Bible Verses and Early Church Commentary | Historical Christian Faith

¹ At that time Herod the tetrarch heard of the fame of Jesus, ² And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him. ³ For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. ⁴ For John said unto him, It is not lawful for thee to have her. ⁵ And when he would have put him to death, he feared the multitude, because they counted him as a prophet. ⁶ But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. ⁷ Whereupon he promised with an oath to give her whatsoever she would ask. ⁸ And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. ⁹ And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. ¹⁰ And he sent, and beheaded John in the prison. ¹¹ And his head was brought in a charger, and given to the damsel: and she brought it to her mother. ¹² And his disciples came, and took up the body, and buried it, and went and told Jesus. ¹³ When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. ¹⁴ And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. ¹⁵ And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. ¹⁶ But Jesus said unto them, They need not depart; give ye them to eat. ¹⁷ And they say unto him, We have here but five loaves, and two fishes. ¹⁸ He said, Bring them hither to me. ¹⁹ And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. ²⁰ And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. ²¹ And they that had eaten were about five thousand men, beside women and children. ²² And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. ²³ And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. ²⁴ But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. ²⁵ And in the fourth watch of the night Jesus went unto them, walking on the sea. ²⁶ And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. ²⁷ But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. ²⁸ And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. ²⁹ And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. ³⁰ But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. ³¹ And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? ³² And when they were come into the ship, the wind ceased. ³³ Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. ³⁴ And when they were gone over, they came into the land of Gennesaret. ³⁵ And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; ³⁶ And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

[AD 100] Josephus on Matthew 14:1-12

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.

Source: Antiquities of the Jews - Book XVIII, Chapter 5, Section 2

[AD 407] John Chrysostom on Matthew 14:1

But not without a purpose does the evangelist signify the time, but to make you observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.

But mark thou, I pray you, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.

[AD 407] John Chrysostom on Matthew 14:1-5

It is not without reason that the Evangelist here specifies the time, but that you may understand the pride and carelessness of the tyrant; inasmuch as he had not at the first made himself acquainted with the things concerning Christ, but now only after long time. Thus they, who in authority are fenced about with much pomp, learn these things slowly, because they do not much regard them.

Observe how great a thing is virtue; Herod fears John even after he is dead, and philosophizes concerning the resurrection; as it follows; And he saith to his servants, This is John the Baptist, he is risen from the dead, and therefore mighty works are wrought in him.

And this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, For Herod had seized John, and bound him.

Yet he speaks not to the woman but to the husband, as he was the chief person.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:1-2

(Chapter 14, Verses 1, 2.) At that time Herod the Tetrarch heard about the fame of Jesus, and he said to his servants, 'This is John the Baptist; he has been raised from the dead, and that is why these miraculous powers are at work in him.' Some of the interpreters of the Church inquire about the reasons why Herod suspected this, that he believed John had risen from the dead and that is why miraculous powers were at work in him, as if an explanation of this strange error should be given to us, or it provides an opportunity for belief in transmigration of souls based on these words, even though at the time John was beheaded, the Lord was thirty years old: but transmigration of souls, on the other hand, suggests that after many years in different bodies, souls enter into various bodies.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 14:1-5

One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place—a heresy which teaches that souls pass through various bodies after a long period of years—for the Lord was thirty years old when John was beheaded.

The old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him.

He feared a disturbance among the people for John's sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of. God.

Source: Catena Aurea by Aquinas

[AD 428] Theodore of Mopsuestia on Matthew 14:1

Herod the king is one person, Herod the tetrarch, his son, is another. After King Herod’s death the Romans divided his kingdom into a tetrarchy, and one part of the tetrarchy went to his son. This is the man who beheaded the Forerunner and who, for this reason, received his due punishment not long afterward.

Source: FRAGMENT 77.2

[AD 430] Augustine of Hippo on Matthew 14:1-5

(De Cons. Ev. ii. 43.) Matthew says, At that time, not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark.

(ubi sup.) Luke's words are, John have I beheaded: who is he of whom I hear such things? (Luke 9:9.) As Luke has thus represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was commonly said—or we must take what he here says to his servants as expressing a doubt—for they admit of either of these acceptations.

(De Cons. Ev. ii. 44.) Luke does not give this in the same order, but where he is speaking of the Lord's baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John's Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judæa, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John's imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shows when he says, On account of Herodias his brother's wife. For John had said unto him, It is not lawful for thee to have her.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 14:1-5

Perhaps some one may ask how it can be here said, At that time Herod heard, seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to Vienne in Gaul. Then Cæsar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding the tetrarch.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 14:1-5

From this place we may learn how great the jealousy of the Jews was; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen: concerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews.

All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh; wherefore Herod says, Therefore mighty works are wrought in him.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 14:1-5

(non occ.) THE. Evangelist had above shown the Pharisees speaking falsely against Christ's miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, At that time Herod the tetrarch heard the fame of Jesus.

(ord.) Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass.

(ord.) And perhaps he observed the Jewish Law, according to which John forbade him this adultery. And desiring to kill him, he feared the people.

(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 14:2

The Jews had different opinions about the resurrection. Some of them were false. The Sadducees did not believe in the resurrection of the dead or in the existence of angels. They believed those things that were written about them were only to be interpreted figuratively but had no reality in point of fact.Other Jewish views of the resurrection were true, such as were taught by the Pharisees about the resurrection of the dead—that they rise.We must now therefore inquire about the opinion regarding the soul, which was mistakenly held by Herod and some from among the people. It ran something like this: John, who a little earlier had been slain by him, had risen from the dead after he had been beheaded. This person who had risen was the same person under a different name, one now called Jesus. Herod imagined that Jesus possessed the same powers that formerly worked in John. If the powers that worked in John had passed over to Jesus, Jesus was thus thought by some to actually be John the Baptist.
The return of Elijah fueled this idea. Here is the line of argument. It was the spirit and power of Elijah that had returned in John. “This is Elijah who is to come.” The spirit in Elijah possessed the power to go into John. So Herod thought that the powers John worked in baptism and teaching had a miraculous effect in Jesus, even though John did not do miracles. It may be said that something of this kind was the underlying thought of those who said that Elijah had appeared in Jesus or that one of the old prophets had risen.

Source: COMMENTARY ON MATTHEW 10.20

[AD 319] Theodore Stratelates on Matthew 14:2

Thinking that the Baptist had risen from the dead, Herod began to be afraid of him, as though John had become all the more powerful. He was alarmed lest John should employ against him even more of his caustic freedom of speech, which was a terror to him, frustrating him by revealing his crooked deeds.

Source: FRAGMENT 93

[AD 407] John Chrysostom on Matthew 14:2

Do you see the intensity of his fear? Herod did not dare speak of it openly, but he still speaks apprehensively to his own servants. Yet this whole opinion was absurd. It savored of the jittery soldier. Even though many were thought to have risen from the dead, no one had done anything like what was imagined of John. Herod’s words seem to me to be the language both of vanity and of fear. For such is the nature of unreasonable souls; they often accept a mixture of opposite passions.

Source: THE GOSPEL OF MATTHEW, HOMILY 48.2

[AD 1107] Theophylact of Ohrid on Matthew 14:2

. This Herod was the son of him who slew the infants in Bethlehem. From this passage consider the dimness in which a ruler lives his life. See how long it takes for Herod to hear of Jesus. Those in power learn slowly about such things because they are not concerned about those who shine forth in virtue. He appears to fear the Baptist. This is why he does not dare to speak out to anyone except his servants. Since John did not work any signs when he was alive, Herod thought that by his resurrection he had also received from God the gift of working miracles.

[AD 220] Tertullian on Matthew 14:3

David is persecuted; Elias put to flight; Jeremias stoned; Esaias cut asunder; Zacharias butchered between the altar and the temple, imparting to the hard stones lasting marks of his blood. That person himself, at the close of the law and the prophets, and called not a prophet, but a messenger, is, suffering an ignominious death, beheaded to reward a dancing-girl.

Source: Scorpiace

[AD 367] Hilary of Poitiers on Matthew 14:3

We have frequently advised that all diligence must be applied to the reading of the Gospels, for in the narration of the different events one may arrive at a deeper understanding. There is indeed an order to the narration of all the works, but the underlying cause behind the effects of the narrated events is preestablished, as with Herod and John.John, as we frequently noted, preferred the form of the law, because the law foretold Christ and John proceeded from the law, announcing Christ from the law. Herod, on the other hand, was the prince of the people, and the prince of the people embraces the name and interests of his subjects. John accordingly advised Herod not to take to himself his brother’s wife. There were and there are two peoples: one people of the circumcision and the other of the Gentiles. But the law admonished Israel not to ally itself with the works of the Gentiles and with infidelity. Infidelity is associated with the Gentiles, as if by a bond of conjugal love. Because of the truth of this stern admonition by John, he was confined in prison like the law.

Source: Commentary on Matthew 14.3, 7

[AD 407] John Chrysostom on Matthew 14:3

And wherefore does he not address his discourse at all to her, but to the man? Because it depended more on him.

But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.

[AD 420] Jerome on Matthew 14:3-4

(vv. 3, 4.) For Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. Because John had said to him, 'It is not lawful for you to have her.' The ancient history tells us that Philip, the son of Herod the Great (under whom the Lord fled to Egypt), the brother of this Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas; but later, due to some disputes arising against his son-in-law, he took his daughter back and gave her in marriage to Herod, his enemy and the former husband of Herodias. However, who this Philip is, the evangelist Luke explains more fully: In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea; and Herod was tetrarch of Galilee; and his brother Philip was tetrarch of the region of Ituraea and Trachonitis (Luke 3:1). Therefore, John the Baptist, who came in the spirit and power of Elijah, with the same authority that Elijah had rebuked Ahab and Jezebel (1 Kings 21), accused Herod and Herodias of having entered into an unlawful marriage and of not being allowed to marry his brother's wife while his brother was still alive. John preferred to risk his life before the king rather than be forgetful of God's commandments because of flattery.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 14:4

Ancient history tells us that Philip the son of Herod the Great (under whom the Lord fled into Egypt), the brother of that Herod under whom Christ suffered, took as his wife Herodias the daughter of King Phetrai. Later his father-in-law, after a rivalry between him and his son-in-law, took his daughter and, to the great chagrin of the first husband, Herod his enemy united with her in marriage. As to just who this Philip was, Luke the Evangelist notes clearly, “In the fifteenth year of the reign of Tiberias Caesar, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis.”Therefore John the Baptist, who had come in the spirit and power of Elijah, with the same authority whereby the latter had rebuked Ahab and Jezebel, upbraided Herod and Herodias because they had entered into an unlawful marriage. He did so because it is not lawful to take the wife of one’s own living brother. John preferred to incur the king’s anger rather than, through fawning, be unmindful of God’s commandments.

