Matthew 15

Then; when? when He had wrought His countless miracles; when He had healed the infirm by the touch of the hem of His garment. For even with this intent doth the evangelist mark the time, that He might signify their unspeakable wickedness, by nothing repressed. But what means, "The Scribes and Pharisees, which were of Jerusalem?" In every one of the tribes were they scattered abroad, and divided into twelve parts; but they who occupied the chief city were worse than the others, as both enjoying more honor, and having contracted much haughtiness.

Wonderful infatuation of the Pharisees and Scribes! They accuse the Son of God that He does not keep the traditions and commandments of men.

(de Cons. Ev. ii. 49.) The Evangelist thus constructs the order of his narrative, Then came unto him, that, as appeared in the passage over the lake, the order of the events that followed that might be shewn.

They were faulty for two reasons; because they had come from Jerusalem, from the holy city, and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord, for it is added, Saying, Why do thy disciples transgress the tradition of the elders?

The men of Gennezareth and the less learned believe; but they who seem to be wise come to dispute with Him; according to that, Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Whence it is said, Then came to him from Jerusalem Scribes and Pharisees.

But the hands that are to be washed are the acts not of the body, but of the mind; that the word of God may be done in them.

But mark, I pray thee, how even by the question itself they are convicted; in not saying, "Why do they transgress the law of Moses," but, "the tradition of the elders." Whence it is evident that the priests were inventing many novelties, although Moses, with much terror and with much threatening, had enjoined neither to add nor take away. For "ye shall not add," saith he, "unto the word which I command you this day, and ye shall not take away from it." But not the less were they innovating; as in this instance, that one ought not to eat with unwashen hands, that we must wash cups and brazen vessels, that we must wash also ourselves. Thus, when men were henceforth, as time advanced, to be freed from their observances, at that very time they bound them with the same in more and more instances, fearing lest any one should take away their power, and wishing to strike more dread, as though they were themselves also lawgivers. The thing in fact proceeded so far in enormity, that while their own commandments were kept, those of God were transgressed; and they so far prevailed, that the matter had actually become a ground of accusation. Which was a twofold charge against them, in that they both invented novelties, and were so strict exactors on their own account, while of God they made no reckoning.

But it were meet first to inquire, why the disciples ate with unwashen hands. Wherefore then did they so eat? Not as making a point of it, but as overlooking henceforth the things that are superfluous, and attending to such as are necessary; having no law to wash or not to wash, but doing either as it happened. For they that despised even their own necessary food, how were they to hold these things worth much consideration? This then having often happened unintentionally,-for instance, when they ate in the wilderness, when they plucked the ears of corn,-is now put forward as a charge by these persons, who are always transgressing in the great things, and making much account of the superfluous.

Of what kind these traditions were, Mark shows when he says, The Pharisees and all the Jews, except they wash their hands oft, eat not. (Mark 7:3.) Here then also they find fault with the disciples, saying, For they wash not their hands when they eat bread. Or the Pharisees found fault with the Lord's disciples, not concerning that washing which we do from ordinary habit, and of necessity, but of that superfluous washing which was invented by the tradition of the elders.

(in Marc. 7, 1.) Taking carnally those words of the Prophets, in which it is said, Wash, and he ye clean, they, observed it only in washing the body; (Is. 1:16.) hence they had laid it down that we ought not to eat with unwashen hands.

What then saith Christ? He did not set Himself against it, neither made He any defense, but straightway blames them again, plucking down their confidence, and signifying that he who commits great sins ought not to be strict with others concerning small matters. "What? when you ought to be blamed," saith He, "do ye even blame?" But do thou observe, how when it is His will to set aside any of the things enjoined by the law, He does it in the form of an apology; and so He did in that case. For by no means doth He proceed at once to transgress it, nor doth He say, "It is nothing;" for surely He would have made them more audacious; but first He clean cuts away their boldness, bringing forward the far heavier charge, and directing it upon their head. And He neither saith, "they do well in transgressing it," lest He should give them a hold on Him; nor doth He speak ill of their proceeding, lest He should confirm the law: nor again, on the other hand, doth He blame the elders, as lawless and unholy men; for doubtless they would have shunned Him as a reviler and injurious: but all these things He gives up, and proceeds another way. And He seems indeed to be rebuking the persons themselves who had come to Him, but He is reprehending them that enacted these laws; nowhere indeed making mention of the elders, but by His charge against the Scribes casting down them also, and signifying that their sin is twofold, first in disobeying God, next in doing so on men's account; as though He had said, "Why this, this hath ruined you, your obeying the elders in all things." And He said not, "the elders' tradition," but "your own." And, "ye say;" again He said not, "the elders say:" in order to make His speech less galling. That is, because they wanted to prove the disciples transgressors of the law, He signifies that they themselves are doing so, but that these are free from blame. For of course that is not a law, which is enjoined by men (wherefore also He calls it "a tradition"), and especially by men that are transgressors of the law.

Since ye because of the tradition of men neglect the commandment of God, why do ye take upon you to reprove my disciples, for bestowing little regard upon the precepts of the elders, that they may observe the commands of God?

(cont. Adv. Leg. et Proph. ii. 1.) Christ here clearly shows both that that law which the heretic blasphemes is God's law, and that the Jews had their traditions foreign to the prophetical and canonical books; such as the Apostle calls profane and vain fables.

(cont. Faust. xvi. 24.) The Lord here teaches us many things; That it was not He that turned the Jews from their God; that not only did He not infringe the commandments, but convicts them of infringing them; and that He had ordained no more than those by the hand of Moses.

For God hath said, Honour thy father and thy mother. Honour in the Scriptures is shown not so much in salutations and courtesies as in alms and gifts. Honour, (1 Tim. 5:3.) says the Apostle, the widows who are widows indeed; here 'honour' signifies a gift. The Lord then having thought for the infirmity, the age, or the poverty of parents, commanded that sons should honour their parents in providing them with necessaries of life.

