17th Sunday of Ordinary Time

Baalsalisa, 15 miles south of Diospolis, and to the north of Jerusalem. (Calmet) --- His scrip. Hebrew bctsiklono. Protestants, "in the husk thereof." Carmel, means a greenish ear of corn, (Haydock) which might be rubbed in the hand, and so eaten. (Calmet)

Men. The disciples of Christ found the like difficulty, John vi. 9. (Menochius) --- God multiplied the provisions for these 100 men, (Calmet) living in the community at Galgal. (Haydock)

38 And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 39 And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 40 So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof. 41 But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot. 42 And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. 43 And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the Lord , They shall eat, and shall leave thereof. 44 So he set it before them, and they did eat, and left thereof, according to the word of the Lord .

We have here Elisha in his place, in his element, among the sons of the prophets, teaching them, and, as a father, providing for them; and happy it was for them that they had one over them who naturally cared for their state, under whom they were well fed and well taught. There was a dearth in the land, for the wickedness of those that dwelt therein, the same that we read of, ch. viii. 1 . It continued seven years, just as long again as that in Elijah's time. A famine of bread there was, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom, who were taught, that they might teach others. Two instances we have here of the care he took about their meat. Christ twice fed those to whom he preached. Elisha was in the more care about it now because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but, even in the days of famine, might be satisfied, Ps. xxxvii. 19 .

I. He made hurtful food to become safe and wholesome. 1. On the lecture-day, the sons of the prophets being all to attend, he ordered his servant to provide food for their bodies, while he was breaking to them the bread of life for their souls. Whether there was any flesh-meat for them does not appear; he orders only that pottage should be seethed for them of herbs, v. 38 . The sons of the prophets should be examples of temperance and mortification, not desirous of dainties, but content with plain food. If they have neither savoury meats nor sweet meats, nay, if a mess of pottage be all the dinner, let them remember that this great prophet entertained himself and his guests no better. 2. One of the servitors, who was sent to gather herbs (which, it should seem, must serve instead of flesh for the pottage), by mistake brought in that which was noxious, or at least very nauseous, and shred it into the pottage: wild gourds they are called, v. 39 . Some think it was coloquintida, a herb strongly cathartic, and, if not qualified, dangerous. The sons of the prophets, it seems, were better skilled in divinity than in natural philosophy, and read their Bibles more than their herbals. If any of the fruits of the earth be hurtful, we must look upon it as an effect of the curse ( thorns and thistles shall it bring forth unto thee ), for the original blessing made all good. 3. The guests complained to Elisha of the unwholesomeness of their food. Nature has given man the sense of tasting, not only that wholesome food may be pleasant, but that that which is unwholesome may be discovered before it comes to the stomach; the mouth tries meat by tasting it, Job xii. 11 . This pottage was soon found by the taste of it to be dangerous, so that they cried out, There is death in the pot, v. 40 . The table often becomes a snare, and that which should be for our welfare proves a trap, which is a good reason why we should not feed ourselves without fear; when we are receiving the supports and comforts of life we must keep up an expectation of death and a fear of sin. 4. Elisha immediately cured the bad taste and prevented the bad consequences of this unwholesome pottage; as before he had healed the bitter waters with salt, so now the bitter broth with meal, v. 41 . It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but cast in by Elisha's hand, and with intent to heal the pottage, by which it appears that the change was not owing to the meal (that was the sign only, not the means), but to the divine power. Now all was well, not only no death, but no harm in the pot. We must acknowledge God's goodness in making our food wholesome and nourishing. I am the Lord that healeth thee.

II. He made a little food to go a great way. 1. Elisha had a present brought him of twenty barley-loaves and some ears of corn ( v. 42 ), a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of the first-fruits, which was God's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools. 2. Having freely received, he freely gave, ordering it all to be set before the sons of the prophets, reserving none for himself, none for the hereafter. " Let the morrow take thought for the things of itself, give it all to the people that they may eat." It well becomes the men of God to be generous and open-handed, and the fathers of the prophets to be liberal to the sons of the prophets. 3. Though the loaves were little, it is likely no more than what one man would ordinarily eat at a meal, yet with twenty of them he satisfied 100 men, v. 43, 44 . His servant thought that to set so little meat before so many men was but to tantalize them, and shame his master for making so great an invitation to such short commons; but he in God's name, pronounced it a full meal for them, and so it proved; they did eat, and left thereof, not because their stomachs failed them, but because the bread increased in the eating. God has promised his church ( Ps. cxxxii. 15 ) that he will abundantly bless her provision, and satisfy her poor with bread; for whom he feeds he fills, and what he blesses comes to much, as what he blows upon comes to little, Hag. i. 9 . Christ's feeding his hearers was a miracle far beyond this; but both teach us that those who wait upon God in the way of duty may hope to be both protected and supplied by a particular care of divine Providence.

43. They shall eat, and shall leave thereof-- This was not a miracle of Elisha, but only a prediction of one by the word of the Lord. Thus it differed widely from those of Christ ( Mt 15:37 ; Mr 8:8 ; Lu 9:17 ; Joh 6:12 ).

(ver. 10). How so? Is not the earth His work? Are not the trees His work? Cattle, beasts, fish, fowl, are not they His works? Plainly they too are. And how shall these too confess to Him? I see indeed in the angels that His works confess to Him, for the angels are His works: and men are His works; and when men confess to Him, His works confess to Him; but have trees and stones the voice of confession? Yes, verily; "let all" His "works confess to" Him. What sayest thou? even the earth and the trees?...But there ariseth the same question in regard of praise, as in regard of confession. For if earth and all things devoid of sensation therefore cannot confess, because they have no voice to confess with; neither will they be able to praise, because they have no voice to proclaim with. But do not those Three Children enumerate all things, as they walked amid the harmless flames, who had leisure not only not to fear, but even to praise God? They say to all things, heavenly and earthly, "Bless ye the Lord, praise Him and magnify Him for ever." Behold how they praise. Let none think that the dumb stone or dumb animal hath reason wherewith to comprehend God. They who have thought this, have erred far from the truth. God hath ordered everything, and made everything: to some He hath given sense and understanding and immortality, as to the angels; to some He hath given sense and understanding with mortality, as to man; to some He hath given bodily sense, yet gave them not understanding, or immortality, as to cattle: to some He hath given neither sense, nor understanding, nor immortality, as to herbs, trees, stones: yet even these cannot be wanting in their kind, and by certain degrees He hath ordered His creation, from earth up to heaven, from visible to invisible, from mortal to immortal. This framework of creation, this most perfectly ordered beauty, ascending from lowest to highest, descending from highest to lowest, never broken, but tempered together of things unlike, all praiseth God. Wherefore then doth all praise God? Because when thou considerest it, and seest its beauty, thou in it praisest God. The beauty of the earth is a kind of voice of the dumb earth....And this which thou hast found in it, is the very voice of its confession, that thou praise the Creator. When thou hast thought on the universal beauty of this world, doth not its very beauty as it were with one voice answer thee, "I made not myself, God made me"?