Source: COMMENTARY ON MATTHEW 2.14.4

[AD 450] Peter Chrysologus on Matthew 14:4

John aroused Herod by his moral admonitions, not by any formal accusation. He wanted to correct, not to suppress. Herod, however, preferred to suppress rather than be reconciled. To those who are held captive, the freedom of the one innocent of wrongdoing becomes hateful. Virtue is undesirable to those who are immoral; holiness is abhorrent to those who are impious; chastity is an enemy to those who are impure; integrity is a hardship for those who are corrupt; frugality runs counter to those who are self-indulgent; mercy is intolerable to those who are cruel, as is loving-kindness to those who are pitiless and justice to those who are unjust. The Evangelist indicates this when he says, “John said to him, ‘It is not lawful for you to have the wife of your brother Philip.’ ” This is where John runs into trouble. He who admonishes those who are evil gives offense. He who repudiates wrongdoers runs into trouble. John was saying what was proper of the law, what was proper of justice, what was proper of salvation and what was proper certainly not of hatred but of love. And look at the reward he received from the ungodly for his loving concern!

Source: SERMONS 127.6-7

[AD 420] Jerome on Matthew 14:5

(Verse 5.) And wanting to kill him, he feared the people: for they held him as a prophet. Indeed, he feared the sedition of the people because of John, from whom he knew that many crowds had been baptized in the Jordan; but he was overcome by the love of his wife, because of whose ardor he had even neglected the commandments of God (Genesis 40).

Source: Commentary on Matthew

[AD 450] Peter Chrysologus on Matthew 14:5

“And though he wanted to put him to death, he feared the people.” That person readily turns away from justice who, in matters at issue, fears not God but people. Such fear can restrain the power to sin but is unable to remove the will to sin. Hence, those whom it has restrained from crime, it makes all the more eager to return to crime. It is only the fear of God that can set minds straight, repel criminal actions, preserve innocence and give steadfast power. But let us focus on the passionate intensity of blessed John.

Source: SERMONS 127.7

[AD 1107] Theophylact of Ohrid on Matthew 14:5

. In what has gone before, Matthew has not given an account of John, as it was his intent to write only about Christ. Nor would he have mentioned it now if it did not relate to Christ. John had rebuked Herod for unlawfully taking the wife of his brother. For the law decreed that a man should take the wife of his brother only when that brother had died childless. But in this case Philip had not died childless, for the dancing girl was his child. Some say that Herod had seized both wife and tetrarchy from Philip while he was still living. Whether the former or the latter is correct, what was done was a transgression of the law. He postponed the murder because he feared the multitude, not because he feared God; yet the devil found the opportune moment for him.

[AD 367] Hilary of Poitiers on Matthew 14:6

On Herod’s birthday—that is, amid the delights of corporeal things—the daughter of Herodias danced. With every enticing movement she made, she exuded sensual pleasure as though from the infidelity that arose through all the joys of Israel. The people gave themselves over to this. All were corrupted by an oath. Through sin and the pleasures of the world, the Israelites sold the gifts of eternal life. The girl requested of her mother—who herself had a knack for infidelity—that the head of John, symbolizing the glory of the law, be brought to her. For the law had exposed incestuous Israel with the authority of the divine commandments.

Source: Commentary on Matthew 14.7

[AD 367] Hilary of Poitiers on Matthew 14:6-12

Mystically, John represents the Law; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother's wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that he should not take to him the works of the Gentiles and unbelief which was united to them as by the bond of conjugal love. On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for for sin and worldly pleasures the Israelites sold the gifts of eternal life. She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers. But forced by its sins, as by the force of an oath, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandishments of pleasure. So among the other gratifications of a debauched people the head of John is brought in in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother; thus depraved Israel offered up the glory of the Law to pleasure and unbelief. The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:6

O diabolical revel! O satanic spectacle! O lawless dancing! And more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.

And the means too of the victory were worthy of the deeds done.

[AD 407] John Chrysostom on Matthew 14:6-12

Here is a twofold accusation against the damsel, that she danced, and that she chose to ask an execution as her reward. Observe how Herod is at once cruel and yielding; he obliges himself by an oath, and leaves her free to choose her request. Yet when he knew what evil was resulting from her request, he was grieved, And the king was sorry, for virtue gains praise and admiration even among the bad.

If he was afraid to have so many witnesses of his perjury, how much more ought he to have feared so many witnesses of a murder?

(Hom. xlix.) Observe how John's disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; And they came and told Jesus. For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:6

(Verse 6.) But on Herod's birthday, Herodias' daughter danced in the midst, and it pleased Herod. We have found no other to have observed their own birthday except Herod and Pharaoh, as their impiety was on equal terms, so too was their festivity.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 14:6-12

We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities.

I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath's sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.

For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing.

Otherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here Herod is said to be sorry, because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. For his oath's sake, and them which sat with him at meat, he commanded it to be given. He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, and them that sat at meat with him, he would have them all sharers in his crime, that a bloody dish might be brought in in a luxurious feast.

(Liv. xxxix. 43.) We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials.

By which we may understand both the disciples of John himself, and of the Saviour.

And the Prophet has lost among them both tongue and voice.

Source: Catena Aurea by Aquinas

[AD 450] Peter Chrysologus on Matthew 14:6

You have heard, brothers, that sensual pleasure may give birth to great cruelty. “And his head was brought on a platter.”The house is converted into an arena, the table changes into a stall at the amphitheater, the birthday guests turn into spectators, the feast grows into a furor, the food ripens into carnage, the wine transforms into blood, the birthday changes into a funeral, sunrise evolves into sunset, the banquet is altered into a bloody killing, and musical instruments perform the tragedy of the ages. A creature enters the room, not a girl; a lynx, not a maiden, moves to the music. She has the mane of an animal, not hair, sprouting up from the crown of her head. She spreads out her limbs with twists and turns; she steadily grows in ferocity. She becomes cunning in cruelty, not in body. And this extraordinarily wild animal lets out a growl. She gnashes her teeth. She does not take up a sword but produces one. “Prompted by her mother,” the Evangelist says, and taking an arrow from her mother’s heart, this uncanny creature, with contempt for the prize of John’s body, slithers through the hall to have his head cut off.

Source: SERMONS 127.9

[AD 533] Remigius of Rheims on Matthew 14:6-12

It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him.

Here is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, He sent and beheaded John in prison, and his head was brought in a charger.

Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 14:6-12

(Mor. iii. 7.) But not without most deep wonder do I consider, that he who in his mother's womb was filled with the spirit of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men. Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And hence may be gathered what they will suffer whom He casts away, if He thus tortures those He loves.

(Mor. xxix. 7.) And John is not sought out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth. It follows, And his disciples came, and took up his body, and buried it.

Source: Catena Aurea by Aquinas

[AD 636] Isidore of Seville on Matthew 14:6-12

(Lib. Syn. ii. 10.) In evil promises then break faith. That promise is impious which must be kept by crime; that oath is not to be observed by which we have unwittingly pledged ourselves to evil. It follows, And she being before instructed of her mother said, Give me here John Baptist's head in a charger.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 14:6-12

(Antiq. xviii. 5 Machærus.) Josephus relates, that John was sent bound to the castle of Mecheron, and there beheaded; but ecclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria.

Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 14:6-12

(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.

(non occ.) The Evangelist having related John's imprisonment, proceeds to his putting to death, saying, But on Herod's birthday, the daughter of Herodias danced in the midst.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 14:7-9

Shortly before, Herod indicated that he wanted to kill John. He hesitated for fear of the people, because they considered him to be a prophet. But now, upon the request for John’s death, since Herod was bound formally by the ritual of an oath, how is it that he suddenly becomes sorry? His former willingness is incompatible with his present unwillingness, and the annoyance he now feels is contrary to what he felt before. Previously there was an orderly sequence to what transpired, but now the situation has gotten out of hand. Sensual pleasure springing up from infidelity has seized the glory of the law. But the people, aware of the good things in the law, wink at the pleasurable circumstances not without misgivings as to their own peril. They know it is inappropriate for them to turn away from the glory of the commandments. Yet four factors cause them to give in to sin: an oath, fear of the leaders, the allurements of pleasure and a bad example.

Source: Commentary on Matthew 14.8

[AD 420] Jerome on Matthew 14:7

(Verse 7.) So when he had promised with an oath to give her whatever she might ask from him. But she being forewarned by her mother. I do not excuse Herod, that unwillingly and against his will he committed murder because of the oath, who perhaps swore to do this in order to prepare the machinery for a future killing. Otherwise, if he had said that he did it because of an oath, if he had asked for the death of his father or mother, would he not have done it? Therefore, since he was going to reject it in himself, he ought to have despised it and the prophet.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 14:7-9

It is customary in the Scriptures for the historian to narrate the opinion of many, as it was held by them at the time. Even as Joseph is called the father of Jesus by Mary herself, Herod now is said to be exceedingly sad because his guests thought that he was. An artful deceiver and a skilled assassin, he preferred to show a sad face when his mind registered joy.