And since this had no shade of contrariety to the law, to command men to wash their hands, He brings forward another tradition, which is opposed to the law. And what He saith is like this. "They taught the young, under the garb of piety, to despise their fathers." How, and in what way? "If one of their parents said to his child, Give me this sheep that thou hast, or this calf, or any such thing, they used to say, 'This is a gift to God, whereby thou wouldest be profited by me, and thou canst not have it.' And two evils hence arose: on the one hand they did not bring them to God, on the other they defrauded their parents under the name of the offering, alike insulting their parents for God's sake, and God for their parents' sake." But He, omitting the first, the reward appointed for them that honor their parents, states that which is more awful, the punishment, I mean, threatened to such as dishonor them; desiring both to dismay them, and to conciliate such as have understanding; and He implies them to be for this worthy of death. For if he who dishonors them in word is punished, much more ye, who do so in deed, and who not only dishonor, but also teach it to others. "Ye then who ought not so much as to live, how find ye fault with the disciples?" "And what wonder is it, if ye offer such insults to me, who am as yet unknown, when even to the Father ye are found doing the like?" For everywhere He both asserts and implies, that from Him they began with this their arrogance. But some do also otherwise interpret, "It is a gift, by whatsoever thou mightest be profited by me;" that is, I owe thee no honor, but it is a free gift from me to thee, if indeed I do honor thee. But Christ would not have mentioned an insult of that sort. And Mark again makes this plainer, by saying, "It is Corban, by whatsoever thou mightest be profiled by me;" which means, not a gift and present, but properly an offering.

For the Scribes and Pharisees desiring to overturn this foregoing most provident law of God, that they might bring in their impiety under the mask of piety, taught bad sons, that should any desire to devote to God, who is the true parent, those things which ought to be offered to parents, the offering to the Lord should he preferred to the offering them to parents. Or it may briefly have the following sense; Ye compel children to say to their parents, What gift soever I was purposing to offer to God, you take and consume upon your living, and so it profits you; as much as to say, Do not so.

(ap. Anselm.) In this interpretation the sense will be, What I offer to God will profit both you and myself; and therefore you ought not to take of my goods for your own needs, but to suffer that I offer them to God. (ap. Anselm.) Or the sense may be, Whosoever, that is, of you young men, shall say, that is, shall either be able to say, or shall say, to his father or mother, O father, the gift that is of me devoted to God, shall it profit thee? as it were an exclamation of surprise; you ought not to take it that you may not incur the guilt of sacrilege. Or, we may read it with this ellipsis, Whosoever shall say to his father, &c. he shall do the commandment of God, or shall fulfil the Law, or shall be worthy of life eternal.

(Quæst. Ev. i. 16.) Otherwise; The gift whatsoever thou offerest on my account, shall profit thee; that is to say, Whatsoever gift thou offerest on my account, shall henceforth remain with thee; the son signifying by these words that there is no longer need that parents should offer for him, as he is of age to offer for himself. And those who were of age to be able to say thus to their parents, the Pharisees denied that they were guilty, if they did not show honour to their parents.

And thus the parents refusing what they saw thus dedicated to God, hat they might not incur the guilt of sacrilege, perished of want, and so it came to pass that what the children offered for the needs of the temple and the service of God, went to the gain of the Priests.

(ap. Anselm.) And thus through these arguments of your avarice, this youth shall Honour not his father or his mother. As if He had said; Ye have led sons into most evil deeds; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the support of parents by their children vain through your traditions, obeying the dictates of avarice.

Hypocrite signifies dissembler, one who feigus one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites, because under cover of God's honour they sought to heap up for themselves earthly gain.

Esaias saw before the hypocrisy of the Jews, that they would craftily oppose the Gospel, and therefore he said in the person of the Lord, This people honoureth me with their lips, &c. Also, they honoured Him with their lips when they said, Master, we know that thou art true, (Mat. 22:16.) but their heart was far from Him when they sent spies to entangle Him in His talk.

Having then signified that they who were trampling on the law could not be justly entitled to blame men for transgressing a command of certain elders, He points out this same thing again from the prophet likewise. Thus, having once laid hold of them severely, He proceeds further: as on every occasion He doth, bringing forward the Scriptures, and so evincing Himself to be in accordance with God. And what saith the prophet? "This people honoreth me with their lips, but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men." Seest thou a prophecy in exact accordance with His sayings, and from the very first proclaiming beforehand their wickedness? For what Christ laid to their charge now, of this Isaiah also spake from the very first; that the words of God they despise, "for in vain do they worship me," saith He; but of their own they make much account, "teaching," saith He, "for doctrines the commandments of men." Therefore with reason the disciples keep them not.

For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknowledge His divinity, nor receive Him.

(ap. Anselm.) Or, They honoured Him in commending outward purity; but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them; as it follows, But without, reason do they worship we, teaching doctrines and commandments of men.

Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God.