10. For when Thy saints bless Thee, what say they? "They shall tell the glory of Thy kingdom, and talk of Thy Power"

(ver. 11). How powerful is God, who hath made the earth! how powerful is God, who hath filled the earth with good things! how powerful is God, who hath given to the animals each its own life! how powerful is God, who hath given different seeds to the womb of the earth, that they might make to spring up such various shoots, such beautiful trees! how powerful, how great is God! Do thou ask, creation answereth, and by its answer, as by the confession of the creature, thou, O saint of God, blessest God, and "talkest of His power."

11. "That they may make known to the sons of men Thy power, and the glory of the greatness of the beauty of Thy kingdom"

(ver. 15). Just as when thou refreshest a sick man in due season, when he ought to receive, then Thou givest, and what he ought to receive, that Thou givest. Sometimes then men long, and he giveth not: he who tendeth, knoweth the time to give. Wherefore say I this, brethren? Lest any one be faint, if perchance he hath not been heard, when making some righteous request of God. For when he maketh any unrighteous request, he is heard to his punishment: but when making some righteous request of God, if perchance he have not been heard, let him not be down-hearted, let him not faint, let his eyes wait for the food, which He giveth in due season. When He giveth not, He therefore giveth not, lest that which He giveth do harm. ..."Thou givest them meat in due season."

15. "Thou openest Thine Hand, and fillest every living thing with blessing"

(ver. 16). Though sometimes Thou givest not, yet "in due season" Thou givest: Thou delayest, not deniest, and that in due season." "Righteous is the Lord in all His ways, and holy in all His works"

(ver. 17). Both when He smiteth and when He healeth, He is righteous, and in Him unrighteousness is not. Finally, all His saints, when set in the midst of tribulation, have first praised His righteousness, and so sought His blessings. They first have said, "What Thou doest is righteous." So did Daniel ask, and other holy men: "Righteous are Thy judgments: rightly have we suffered: deservedly have we suffered." They laid not unrighteousness to God, they laid not to Him injustice and folly. First they praised Him scourging, and so they felt Him feeding.

16. "The Lord is nigh unto all that call upon Him"

(ver. 18). Where then is that, "Then shall they call upon Me, and I will not hear them"? See then what follows: "all who call upon Him in truth." For many call upon Him, but not in truth. They seek something else from Him, but seek not Himself. Why lovest thou God? "Because He hath made me whole." That is clear: it was He that made thee so. For from none else cometh health, save Him. "Because He gave me," saith another, "a rich wife, whereas I before had nothing, and one that obeyeth me." This too He gave: thou sayest true. "He gave me," saith another, "sons many and good, He gave me a household, He gave me all good things." Dost thou love Him for this?...Therefore if God is good, who hath given thee what thou hast, how much more blessed wilt thou be when He hath given thee Himself! Thou hast desired all these things of Him: I beseech thee desire of Him Himself also. For these things are not truly sweeter than He is, nor in any way are they to be compared to Him. He then who preferreth God Himself to all the things which he has received, whereat he rejoiceth, to the things he has received, he "calleth upon God in truth."...

17. "He will perform the will of them that fear Him"

Works. They shew his power, and excite us to praise him. (St. Jerome)

PSALM CXLIV. (EXALTABO TE DEUS.)

A psalm of praise, to the infinite majesty of God.

Hope. For sustenance, Psalm cxxii. 2., and Matthew vi. 26.

Blessing. Abundantly (Calmet) "satisfieth the desire" (Protestants; Haydock) even of brute beasts, giving to all what is requisite. (Worthington)

Just. Before, his fidelity was notices, ver. 13. (Haydock)

Truth. Observing his commandments, Matthew vii. 21. (Theodoret)

10 All thy works shall praise thee, O Lord ; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The Lord preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the Lord : and let all flesh bless his holy name for ever and ever.

The greatness and goodness of him who is optimus et maximus — the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected ( v. 10 ): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom ( v. 11 ), the glorious majesty of it ( v. 12 ), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases ( v. 11 ); and, as a proof of it, let them make known his mighty acts ( v. 12 ), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13 . The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general ( v. 15, 16 ): He provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25 . All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Matt. vi. 26 ), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for ( v. 17 ) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, v. 14 . He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Ps. cx. 3 . If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Ps. xxxvii. 24 . If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19 . In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off ( Prov. xxvii. 10 ), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said ( v. 16 ) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Ps. xxii. 21 . 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him ( v. 20 ): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked ( Ps. xci. 8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself ( v. 21 ): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did ( v. 1 ), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

10. bless-- as in Psa 145:1 , to praise with reverence, more than merely to praise.

11-12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.

15-16. eyes of ... thee-- or, look with expecting faith ( Psa 104:27 , 28 ).

17. holy ... works-- literally, "merciful" or "kind, goodness" ( Psa 144:2 ) is the corresponding noun.

righteous-- in a similar relation of meaning to "righteousness" ( Psa 145:7 ).

18-19. (Compare Psa 34:7 , 10 ).

Here begins the second part of this epistle, in which he exhorts them to the practice of Christian virtues. (Witham)

In one hope of your vocation. The three great reasons that we have to love one another are contained in this verse, because we have but one body, of which Christ is the head. We are all animated by the same spirit, viz. the Holy Ghost, who is given to us all, and we all live in the same hope of eternal happiness. (Calmet)

This contains some more reasons why Christians should love one another. We are all servants of the same God, believe the same mysteries, and receive the same sacraments, whoever may be the dispenser of them. --- One faith. As rebellion is the bane of commonwealths and kingdoms, and peace and concord the preservation of the same; so is schism, and diversity of faith or fellowship in the service of God, the calamity of the Church: and peace, unity, and uniformity, the special blessing of God therein. St. Cyprian, in his book on the unity of the Church, writeth thus: "One Church, for one is my dove. This unity of the Church, he that holdeth not, doth he think he holdeth the faith? He that withstandeth or resisteth the Church, he that resisteth Peter's chair, upon which the Church was built, doth he trust that he is in the Church?" And again, Ep. xl. "There is one God, and one Christ, and one Church, and one chair, by our Lord's voice founded upon Peter. To set up another altar, or to constitute another priesthood, besides the one altar and the one priesthood, is impossible. Whosever gathereth elsewhere scattereth. It is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by man to the breach of God's disposition. Get ye far from such men: they are blind, and leaders of the blink." St. Hilary also applies this text against the Arians thus: "Perilous and miserable is it that there are now among them as many faiths as wills, and as many doctrines as manners; whilst modes of faith are written as men will, or as they will, so are understood. Whereas the one truth teaches there is but one God, one Lord, one baptism, and also one faith: hence whilst more faiths are made, they begin by falling from that which is the only faith, and end in having no faith at all." (St. Hilary, lib. ad Constantium Augustum.)

1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,

2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:—To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.

This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,

I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, v. 2 . By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.

II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, v. 3 . The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.