Source: COMMENTARY ON MATTHEW 2.14.9

[AD 420] Jerome on Matthew 14:8

(Verse 8.) 'Give me,' she says, 'here on a platter, the head of John the Baptist.' Herodias, fearing that Herod might someday come to his senses and become a friend to his brother Philip, and that their unlawful marriage would be dissolved, instructs her daughter to immediately request the head of John at the very banquet itself: a worthy reward for the dance, a worthy prize for the blood.

And the king was saddened. It is the custom of the Scriptures that the historian narrates the opinion of many, just as it was believed by all at that time. Just as Joseph was also called the father of Jesus by Mary herself, so now Herod is said to be saddened, because those reclining at the table thought so (Luke 2). For he was a deceiver of his own mind and a skilled murderer, showing sadness on his face when he had joy in his mind.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:8

Behold, the wantonness! The princess dances, and the better she dances, the more evil it is. For it is shameful for a princess to be skilled at doing something unbefitting. And consider this additional foolishness of Herod’s, that he promised to give whatever she asked. If she had asked for your own head, would you have given it to her? She says, "Give me here John Baptist’s head." Why did she add the word "here"? She feared that Herod might later come to his senses and change his mind, so she urges him on by saying, "Give me it here and now."

[AD 420] Jerome on Matthew 14:9-10

(Verse 9, 10) However, because of the oath and because of those who were reclining at the table with him, he commanded it to be given. And he sent and beheaded John in prison. The wickedness excuses the oath, so that under the pretext of piety he might become impious. But what he added: 'And because of those who were reclining at the table with him,' he wants them all to be partakers of his wickedness, so that they might be carried away in a luxurious and impure banquet of bloody feasts.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 14:10-11

And she being instructed beforehand by her mother, said, “Give me here John the Baptist’s head on a platter.”Her reproach is twofold: first, that she danced, then that she pleased him and so pleased him as to obtain even murder for her reward.
Do you see how savage he was, how senseless, how foolish? He puts himself under the obligation of an oath while to her he gives full power over her request.
But when Herod saw the evil actually ensuing, “he was sorry,” it is said. Yet in the first instance he had put him in prison. Why then is he sorry? Such is the nature of virtue. Even among the wicked admiration and praises are its due. But alas for her madness! When she also ought to admire, yes, to bow down to him for trying to redress her wrong, she rather even helps to arrange the plot, lays a snare and asks a diabolical favor.
But he was afraid “for the oath’s sake,” it is said, “and those that sat with him at dinner.” Why did he not fear that which is far more fearful? Surely if Herod was afraid of having witnesses to perjury, much more should he fear having so many witnesses of a murder so lawless.

Source: THE GOSPEL OF MATTHEW, HOMILY 48.4

[AD 420] Jerome on Matthew 14:11

(Verse 11.) And his head was brought on a platter and given to the girl, and she brought it to her mother. We read in Roman history that Flamininus, a Roman general, agreed to have a certain accused of a capital crime be beheaded at a banquet because he was lying next to a prostitute who claimed to have never seen a decapitated man before. He was expelled from the Senate by the censors because he mixed food with blood during the feast, and he preferred the death of a guilty man to the enjoyment of another person, so that lust and murder were mixed together. How wicked Herod and Herodias and the girl who danced demand the prophet's head as the price of blood, so that she may have power over the tongue that condemned unlawful marriages. This happened exactly as written; but we still see to this day, the Jews having lost Christ, who is the head of the prophets, in the person of John the Baptist.

And his disciples came and took his body and buried it. Josephus reports in a certain town of Arabia that John was beheaded. And what follows: His disciples came and took the body, both of him (John) and of the Savior, we can understand.

Source: Commentary on Matthew

[AD 367] Hilary of Poitiers on Matthew 14:12

Amid the other enjoyments of the profligate company, the head of John is brought on a platter. Thus the pleasures of the body and worldly extravagance reach the point where the girl carries the head to her mother. And so shameful Israel surrenders the glory of the law to the pleasure and infidelity of its Herodian household, who were formerly Gentiles. Now that the time of the law is over and buried with John, his disciples announce to the Lord the events that transpired, as they leave the law and come to the Gospels.

Source: Commentary on Matthew 14.8

[AD 420] Jerome on Matthew 14:12

Josephus relates that in a certain town of Arabia John’s head had been cut off.As to the words that follow, “and his disciples came and took the body,” we presume these people are the disciples of both John and the Savior.

Source: COMMENTARY ON MATTHEW 2.14.12

[AD 856] Rabanus Maurus on Matthew 14:12

Antiq. xviii, 5: Josephus relates, that John was sent bound to the castle ofMecheron, and there beheaded; but ecclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria.
Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets.

[AD 1107] Theophylact of Ohrid on Matthew 14:12

. He was sorry because of John’s virtue, for even the enemy in war marvels at valor displayed by his adversary.(**2 p.123) But because of his oaths, he gives the inhuman gift. Let us learn from this that it is sometimes better to perjure oneself than to do something ungodly because of an oath. The body of the Baptist was buried in Sebaste Caesarea. But his precious head was buried the first time in Emesa. "And they went and told Jesus." What did they tell Jesus? Not that John had died, for the account of John’s death was given parenthetically. But rather, they told Jesus what Herod was saying about Him, that Jesus was John.

[AD 367] Hilary of Poitiers on Matthew 14:13-14

Mystically; The Word of God, on the close of the Law, entered the ship, that is, the Church; and departed into the desert, that is, leaving to walk with Israel, He passes into breasts void of Divine knowledge. The multitude learning this, follows the Lord out of the city into the desert, going, that is, from the Synagogue to the Church. The Lord sees them, and has compassion upon them, and heals all sickness and infirmity, that is, He cleanses their obstructed minds, and unbelieving hearts for the understanding of the new preaching.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:13-14

Or; He did this because He desired to prolong the œconomy of His humanity, the time not being yet come for openly manifesting His deity; wherefore also He charged His disciples that they should tell no man that He was the Christ. But after His resurrection He would have this made manifest. Therefore although He knew of Himself what was done, yet before it was told Him He withdrew not, that He might show the verity of His incarnation in all things; for He would that this should be assured not by sight only, but by His actions. And when He withdrew, He did not go into the city, but into the desert by ship that none might follow Him. Yet do not the multitudes leave Him even for this, but still follow after Him, not deterred by what had been done concerning John; whence it follows, And when the multitudes had heard thereof, they followed him on foot out of the cities.

And they immediately reap the reward of this; for it follows, And he went out and saw a great multitude, and he had compassion upon them, and healed their sick. For though great was the affection of those who had left their cities, and sought Him carefully, yet the things that were done by Him surpassed the reward of any zeal. Therefore he assigns compassion as the cause of this healing. And it is great compassion to heal all, and not to require faith.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:13-14

We see him on many occasions “departing.” We see this when John was imprisonedand killed and when the Jews heard that he was making more disciple. For it was his will to live his life in an ordinary rhythm of interaction and solitude. The time had not yet come for him to reveal his divine glory plainly. This is why Jesus told his disciples to “tell no one that he is the Christ.” His will was that this should be better known after his resurrection. During this time he was not very severe with those who were obstinate in their unbelief. Rather, he was prone to be indulgent with them.On retiring, he departs not into a city but into a wilderness. He leaves in a boat so that no one would follow him.
But note how the disciples of John had by now become more attached to Jesus. For it was they who told him of the event. They in fact had left everything and taken refuge in John. In their calamity Jesus makes provision for them, and in doing so he does them no small benevolence.
But why did he not withdraw before they brought the news to him? Didn’t Jesus know the fact of John’s death even before they reported it to him? He did not want to make his identity known at this point. The divine economy did not require it. For it was not by his appearance only but by his actions that Jesus would have his identity confirmed. He knew the devil’s craft and that he would leave nothing undone to destroy Christ’s revelation.
This is why Jesus withdrew. But the crowds do not withdraw from him. They try to follow him, as if riveted to him. Not even John’s tragic end diverted or frightened them. So great a thing is earnest desire, so great a thing is love, that it overcomes and dispels all dangers.

Source: THE GOSPEL OF MATTHEW, HOMILY 49

[AD 407] John Chrysostom on Matthew 14:13

See Him on every occasion departing, For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil's craft, and that he would leave nothing undone to destroy this doctrine.

He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John's tragical end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise does it overcome and dispel all dangers.

[AD 420] Jerome on Matthew 14:13-14

He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder; putting off His death till the day of His passion; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all persevere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, When they shall persecute you in one city, flee ye to another. Whence the Evangelist says not 'fled,' but elegantly, departed thence, (or, 'withdrew,') showing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John's death, namely, to prove the faith of the believers.

They followed on foot, not riding, or in carriages, but with the toil of their own legs, to show the ardour of their mind.

It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shows that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:13-14

They announced the death of the Baptist to the Savior. When Jesus heard this, he withdrew to a lonely place apart, but not, as some people think, for fear of death. He withdrew to spare his enemies from compounding one murder with another or to defer his death to the day of Passover on which a lamb is ritually offered up and doorposts are sprinkled with the blood of the faithful. Or else he withdrew in order to give us an example of avoiding the foolhardiness of those who betrayed him, because not everyone perseveres amid torments with the same constancy they had when they offered themselves to be tortured. For this reason in another place he gave this admonition: “When they persecute you in this city, flee to another. It was also fitting that the Evangelist did not say “he fled to a lonely place” but “he withdrew,” so that he avoided his persecutors rather than feared them.

Source: COMMENTARY ON MATTHEW 2.14.13

[AD 420] Jerome on Matthew 14:13

(Verse 13) And they came and told Jesus. When Jesus heard this, he withdrew from there in a boat to a deserted place by himself. They announced to the Savior the death of John the Baptist, and when he heard this, he withdrew to a deserted place. Not, as some think, out of fear of death, but sparing his enemies, lest they join one murder with another. Or deferring his own death to the day of his Passover, on which he was to be sacrificed as the Lamb (Exodus 12), and the doorposts of believers to be sprinkled with blood. Or perhaps He withdrew to give us an example of avoiding unnecessary danger, because not all have the same perseverance in enduring torments as they do in offering themselves to be tortured. For this reason, He also gives the command in another place: 'When they persecute you in this city, flee to another' (Mt. X, 23). The evangelist also elegantly does not say, 'He fled to a deserted place,' but 'He withdrew,' in order to avoid the persecutors rather than fearing them. Another interpretation: After the Jews and the king of the Jews cut off the head of the prophets and silenced the voice and speech of prophecy among them, Jesus moves to the desert, a place that the Church had not had before.