Having, you see, given them their mortal blow; and from the facts first, then from their own suffrage, then from the prophet having aggravated the charge, with them indeed He discourses not at all, incorrigibly disposed as they are now come to be, but directs His speech to the multitudes, so as to introduce His doctrine, great and high, and full of much strictness; and taking occasion from the former topic, He proceeds to insert that which is greater, casting out also the observance of meats. But see when. When He had cleansed the leper, when He had repealed the Sabbath, when He had shown Himself King of earth and sea, when He had made laws, when He had remitted sins, when He had raised dead men, when He had afforded them many proofs of His Godhead, then He discourses of meats. For indeed all the religion of the Jews is comprised in this; if thou take this away, thou hast even taken away all. For hereby He signifies, that circumcision too must be abrogated. But of Himself He doth not prominently introduce this (forasmuch as that was older than the other commandments, and had higher estimation), but He enacts it by His disciples. For so great a thing was it, that even the disciples after so long a time being minded to do it away, first practise it, and so put it down. But see how He introduces His law: how "He called the multitude, and said unto them, Hear and understand." Thus He doth by no means simply reveal it to them, but by respect and courtesy, first, He makes His saying acceptable (for this the evangelist declares by saying, "He called them unto Him"): and secondly, by the time also; in that after their refutation, and His victory over them, and the accusation by the prophet, then He begins His legislation, when they too would more easily receive His sayings. And He doth not merely call them unto Him, but also makes them more attentive. For "understand," saith He, that is, "consider, rouse yourselves; for of that sort is the law now about to be enacted. For if they set aside the law, even unseasonably, for their own tradition, and ye hearkened; much more ought ye to hearken unto me, who at the proper season am leading you unto a higher rule of self restraint." And He did not say, "The observance of meats is nothing, neither that Moses had given wrong injunctions, nor that of condescension He did so;" but in the way of admonition and counsel, and taking His testimony from the nature of the things, He saith: "Not the things that go into the mouth, defile the man, but the things that go out of the mouth;" resorting to nature herself both in His enactment and in His demonstration. Yet they hearing all this, made no reply, neither did they say, "What sayest Thou? When God hath given charges without number concerning the observance of meats, dost thou make such laws?" But since He had utterly stopped their mouths, not by refuting them only, but also by publishing their craft, and exposing what was done by them in secret, and revealing the secrets of their mind; their mouths were stopped, and so they went away. But mark, I pray thee, how He doth not yet venture distinctly to set Himself with boldness against the meats. Therefore neither did He say "the meats," but, "the things that enter in defile not the man;" which it was natural for them to suspect concerning the unwashen hands also. For He indeed was speaking of meats, but it would be understood of these matters too. Why, so strong was the feeling of scruple about the meats, that even after the resurrection Peter said, "Not so, Lord, for I have never eaten anything common or unclean." For although it was for the sake of others that He said this, and in order to leave Himself a justification against his censurers, by pointing out that he actually remonstrated, and not even so was excused, nevertheless it implies the depth of their impression on that point. Wherefore you see He Himself also at the beginning spake not openly concerning meats, but, "The things that go into the

The word here [communicat] 'makes a man common' is peculiar to Scripture, and is not hackneyed in common parlance. The Jewish nation, boasting themselves to be a part of God, call those meats common, of which all men partake; for example, swine's flesh, shell fish, hares, and those species of animals that do not divide the hoof, and chew the cud, and among the fish such as have not scales. Hence in the Acts of the Apostles we read, What God hath cleansed, that call not thou common. (Acts 10:15.) Common then in this sense is that which is free to the rest of mankind, and as though not in part of God, is therefore called unclean. The thoughtful reader may here object and say, If that which entereth into the mouth defileth not a man, why do we not feed on meats offered to idols? Be it known then that meats and every creature of God is in itself clean; but the invocation of idols and dæmons makes them unclean with those at least who with conscience of the idol eat that which is offered to idols, and their conscience being weak is polluted, as the Apostle says.

(cont. Faust. vi. 6.) This declaration of the Lord, Not that which entereth into the mouth defileth a man, is not contrary to the Old Testament. As the Apostle also speaks, To the pure all things are pure; (Tit. 1:15.) and Every creature of God is good. Let the Manichæans understand, (1 Tim. 4:4.) if they can, that the Apostle said this of the very natures and qualities of things; while that letter (of the ritual law) declared certain animals unclean, not in their nature but typically, for certain figures which were needed for a time. Therefore to take an instance in the swine and the lamb, by nature both are clean, because naturally every creature of God is good; but in a certain typical meaning the lamb is clean, and the swine unclean. Take the two words, 'fool,' and 'wise,' in their own nature, as sounds, or letters, both of them are pure, but one of them because of the meaning attached to it, not because of any thing in its own nature, may be said to be impure. And perhaps what the swine are in typical representation, that among mankind is the fool; and the animal, and this word of two syllables (stultus) signify some one and the same thing. That animal is reckoned unclean in the law because it does not chew the cud; but this is not its fault but its nature. But the men of whom this animal is the emblem, are impure by their own fault, not by nature; they readily hear the words of wisdom, but never think upon them again. Whatever of profit you may hear, to summon this up from the internal region of the memory through the sweetness of recollection into the mouth of thought, what is this but spiritually to chew the cud? They who do not this are represented by this species of animal. Such resemblances as these in speech, or in ceremonies, having figurative signification, profitably and pleasantly move the rational mind; but by the former people, many such things were not only to be heard, but to be kept as precepts. For that was a time when it behoved not in words only, but in deeds, to prophesy those things which hereafter were to be revealed. When these had been revealed through Christ, and in Christ, the burdens of observances were not imposed on the faith of the Gentiles; but the authority of the prophecy was yet confirmed. But I ask of the Manichæans, whether this declaration of the Lord, when He said that a man is not defiled by what enters into his mouth, is true or false? If false, why then does their doctor Adimantus bring it forward against the Old Testament? If true, why contrary to its tenor do they consider that they are thus defiled?

But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.

When therefore they had heard these things, "the Pharisees," it is said, "were offended," not the multitudes. For "His disciples," so it is said, "came and said unto Him, Knowest thou that the Pharisees were offended, when they heard the saying?" Yet surely nothing had been said unto them.

But these things His disciples said, not as grieving for those men only, but as being themselves also slightly perplexed. But because they durst not say so in their own person, they would fain learn it by their telling Him of others. And as to its being so, hear how after this the ardent and ever-forward Peter came to Him, and saith, "Declare unto us this parable," discovering the trouble in his soul, and not indeed venturing to say openly, "I am offended," but requiring that by His interpretation he should be freed from his perplexity; wherefore also he was reproved.

In one of the Lord's discourses the whole superstition of Jewish observances had been cut down. They placed their whole religion in using or abstaining from certain meats. As this word 'scandalum' (offence or stumblingblock) is of such frequent use in ecclesiastical writings, we will shortly explain it. We might render it in Latin, 'offendiculum,' or 'ruina,' or 'impactio;' and so when we read, Whosoever shall scandalize, we understand, Whoso by word or deed has given an occasion of falling to any.

But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.

What He intends then by a plant not planted of His Father, is that tradition of men under cover of which the Law had been transgressed, this He instructs them must be rooted up.