III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.

1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, v. 4 . Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord ( v. 5 ), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, v. 6 . One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more—one heart, or one soul.

2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him ( Ps. lxviii. 18 ), Wherefore he saith ( v. 8 ), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses . When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Judges v. 12 . Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, v. 9 . As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Ps. cxxxix. 15 , My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Ps. lxiii. 9 , Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens ( v. 10 ), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, &c., v. 11 . Indeed he sent forth some of these before his ascension, Matt. x. 1-5 . But one was then added, Acts i. 26 . And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts— extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons ( 2 Tim. i. 6 ), whom the apostles took for their companions in travel ( Gal. ii. 1 ), and sent them out to settle and establish such churches as the apostles themselves had planted ( Acts xix. 22 ), and, not being fixed to any particular place, they were to continue till recalled, 2 Tim. iv. 9 . And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,

1. Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [Theodoret]. His bonds, too, are an argument which should enforce his exhortation.

vocation-- Translate, "calling" to accord, as the Greek does, with "called" ( Ep 4:4 ; Ep 1:18 ; Ro 8:28 , 30 ). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Ep 4:32 , with Ep 1:7 ; Ep 5:1 with Ep 1:5 ; Ep 4:30 , with Ep 1:13 ; Ep 5:15 , with Ep 1:8 .

2-3. lowliness-- In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [Trench].

meekness-- that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people ( 2Sa 16:11 ; compare Ga 6:1 ; 2Ti 2:25 ; Tit 3:2 ). It is only the lowly, humble heart that is also meek ( Col 3:12 ). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," Ep 4:15 , 16 ), so "long-suffering" answers to ( Ep 4:4 ) "endeavoring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' Ep 4:4 ) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," Col 3:14 , 15 [Bengel]; or, "peace" itself is the "bond" meant, uniting the members of the Church [Alford]).

4. In the apostle's creed, the article as to THE Church properly follows that as to THE Holy Ghost. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [Augustine, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "Lord" (Jesus), Ep 4:5 , and "God the Father," Ep 4:6 . Thus the Trinity is again set forth.

hope-- here associated with "the Spirit," which is the "earnest of our inheritance" ( Ep 1:13 , 14 ). As "faith" is mentioned, Ep 4:5 , so "hope" here, and "love," Ep 4:2 . The Holy Spirit, as the common higher principle of life ( Ep 2:18 , 22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear ( Joh 17:21-23 ; Col 3:4 ). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself.

of your calling-- the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Is 2:2-4; 11:9, 13; Zep 3:9 ; Zec 14:9 ).

5. Similarly "faith" and "baptism" (the sacramental seal of faith) are connected ( Mr 16:16 ; Col 2:12 ). Compare 1Co 12:13 , "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [Ellicott]. In 1Co 10:17 , where a breach of union was in question, it forms the rallying point [Alford]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith ( Ep 4:5 ; Jude 3); unity of origination ( Ep 2:19-21 ): unity of sacraments ( Ep 4:5 ; 1Co 10:17 ; 12:13 ): unity of "hope" ( Ep 4:4 ; Tit 1:2 ); unity of charity ( Ep 4:3 ): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [Pearson, Exposition of the Creed, Article IX].

6. above-- "over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity ( Ep 2:19 , end).

through all-- by means of Christ "who filleth all things" ( Ep 4:10 ; 2:20, 21), and is "a propitiation" for all men ( 1Jo 2:2 ).

in you all-- The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," Ep 4:4 , or from the "us," Ep 4:7 ); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers ( Ro 8:9 , 14 ). God is "Father" both by generation (as Creator) and regeneration ( Ep 2:10 ; Jas 1:17 , 18 ; 1Jo 5:1 ).

After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.3. And Jesus went up into a mountain, and there he sat with his disciples.4. And the Passover, a feast of the Jews, was nigh.5. When Jesus then lifted up his eyes, and saw a great company come to him, he said to Philip, Whence shall we buy bread, that these may eat?6. And this he said to prove him: for he himself knew what he would do.7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.8. One of his disciples, Andrew, Simon Peter’s brother, says to him,9. There is a lad here, which has five barley loaves, and two small fishes: but what are they among so many?10. And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.11. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.12. When they were filled, he said to his disciples, Gather up the fragments that remain, that nothing be lost.13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten.14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.

As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. Alcuin: This sea has different names, from the different places with which it is connected; the sea of Galilee, from the province; the sea of Tiberias, from the city of that name. It is called a sea, though it is not salt water, that name being applied to all large pieces of water, in Hebrew. This sea our Lord often passes over, in going to preach to the people bordering on it.

He goes from place to place to try the dispositions of people, and excite a desire to hear Him: And a great multitude followed Him, because they saw His miracles which He did on them that were diseased.

viz. His giving sight to the blind, and other like miracles. And it should be understood, that all, whom He healed in body, He renewed likewise in soul.

Though favored with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, I but to them that believe not. They were wiser of whom it is said, that they were astonished at His doctrine. The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord’s discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people w ho stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman’s son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.

The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, not a feast of Christ.

If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord’s Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come to Him, He said to Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to show us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples.

Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, Show us the Father, and it suffices us. And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him.

One kind of temptation leads to sin, with which God never tempts any one; and there is another kind by which faith is tried. In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men’s way of speaking. For as the expression, Who searches the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do.

He asks him this question, not for His own information, but in order to show His yet unformed disciple his dullness of mind, which he could not perceive of himself.

Or to show others it. He was not ignorant of His disciple’s heart Himself.

But if our Lord, according to John’s account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give you them to eat. We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.

Or they are two different occasions altogether.

Thus tried by our Lord, Philip was found to be possessed which human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

Wherein he shows his dullness: for, had he perfect ideas of his Creator, he would not be thus doubting His power. Augustine: The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done.

Andrew is in the same perplexity that Philip is; only he has rather higher notions of our Lord: There its a lad here which has five barley loaves and two small fishes.

Probably He had some reason in his mind for this speech. He would know of Elijah’s miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to show that no part of the creation was severed from His wisdom.

This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. The Son of the good God, Jesus Christ, multiplied the loaves. Therefore they could not have been naturally evil; a good God would never have multiplied what was evil.

And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful men. He made the men sit down before the loaves appeared, to teach us that with Him, things teat are not are as things that are, as Paul says, Who calls those things that be not, as though they were. The passage proceeds then: And Jesus said, Make the men sit down.

Sit down, i.e. lie down, as the ancient custom was, which they could do, as there was much grass in the place.

i.e. green grass. It was the time of the Passover, which was kept the first month of the spring. So the men sat down in number about five thousand. The Evangelist only counts the men following the direction in the law. Moses numbered the people from twenty years old and upwards, making no mention of the women; to signify that the manly and juvenile character is especially honorable in God’s eyes. And Jesus took the loaves; and when He had given thanks, He distributed to them that were sat down: and likewise of the fishes as much as they would.

But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to show that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God’s will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did.

Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breaking. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.

He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.

Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of super abundant result. When they were filled, He said to His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.

We learn too from this miracle, not to be pusillanimous in the greatest straits of poverty.

When the multitude saw the miracle our Lord had done, they marveled; as they did not know yet that He was God. Then those men, the Evangelist adds, i.e. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.

Their faith being as yet weak, they only call our Lord a Prophet not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem.

Christ is a Prophet and the Lord of Prophets; as He is an Angel, and the Lord of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God.

Their expression, that should come into the world, shows that they expected the arrival of some great Prophet. And this is why they say, This is of a truth that Prophet: the article being put in the Greek, to show that He was distinct from other Prophets.

But let us reflect a little here. Forasmuch as the Divine Substance is not visible to the eye, and the miracles of the divine government of the world, and ordering of the whole creation, are overlooked in consequence of their constancy; God has reserved to Himself acts, beside the established course and order of nature, to do at suitable times; in order that those who overlooked the daily course of nature, might be roused to wonder by the sight of what was different from, though not at all greater, than what they were used to. The government of the world is a greater miracle, than the satisfying the hunger of five thousand with five loaves; and yet no one wonders at this: the former excited wonder; not from any real superiority in it, but because it was uncommon. But it would be wrong to gather no more than this from Christ’s miracles: for, the Lord who is on the mount, and the Word of God which is on high, the same is no humble person to be lightly passed over, but we must look up to Him reverently.

Mystically, the sea signifies this tumultuous world. In the fullness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrection, then followed Him crowds of believers, both from the Jews and Gentiles.

Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.

His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i.e. our spiritual passover, by which we pass over from vice to virtue. And the Lord’s eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i.e. has compassionate respect to them.

The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i.e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul’s vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart.

Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i.e. to carnal men.

The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.

Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom.

The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food

And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i.e. fulfilled it, and gave it a spiritual meaning. The Law made nothing perfect.

By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i.e. unfolding them, made many books.

Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.

Our Lord’s question proved the ignorance of His disciples, i.e. the people’s ignorance of the Law. They lay on the grass, i.e. were carnally minded, rested in carnal things, for all flesh is grass. Men are filled with the loaves, when what they hear with the ear, they fulfill in practice.

And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them. Alcuin: Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.

When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.16. And when even was now come, his disciples went down to the sea,17. And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.18. And the sea arose by reason of a great wind that blew.19. So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh to the ship: and they were afraid.20. But he said to them, It is I; be not afraid.21. Then they willingly received him into the ship: and immediately the ship was at the land whither they went

The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them. Our Lord knowing this, retired to the mountain: When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain Himself alone. From this we gather, that our Lord went down from the mountain before, where He was sitting with His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it.

This is not at all inconsistent with what we read, that He went up into a mountain apart to pray: the object of escape being quite compatible with that of prayer. Indeed our Lord teaches us here, that whenever escape is necessary, there is great necessity for prayer.

Yet He who feared to be made a king, was a king; not made king by men, (for He ever reigns with the Father, in that He is the Son of God,) but making men kings: which kingdom of His the Prophets had foretold. Christ by being made man, made the believers in Him Christians, i.e. members of His kingdom, incorporated and purchased by His Word. And this kingdom will be made manifest, after the judgment; when the brightness of His saints shall be revealed. The disciples however, and the multitude who believed in Him thought that He had come to reign now; and so would have taken Him by force, to make Him a king, wishing to anticipate His time, which He kept secret.

See what the belly can do. They care no more for the violation of the Sabbath; all their zeal for God is fled, now that their bellies are filled: Christ has become a Prophet, and they wish to enthrone Him as king. But Christ makes His escape; to teach us to despise the dignities of the world. He dismisses His disciples, and goes up into the mountain. - These, when their Master had left them went down in the evening to the sea; as we read; And when even was now come, His disciples went down to the sea. They waited till evening, thinking He would come to them; and then, as He did not come, delayed no longer searching for Him, but in the ardor of love, entered into a ship, and went over the sea toward Capernaum. They went to Capernaum thinking they should find Him there.

The Evangelist now returns to explain why they went, and relate what happened to them while they were crossing the lake: And it was dark, he says, and Jesus was not come to them.

The mention of the time is not accidental, but meant to show the strength of their love. They did not make excuses, and say, It is evening now, and night is coming on, but in the warmth of their love went into the ship. And now many things alarm them: the time, And it was now dark; and the weather, as we read next, And the sea arose by reason of a great wind that blew; their distance from land, So when they had rowed about five and twenty or thirty furlongs.

The way of speaking we use, when we are in doubt; about five and twenty, we say, or thirty.

And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He said to them, It is I, be not afraid.

He does not say, I am Jesus, but only I am. He trusts to their easily recognizing a c voice, which was so familiar to them, or, as is more probable, He shows that He was the same who said to Moses, I am that I am.

He appeared to them in this way, to show His power; for He immediately calmed the tempest: Then they wished to receive Him into tile ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to show his Divinity more clearly.

Observe the three miracles here; the first, His walking on the sea; the second, His stilling the waves; the third, His putting them immediately on shore, which they were some distance off, when our Lord appeared.

Jesus does not show Himself to the crowd walking on the sea, such a miracle being too much for them to hear. Nor even to the disciples did He show Himself long, but disappeared immediately.

Mark’s account does not contradict this. He says indeed that our Lord told the disciples first to enter the ship, and go before Him over the sea, while He dismissed the crowds, and that when the crowd was dismissed, He went up alone into the mountain to pray: while John places His going up alone in the mountain first, and then says, And when even was now come, His disciples went down to the sea. But it is easy to see that John relates that as done afterwards by the disciples, which our Lord had ordered before His departure to the mountain.

Or take another explanation. This miracle seems to me to be a different one, from the one given in Matthew: for there they do not receive Him into the ship immediately, whereas here they do: and there the storm lasts for some time, whereas here as soon as He speaks, there is a calm. He often repeats the same miracle in order to impress it on men’s minds.

There is a mystical meaning in our Lord’s feeding the multitude, and ascending the mountain: for thus was it prophesied of Him, So shall the congregation of the people come about You: for their sake therefore lift up Yourself again: i.e. that the congregation of the people may come about You, lift up Yourself again. But why is it fled; for they could not have detained Him against His wild? This fleeing has a meaning; viz. that His flight is above our comprehension; just as, when you do not understand a thing, you see, It escapes me. He fled alone to the mountain, because He is ascended from above all heavens. But on His ascension aloft a storm came upon the disciples in the ship, i.e. the Church, and it became dark, the light, i.e. Jesus, having gone. As the end of the world draws nigh, error increases, iniquity abounds. Light again is love, according to John, He that hates his brother is in darkness. The waves and storms and winds then that agitate the ship, are the clamors of the evil speaking, and love waxing cold. Nevertheless the wind, and storm, and waves, and darkness were not able to stop, and sink the vessel; For be that endures to the end, the same shall be saved. As the number five has reference to the Law, the books of Moses being five, the number five and twenty, being made up of five pieces, has the same meaning. And this law was imperfect, before the Gospel came. Now the number of perfection is six, so therefore five is multiplied by six, which makes thirty: i.e. the law is fulfilled by the Gospel. To those then who fulfill the law Jesus comes treading on the waves, i.e. trampling under foot all the swellings of the world, all the loftiness of men: and yet such tribulations remain, that even they who believe on Jesus, fear lest they should be lost.