And when the crowds heard this, they followed him on foot from the cities. It is possible that, for another reason, upon hearing of the death of John, they withdrew to a deserted place to confirm the faith of the believer. Finally, the crowds followed him on foot, not on pack animals, not in various vehicles, but by their own physical effort, to show their fervor of the mind. If we were to explain the reasons behind each word, we would exceed the brevity of the stated task. However, it must be said in passing that after the Lord came into the desert, many crowds followed him. For before he came into the solitude of the nations, he was worshiped by only one people.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 14:13-14

(De Cons. Ev. ii. 45.) This the Evangelist relates to have been done immediately after the passion of John, therefore after this were those things done that were spoken of above, and moved Herod to say, This is John. For we must suppose those things to have been after his death which report carried to Herod, and which moved him to doubt who he could be concerning whom he heard such things; for himself had put John to death.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 14:13-14

Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 14:13

Jesus departed on account of Herod’s bloodthirsti-ness, teaching us also not to cast ourselves openly into danger. He also departed so that He would not seem to have been incarnate only in appearance. For if Herod had seized Jesus, he would have attempted to kill Him, and if Jesus had snatched Himself from such danger because it was not yet time for His death, then He would have seemed to be only an apparition. He departed "to a desert place apart" so that He might perform the miracle with the loaves.

[AD 1274] Glossa Ordinaria on Matthew 14:13-14

(ap. Anselm.) The Saviour having heard the death of His Baptist, retired into the desert; as it follows, which when Jesus had heard, he departed thence by ship into a desert place.

Source: Catena Aurea by Aquinas

[AD 1963] CS Lewis on Matthew 14:13-21

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.

Source: Miracles, from God in the Dock

[AD 407] John Chrysostom on Matthew 14:14

For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He heals all.

And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith.

But He is about to feed them also. And He does not this of Himself, but waits to be entreated; on every occasion, as I have said, maintaining this rule, not to spring onward to His miracles, preventing them, but upon some call.

And why did none of the multitude come near and speak for them? They reverenced Him exceedingly, and felt not even their hunger, through their longing to stay with Him. Neither indeed do His disciples, when they had come to Him, say, Feed them; for as yet they were rather in an imperfect state; but what?

[AD 420] Jerome on Matthew 14:14

(Verse 14.) And going out, he saw a great crowd, and he had compassion on them, and he cured their sick. In the Gospel message, the spirit is always joined with the letters, and whatever seems cold at first glance, if you touch it, it becomes warm. The Lord was in a deserted place; the crowds followed him, leaving their cities, that is, their former ways of life and the varieties of teachings. But Jesus going out signifies that the crowds indeed had the will to go, but they did not have the strength to arrive: therefore, the Savior goes out from his place and goes to meet them, just as he had met the repentant son in another parable (Luke 15). And seeing the crowd, he has pity on them and cares for their illnesses, so that full faith immediately obtains the reward.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:14

The multitude show their faith by running to Jesus even as He is departing, for which they receive healing as the reward of faith. Their following on foot and without any provisions are also signs of faith.

[AD 367] Hilary of Poitiers on Matthew 14:15-21

The five loaves are not multiplied into more, but fragments succeed to fragments; the substance growing whether upon the tables, or in the hands that took them up, I know not.

But the Lord answered, They have no need to go, showing that those whom He heals have no need of the food of mercenary doctrine, and have no necessity to return to Judæa to buy food; and He commands the Apostles that they give them food. Did He not know then that there was nothing to give them? But there was a complete series of types to be set forth; for as yet it was not given the Apostles to make and minister the heavenly bread, the food of eternal life; and their answer thus belongs to the chain of spiritual interpretation; they were as yet confined to the five loaves, that is, the five books of the Law, and the two fishes, that is, the preaching of the Prophets and of John.

These therefore the Apostles first set forth, because they were yet in these things; and from these things the preaching of the Gospel grows to its more abundant strength and virtue. Then the people is commanded to sit down upon the grass, as no longer lying upon the ground, but resting upon the Law, each one reposing upon the fruit of his own works as upon the grass of the earth.

Then the loaves are given to the Apostles, because through them the gifts of divine grace were to be rendered. And the number of them that did eat is found to be the same as that of those who should believe; for we find in the book of Acts that out of the vast number of the people of Israel, five thousand men believed.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:15-21

It is a proof of the faith of these multitudes that they endured hunger in waiting for the Lord even till evening; to which purpose it follows, And when it was evening, his disciples came unto him, saying, This is a desert place, and the time is now past. The Lord purposing to feed them waits to be asked, as always not stepping forward first to do miracles, but when called upon. None out of the crowd approached Him, both because they stood in great awe of Him, and because in their zeal of love they did not feel their hunger. But even the disciples do not come and say, Give them to eat; for the disciples were as yet in an imperfect condition; but they say, This is a desert place. So that what was proverbial among the Jews to express a miracle, as it is said, Can he spread a table in the wilderness? (Ps. 78:19.) this also He shows among his other works. For this cause also He leads them out into the desert, that the miracle might be clear of all suspicion, and that none might suppose that any thing was supplied towards the feast from any neighbouring town. But though the place be desert, yet is He there who feeds the world; and though the hour is, as they say, past, yet He who now commanded was not subjected to hours. And though the Lord had gone before His disciples in healing many sick, yet they were so imperfect that they could not judge what He would do concerning food for them, wherefore they add, Send the multitude away, that they may go into the towns, and buy themselves food. Observe the wisdom of the Master; He says not straightway to them, 'I will give them to eat;' for they would not easily have received this, but, Jesus said unto them, They need not depart, Give ye them to eat.

Yet not even by these words were the disciples set right, but speak yet to Him as to man; They answered unto Him, We have here but five loaves and two fishes. From this we learn the philosophy of the disciples, how far they despised food; they were twelve in number, yet they had but five loaves and two fishes; for things of the body were contemned by them, they were altogether possessed by spiritual things. But because the disciples were yet attracted to earth, the Lord begins to introduce the things that were of Himself; He saith unto them, Bring them hither to me. Wherefore does He not create out of nothing the bread to feed the multitude with? That He might put to silence the mouth of Marcion and Manichæus, who take away from God His creatures, (i. e. deny that God created the visible world.) and by His deeds might teach that all things that are seen are His works and creation, and that it is He that has given us the fruits of the earth, who said in the beginning, Let the earth bring forth the green herb; (Gen. 1:11.) for this is no less a deed than that. For of five loaves to make so many loaves, and fishes in like manner, is no less a thing than to bring fruits from the earth, reptiles and other living things from the waters; which showed Him to be Lord both of land and sea. By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger? but immediately obey; And He commanded the multitude to sit down on the grass, and took the five loaves and the two fishes, and looking up to heaven blessed them, and brake. Why did He look to heaven and bless? For it should be believed concerning Him that He is from the Father, and that He is equal with the Father. His equality He shows when He does all things with power. That He is from the Father He shows by referring to Him whatsoever He does, and calling upon Him on all occasions. To prove these two things therefore, He works His miracles at times with power, at other times with prayer. It should be considered also that in lesser things He looks to heaven, but in greater He does all with power. When He forgave sins, raised the dead, stilled the sea, opened the secrets of the heart, opened the eyes of him that was born blind, which were works only of God, He is not seen to pray; but when He multiplies the loaves, a work less than any of these, He looks up to heaven, that you may learn that even in little things He has no power but from His Father. And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us. For this reason also He looks up to heaven, because His disciples had examples of many other miracles, but none of this.

In doing which He not only honoured them, but would that upon this miracle they should not be unbelieving, nor forget it when it was past, seeing their own hands had borne witness to it. Therefore also He suffers the multitudes first to feel the sense of hunger, and His disciples to come to Him, and to ask Him, and He took the loaves at their hands, that they might have many testimonies of that that was done, and many things to remind them of the miracle. From this that He gave them, nothing more than bread and fish, and that He set this equally before all, He taught them moderation, frugality, and that charity by which they should have all things in common. This He also taught them in the place, in making them sit down upon the grass; for He sought not to feed the body only, but to instruct the mind. But the bread and fish multiplied in the disciples' hands; whence it follows, And they did all eat, and were filled. But the miracle ended not here; for He caused to abound not only whole loaves, but fragments also; to show that the first loaves were not so much as what was left, and that they who were not present might learn what had been done, and that none might think that what had been done was a phantasy; And they took up fragments that were left, twelve baskets full.

For this reason also He caused twelve baskets to remain over and above, that Judas might bear his basket. He took up the fragments, and gave them to the disciples and not to the multitudes, who were yet more imperfectly trained than the disciples.

This was to the very great credit of the people, that the women and the men stood up when these remnants still remained.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:15-16

Note carefully the Teacher’s skill. Observe with what discretion he draws them toward believing. Observe how deliberately this unfolds. For he did not simply say, “I will feed them.” The deeper significance of that would have not been easily understood. So what does he say? “They need not go away; you give them something to eat.”He did not say “I give them” but “you give them.” For at this point their regard for him was essentially as to a man. They said to him, “We have only five loaves here and two fish.” At this point Mark adds, “They did not understand the saying, for their heart was hardened.”

Source: For they were continuing to crawl like babies.THE GOSPEL OF MATTHEW, HOMILY 49

[AD 407] John Chrysostom on Matthew 14:15

For if even after the miracle they forgot what had been done, and after the baskets, supposed Him to be speaking of loaves, when He gave the name of leaven to the doctrine of the Pharisees; Matthew 16:6 much less, when they had never yet had experience of such a miracle, would they have expected any such thing. And yet He had made a beginning by actually healing many sick; but nevertheless, not even from this did they expect the miracle of the loaves; so imperfect were they as yet.

