His disciples, in this, the other baskets equal to the loaves; indicating even hereby His unspeakable power, and the ease wherewith He exercised His authority, in that it was possible for Him to work such miracles, both in this way and in the other. For neither was it of small power, to maintain the exact number, both then and now; then when there were five thousand, now when there were four thousand; and not suffer the remnants to be more than the baskets used on the one occasion or on the other, although the number of the guests was different.
The ending was similar to the previous occasion. For just as He left the crowd and departed in a boat then, so He did now; and John also records this. Since no sign moved them to follow Him as much as the miracle of the loaves did, and they were determined not only to follow Him but also to make Him a king, He quickly withdrew after this miracle to avoid any suspicion of seeking royal power. He did not even leave on foot, to prevent them from following Him, but instead got into a boat.
And the end again was like the former. For as then He left the multitude and withdrew in a ship, so also now; and John also says this. John 6:17 For since no sign did so work upon them to follow Him, as the miracle of the loaves; and they were minded not only to follow Him, but also to make Him a king; John 6:15 avoiding all suspicion of usurping royalty, He hastens away after this work of wonder: and He does not even go away afoot, lest they should follow Him, but by entering into a ship.
He sent away the crowds, the text says, and got on board the ship and came to the region of Magdala.
And He sent away the multitudes, so it says, and went on board the ship, and came into the coasts of Magdala.
The Pharisees and Sadducees came and asked Him to show them a sign from heaven. But He said, "When it is evening, you say, 'Fair weather is coming, because the sky is red.' And in the morning you say, 'There will be bad weather today, because the sky is red and threatening.' You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times? A wicked and adulterous generation seeks a sign, and no sign will be given to it except the sign of the prophet Jonah." Then He left them and went away.
3. And the Pharisees and Sadducees came and desired Him to show them a sign from Heaven. But He says, When it is evening, you say, Fair weather, for the sky is red; and in the morning, Foul weather today, for the sky is red and lowering. You can discern the face of the sky, but can you not the signs of the times? A wicked and adulterous generation seeks after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And He left them, and departed.
But Mark says that when they came to Him and were arguing with Him, He sighed deeply in His spirit and said, "Why does this generation seek after a sign?" Mark 8:12
But Mark says, that when they had come unto Him, and were questioning with Him, He sighed deeply in His spirit, and says, Why does this generation seek after a sign? Mark 8:12
And yet their question certainly deserved anger and great displeasure. Nevertheless, the benevolent and provident One is not angry, but instead pities and mourns over them as incurably diseased, since they are testing Him after such a complete demonstration of His power.
And yet surely their inquiry was deserving of anger and great displeasure; yet nevertheless the benevolent and provident One is not angry, but pities and bewails them as incurably diseased, and after so full a demonstration of His power, tempting Him.
They did not seek a sign in order to believe, but rather to trap Him. If they had come to Him genuinely ready to believe, He would have given them what they asked for. After all, He who told the woman, "It is not right," and yet afterwards gave her what she sought, would have shown His generosity all the more to these people.
For not in order to believe did they seek, but to lay hold of Him. Since had they come unto Him as ready to believe, He would have given it. For He who said to the woman, It is not meet, Matthew 15:26 and afterwards gave, much more would He have shown His bounty to these.
But since they did not seek to believe, He also calls them hypocrites, because in another place they said one thing while meaning another. Indeed, if they had believed, they would not even have asked. And their unbelief is evident from another thing as well: when they were reproved and exposed, they did not remain with Him or say, "We are ignorant and seek to learn."
But since they did not seek to believe, therefore He also calls them hypocrites, because in another place they said one thing, and meant another. Yea, had they believed, they would not even have asked. And from another thing too it is evident that they believed not; that when reproved and exposed, they abode not with Him, nor said, We are ignorant and seek to learn.
But what kind of sign from heaven were they asking for? They wanted Him either to command the sun, or restrain the moon, or bring down thunderbolts, or alter the weather, or some other thing like that.
But for what sign from Heaven were they asking? Either that He should say the sun, or curb the moon, or bring down thunderbolts, or work a change in the air, or some other such thing.
What does He say to all this? You can discern the face of the sky, but can you not discern the signs of the times? See His gentleness and restraint. For He did not simply refuse them as before and say, "None will be given to them," but He also explains why He will not give it, even though they were not genuinely seeking to learn.