When either men or devils try to terrify us, let us hear Christ saying, It is I, be not afraid, i.e. I am ever near you, God unchangeable, immovable; let not any false fears destroy your faith in Me. Observe too our Lord did not come when the danger was beginning, but when it was ending. He suffers us to remain in the midst of dangers and tribulations, that we may be proved thereby, and flee for succor to Him Who is able to give us deliverance when we least expect it. When man’s understanding can no longer help him, then the Divine deliverance comes. If we are willing also to receive Christ into the ship, i.e. to live in our hearts, we shall find ourselves immediately in the place, where we wish to be, i.e. heaven.

This ship, however, does not carry an idle crew; they are all stout rowers; i.e. in the Church not the idle and effeminate, but the strenuous and persevering in good works, attain to the harbor of everlasting salvation.

Galilee. St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is purposely to introduce the subject of the heavenly bread, which begins ver. 37. He seems, moreover, to have had in view the description of the different passovers during Christ's public ministry. As he, therefore, remained in Galilee during the third passover, he relates pretty fully what passed during that time. We must also remark, that as the other three evangelists give, in the same terms, the institution of the blessed sacrament, St. John omits the institution, but gives in detail the repeated promises of Jesus Christ, relative to this great mystery.

From the circumstances of the passover, the number that followed Jesus was greatly increased. (Bible de Vence)

Our Lord first said, (Matthew xiv. 16.) Give them to eat; but afterwards, accommodating himself to the weakness of his disciples, he says: Whence shall we buy bread? So there is no contradiction.

The text in St. Matthew adds: without counting the women and the children, who might possibly amount to an equal number.

In the Greek, there is this addition: He distributed to the disciples, and the disciples to them that were sitting. The Syriac, and some Greek copies agree with the Vulgate.

To make the miracle still more conspicuous to the multitude, Jesus Christ shewed, that not only their present wants were supplied, but that there remained as much, or more, after they had all been filled, than there had been at first presented to Him.

The Prophet indeed. That is, the Messias. (Witham)

St. John here corrects what relates to Jesus, and then what relates to the disciples. For if we attend to the order of time, the apostles got into the boat before Jesus went to the mountain. But, in matters of this nature, it is usual for the historians to follow their own choice. (Polus, Synop. critic.)

CHAPTER 6

Ver. 1.After this, &c. Tiberias is here named, because the desert in which Christ fed the five thousand was near to Tiberias.

After this, not immediately, but almost a year afterwards. For the healing of the paralytic, and the dispute of Jesus with the Jews consequent upon it, which John had related in the foregoing chapter, took place in the beginning of the second year of Christ's ministry. But the things which he relates in this sixth chapter took place at the close of the same year. This is plain because Christ healed the paralytic at the Passover (v. 1). But He did the things now to be related shortly before the Passover of the year following, as appears from the 4th verse. John therefore omits all that Christ did in the second year of His ministry, viz., His creation of Twelve Apostles, His Sermon on the mount, His sending His Apostles forth, as well as many other things. John omits them because they had been fully narrated by the other Evangelists. But he here inserts the narrative of the multiplication of the loaves, because, though related by the other Evangelists, it was the occasion of Christ's discourse concerning spiritual food, and the food of the Eucharist, which John here gives at length, and which was wholly passed over by them.

Ver. 3.He saith unto Philip, &c. Observe, this was the order of what was done. Christ beholding from the mountain the crowd which followed Him, came down to them and received them kindly, taught them, and healed their sick until the eventide. The evening being at hand, His disciples asked Christ to dismiss the multitude, and refresh Himself with food. But Christ bade them first feed the hungry throngs. This, they said, was impossible, because 200 denarii worth of bread would not suffice for so many. By and by Christ proposed the same thing to Philip, probably because he had been most anxious in asking Christ to dismiss the multitude. Philip gave the same answer as the others with regard to the quantity of bread that would be required.

Ver. 11.When He had given thanks to God the Father, looking up to heaven, He implored the help of God to multiply the loaves. Then He blessed them (as the other Evangelists relate), and the Syriac has here, He distributed to those who had sat down, miraculously multiplying the loaves during their distribution.  S. Dominic and S. Francis imitated Christ in this matter. When in the General Chapter of the Friars Minor there was nothing to eat, they being full of faith, said, "Let us go and pray to Almighty God, who satisfied five thousand men besides women and children in the desert. His power and His mercy are no less now than they were then, that we should despair of His goodness." They continued in prayer until they were assured concerning the Divine will. Then at the hour of dinner S. Francis bade the brethren sit down in the refectory. This done, they see enter twenty young men of noble appearance, girded, and prepared for service. These supplied bread, wine, and every kind of needful refreshment to the company, in number five hundred. When dinner was ended they bowed and saluted the brethren, and went out of the refectory two by two, to the admiration of the brethren, who praised God for His marvellous care and providence. (See Luke Wadding's Annals of the Friars Minor, A.C. 1219, num. 11.)  S. Dominic did the same thing at Rome at S. Sixtus'. When there was no food in the house he commanded the brethren to sit down to the table, and blessed it. Then lo, there came in two angels, having the appearance of beautiful youths, who placed before each one of the hundred brethren a very white loaf. Then they bowed their heads, and departed. (See the Life of Dominic, 3, c. 4.) I have visited and venerated the place at Rome where this was done, and seen a painting of it.

Ver. 15.That they might take Him, &c., i.e., the king Messiah, who, the Jews thought, would give them abundance of corn, wine and oil, gold and silver. This was why they wished to make Him a king, not for His advantage, but their own. Such is the Messiah, whom the foolish Jews expect even now, one like Solomon, to give them riches and plenty.

verse. 4. True, i.e., perfect, excellent, in which there is all fulness, both of existence and nourishment. For all created existences, such as the manna, if they be compared with the uncreated Essence, or the Deity, such as Christ in the Eucharist, cannot be accounted of as realities, but only shadows. In God and Christ alone is there reality (veritas), i.e., solidity and plenitude of Being, and of feeding perfectly, like (true) Bread. This is what God spake to Moses, "I Am I who Am: thus shalt thou say to the sons of Israel, He who is hath sent me" (Exo_3:14).

1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

We have here an account of Christ's feeding five thousand men with five loaves and two fishes, which miracle is in this respect remarkable, that it is the only passage of the actions of Christ's life that is recorded by all the four evangelists. John, who does not usually relate what had been recorded by those who wrote before him, yet relates this, because of the reference the following discourse has to it. Observe,

I. The place and time where and when this miracle was wrought, which are noted for the greater evidence of the truth of the story; it is not said that it was done once upon a time, nobody knows where, but the circumstances are specified, that the fact might be enquired into.