But mark thou, I pray, the Teacher's skill, how distinctly He summons them on towards believing. For He said not at once, I feed them; which indeed would not have been easily received; but what?

[AD 420] Jerome on Matthew 14:15-21

It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shows that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them.

Wherein He calls the Apostles to breaking of bread, that the greatness of the miracle might be more evident by their testimony that they had none.

While the Lord breaks there is a sowing of food; for had the loaves been whole and not broken into fragments, and thus divided into a manifold harvest, they could not have fed so great a multitude. The multitude receives the food from the Lord through the Apostles; as it follows, And he gave the loaves to his disciples, and the disciples to the multitude.

Each of the Apostles fills his basket of the fragments left by his Saviour, that these fragments might witness that they were true loaves that were multiplied.

To the number of loaves, five, the number of the men that ate is apportioned, five thousand; And the number of them that had eaten was about five thousand men, besides women and children.

But all these things are full of mysteries; the Lord does these things not in the morning, nor at noon, but in the evening, when the Sun of righteousness was set.

Or, they are bid to lie down on the grass, and that, according to another Evangelist, by fifties and by hundreds, that after they have trampled upon their flesh, and have subjugated the pleasures of the world as dried grass under them, then by the presencea of the number fifty, they ascend to the eminent perfection of a hundred. He looks up to heaven to teach us that our eyes are to be directed thither. The Law with the Prophets is broken, and in the midst of them are brought forward mysteries., that whereas they partook not of it whole, when broken into pieces it may be food for the multitude of the Gentiles.

There partook five thousand who had reached maturity; for women and children, the weaker sex, and the tender age, were unworthy of number; thus in the book of Numbers, slaves, women, children, and an undistinguished crowd, are passed over unnumbered.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:15

(Verse 15.) And when evening had come, his disciples approached him, saying: This place is deserted, and the hour has already passed. Send away the crowds so that they may go into the villages and buy themselves food. All things are full of mysteries. He departed from Judea and came to a deserted place. The crowds followed him, leaving their cities behind. Jesus went out to them, had compassion on the crowds, and cured their sick. And he did this not in the morning, not as the day was growing, not at noon, but in the evening, when the sun of justice had set.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 14:15-21

(De Cons. Ev. ii. 46.) It may perplex some how, if the Lord, according to the relation of John, asked Philip whence bread was to be found for them, that can be true which Matthew here relates, that the disciples first prayed the Lord to send the multitudes away, that they might buy food from the nearest towns. Suppose then that after these words the Lord looked upon the multitude and said what John relates, but Matthew and the others have omitted. And by such cases as this none ought to be perplexed, when one of the Evangelists relates what the rest have omitted.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Matthew 14:15

Let us examine carefully what this sending away of the crowds is all about. Some of those who followed Christ were afflicted by evil spirits and begged to be delivered from them. Others were afflicted with various sicknesses from which they sought relief. Therefore, because the disciples knew that Jesus had only to consider what those who were suffering longed for and it would be accomplished, “they sent them away.” They did this not so much because they thought Jesus’ time was too valuable but because they had a love for the crowds and, as though already having an understanding of pastoral care, they began to care for the people.

[AD 533] Remigius of Rheims on Matthew 14:15-21

By the evening the Lord's death is denoted; and after He, the true Sun, was set on the altar of the cross, He filled the hungry. Or by evening is denoted the last age of this world, in which the Son of God came and refreshed the multitudes of those that believed on Him.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 14:15-21

When John is to describe this miracle, he first tells us that the passover is at hand; Matthew and Mark place it immediately after the execution of John. Hence we may gather, that he was beheaded when the paschal festival was near at hand, and that at the passover of the following year, the mystery of the Lord's passion was accomplished.

When the disciples ask the Lord to send away the multitudes that they might buy food in the towns, it signifies the pride of the Jews towards the multitudes of the Gentiles, whom they judged rather fit to seek for themselves food in the assemblies of the Pharisees than to use the pasture of the Divine books.

Or, by the two fishes we may understand the Prophets, and the Psalms, for the whole of the Old Testament was comprehended in these three, the Law, the Prophets, and the Psalms.

The multitude being hungry, He creates no new viands, but having taken what the disciples had, He gave thanks. In like manner when He came in the flesh, He preached no other things than what had been foretold, but showed that the writings of the Law and the Prophets were big with mysteries. That which, the multitude leave is taken up by the disciples, because the more secret mysteries which cannot be comprehended by the uninstructed, are not to be treated with neglect, but are to be diligently sought out by the twelve Apostles (who are represented by the twelve baskets) and their successors. For by baskets servile offices are performed, and God has chosen the weak things of the world to confound the strong. The five thousand for the five senses of the body are they who in a secular condition know how to use rightly things without.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 14:15

The disciples are compassionate and concerned about the multitude, not wanting them to go without food. What, then, does the Saviour do? Give ye them to eat, He says, not in ignorance of the extreme poverty of the apostles—far from it. But so that when they had said, "We do not have," He might appear to proceed to work a miracle out of necessity and not from vainglory.

[AD 407] John Chrysostom on Matthew 14:16

He said not, I give them, but, Give ye them; for as yet their regard to Him was as to a man. But they not even so are awakened, but still reason as with a man.

[AD 420] Jerome on Matthew 14:16

(Verse 16.) But Jesus said to them: They have no need to go. They have no need to seek different foods, and buy for themselves unknown breads, when they have heavenly bread with them.

On that day he commanded you to eat. He challenged the apostles to break the bread, so that, in them testifying that he did not have it, the greatness of the sign may become more known.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:16

The disciples are compassionate and concerned about the multitude, not wanting them to go without food. What, then, does the Saviour do? "Give ye them to eat," He says, not in ignorance of the extreme poverty of the apostles — far from it. But so that when they had said, "We do not have," He might appear to proceed to work a miracle out of necessity and not from vainglory.

[AD 367] Hilary of Poitiers on Matthew 14:17

When the disciples advised that the crowds be sent away into the neighboring villages to buy food, he answered, “They do not need to go away.” This signaled that these people whom he healed with the food of teaching, teaching that was not for sale, had no need to go back to Judea and buy food. He ordered the apostles to give them something to eat.But was Jesus unaware there was nothing to give? Did he not know the disciples possessed a limited amount of food? He could read their minds, so he knew. We are invited to explain things by reasoning according to types. It was not yet granted to the apostles to make and administer heavenly bread for the food of eternal life. Yet their response reflected an ordered reasoning about types: they had only five loaves and two fish. This means that up to then they depended on five loaves—that is, the five books of the law. And two fish nourished them—that is, the preaching of the prophets and of John. For in the works of the law there was life just as there is life from bread, but the preaching of John and the prophets restored hope to human life by virtue of water. Therefore the apostles offered these things first, because that was the level of their understanding at the time. From these modest beginnings the preaching of the gospel has proceeded from them, from these same apostles, until it has grown into an immense power.

Source: Commentary on Matthew 14.10

[AD 407] John Chrysostom on Matthew 14:17

Wherefore Mark also says, They understood not the saying, for their heart was hardened.

[AD 420] Jerome on Matthew 14:17

(Verse 17) They replied to him: We have here only five loaves and two fish. In another Gospel, we read: There is a certain boy here who has five loaves (John 6:9) ; which seems to me to signify Moses: But two fish, either we understand both Testaments, or because the even number is referred to the Law. Therefore, the apostles before the passion of the Savior and the radiance of the shining Gospel had only five loaves and two little fish, which were moving in salty waters and in the waves of the sea.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:17

"Bring the loaves here to Me. Though it be evening, I Who created the hours am here. Though it be a deserted place, it is I Who giveth food to all flesh." We learn from this that we must spend in hospitality even the little that we have, just as the apostles gave to the crowds the little that they had. As that little was multiplied, so too will your little be multiplied. He bids the multitude to recline on the grass, teaching frugality, so that you also, O reader, may not take your ease on expensive beds and couches. He looks up to heaven and blesses the loaves, as if both to confirm that He is not opposed to God but that He came from the Father and from heaven, and also to teach us to give thanks when we begin a meal and only then to eat.

[AD 407] John Chrysostom on Matthew 14:18

They continuing therefore to crawl on the ground, then at length He brings in His own part, and says, Bring them hither to me. For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you.

But John says also, that they were barley loaves, John 6:9 not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also.

[AD 407] John Chrysostom on Matthew 14:18

Finally he said to them, “Bring them here to me.” Although this was a deserted place, he that is here is ready to feed the world. The one who is speaking to you is not subject to time, even though “the day is now over.”In John’s Gospel it is further related that these were loaves of barley. This is not mentioned accidentally but with the object of teaching us to trample under foot13 the pride of costly living. Such was also the diet of the prophets.

Source: THE GOSPEL OF MATTHEW, HOMILY 49.1

[AD 420] Jerome on Matthew 14:18

(Verse 18) He said to them: Bring them to me here. Listen, Marcion, listen, Manichaee, Jesus orders five loaves and two fish to be brought to him, so that he may sanctify and multiply them.

Source: Commentary on Matthew

[AD 367] Hilary of Poitiers on Matthew 14:19

Having taken the bread and the fish, the Lord looked up to heaven, then blessed and broke them. He gave thanks to the Father that, after the time of the law and the prophets, he himself was soon to be changed into evangelical food. After this the people were ordered to sit on the grass but not to lie down. Supported by the law, each one was covered as it were with the fruit of his works as with the grass on the ground.

[AD 407] John Chrysostom on Matthew 14:19

Wherefore did He look up to Heaven, and bless? It was to be believed of Him, both that He is of the Father, and that He is equal to Him. But the proofs of these things seemed to oppose one another. For while His equality was indicated by His doing all with authority, of His origin from the Father they could no otherwise be persuaded, than by His doing all with great lowliness, and with reference to Him, and invoking Him on His works. Wherefore we see that He neither did these actions only, nor those, that both might be confirmed; and now He works miracles with authority, now with prayer.