What then says He to all this? You can discern the face of the sky, but can you not discern the signs of the times? See His meekness and moderation. For not even as before did He refuse merely, and say, There shall none be given them, but He states also the cause why He gives it not, even though they were not asking for information.
What then was the cause? Just as in the sky, He says, one thing is a sign of a storm and another of fair weather, and no one seeing the sign of foul weather would look for calm, nor in calm and fair weather would look for a storm, so you should think the same way about me. For this present time of my coming is different from the one to come. Now there is need of these signs that are on the earth, but those in heaven are stored up for that future time. Now I have come as a physician, but then I will be here as a judge. Now I come to seek what is lost, but then to demand an account. Therefore I have come in a hidden manner, but then with great publicity, rolling up the heaven, hiding the sun, not allowing the moon to give her light. Then the very powers of the heavens shall be shaken, and the manifestation of my coming will be like lightning that appears at once to everyone. But now is not the time for these signs, for I have come to die and to suffer all extremities.
What then was the cause? Much as in the sky, says He, one thing is a sign of a storm, another of fair weather, and no one when he saw the sign of foul weather would seek for a calm, neither in calm and fair weather for a storm; so should you reckon with regard to me also. For this present time of my coming, is different from that which is to come. Now there is need of these signs which are on the earth, but those in Heaven are stored up against that time. Now as a physician am I come, then I shall be here as a judge; now to seek that which is gone astray, then to demand an account. Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then 'the very powers of the heavens shall be shaken,' Matthew 24:29 and the manifestation of my coming shall imitate lightning that appears at once to all. Matthew 24:27 But not now is the time for these signs; for I have come to die, and to suffer all extremities.
Haven't you heard the prophet saying, "He shall not strive nor cry, neither shall His voice be heard without?" And another prophet says again, "He shall come down as rain upon a fleece of wool"?
Heard ye not the prophet, saying, He shall not strive nor cry, neither shall His voice be heard without? Isaiah 42:2 and another again, He shall come down as rain upon a fleece of wool?
And if people mention the signs during Pharaoh's time, there was an enemy back then from whom deliverance was necessary, and everything happened in the proper sequence. But for Him who came among friends, there was no need for those signs.
And if men speak of the signs in Pharaoh's time, there was an enemy then from whom deliverance was needed, and it all took place in due course. But to Him that came among friends there was no need of those signs.
And besides, how can I provide the great signs when people don't believe the little ones? By "little" I mean in terms of outward display, since in actual power these latter signs were much greater than the former ones. For what could equal forgiving sins, raising the dead, casting out demons, creating a body, and setting all other things in order?
And besides, how shall I give the great signs, when the little are not believed? Little, I mean, as regards display, since in power these latter were much greater than the former. For what could be equal to remitting sins, and raising the dead, and driving away devils, and creating a body, and ordering all other things aright?
But look at their hardened hearts. When they were told that no sign would be given to them except the sign of the prophet Jonah, they did not ask what it meant. Yet they knew both the prophet and everything that happened to him, and they had been told this a second time, so they should have inquired and learned what the saying could mean. But, as I said, they had no real desire to learn anything in what they were doing. For this reason He left them and departed.
But see their hardened heart, how on being told, that no sign should be given them but the sign of the prophet Jonas, they do not ask. And yet, knowing both the prophet, and all that befell him, and having been told this a second time, they ought to have inquired and learned what the saying could mean; but, as I said, there is no desire of information in these their doings. For this cause He also left them, and departed.
And when His disciples came to the other side, it is said, they forgot to take bread. Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and of the Sadducees." Matthew 16:5-6
4. And when His disciples, so it is said, had come to the other side, they forgot to take bread. Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. Matthew 16:5-6
Why didn't He simply say, "Beware of their teaching"? He wanted to remind them of what had happened, because He knew they had forgotten. But there seemed to be no good reason to accuse them directly right away. Instead, by taking the opportunity that arose from their own words and then correcting them, He would make the charge acceptable. And why didn't He rebuke them earlier, when they said, "Where would we get enough bread in the wilderness?" That would have seemed like a good time to say what He says here. He didn't want to appear to rush hastily toward the miracle. Besides, He didn't want to blame them in front of the crowd or seek honor in their presence. And even now the accusation had more justification, since they were thinking this way even after the miracle had been repeated.