1. The country that Christ was in ( v. 1 ): He went over the sea of Galilee, called elsewhere the lake of Gennesareth, here the sea of Tiberias, from a city adjoining, which Herod had lately enlarged and beautified, and called so in honour of Tiberius the emperor, and probably had made his metropolis. Christ did not go directly over cross this inland sea, but made a coasting voyage to another place on the same side. It is not tempting God to choose to go by water, when there is convenience for it, even to those places whither we might go by land; for Christ never tempted the Lord his God, Matt. iv. 7 .

2. The company that he was attended with: A great multitude followed him, because they saw his miracles, v. 2 . Note, (1.) Our Lord Jesus, while he went about doing good, lived continually in a crowd, which gave him more trouble than honour. Good and useful men must not complain of a hurry of business, when they are serving God and their generation; it will be time enough to enjoy ourselves when we come to that world where we shall enjoy God. (2.) Christ's miracles drew many after him that were not effectually drawn to him. They had their curiosity gratified by the strangeness of them, who had not their consciences convinced by the power of them.

3. Christ's posting himself advantageously to entertain them ( v. 3 ): He went up into a mountain, and there he sat with his disciples, that he might the more conveniently be seen and heard by the multitude that crowded after him; this was a natural pulpit, and not, like Ezra's, made for the purpose. Christ was now driven to be a field preacher; but his word was never the worse, nor the less acceptable, for that, to those who knew how to value it, who followed him still, not only when he went out to a desert place, but when he went up to a mountain, though up-hill be against heart. He sat there, as teachers do in cathedra—in the chair of instruction. He did not sit at ease, not sit in state, yet he sat as one having authority, sat ready to receive addresses that were made to him; whoever would might come, and find him there. He sat with his disciples; he condescended to take them to sit with him, to put a reputation upon them before the people, and give them an earnest of the glory in which they should shortly sit with him. We are said to sit with him, Eph. ii. 6 .

4. The time when it was. The first words, After those things, do not signify that this immediately followed what was related in the foregoing chapter, for it was a considerable time after, and they signify no more than in process of time; but we are told ( v. 4 ) that it was when the passover was nigh, which is here noted, (1.) Because, perhaps, that had brought in all the apostles from their respective expeditions, whither they were sent as itinerant preachers, that they might attend their Master to Jerusalem, to keep the feast. (2.) Because it was a custom with the Jews religiously to observe the approach of the passover thirty days before, with some sort of solemnity; so long before they had it in their eye, repaired the roads, mended bridges, if there was occasion, and discoursed of the passover and the institution of it. (3.) Because, perhaps, the approach of the passover, when every one knew Christ would go up to Jerusalem, and be absent for some time, made the multitude flock the more after him and attend the more diligently on him. Note, The prospect of losing our opportunities should quicken us to improve them with double diligence; and, when solemn ordinances are approaching, it is good to prepare for them by conversing with the word of Christ.

II. The miracle itself. And here observe,

1. The notice Christ took of the crowd that attended him ( v. 5 ): He lifted up his eyes, and saw a great company come to him, poor, mean, ordinary people, no doubt, for such make up the multitudes, especially in such remote corners of the country; yet Christ showed himself pleased with their attendance, and concerned for their welfare, to teach us to condescend to those of low estate, and not to set those with the dogs of our flock whom Christ hath set with the lambs of his. The souls of the poor are as precious to Christ, and should be so to us, as those of the rich.

2. The enquiry he made concerning the way of providing for them. He directed himself to Philip, who had been his disciple from the first, and had seen all his miracles, and particularly that of his turning water into wine, and therefore it might be expected that he should have said, "Lord, if thou wilt, it is easy to thee to feed them all." Those that, like Israel, have been witnesses of Christ's works, and have shared in the benefit of them, are inexcusable if they say, Can he furnish a table in the wilderness? Philip was of Bethsaida, in the neighbourhood of which town Christ now was, and therefore he was most likely to help them to provision at the best hand; and probably much of the company was known to him, and he was concerned for them. Now Christ asked, Whence shall we buy bread, that these may eat? (1.) He takes it for granted that they must all eat with him. One would think that when he had taught and healed them he had done his part; and that now they should rather have been contriving how to treat him and his disciples, for some of the people were probably rich, and we are sure that Christ and his disciples were poor; yet he is solicitous to entertain them. Those that will accept Christ's spiritual gifts, instead of paying for them, shall be paid for their acceptance of them. Christ, having fed their souls with the bread of life, feeds their bodies also with food convenient, to show that the Lord is for the body, and to encourage us to pray for our daily bread, and to set us an example of compassion to the poor, James ii. 15, 16 . (2.) His enquiry is, Whence shall we buy bread? One would think, considering his poverty, that he should rather have asked, Where shall we have money to buy for them? But he will rather lay out all he has than they shall want. He will buy to give, and we must labour, that we may give, Eph. iv. 28 .

3. The design of this enquiry; it was only to try the faith of Philip, for he himself knew what he would do, v. 6 . Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Acts xv. 18 . He knows the thoughts he has towards his people ( Jer. xxix. 11 ) and is never at uncertainty; when we know not, he himself knows what he will do. (2.) When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, "Lord, if thou wilt exert thy power for them, we need not buy bread."

4. Philip's answer to this question: " Two hundred pennyworth of bread is not sufficient, v. 7 . Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag." Two hundred pence of their money amount to about six pounds of ours, and, if they lay out all that at once, it will exhaust their fund, and break them, and they must starve themselves. Grotius computes that two hundred pennyworth of bread would scarcely reach to two thousand, but Philip would go as near hand as he could, would have every one to take a little; and nature, we say, is content with a little. See the weakness of Philip's faith, that in this strait, as if the Master of the family had been an ordinary person, he looked for supply only in an ordinary way. Christ might now have said to him, as he did afterwards, Have I been so long time with you, and yet hast thou not known me, Philip? Or, as God to Moses in a like case, Is the Lord's hand waxen short? We are apt thus to distrust God's power when visible and ordinary means fail, that is, to trust him no further than we can see him.