What then saith Christ? He did not remove the offense in respect of them, but reproved them, saying, "Every plant which my heavenly Father hath not planted, shall be rooted up." For He is wont both to despise offenses, and not to despise them. Elsewhere, for example, He saith, "But lest we should offend them, cast an hook into the sea:" but here He saith, "Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch."

What then saith Christ? "Every plant which my heavenly Father hath not planted, shall be rooted up." This, they that are diseased with the Manichaean pest affirm to be spoken of the law; but their mouths are stopped by what had been said before. For if He was speaking of the law, how doth He further back defend it, and fight for it, saying, "Why do ye transgress the commandments of God for your tradition?" And how doth He bring forward the prophet? But of themselves and of their traditions He so speaks. For if God said, "Honor thy father and thy mother," how is not that of God's planting, which was spoken by God? And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, "They are blind leaders of the blind." Whereas, had He spoken it of the law, He would have said, "It is a blind leader of the blind." But not so did He speak, but, "They are blind leaders of the blind:" freeing it from the blame, and bringing it all round upon them. Then to sever the people also from them, as being on the point of falling into a pit by their means, He saith, "If the blind lead the blind, both shall fall into the ditch." It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.

Shall that plant also be rooted up of which the Apostle says, I planted, Apollos watered? (1 Cor. 3:6.) The question is answered by what follows, but God gave the increase. He says also, Ye are God's husbandry, a building of God; and in another place, We are workers together of God. And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them. This passage is abused by some who apply it at once to two different kinds of men; they say, 'If every plant, which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.' But let them hear these words of Jeremiah, I had planted thee a true vine, wholly a right seed, how then art thou turned into the bitterness of a strange vine? (Jer. 2:21.) God indeed has planted it, and none may root up His planting. But since that planting was through the disposition of the will of him which was planted, none other can root it up unless its own will consents thereto.

Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God.

(interlin.) Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, Let them alone; they are blind, leaders of the blind.

And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, "They are blind leaders of the blind." Whereas, had He spoken it of the law, He would have said, "It is a blind leader of the blind." But not so did He speak, but, "They are blind leaders of the blind:" freeing it from the blame, and bringing it all round upon them. Then to sever the people also from them, as being on the point of falling into a pit by their means, He saith, "If the blind lead the blind, both shall fall into the ditch." It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.

This is also the same as that Apostolic injunction, A heretic after the first and second admonition reject, knowing that such a one is perverse. (Tit. 3:10, 11.) To the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth.

They are blind, that is, they want the light of God's commandments; and they are leaders of the blind, inasmuch as they draw others headlong, erring, and leading into error; whence it is added, If the blind lead the blind, they both fall into the ditch.

He is reproved by the Lord, because He supposed that to be spoken parabolically, which was indeed spoken plainly. Which teaches us that that hearer is to be blamed who would take dark sayings as clear, or clear sayings as obscure.

The Lord was used to speak in parables, so that Peter when he heard, That which entereth into the mouth defileth not a man, thought it was spoken as a parable, and asked, as it follows; Then answered Peter, and said unto him, Declare unto us this parable. And because he asked this on behalf of the rest, they are all included in the rebuke, But he said, Are ye also yet without understanding?

What then saith Peter? He saith not, "What can this be which Thou hast said?" but as though it were full of obscurity, he puts his question. And he saith not, "Why hast thou spoken contrary to the law?" for he was afraid, lest he should be thought to have taken offense, but asserts it to be obscure. However, that it was not obscure, but that he was offended, is manifest, for it had nothing of obscurity. Wherefore also He rebukes him, saying, "Are ye also yet without understanding?" For as to the multitude, they did not perhaps so much as understand the saying; but themselves were the persons offended. Wherefore, whereas at first, as though asking in behalf of the Pharisees, they were desirous to be told; when they heard Him denouncing a great threat, and saying, "Every plant, which my heavenly Father hath not planted, shall be rooted up," and, "They are blind leaders of the blind," they were silenced. But he, always ardent, not even so endures to hold his peace, but saith, "Declare unto us this parable." What then saith Christ? With a sharp rebuke He answers, "Are ye also yet without understanding? Do ye not yet understand?" But these things He said, and reproved them, in order to cast out their prejudice; He stopped not however at this, but adds other things also, saying, "That whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught; but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, blasphemies, false-witnessings: and these are the things that defile the man: but to eat with unwashen hands defileth not the man." Seest thou how sharply He deals with them, and in the way of rebuke? Then He establishes His saying by our common nature, and with a view to their cure. For when He saith, "It goeth into the belly, and is cast out into the draught," he is still answering according to the low views of the Jews. For He saith, "it abides not, but goes out:" and what if it abode? it would not make one unclean. But not yet were they able to hear this. And one may remark, that because of this the lawgiver allows just so much time, as it may be remaining within one, but when it is gone forth, no longer. For instance, at evening He bids you wash yourself, and so be clean; measuring the time of the digestion, and of the excretion. But the things of the heart, He saith, abide within, and when they are gone forth they defile, and not when abiding only. And first He puts our evil thoughts, a kind of thing which belonged to the Jews; and not as yet doth He make His refutation from the nature of the things, but from the manner of production from the belly and the heart respectively, and from the fact that the one sort remains, the other not; the one entering in from without, and departing again outwards, while the others are bred within, and having gone forth they defile, and then more so, when they are gone forth. Because they were not yet able, as I said, to be told these things with all due strictness. But Mark saith, that "cleansing the meats," He spake this. He did not however express it, nor at all say, "but to eat such and such meats defileth not the man," for neither could they endure to be told it by Him thus distinctly. And accordingly His conclusion was, "But to eat with unwashen hands defileth not the man."

The nourishment of the body being first changed into corruption, that is, having lost its proper form, is absorbed into the substance of the limbs, and repairs their waste, passing through a medium into another form, and by the spontaneous motion of the parts is so separated, that such portions as are adapted for the purpose are taken up into the structure of this fair visible, while such as are unfit are rejected through their own passages. One part consisting of fæces is restored to earth to reappear again in new forms; another part goes off in perspiration, and another is taken up by the nervous system for the purposes of reproduction of the species.