And why said He not plainly, Beware of their teaching? His will is to remind them of what had been done, for He knew they had forgotten. But for accusing them at once there seemed to be no reasonable ground, but to take the occasion from themselves, and so to reprove them, would make the charge admissible. And why did He not then reprove them, when they said, 'Whence should we have so many loaves in the wilderness?' for it seemed a good time then to say what He says here. That He might not seem to rush hastily on the miracle. And besides, He would not blame them before the multitude, nor seek honor in their presence. And now too the accusation had greater reason, for that after repetition of the miracle they were so minded.
So He performed another miracle, and only then did He rebuke them—that is, He brought out what they were reasoning in their hearts. But what were their reasonings? "Because," it says, "we have taken no bread." For they were still full of anxiety about the purifications of the Jews and the observances concerning food.
Wherefore also He works another miracle, and then and not till then He reproves; I mean, He brings forward what they were reasoning in their hearts. But what were their reasonings? Because, so it is said, we have taken no bread. For as yet they were full of trepidation about the purifications of the Jews, and the observances of meats.
For all these reasons, He confronts them even harshly, saying, "Why are you reasoning among yourselves, you of little faith, because you brought no bread? Do you still not perceive or understand? Is your heart hardened? You have eyes—don't you see? You have ears—don't you hear? Don't you remember the five loaves for the five thousand, and how many baskets you picked up? Or the seven loaves for the four thousand, and how many baskets you picked up?"
Wherefore on all accounts He attacks them even with severity, saying, Why reason ye in yourselves, O you of little faith, because you have brought no bread? Perceive ye not yet, neither understand? Have ye your heart hardened? Having eyes, see ye not? Having ears, hear ye not? Mark 8:17-18 Do ye not remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? Matthew 16:9-10
Do you see His intense displeasure? Nowhere else does He seem to have rebuked them so severely. Why does He do this? To root out their prejudice about foods once and for all. I mean that with this purpose in mind, whereas before He had only said, "Do you not perceive or understand?" in this case He says with a strong rebuke, "O you of little faith."
Do you see intense displeasure? For nowhere else does He appear to have so rebuked them. Wherefore then does He so? In order again to cast out their prejudice about the meats. I mean that with this view, whereas then He had only said, Perceive ye not, neither understand? in this place, and with a strong rebuke, He says, O you of little faith.
Being lenient is not always good. Just as He used to allow them to speak freely, He also rebukes them, using this variety to work toward their salvation. Notice right away how strong His rebuke is, yet also how mild. It is as though He is almost excusing Himself to them for His severe rebukes when He says, "Do you not yet understand about the five loaves, and how many baskets you took up, and the seven loaves, and how many baskets you took up?" For this purpose He mentions the specific numbers—both of the people who were fed and of the leftover fragments—at the same time reminding them of what happened before and making them more attentive to what will come.
For not everywhere is lenity a good thing. And as He used to allow them freedom of speech, so does He also reprove, by this variety providing for their salvation. And mark at once His reproof, how strong, and His mildness. For all but excusing Himself to them for His severe reproofs to them, He says, Do ye not yet consider the five loaves, and how many baskets ye took up; and the seven loaves, and how many baskets ye took up? And to this end He sets down also the numbers, as well of the persons fed as of the fragments, at once both bringing them to recollection of the past, and making them more attentive to the future.
To show you just how powerful His reproof was and how it awakened their drowsy minds, listen to what the evangelist says. After Jesus said nothing more but simply rebuked them and added only this: "How is it that you do not understand that I was not speaking to you about bread, but that you should beware of the leaven of the Pharisees and Sadducees?" He concluded by saying, "Then they understood that He was telling them not to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees" (Matthew 14:12), even though He had not explicitly stated that interpretation.
And to teach you how great the power of His reproof, and how it roused up their slumbering mind, hear what says the evangelist. For Jesus having said no more, but having reproved them, and added this only, How is it that you do not understand, that I spoke it not to you concerning bread that you 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, Matthew 14:12 although He had not uttered that interpretation.
See how much good His rebuke accomplished. It led them away from Jewish practices, made them more attentive when they were careless, and freed them from their lack of faith.
See how much good His reproof wrought. For it both led them away from the Jewish observances, and when they were remiss, made them more heedful, and delivered them from want of faith;