5. The information which Christ received from another of his disciples concerning the provision they had. It was Andrew, here said to be Simon Peter's brother; though he was senior to Peter in discipleship, and instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him that he is described by his relation to Peter: he acquainted Christ with what they had at hand; and in this we may see,

(1.) The strength of his love to those for whom he saw his Master concerned, in that he was willing to bring out all they had, though he knew not but they might want themselves, and any one would have said, Charity begins at home. He did not go about to conceal it, under pretence of being a better husband of their provision than the master was, but honestly gives in an account of all they had. There is a lad here, paidarion — a little lad, probably one that used to follow this company, as settlers do the camp, with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. Here, [1.] The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat ( Deut. viii. 8 ); its inhabitants were commonly fed with the finest wheat ( Ps. lxxxi. 16 ), the kidneys of wheat ( Deut. xxxii. 14 ); yet Christ and his disciples were glad of barley-bread. It does not follow hence that we should tie ourselves to such coarse fare, and place religion in it (when God brings that which is finer to our hands, let us receive it, and be thankful); but it does follow that therefore we must not be desirous of dainties ( Ps. xxiii. 3 ); nor murmur if we be reduced to coarse fare, but be content and thankful, and well reconciled to it; barley-bread is what Christ had, and better than we deserve. Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. [2.] It was but short and scanty; there were but five loaves, and those so small that one little lad carried them all; and we find ( 2 Kings iv. 42, 43 ) that twenty barley-loaves, with some other provision to help out, would not dine a hundred men without a miracle. There were but two fishes, and those small ones ( dyo opsaria ), so small that one of them was but a morsel, pisciculi assati. I take the fish to have been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, but that of fish was less in proportion to it, so that many a bit of dry bread they must eat before they could make a meal of this provision; but they were content with it. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Ps. lxxviii. 18 . Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.

(2.) See here the weakness of his faith in that word, " But what are they among so many? To offer this to such a multitude is but to mock them." Philip and he had not that actual consideration of the power of Christ (of which they had had such large experience) which they should have had. Who fed the camp of Israel in the wilderness? He that could make one man chase a thousand could make one loaf feed a thousand.

6. The directions Christ gave the disciples to seat the guests ( v. 10 ): " Make the men sit down, though you have nothing to set before them, and trust me for that." This was like sending providence to market, and going to buy without money: Christ would thus try their obedience. Observe, (1.) The furniture of the dining-room: there was much grass in that place, though a desert place; see how bountiful nature is, it makes grass to grow upon the mountains, Ps. cxlvii. 8 . This grass was uneaten; God gives not only enough, but more then enough. Here was this plenty of grass where Christ was preaching; the gospel brings other blessings along with it: Then shall the earth yield her increase, Ps. lxvii. 6 . This plenty of grass made the place the more commodious for those that must sit on the ground, and served them for cushions, or beds (as they called what they sat on at meat, Esth. i. 6 ), and, considering what Christ says of the grass of the field ( Matt. vi. 29, 30 ), these beds excelled those of Ahasuerus: nature's pomp is the most glorious. (2.) The number of the guests: About five thousand: a great entertainment, representing that of the gospel, which is a feast for all nations ( Isa. xxv. 6 ), a feast for all comers.

7. The distribution of the provision, v. 11 . Observe,

(1.) It was done with thanksgiving: He gave thanks. Note, [1.] We ought to give thanks to God for our food, for it is a mercy to have it, and we have it from the hand of God, and must receive it with thanksgiving, 1 Tim. iv. 4, 5 . And this is the sweetness of our creature-comforts, that they will furnish us with matter, and give us occasion, for that excellent duty of thanksgiving. [2.] Though our provision be coarse and scanty, though we have neither plenty nor dainty, yet we must give thanks to God for what we have.

(2.) It was distributed from the hand of Christ by the hands of his disciples, v. 11 . Note, [1.] All our comforts come to us originally from the hand of Christ; whoever brings them, it is he that sends them, he distributes to those who distribute to us. [2.] In distributing the bread of life to those that follow him, he is pleased to make use of the ministration of his disciples; they are the servitors at Christ's table, or rather rulers in his household, to give to every one his portion of meat in due season.

(3.) It was done to universal satisfaction. They did not every one take a little, but all had as much as they would; not a short allowance, but a full meal; and considering how long they had fasted, with what an appetite they sat down, how agreeable this miraculous food may be supposed to have been, above common food, it was not a little that served them when they ate as much as they would and on free cost. Those whom Christ feeds with the bread of life he does not stint, Ps. lxxxi. 10 . There were but two small fishes, and yet they had of them too as much as they would. He did not reserve them for the better sort of the guests, and put off the poor with dry bread, but treated them all alike, for they were all alike welcome. Those who call feeding upon fish fasting reproach the entertainment Christ here made, which was a full feast.

8. The care that was taken of the broken meat. (1.) The orders Christ gave concerning it ( v. 12 ): When they were filled, and every man had within him a sensible witness to the truth of the miracle, Christ said to the disciples, the servants he employed, Gather up the fragments. Note, We must always take care that we make no waste of any of God's good creatures; for the grant we have of them, though large and full, is with this proviso, wilful waste only excepted. It is just with God to bring us to the want of that which we make waste of. The Jews were very careful not to lose any bread, nor let it fall to the ground, to be trodden upon. Qui panem contemnit in gravem incidit paupertatem—He who despises bread falls into the depths of poverty, was a saying among them. Though Christ could command supplies whenever he pleased, yet he would have the fragments gathered up. When we are filled we must remember that others want, and we may want. Those that would have wherewith to be charitable must be provident. Had this broken meat been left upon the grass, the beasts and fowls would have gathered it up; but that which is fit to be meat for men is wasted and lost if it be thrown to the brute-creatures. Christ did not order the broken meat to be gathered up till all were filled; we must not begin to hoard and lay up till all is laid out that ought to be, for that is withholding more than is meet. Mr. Baxter notes here, "How much less should we lose God's word, or helps, or our time, or such greater mercies!" (2.) The observance of these orders ( v. 13 ): They filled twelve baskets with the fragments, which was an evidence not only of the truth of the miracle, that they were fed, not with fancy, but with real food (witness those remains), but of the greatness of it; they were not only filled, but there was all this over and above. See how large the divine bounty is; it not only fills the cup, but makes it run over; bread enough, and to spare, in our Father's house. The fragments filled twelve baskets, one for each disciple; they were thus repaid with interest for their willingness to part with what they had for public service; see 2 Chron. xxxi. 10 . The Jews lay it as a law upon themselves, when they have eaten a meal, to be sure to leave a piece of bread upon the table, upon which the blessing after meat may rest; for it is a curse upon the wicked man ( Job xx. 21 ) that there shall none of his meat be left.

15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

Here is, I. Christ's retirement from the multitude.