Some cavil at this, that the Lord is ignorant of physical disputation in saying that all food goes into the belly, and is cast out into the draught; for that the food, as soon as it is taken, is distributed through the limbs, the veins, the marrow, and the nerves. But it should be known, that the lighter juices, and liquid food after it has been reduced and digested in the veins and vessels, passes into the lower parts through those passages which the Greeks call 'pores,' and so goes into the draught.

And the Lord includes herein man's two mouths, one of the body, one of the heart. For when He says, Not all that goeth into the mouth defileth a man, He clearly speaks of the body's mouth; but in that which follows, He alludes to the mouth of the heart, But those things which proceed out of the mouth, come forth from the heart, and they defile a man.

The principle therefore of the soul is not according to Plato in the brain, but according to Christ in the heart, and by this passage we may refute those who think that evil thoughts are suggestions of the Devil, and do not spring from our proper will. The Devil may encourage and abet evil thoughts, but not originate them. And if he be able, being always on the watch, to blow into flame any small spark of thought in us, we should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us. For instance, if he see us direct frequent looks towards a fair woman, he understands that our heart is wounded through the eye.

(non occ.) And from evil thoughts proceed evil deeds and evil words, which are forbidden by the law; whence He adds Murders, which are forbidden by that commandment of the Law, Thou shalt not kill; Adulteries, fornications, which are understood to be forbidden by that precept, Thou shalt not commit adultery; Thefts, forbidden by the command, Thou shalt not steal; False witness, by that, Thou shall not bear false witness against thy neighbour; Blasphemies, by that, Thou shalt not take the name of God in vain.

Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, These are they that defile a man, that is, make him unclean and impure.

(non occ.) And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence concludes that there was no necessity for the foregoing tradition, But to eat with unwashen hands defileth not a man.

And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius. But if any one should say, "How then, while saying to His disciples, 'Go not into the way of the Gentiles,' doth He Himself admit her?" first, this would be our reply, that what He enjoined upon His disciples, He was not Himself also tied to; secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed. For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.

Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananæans, and Sidon the boundary of the Chananæans, towards the north. He went that He might heal them of Tyre and Sidon; or that He might deliver this woman's daughter from the dæmon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; And, behold, a woman, a Chananite, came out from those parts.

Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon; that He may heal the Tyrians and Sidonians; And Jesus went thence, and departed into the coasts of Tyre and Sidon. And the daughter of this Chananæan I suppose to be the souls of believers, who were sorely vexed by a dæmon, not knowing their Creator, and bowing down to stones.

Or, This mother represents the proselytes, in that she leaves her own country, and forsakes the Gentiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed with unclean spirits; and having learned the Lord by the Law, calls Him the Son of David.

See at any rate how worthy this woman is of every benefit. For she durst not even come to Jerusalem, fearing, and accounting herself unworthy. For were it not for this, she would have come there, as is evident both from her present earnestness, and from her coming out of her own coasts. The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when thou hearest of a Canaanitish woman, thou shouldest call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ's advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them. Having then come unto Him, she saith nothing else, but "Have mercy on me," and by her cry brings about them many spectators. For indeed it was a pitiful spectacle to see a woman crying aloud in so great affliction, and that woman a mother, and entreating for a daughter, and for a daughter in such evil case: she not even venturing to bring into the Master's sight her that was possessed, but leaving her to lie at home, and herself making the entreaty. And she tells her affliction only, and adds nothing more; neither doth she drag the physician to her house, like that nobleman, saying, "Come and lay thy hand upon her," and, "Come down ere my child die." But having described both her calamity, and the intensity of the disease, she pleads the Lord's mercy, and cries aloud; and she saith not, "Have mercy on my daughter," but, "Have mercy on me." For she indeed is insensible of her disease, but it is I that suffer her innumerable woes; my disease is with consciousness, my madness with perception of itself.

In these words is given us a pattern of catechizing and baptizing children; for the woman says not 'Heal my daughter,' or 'Help her,' but, Have mercy upon me, and help me. Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman's faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants. Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon, this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.

Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.

(ap. Anselm.) The great faith of this Chananæan woman is herein shewed. She believes Him to be God, in that she calls Him Lord; and man, in that she calls Him Son of David. She claims nothing of her own desert, but craves only God's mercy. And she says not, Have mercy on my daughter, but Have mercy on me; because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, My daughter is sore vexed by a dœmon; thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says is sore vexed; its nature, by a dæmon.

What is this new and strange thing? the Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He doth not vouchsafe so much as an answer. Whom would not this have offended, seeing the facts so opposite to the report? For whereas they had heard, that He went about the villages healing, her, when she had come to Him, He utterly repels. And who would not have been moved by her affliction, and by the supplication she made for her daughter in such evil case? For not as one worthy, nor as demanding a due, not so did she approach Him, but she entreated that she might find mercy, and merely gave a lamentable account of her own affliction; yet is she not counted worthy of so much as an answer. Perhaps many of the hearers were offended, but she was not offended. And why say I, of the hearers? For I suppose that even the very disciples must have been in some degree affected at the woman's affliction, and have been greatly troubled, and out of heart. Nevertheless not even in this trouble did they venture to say, "Grant her this favor," but, "His disciples came and besought Him, saying, Send her away, for she crieth after us." For we too, when we wish to persuade any one, oftentimes say the contrary.

Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, Go not into the way of the Gentiles. For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection. The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananæan woman; or perhaps seeking to be rid of her importunity.

(de Cons. Ev. ii. 49.) A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, Send her away, for she crieth after us, he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking. We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes. He answered her not a word, and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance.

(ap. Anselm.) And by this delay in answering, He shows us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; showing herein that the prayers of the Saints are necessary in order to obtain any thing, as it follows, And his disciples came unto him, saying, Send her away, for she crieth after us. (non occ.) And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.