Then again, that what He did might not seem an inconsistency, in the lesser things He looks up to Heaven, but in the greater does all with authority; to teach you in the lesser also, that not as receiving power from elsewhere, but as honoring Him that begot Him, so He acts. For example: when He forgave sins, and opened paradise, and brought in the thief, and most utterly set aside the old law, and raised innumerable dead, and bridled the sea, and reproved the un-uttered thoughts of men, and created an eye—which are achievements of God only and of none else—we see Him in no instance praying: but when He provided for the loaves to multiply themselves, a far less thing than all these, then He looks up to Heaven; at once establishing these truths which I have spoken of, and instructing us not to touch a meal, until we have given thanks to Him who gives us this food.

And why does He not make it of things that are not? Stopping the mouth of Marcion, and of Manichæans, who alienate His creation from Him, and teaching by His very works, that even all the things that are seen are His works and creatures, and signifying that it is Himself who gives the fruits, who said at the beginning, Let the earth put forth the herb of grass, and Let the waters bring forth things moving with living souls.

For this is not at all a less work than the other. For though those were made of things that are not, yet nevertheless were they of water; and it was no greater thing to produce fruits out of the earth, and moving things with life out of the water, than out of five loaves to make so many; and of fishes again, which was a sign that He was ruler both of the earth and of the sea.

Thus, since the sick were constantly the subject of His miracles, He works also a general benefit, that the many might not be spectators only of what befell others, but themselves also partakers of the gift.

And that which in the wilderness seemed to the Jews marvellous, (they said at least, Can He give bread also? Or prepare a table in the wilderness? ) this He shows forth in His works. With this view also He leads them into the wilderness, that the miracle might be very far beyond suspicion, and that no one might think that any village lying near contributed ought to the meal. For this reason He mentions the hour also, not the place only.

[AD 407] John Chrysostom on Matthew 14:19

In this miracle Jesus was teaching them humility, temperance, charity, to be of like mind toward one another and to share all things in common. He did so in his choice of location, by providing nothing more than loaves and fishes, by setting the same food before all and having them share it in common and by affording no one more than another.

Source: THE GOSPEL OF MATTHEW, HOMILY 49.3

[AD 420] Jerome on Matthew 14:19

They are ordered to sit down on the grass and, according to another Evangelist, to recline in groups of hundreds and of fifties. In this way from the repentance of the fifty, they ascended toward the perfect summit of one hundred.17He looked up to heaven that he might teach them to keep their eyes focused there. He then took in hand five loaves of bread and two fish; he broke the loaves and gave the food to the disciples. By the breaking of the bread, he makes it into a seedbed of food—for if the bread had been left intact and not pulled apart and broken into pieces, they would have been unable to feed the great crowds of men, women and children. The law with the prophets are therefore pulled apart and broken into pieces. Mysteries are made manifest, so that what did not feed the multitude of people in its original whole and unbroken state now feeds them in its divided state.

Source: COMMENTARY ON MATTHEW 2.14.19

[AD 420] Jerome on Matthew 14:19

(Verse 19.) And when he had commanded the multitude to recline upon the hay. The sense is clearly evident according to the letter: let us reveal the sacraments of spiritual interpretation. They are commanded to recline upon the hay, and according to another Evangelist (Luke 9), upon the ground, by fifties or hundreds, so that after they have trampled upon their flesh and all its desires, and subjected all the pleasures of this world to themselves like dry hay, then by the number fifty they may ascend through penitence to the summit of perfection represented by the number one hundred.

Taking the five loaves and the two fish and looking up to heaven, he blessed and broke the loaves and gave them to the disciples. He looked up to heaven, teaching that our eyes should be directed there. He took the five loaves and the two fish in his hands, and he broke them and gave them to the disciples. With the Lord breaking them, the food became a source of abundance. For if they had remained whole and not been torn into fragments, nor divided into a plentiful harvest, they would not have been able to feed such a great multitude of crowds, children, and women. Therefore, the law is broken with the prophets, and it is torn into pieces and its mysteries are brought forth in the midst, so that what was whole and permanent in its original state may be divided into parts and nourish the multitude of nations.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:19

. "Bring the loaves here to Me. Though it be evening, I Who created the hours am here. Though it be a deserted place, it is I Who giveth food to all flesh." We learn from this that we must spend in hospitality even the little that we have, just as the apostles gave to the crowds the little that they had. As that little was multiplied, so too will your little be multiplied. He bids the multitude to recline on the grass, teaching frugality, so that you also, O reader, may not take your ease on expensive beds and couches. He looks up to heaven and blesses the loaves, as if both to confirm that He is not opposed to God but that He came from the Father and from heaven, and also to teach us to give thanks when we begin a meal and only then to eat.

[AD 1107] Theophylact of Ohrid on Matthew 14:19

He gives the loaves to the disciples so that they might always retain the miracle in their memory and not have it fade from their minds, although they did in fact immediately forget. There was food left over lest you think that He performed the miracle only in appearance. There were twelve baskets so that Judas too might carry one and thus remembering the miracle not rush headlong into betrayal. And He multiplies both the loaves and the fish to show that He is the Creator of earth and sea, and the Giver of what we eat everyday, and it is multiplied by Him. He performed the miracle in a deserted place lest anyone think that He bought the loaves from a neighboring town and distributed them to the multitude, for it was deserted. This is the explanation of the literal account.
But in its spiritual sense, learn that when Herod, who represents the fleshly and superficial mind of the Jews (for "Herod" means "fleshly" and "skin-like"), cut off the head of John who was the head and chief of the prophets, it showed that Herod rejected those who prophesied of Christ. Whereupon Jesus withdrew to a desert place, to the nations who were desolate without God, and He healed the sick in soul and then He fed them. If He had not forgiven our sins and healed our sicknesses by baptism He could not have nourished us by giving us the immaculate Mysteries, for no one partakes of Holy Communion who has not first been baptized. The five thousand are those who are sick in their five senses and who are healed by the five loaves. Since the five senses were diseased, there are as many poultices as there are wounds. The two fish are the words of the fishermen. The one fish is the Gospel and the other the Epistles. Some have understood the five loaves to signify the Pentateuch of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Twelve baskets were lifted up and carried by the apostles; for whatever we, the multitude, are unable to eat, that is, to understand, the apostles carried and held, that is, they accepted and understood. Besides women and children. This means, allegorically, that a Christian man, woman, or child, must not in any way be childish, womanly, or unmanly.

[AD 360] Eusebius of Emesa on Matthew 14:20

The miracle of the bread revealed the one through whom the soil, when planted with seed, multiplies. What was done invisibly, once brought to light, proclaimed who it is that always works invisibly. It was not only at that time that Jesus with five loaves does many great things. In the world he was not idle or inactive but was always at work feeding everyone and taking nothing for himself. Because he was unknown, therefore, he came feeding, eating and feeding, so that through those things that are seen, he who was unseen might appear.

Source: HOMILY 8.12

[AD 367] Hilary of Poitiers on Matthew 14:20

The loaves were given to the apostles, for through them the gifts of divine grace were to be administered. The crowds were then fed with the five loaves and two fish, and they were satisfied. The leftover fragments of bread and fish, after the people had their fill, amounted to twelve baskets. Thus, by the word of God coming from the teaching of the law and the prophets, the multitude was satisfied; and an abundance of divine power, reserved for the Gentiles from the ministry of the eternal food, was left over for the twelve apostles.

Source: Commentary on Matthew 4.11

[AD 407] John Chrysostom on Matthew 14:20

And not even here does he hold back on the miracle, but it continues as the loaves become fragments. The broken pieces signify that of those loaves, some remained unreceived. This was in order that those who were absent might also learn what had been done.For this providential purpose, then, Jesus indeed permitted the crowds to get hungry in order that no one might suppose what took place to be as illusion.
For this purpose he also caused just twelve baskets to remain over: That Judas, too, might bear one. He wanted all the disciples to know his power. He fed their hunger. In Elijah’s case something similar also took place.

Source: THE GOSPEL OF MATTHEW, HOMILY 49.3

[AD 407] John Chrysostom on Matthew 14:20

And another thing too we learn, the self-restraint of the disciples which they practised in necessary things, and how little they accounted of food. For being twelve, they had five loaves only and two fishes; so secondary to them were the things of the body: so did they cling to the things spiritual only.

And not even that little did they hold fast, but gave up even it when asked. Whereby we should be taught, that though we have but little, this too we ought to give up to them that are in need. Thus, when commanded to bring the five loaves, they say not, and whence are we to have food? Whence to appease our own hunger? but they obey at once.

And besides what I have mentioned, to this end, as I at least think, He makes it out of the materials which they had, namely, that He might lead them to faith; for as yet they were rather in a weak state.

Wherefore also He looks up to Heaven. For of the other miracles they had many examples, but of this none.

He took the loaves, therefore, and broke them, and gave them by His disciples, hereby to honor them; and not in honor to them only, but also that, when the miracle had been done they might not disbelieve it, nor forget it when it had past, their own hands bearing them witness.

Wherefore also He suffers the multitudes first to have a sense of hunger, and waits for these to come to Him first and ask Him, and by them makes the people sit down, and by them distributes; being minded by their own confessions and actions to prepossess them every one.

Therefore also, from them He receives the loaves, that the testimonies of what was doing might be many, and that they might have memorials of the miracle. For if even after these occurrences they forgot, Matthew 16:9 what would not have been their case, had He omitted those provisions?

And He commands them to sit down on the trampled grass, instructing the multitudes in self-denial. For His will was not to feed their bodies only, but also to instruct their souls. As well by the place therefore, as by His giving them nothing more than loaves and fishes, and by setting the same before all, and making it common, and by affording no one more than another, He was teaching them humility, and temperance, and charity, and to be of like mind one towards another, and to account all things common.