1. Observe what induced him to retire; because he perceived that those who acknowledged him to be that prophet that should come into the world would come, and take him by force, to make him a king, v. 15 . Now here we have an instance,

(1.) Of the irregular zeal of some of Christ's followers; nothing would serve but they would make him a king. Now, [1.] This was an act of zeal for the honour of Christ, and against the contempt which the ruling part of the Jewish church put upon him. They were concerned to see so great a benefactor to the world so little esteemed in it; and therefore, since royal titles are counted the most illustrious, they would make him a king, knowing that the Messiah was to be a king; and if a prophet, like Moses, then a sovereign prince and lawgiver, like him; and, if they cannot set him up upon the holy hill of Zion, a mountain in Galilee shall serve for the present. Those whom Christ has feasted with the royal dainties of heaven should, in return for his favour, make him their king, and set him upon the throne in their souls: let him that has fed us rule us. But, [2.] It was an irregular zeal; for First, It was grounded upon a mistake concerning the nature of Christ's kingdom, as if it were to be of this world, and he must appear with outward pomp, a crown on his head, and an army at his foot; such a king as this they would make him, which was as great a disparagement to his glory as it would be to lacquer gold or paint a ruby. Right notions of Christ's kingdom would keep us to right methods for advancing it. Secondly, It was excited by the love of the flesh; they would make him their king who could feed them so plentifully without their toil, and save them from the curse of eating their bread in the sweat of their face. Thirdly, It was intended to carry on a secular design; they hoped this might be a fair opportunity of shaking off the Roman yoke, of which they were weary. If they had one to head them who could victual an army cheaper than another could provide for a family, they were sure of the sinews of the war, and could not fail of success, and the recovery of their ancient liberties. Thus is religion often prostituted to a secular interest, and Christ is served only to serve a turn, Rom. xvi. 18 . Vix quæritur Jesus propter Jesum, sed propter aliud—Jesus is usually sought after for something else, not for his own sake. —Augustine. Nay, Fourthly, It was a tumultuous, seditious attempt, and a disturbance of the public peace; it would make the country a seat of war, and expose it to the resentments of the Roman power. Fifthly, It was contrary to the mind of our Lord Jesus himself; for they would take him by force, whether he would or no. Note, Those who force honours upon Christ which he has not required at their hands displease him, and do him the greatest dishonour. Those that say I am of Christ, in opposition to those that are of Apollos and Cephas (so making Christ the head of a party), take him by force, to make him a king, contrary to his own mind.

(2.) Here is an instance of the humility and self-denial of the Lord Jesus, that, when they would have made him a king, he departed; so far was he from countenancing the design that he effectually quashed it. Herein he has left a testimony, [1.] Against ambition and affectation of worldly honour, to which he was perfectly mortified, and has taught us to be so. Had they come to take him by force and make him a prisoner, he could not have been more industrious to abscond than he was when they would make him a king. Let us not then covet to be the idols of the crowd, nor be desirous of vainglory. [2.] Against faction and sedition, treason and rebellion, and whatever tends to disturb the peace of kings and provinces. By this it appears that he was no enemy to Cæsar, nor would have his followers be so, but the quiet in the land; that he would have his ministers decline every thing that looks like sedition, or looks towards it, and improve their interest only for their work's sake.

2. Observe whither he retired: He departed again into a mountain, eis to oros — into the mountain, the mountain where he had preached ( v. 3 ), whence he came down into the plain, to feed the people, and then returned to it alone, to be private. Christ, though so useful in the places of concourse, yet chose sometimes to be alone, to teach us to sequester ourselves from the world now and then, for the more free converse with God and our own souls; and never less alone, says the serious Christian, than when alone. Public services must not jostle out private devotions.

II. Here is the disciples' distress at sea. They that go down to the sea in ships, these see the works of the Lord, for he raiseth the stormy wind, Ps. xvii. 23, 24 . Apply this to these disciples.

1. Here is their going down to the sea in a ship ( v. 16, 17 ): When even was come, and they had done their day's work, it was time to look homeward, and therefore they went aboard, and set sail for Capernaum. This they did by particular direction from their Master, with design (as it should seem) to get them out of the way of the temptation of countenancing those that would have made him a king.

2. Here is the stormy wind arising and fulfilling the word of God. They were Christ's disciples, and were now in the way of their duty, and Christ was now in the mount praying for them; and yet they were in this distress. The perils and afflictions of this present time may very well consist with our interest in Christ and his intercession. They had lately been feasted at Christ's table; but after the sun-shine of comfort expect a storm. (1.) It was now dark; this made the storm the more dangerous and uncomfortable. Sometimes the people of God are in trouble, and cannot see their way out; in the dark concerning the cause of their trouble, concerning the design and tendency of it, and what the issue will be. (2.) Jesus was not come to them. When they were in that storm ( Matt. viii. 23 , &c.) Jesus was with them; but now their beloved had withdrawn himself, and was gone. The absence of Christ is the great aggravation of the troubles of Christians. (3.) The sea arose by reason of a great wind. It was calm and fair when they put to sea (they were not so presumptuous as to launch out in a storm), but it arose when they were at sea. In times of tranquillity we must prepare for trouble, for it may arise when we little think of it. Let it comfort good people, when they happen to be in storms at sea, that the disciples of Christ were so; and let the promises of a gracious God balance the threats of an angry sea. Though in a storm, and in the dark, they are no worse off than Christ's disciples were. Clouds and darkness sometimes surround the children of the light, and of the day.

3. Here is Christ's seasonable approach to them when they were in this peril, v. 19 . They had rowed (being forced by the contrary winds to betake themselves to their oars) about twenty-five or thirty furlongs. The Holy Spirit that indicted this could have ascertained the number of furlongs precisely, but this, being only circumstantial, is left to be expressed according to the conjecture of the penman. And, when they were got off a good way at sea, they see Jesus walking on the sea. See here, (1.) The power Christ has over the laws and customs of nature, to control and dispense with them at his pleasure. It is natural for heavy bodies to sink in water, but Christ walked upon the water as upon dry land, which was more than Moses's dividing the water and walking through the water. (2.) The concern Christ has for his disciples in distress: He drew nigh to the ship; for therefore he walked upon the water, as he rides upon the heavens, for the help of his people, Deut. xxxiii. 26 . He will not leave them comfortless when they seem to be tossed with tempests and not comforted. When they are banished (as John) into remote places, or shut up (as Paul and Silas) in close places, he will find access to them, and will be nigh them. (3.) The relief Christ gives to his disciples in their fears. They were afraid, more afraid of an apparition (for so they supposed him to be) than of the winds and waves. It is more terrible to wrestle with the rulers of the darkness of this world than with a tempestuous sea. When they thought a demon haunted them, and perhaps was instrumental to raise the storm, they were more terrified than they had been while they saw nothing in it but what was natural. Note, [1.] Our real distresses are often much increased by our imaginary ones, the creatures of our own fancy. [2.] Even the approaches of comfort and deliverance are often so misconstrued as to become the occasions of fear and perplexity. We are often not only worse frightened than hurt, but then most frightened when we are ready to be helped. But, when they were in this fright, how affectionately did Christ silence their fears with that compassionate word ( v. 20 ), It is I, be not afraid! Nothing is more powerful to convince sinners than that word, I am Jesus whom thou persecutest; nothing more powerful to comfort saints than this, " I am Jesus whom thou lovest; it is I that love thee, and seek thy good; be not afraid of me, nor of the storm." When trouble is nigh Christ is nigh.

(See on Mr 6:31-44 ).

3. a mountain-- somewhere in that hilly range which skirts the east side of the lake.

4. passover ... was nigh-- but for the reason mentioned ( Joh 7:1 ), Jesus kept away from it, remaining in Galilee.

(Also see on Mr 6:45-56 ).

14-15. that prophet-- (See on Joh 1:21 ).