But Christ saith, "I am not sent, but unto the lost sheep of the house of Israel." What then did the woman, after she heard this? Was she silent, and did she desist? or did she relax her earnestness? By no means, but she was the more instant. But it is not so with us; rather, when we fail to obtain, we desist; whereas it ought to make us the more urgent. And yet, who would not have been driven to perplexity by the word which was then spoken? Why His silence were enough to drive her to despair, but His answer did so very much more. For together with herself, to see them also in utter perplexity that were pleading with her, and to hear that the thing is even impossible to be done, was enough to cast her into unspeakable perplexity. Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness.

He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that when they would not receive the Gospel, the passing over to the Gentiles might have just cause. And He adds of the house of Israel, with this design, that we might rightly interpret by this place that other parable concerning the stray sheep.

In this way also He was sent specially to the Jews, because He taught them by His bodily presence.

Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness. For whereas before this she had not ventured so much as to come in sight (for "she crieth," it is said, "after us"), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, "Lord, help me." What is this, O woman? Hast thou then greater confidence than the apostles? more abundant strength? "Confidence and strength," saith she, "by no means; nay, I am even full of shame. Yet nevertheless my very shamelessness do I put forward for entreaty; He will respect my confidence." And what is this? Heardest thou not Him saying, "I am not sent but unto the lost sheep of the house of Israel?" "I heard," saith she, "but He Himself is Lord." Wherefore neither did she say, "Entreat and beseech," but, "Help me."

Note how perseveringly this Chananæan woman calls Him first Son of David, then Lord, and lastly came and worshipped him, as God. The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.

What then saith Christ? Not even with all this was He satisfied, but He makes her perplexity yet more intense again, saying, "It is not meet to take the children's bread and to cast it to the dogs." And when He vouchsafed her a word, then He smote her more sharply than by His silence. And no longer doth He refer the cause to another, nor say, "I am not sent," but the more urgent she makes her entreaty, so much the more doth He also urge His denial. And He calls them no longer "sheep," but "children," and her "a dog." What then saith the woman? Out of His own very words she frames her plea. "Why, though I be a dog," said she, "I am not an alien." Justly did Christ say, "For judgment am I come." The woman practises high self-command, and shows forth all endurance and faith, and this, receiving insult; but they, courted and honored, requite it with the contrary.

(ap. Anselm.) The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them.

Those of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds; by the crumbs the carnal precepts which the Jews keep. The fragments are said to be eaten under the table, because the Church submits itself humbly to fulfilling the Divine commands.

For, "that food is necessary for the children," saith she, "I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog." With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command. But do thou, I pray thee, together with her faith see also her humility. For He had called the Jews "children," but she was not satisfied with this, but even called them "masters;" so far was she from grieving at the praises of others. "Why, the dogs also," saith she, "eat of the crumbs that fall from their master's table." Seest thou the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Seest thou her constancy? He said, "It is not meet," and she said, "Truth, Lord;" He called them "children," but she "masters;" He used the name of a dog, but she added also the dog's act. Seest thou this woman's humility? Hear the proud language of the Jews. "We be Abraham's seed, and were never in bondage to any man;" and, "We be born of God." But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child.

But the whelps eat not the crust only, but the crumbs of the children's bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts.

Wonderful are shown the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps. I know, she says, that I do not deserve the children's bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread. Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, Many dogs hare come about me; while to us is said, as to this woman, Thy faith hath made thee whole. (Ps. 22:16.)

What then saith Christ? "O woman, great is thy faith." Yea, therefore did He put her off, that He might proclaim aloud this saying, that He might crown the woman. "Be it unto thee even as thou wilt." Now what He saith is like this: "Thy faith indeed is able to effect even greater things than these; nevertheless, Be it unto thee even as thou wilt." This was akin to that voice that said, "Let the Heaven be, and it was." "And her daughter was made whole from that very hour." Seest thou how this woman too contributed not a little to the healing of her daughter? For to this purpose neither did Christ say, "Let thy little daughter be made whole," but, "Great is thy faith, be it unto thee even as thou wilt;" to teach thee that the words were not used at random, nor were they flattering words, but great was the power of her faith. The certain test, however, and demonstration thereof, He left to the issue of events. Her daughter accordingly was straightway healed. But mark thou, I pray thee, how when the apostles had failed, and had not succeeded, this woman had success. So great a thing is assiduity in prayer. Yea, He had even rather be solicited by us, guilty as we are, for those who belong to us, than by others in our behalf. And yet they had more liberty to speak; but she exhibited much endurance. And by the issue He also excused Himself to His disciples for the delay, and showed that with reason He had not assented to their request.

(Quæst. Ev. i. 18.) And that to heal the Centurion's servant, and the daughter of this Chananæan woman, He does not go to their houses, signifies that the Gentiles, among whom He Himself went not, should be saved by His word. That these are healed on the prayer of their parents, we must understand of the Church, which is at once mother and children; the whole body of those who make up the Church is the mother, and each individual of that body is a son of that mother.

Great indeed was her faith; for the Gentiles, neither trained in the Law, nor educated by the words of the Prophets, straightway on the preaching of the Apostles obeyed with the hearing of the ear, and therefore deserved to obtain salvation.

Having healed the daughter of this Chananæan, the Lord returns into Judæa, as it follows, And Jesus departed from thence, and came nigh unto the sea of Galilee. He goes up into the mountain, that as a bird He may entice the tender nestlings to fly.

This sea is called by various names; the sea of Galilee, because of its neighbourhood to Galilee; the sea of Tiberias, from the town of Tiberias. And going up into a mountain, he sat down there.

(ap. Anselm.) The sea near to which Jesus came signifies the turbid swellings of this world; it is the sea of Galilee when men pass from virtue to vice.