And He broke and gave to the disciples, and the disciples to the multitude. The five loaves He broke and gave, and the five multiplied themselves in the hands of the disciples. And not even here does He stay the miracle, but He made them even to exceed; to exceed, not as whole loaves, but as fragments; to signify that of those loaves these were remains, and in order that the absent might learn what had been done.

For this purpose indeed He suffered the multitudes to hunger, that no one might suppose what took place to be illusion.

For this also He caused just twelve baskets to remain over, that Judas also might bear one. For He was able indeed to have appeased their hunger, but the disciples would not have known His power, since in Elijah's case also this took place. 1 Kings 17:16

At all events, so greatly were the Jews amazed at Him for this, that they wished even to make Him a king, John 6:15 although with regard to the other miracles they did not so in any instance.

[AD 420] Jerome on Matthew 14:20

(Verse 20.) However, the disciples gave to the crowds. And all ate, and were satisfied. The crowds received food from the Lord through the apostles.

And they took up the remnants of the twelve baskets full of fragments. Each of the apostles fills his own basket with the remains of the Savior, so that he may either have something to give food to the Gentiles afterwards, or teach from the remnants that the loaves were truly multiplied. And at the same time, consider how in the desert and in such a vast solitude loaves are not found, except only five and two fish, and yet twelve baskets are easily found.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 14:20

So that by every means the Lord might be known to be God by nature, he multiplies what is little, and he looks up to heaven as though asking for the blessing from above. Now he does this out of the divine economy, for our sakes. For he himself is the one who fills all things, the true blessing from above and from the Father. But, so that we might learn that when we are in charge of the table and are preparing to break the loaves, we ought to bring them to God with hands upraised and bring down upon them the blessing from above, he became for us the beginning and pattern and way.

Source: FRAGMENT 177

[AD 444] Cyril of Alexandria on Matthew 14:20

It is possible to see these new miracles concurring with more ancient ones and as being activities of one and the same power. The manna once remained in the wilderness for those of Israel. Now, behold, again in the desert he has provided ungrudgingly for those in want of food, as though bringing it down from heaven. For to multiply what is little and to feed such a multitude as though out of nothing would not be out of keeping with the former miracle. At that time Israel was to partake according to need; they had not received food in order to take it away with them, even though many fragments were left. This is, again, a good symbol for measuring use according to need and of not introducing an acquisitiveness that goes beyond what is needful.

Source: FRAGMENT 178

[AD 367] Hilary of Poitiers on Matthew 14:21

The same number of those eating proved to be the number of those who believed. As noted in the book of Acts, out of the countless people of Israel five thousand men believed. Once the people had been satisfied, when they took up the loaves that had been broken into pieces with the fish, there was enough left over to match the number of believers and apostles to be filled with heavenly grace. Thus both the measure suited the number and the number the measure. Within its bounds the calculation was keyed to the proper effect and depended on the guidance of divine power.

Source: Commentary on Matthew 4.11

[AD 407] John Chrysostom on Matthew 14:21

What reasoning now may set forth, how the loaves multiplied themselves; how they flowed together in the wilderness; how they were enough for so many (for there were five thousand men beside women and children; which was a very great commendation of the people, that both women and men attended Him); how the remnants had their being (for this again is not less than the former), and became so abundant, that the baskets were equal in number to the disciples, and neither more nor less?

Having then taken the fragments, He gave them not to the multitudes, but to the disciples, and that, because the multitudes were in a more imperfect state than the disciples.

And, having wrought the miracle, straightway He constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away.

For even if He had seemed, when in sight, to be presenting an illusion, and not to have wrought a truth; yet surely not in His absence also. For this cause then, submitting His proceedings to an exact test, He commanded those that had got the memorials, and the proof of the miracles, to depart from Him.

And besides this, when He is doing great works, He disposes elsewhere of the multitudes and the disciples, instructing us in nothing to follow after the glory that comes from the people, nor to collect a crowd about us.

Now by saying, He constrained them, He indicates the very close attendance of the disciples.

And His pretext indeed for dismissing them was the multitude, but He was Himself minded to go up into the mountain; and He did this, instructing us neither to be always in intercourse with multitudes, nor always to fly from the crowd, but each of the two as may be expedient, and giving each duly his turn.

Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For ye seek me, says He, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. John 6:26 Therefore neither does He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit.

To these then let us also cling, and let us seek the heavenly bread, and having received it, let us cast away all worldly care. For if those men left houses, and cities, and kinsmen, and all, and abode in the wilderness, and when hunger was pressing, withdrew not; much more ought we, when approaching such a table, to show forth a more abundant self-command, and to set our love on the things of the Spirit, and to seek the things of sense as secondary to these.

Since even they were blamed, not because they sought Him for the bread, but because it was for this only they sought Him, and for this primarily. For should any one despise the great gifts, but cling to the small, and to those which the giver would have him despise, he loses these latter too: as on the other hand, if we love those, He adds these also. For these are but an appendage to the others; so vile are they and trifling, compared with those, although they be great. Let us not therefore spend our diligence on them, but account both the acquisition and loss of them alike indifferent, even as Job also neither clung to them when present, nor sought them absent. For on this account, they are called χρματα, not that we should bury them in the earth, but that we should use them aright.

And as of artisans every one has his peculiar skill, even so the rich man, as he knows not how to work in brass, nor to frame ships, nor to weave, nor to build houses, nor any such thing—let him learn then to use his wealth aright, and to pity the poor; so shall he know a better art than all those.

For indeed this is above all those arts. Its workshop is built in Heaven. It has its tools not of iron and brass, but of goodness and of a right will. Of this art Christ is the Teacher, and His Father. For be ye merciful, says He, as your Father which is in Heaven. Luke 6:36

And what is indeed marvellous, being so much superior to the rest, it needs no labor, no time for its perfection; it is enough to have willed, and the whole is accomplished.

But let us see also the end thereof, what it is. What then is the end of it? Heaven, the good things in the heavens, that unspeakable glory, the spiritual bride-chambers, the bright lamps, the abiding with the Bridegroom; the other things, which no speech, nor even understanding, is able to set forth.

So that herein likewise great is its difference from all others. For most of the arts profit us for the present life, but this for the life to come also.

But if it so far excels the arts that are necessary to us for the present, as medicine, for instance, and house-building, and all others like them: much more the rest, which if any one were nicely to examine, he would not even allow them to be arts. Wherefore I at least would not call those others, as they are unnecessary, so much as arts at all. For wherein is delicate cookery and making sauces profitable to us? Nowhere: yea, they are greatly unprofitable and hurtful, doing harm both to body and soul, by bringing upon us the parent of all diseases and sufferings, luxury, together with great extravagance.

But not these only, but not even painting, or embroidery, would I for one allow to be an art, for they do but throw men into useless expense. But the arts ought to be concerned with things necessary and important to our life, to supply and work them up. For to this end God gave us skill at all, that we might invent methods, whereby to furnish out our life. But that there should be figures either on walls, or on garments, wherein is it useful, I pray you? For this same cause the sandal-makers too, and the weavers, should have great retrenchments made in their art. For most things in it they have carried into vulgar ostentation, having corrupted its necessary use, and mixed with an honest art an evil craft; which has been the case with the art of building also. But even as to this, so long as it builds houses and not theatres, and labors upon things necessary, and not superfluous, I give the name of an art; so the business of weaving too, as long as it makes clothes, and coverlids, but does not imitate the spiders, and overwhelm men with much absurdity, and unspeakable effeminacy, so long I call it an art.

And the sandal-makers' trade, so long as it makes sandals, I will not rob of the appellation of art; but when it perverts men to the gestures of women, and causes them by their sandals to grow wanton and delicate, we will set it amidst the things hurtful and superfluous, and not so much as name it an art.

And I know well, that to many I seem over-minute in busying myself about these things; I shall not however refrain for this. For the cause of all our evils is this, such faults being at all counted trifling, and therefore disregarded.

And what sin, say you, can be of less account than this, of having an ornamented and glittering sandal, which fits the foot; if indeed it seem right at all to denominate it a sin?

Will ye then that I let loose my tongue upon it, and show its unseemliness, how great it is? And will you not be angry? Or rather, though ye be angry, I care not much. Nay, for yourselves are to blame for this folly, who do not so much as think it is a sin, and hereby constrain us to enter upon the reproof of this extravagance. Come then, let us examine it, and let us see what sort of an evil it is. For when the silken threads, which it is not seemly should be even inwoven in your garments, these are sewn by you into your shoes, what reproach, what derision do these things deserve?

And if you despise our judgments, hear the voice of Paul, with great earnestness forbidding these things, and then you will perceive the absurdity of them. What then says he? Not with braided hair, or gold, or pearls, or costly array. 1 Timothy 2:9 Of what favor then can you be worthy; when, in spite of Paul's prohibiting the married woman to have costly clothing, you extend this effeminacy even to your shoes, and hast no end of contrivances for the sake of this ridicule and reproach? Yes: for first a ship is built, then rowers are mustered, and a man for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and, leaving wife and children and country, the merchant commits his very life to the waves, and comes to the land of the barbarians, and undergoes innumerable dangers for these threads, that after it all you may take them, and sew them into your shoes, and ornament the leather. And what can be done worse than this folly?

But the old ways are not like these, but such as become men. Wherefore I for my part expect that in process of time the young men among us will wear even women's shoes, and not be ashamed. And what is more grievous, men's fathers seeing these things are not much displeased, but do even account it an indifferent matter.

Would ye that I should add what is still more grievous; that these things are done even when there are many poor? Would ye that I bring before you Christ, an hungered, naked, wandering everywhere, in chains? And how many thunderbolts must ye not deserve, overlooking Him in want of necessary food, and adorning these pieces of leather with so much diligence? And He indeed, when He was giving law to His disciples, would not so much as suffer them to have shoes at all, but we cannot bear to walk, I say not barefooted, but even with feet shod as they ought to be.