"And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into the mountain, and sat down there. And great multitudes came unto Him, having with them those that were lame, blind, maimed, dumb; and cast them at His feet; and He healed them, insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel." Now He goes about Himself, now sits awaiting the diseased, and hath the lame brought up unto the mountain. And no longer do they touch so much as His garment, but advance a higher step, being cast at His feet: and they showed their faith doubly, first, by going up into the mountain though lame, then by wanting nothing else but to be cast at His feet only. And great was the marvel and strange, to see them that were carried walking, the blind needing not any to lead them by the hand. Yea, both the multitude of the healed, and the facility of their cure amazed them. Seest thou, how the woman indeed He healed with so much delay, but these immediately? not because these are better than she is, but because she is more faithful than they. Therefore, while in her case He defers and delays, to manifest her constancy; on these He bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favors one hath received, so much the more is he liable to punishment, if he be insensible, and the very honor make him no better.

Mystically; Having in the daughter of this Chauanæan prefigured the salvation of the Gentiles, He came into Judæa; because, when the fulness of the Gentiles shall have entered in, then shall all Israel be saved. (Rom. 11:25.) Thus raising his hearers to meditate on heavenly things. He sat down there to show that rest is not to be sought but in heavenly things. And as He sits on the mountain, that is, in the heavenly height, there come unto Him multitudes of the faithful, drawing near to Him with devoted mind, and bringing to Him the dumb, and the blind, & c. and cast them down at Jesus' feet; because they that confess their sins are brought to be healed by Him alone. These He so heals, that the multitudes marvel and magnify the God of Israel; because the faithful when they see those that have been spiritually sick richly endued with all manner of works of virtuousness, sing praise to God.

(ord.) The dumb are they that do not praise God; the blind, they who do not understand the paths of life; the deaf, they that obey not; the lame, they that walk not firmly through the difficult ways of good works; the maimed, they that are crippled in their good works.

What the Latin translator calls 'debiles' (maimed), is in the Greek χυλλοὺς which is not a general term for a maimed person, but a peculiar species, as he that is lame in one foot is called 'claudus,' so he that is crippled in one hand is called χυλλός. He said nothing concerning the maimed, because there was no one word which was the opposite of thisa.

Or, they spend the whole time of the Lord's passion with the Lord; either because when they should come to baptism, they would confess that they believed in His passion and resurrection; or, because through the whole time of the Lord's passion they are joined to the Lord by fasting in a kind of union of suffering with Him.

Both above, when going to do this miracle, He first healed them that were maimed in body, and here He doth the self-same thing; from the healing of the blind and the lame, He goes on to this again. 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 see how in this instance too He doth not proceed at once to the miracle, but calls them forth thereunto. For the multitudes indeed who had come out for healing durst not ask for the loaves; but He, the benevolent and provident one, gives even to them that ask not, and saith unto His disciples, "I have compassion, and will not send them away fasting." For lest they should say that they came having provisions for the way, He saith, "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 saith, "Lest they faint in the way;" implying both their distance to be great, and that they had nothing left. "Then, if thou art not willing to send them away fasting, wherefore dost thou 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 not even so did they understand the motive of His question; wherefore afterwards He saith to them, as Mark relates, "Are your hearts so hardened? Having eyes, see ye not? and having ears, hear ye not?" Since, if this were not so, wherefore doth 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 saith, that after this He also rebuked them, saying, "O ye 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?" So completely do the evangelists harmonize one with another. 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.

Christ first took away the infirmities of the sick, and afterwards supplied food to them that had been healed. Also He calls His disciples to tell them what He is about to do; Then Jesus called his disciples unto him, and said, I have compassion on the multitude. This He does that He may give an example to masters of sharing their counsels with the young, and their disciples; or, that by this dialogue they might come to understand the greatness of the miracle.

In this Gospel lection we must consider in Christ the work of His humanity, and of His divinity. In that He has compassion on the multitudes, He shows that He has feeling of human frailty; in the multiplication of the loaves, and the feeding the multitudes, is shown the working of His divinity. So here is overthrown the error of Eutyches1, who said, that in Christ was one nature only. Or, because correcting by penitence the sins that they have committed, in thought, word, and deed, they turn to the Lord. These multitudes the Lord would not send away fasting, that they should not faint by the way; because sinners turning in penitence, perish in their passage through the world, if they are sent away without the nourishment of sacred teaching.

Or, this is said because in all time there have only been three periods when grace was given; the first, before the Law; the second, under the Law; the third, under grace; the fourth, is in heaven, to which as we journey we are refreshed by the way.

(ap. Ans.) It should be noted, that the Lord first removes their sicknessess, and after that feeds them; because sin must be first wiped away, and then the soul fed with the words of God.

(Sup. c. 14:15.) As we have spoken of this above, it would be tedious to repeat what has been already said; we shall therefore only dwell on those particulars in which this differs from the former. For these are not five, but four thousand; the number four being one always used in a good sense, and a four-sided stone is firm and rocks not, for which reason the Gospels also have been sacredly bestowed in this number. Also in the former miracle, because the people were neighbours unto the five senseso, it is the disciples, and not the Lord, that calls to mind their condition; but here the Lord Himself says, that He has compassion upon them, because they continue now three days with Him, that is, they believed on the Father, Son, and Holy Spirit.

Wherefore also they say to Him, "Whence should we have so many loaves in the wilderness?" 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 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," that He might bring them to an urgent need of entreating Him. But now He saith 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 hath 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 however they still spake 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 saith unto them, "How many loaves have ye? And they say, Seven, and a few little fishes." And they no more say, "But what are these among so many?" 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 as thou hast seen their imperfection hereby, so do thou 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 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.

(de Cons. Ev. ii. 50.) Surely it will not be out of place to suggest upon this miracle, that if any of the Evangelists who had not given the miracle of the five loaves had related this of the seven loaves, he would have been supposed to have contradicted the rest. But because those who have related the one, have also related the other, no one is puzzled, but it is understood at once that they were two separate miracles. This we have said, that wherever any thing is found done by the Lord, wherein the accounts of any two Evangelists seem irreconcilable, we may understand them as two distinct occurrences, of which one is related by one Evangelist, and one by another.

(ord.) The seven loaves are the Scripture of the New Testament, in which the grace of the Holy Spirit is revealed and given. And these are not as those former loaves, barley, because it is not with these, as in the Law, where the nutritious substance is wrapped in types, as in a very adhesive husk; here are not two fishes, as under the Law two only were anointed, the King, and the Priest, but a few, that is, the saints of the New Testament, who, snatched from the waves of the world, sustain this tossing sea, and by their example refresh us lest we faint by the way. Or, they sit down there on the grass, that the desires of the flesh may be controlled, here on the ground, because the earth itself is commanded to be left. Or, the mountain in which the Lord refreshes them is the height of Christ; there, therefore, is grass upon the ground, because there the height of Christ is covered with carnal hopes and desires, on account of the carnal; here, where all carnal lust is banished, the guests are solidly placed on the basis of an abiding hope; there, are five thousand, who are the carnal subjected to the five senses; here, four thousand, on account of the four virtues, by which they are spiritually fortified, temperance, prudence, fortitude, and justice; of which the first is the knowledge of things to be sought and avoided; the second, the restraining of desire from those things that give pleasure in the world; the third, strength against the pains of life; the fourth, which is spread over all the love of God and our neighbour. Both there, and here women and children are excepted, because in the Old and New Testament, none are admitted to the Lord who do not endure to the perfect man, whether through the infirmity of their strength, or the levity of their tempers. Both refreshings were performed upon a mountain, because the Scriptures of both Testaments commend the loftiness of the heavenly commands and rewards, and both preach the height of Christ. The higher mysteries which the multitudes cannot receive the Apostles discharge, and fill seven baskets, to wit, the hearts of the perfect which are enlightened to understand by the grace of the seven-fold Spirit. (Is. 11:2.) Baskets are usually woven of rushes, or palm leaves; these signify the saints, who fix the root of their hearts in the very fount of life, as a bulrush in the water, that they may not wither away, and retain in their hearts the palm of their eternal reward.

The multitudes sit down on the ground; for before they had not reposed on the works of the Law, but they had supported themselves on their own sins, as men standing on their feet.

Now all the rest He doth 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. 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 brake, and gave to His disciples, and the disciples to the multitude."

But when we come to the end, there is a difference. 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." 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 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.

As that first multitude which He fed answers to the people among the Jews that believed; so this is compared to the people of the Gentiles, the number of four thousand denoting an innumerable number of people out of the four quarters of the earth.

Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.

As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but by boat, that the multitudes may not follow Him; And he sent away the multitude, and entered into a ship, and came into the coasts of Magedan. As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which are done in heaven are reserved for the time of the second coming. Now I come as a physician, then as a judge; now I come in secret, then with much pomp, when the powers of the heavens shall be shaken. But now is not the time of these signs, now have I come to die, and to suffer humiliations; as it follows, An evil and adulterous generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas the prophet. And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, And he left them, and went his way.

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 saith this. 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; avoiding all suspicion of usurping royalty, He hastens away after this work of wonder: and He doth not even go away afoot, lest they should follow Him, but by entering into a ship. "And He sent away the multitudes," so it saith, "and went on board the ship, and came into the coasts of Magdala."

This is not found in most copies of the Greek text. But the sense is clear, that fair and rainy days may be foretold by the condition and harmony of the elements. But the Scribes and Pharisees who seemed to be doctors of the Law could not discern the Saviour's coming by the predictions of the Prophets. But what is meant by the sign of Jonas has been explained above. That is, leaving the evil generation of the Jews, He passed over the strait, and the people of the Gentiles followed Him.

(de Cons. Ev. ii. 51.) Mark says Dal-manutha, no doubt the same place under a different name, for many copies of the Gospel according to Mark have Magedan. (Quæst. Ev. i. 20.) We might also understand this saying, When it is evening, ye say, It mill be fair weather, for the sky is red, in this way, By the blood of Christ's passion at His first coming, indulgence of sin is given. And in the morning, It will be foul weather to-day, for the sky is red and lowring; that is, at His second coming He will come with fire before Him. (ubi sup.) This Matthew has already given; whence we may store up for our information, that the Lord spoke the same things many times, that where there are contradictions which cannot be explained, it may be understood that the same sayings were uttered on two different occasions.

Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shows what sign it was they desired; for he relates, that after the feeding with the five loaves, the multitudes came to the Lord and said, What sign doest thou, that we may see it and believe on thee? Our fathers did eat manna in the desert, as it is written, He gave them bread to eat from heaven. (John 6:30.) Therefore when they say here, show us a sign from heaven, they mean, Cause that it rain manna for one or two days, that the whole people may eat, as was done for a long time in the desert. He looking into their thoughts as God, and knowing that even if a sign from heaven should be showed them they would not believe, would not give them the sign for which they asked, as it follows, But he answered and said unto them, When the evening is come, ye say, It will be fair weather; for the sky is red, &c.

This Magedan is the country opposite Gerasa, and is interpreted 'fruits,' or 'a messenger.' It signifies a garden, of which it is said, A garden enclosed, a fountain sealed, (Song of Sol. 4:12.) wherein the fruits of virtues grow, and where the name of the Lord is announced. It teaches us that preachers having ministered the word to the multitude ought to be refreshed themselves with the fruits of the virtues within the chamber of their own heart. It follows; And there come unto him Pharisees and Sadducees tempting him, and desired him to show them a sign from heaven. The signs of the times He means of His own coming, or passion, to which the evening redness of the heavens may be likened; and the tribulation which shall be before His coming, to which the morning redness with the lowring sky may be compared. To this generation that thus tempted the Lord is not given a sign from heaven, such as they sought for, though many signs are given on the earth; but only to the generation of such as sought the Lord, in whose sight He ascended into heaven, and sent the Holy Spirit.

Otherwise; The sky is red and lowring; that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I shall not spare others hereafter; Ye can therefore discern the face of the sky, but the signs of the times ye cannot. (interlin.) He says, Evil and adulterous generation, that is, unbelieving, having carnal, and not spiritual understanding.