What then can be worse than this unseemliness, this absurdity? For the thing marks a soul, in the first place effeminate, then unfeeling and cruel, then curious and idly busy. For when will he be able to attend to any necessary matter, who is taken up with these superfluous things? When will such a youth endure to take heed to his soul, or to consider so much as that he has a soul? Yes, he surely will be a trifler who cannot help admiring such things; he cruel, who for their sake neglects the poor; he void of virtue, who spends all his diligence on them.

For he that is curious about the beauty of threads, and the bloom of colors, and the tendrils made of such woven work, when will he be able to look upon the heaven? When will he admire the beauty there, who is excited about a kind of beauty that belongs to pieces of leather, and who is bending to the earth? And whereas God has stretched out the Heaven, and lighted up the sun, drawing your looks upwards; you constrain yourself to look downwards, and to the earth, like the swine, and obeyest the devil. For indeed this wicked demon has devised this unseemliness, to draw you off from that beauty. For this intent has he drawn you this way; and God, showing Heaven, is outvied by a devil showing certain skins, or rather not even skins (for indeed these too are God's works), but effeminacy and a bad kind of skill.

And the young man goes about bending down towards the earth, he that is required to seek wisdom concerning the things in Heaven; priding himself more on these trifles than if he had accomplished some great and good work, and walking on tiptoe in the forum, and hereby begetting to himself superfluous sorrows and distresses, lest he should stain them with the mud when it is winter; lest he should cover them with the dust, when summer has come.

What do you say, O man? Have you cast your whole soul into the mire through this extravagance, and do you overlook it trailing on the ground, and are you so anxious about a pair of shoes? Mark their use, and respect the verdict you pass on them. For to tread on mud and mire, and all the spots on the pavement, for this were your shoes made. Or if you can not bear this, take and hang them from your neck, or put them on your head.

And ye indeed laugh at hearing this. But I am inclined to weep for these men's madness, and their earnest care about these matters. For in truth they would rather stain their body with mud, than those pieces of leather.

Triflers then they become in this way, and fond of money again in another way. For he that has been used to be frantic and eager upon such matters, requires also for his clothes and for all other things much expense, and a large income.

And if he have a munificent father, his thraldom becomes worse, his absurd fancy more intense; but if a parsimonious one, he is driven to other unseemliness, by way of getting together a little money for such expenses.

Hence many young men have even sold their manhood, and have become parasites to the rich, and have undertaken other servile offices, purchasing thereby the fulfillment of such desires.

So then, that this man is sure to be at once fond of money, and a trifler, and about important things the most indolent of all men, and that he will be forced to commit many sins, is hereby evident. And that he is cruel and vainglorious, neither this will any one gainsay: cruel, in that when he sees a poor man, through the love of finery he makes as though he did not even see him, but while he is decking out these things with gold, overlooks him perishing of hunger; vainglorious, since even in such little matters he trains himself to hunt after the admiration of the beholders. For I suppose no general prides himself so much on his legions and trophies, as our profligate youths on the decking out of their shoes, on their trailing garments, on the dressing of their hair; yet surely all these are works of other persons, in their trades. But if men do not cease from vain boasting in the works of others, when will they cease from it in their own?

Shall I mention yet other things more grievous than these? Or are even these enough for you? Well then; I must end my speech here; since even this have I said, because of the disputatious, who maintain the thing not to be so very wrong.

And although I know that many of the young will not so much as attend to what I have said, being once for all intoxicated with this fancy, I yet ought not therefore to keep silence. For such fathers as have understanding, and are as yet sound, will be able to force them, even against their will, to a becoming decency.

Say not then, this is of no consequence, that is of no consequence; for this, this has ruined all. For even hereby ought you to train them, and by the things which seem trifling to make them grave, great of soul, superior to outward habiliments; so shall we find them approved in the great things also. For what is more ordinary than the learning of letters? Nevertheless thereby do men become rhetoricians, and sophists, and philosophers, and if they know not their letters, neither will they ever have that knowledge.

And this we have spoken not to young men only, but to women also, and to young damsels. For these too are liable to the like charges, and much more, inasmuch as seemliness is a thing appropriate to a virgin.

What has been said therefore to the others; do ye account to have been said to you also, that we may not repeat again the same things.

For it is full time now to close our discourse with prayer. All of you then pray with us, that the young men of the church above all things may be enabled to live orderly, and to attain an old age becoming them. Since for those surely who do not so live, it were well not to come to old age at all. But for them that have grown old even in youth, I pray that they may attain also to the very deep of gray hairs, and become fathers of approved children, and may be a joy to them that gave them birth, and above all surely to the God that made them, and may exterminate every distempered fancy, not that about their shoes, nor about their clothes only, but every other kind also.

For as untilled land, such is also youth neglected, bringing forth many thorns from many quarters. Let us then send forth on them the fire of the Spirit, and burn up these wicked desires, and let us break up our fields, and make them ready for the reception of the seed, and the young men among us let us exhibit with soberer minds than the old elsewhere. For this in fact is the marvellous thing, when temperance shines forth in youth; since he surely that is temperate in old age cannot have a great reward, having in perfection the security from his age. But what is wonderful, is to enjoy a calm amidst waves, and in a furnace not to be burnt, and in youth not to run wanton.

With these things then in our minds, let us emulate that blessed Joseph, who shone through all these trials, that we may attain unto the same crowns with him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, with whom be glory unto the Father, together with the Holy Ghost, now and always, and world without end. Amen.

[AD 420] Jerome on Matthew 14:21

(Verse 21) Now the number of those who ate was five thousand men, besides women and children. According to the number of five loaves and the multitude of five thousand men who ate, it had not yet reached the seven-fold number according to another account, of whom there are four thousand who eat, close to the number of the Gospels. But those who ate were five thousand men who had grown into full maturity, and they followed him of whom Zacharias says: Behold the man, his name is the Rising Sun. But women and children, being of the weaker sex and younger age, are considered unworthy of being counted. Therefore, in the Book of Numbers, whenever priests, Levites, armies, or fighting crowds are described, slaves, women, children, and the common people are omitted from the count.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:21

. He gives the loaves to the disciples so that they might always retain the miracle in their memory and not have it fade from their minds, although they did in fact immediately forget. There was food left over lest you think that He performed the miracle only in appearance. There were twelve baskets so that Judas too might carry one and thus remembering the miracle not rush headlong into betrayal. And He multiplies both the loaves and the fish to show that He is the Creator of earth and sea, and the Giver of what we eat everyday, and it is multiplied by Him. He performed the miracle in a deserted place lest anyone think that He bought the loaves from a neighboring town and distributed them to the multitude, for it was deserted. This is the explanation of the literal account. But in its spiritual sense, learn that when Herod, who represents the fleshly and superficial mind of the Jews (for "Herod" means "fleshly" and "skinlike"), cut off the head of John who was the head and chief of the prophets, it showed that Herod rejected those who prophesied of Christ. Whereupon Jesus withdrew to a desert place, to the nations who were desolate without God, and He healed the sick in soul and then He fed them. For if He had not forgiven our sins and healed our sicknesses by baptism He could not have nourished us by giving us the immaculate Mysteries, for no one partakes of Holy Communion who has not first been baptized. The five thousand are those who are sick in their five senses and who are healed by the five loaves. Since the five senses were diseased, there are as many poultices as there are wounds. The two fish are the words of the fishermen. The one fish is the Gospel and the other the Epistles. Some have understood the five loaves to signify the Pentateuch of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Twelve baskets were lifted up and carried by the apostles; for whatever we, the multitude, are unable to eat, that is, to understand, the apostles carried and held, that is, they accepted and understood. "Besides women and children." This means, allegori-cally, that a Christian man, woman, or child, must not in any way be childish, womanly, or unmanly.

[AD 367] Hilary of Poitiers on Matthew 14:22-33

Or, that He is alone in the evening, signifies His sorrow at the time of His passion, when the rest were scattered from Him in fear.

That He commands His disciples to enter the ship and to go across the sea, while He sends the multitudes away, and after that He goes up into the mountain to pray; He therein bids us to be within the Church, and to be in peril until such time as returning in His splendour He shall give salvation to all the people that shall be remaining of Israel, and shall for give their sins; and having dismissed them into His Father's kingdom, returning thanks to His Father, He shall sit down in His glory and majesty. Meanwhile the disciples are tossed by the wind and the waves; struggling against all the storms of this world, raised by the opposition of the unclean spirit.

The first watch Was therefore of the Law, the second of the Prophets, the third His coming in the flesh, the fourth His return in glory.

But Christ coming in the end shall find His Church wearied, and tossed by the spirit of Anti-Christ, and by the troubles of the world. And because by their long experience of Anti-Christ they will be troubled at every novelty of trial, they shall have fear even at the approach of the Lord, suspecting deceitful appearances. But the good Lord banishes their fear, saying, It is I; and by proof of His presence takes away their dread of impending shipwreck.

Or; That Peter alone out of all the number of those that were in the vessel has courage to answer, and to pray that the Lord would bid him come to Him upon the waters, figures the frowardness of his will in the Lord's passion, when following after the Lord's steps he endeavoured to attain to despise death. But his fearfulness shows his weakness in his after trial, when through fear of death, he was driven to the necessity of denial. His crying out here is the groaning of his repentance there.

That when Peter was seized with fear, the Lord gave him not power of coming to Him, but held him by the hand and sustained him, this is the signification thereof; that He who alone was to suffer for all alone forgave the sins of all; and no partner is admitted into that which was bestowed upon mankind by one.

Also by this entrance of Christ into the boat, and the calm of the wind and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after His return in glory. And forasmuch as He shall then appear manifestly, rightly do they all cry out now in wonder, Truly thou art the Son of God. For there shall then be a free and public confession of all men that the son of God is come no longer in lowliness of body, but that He has given peace to the Church in heavenly glory.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 14:22

The spiritual significance of this must be discerned, comparing the temporal order with the coming revelation. The historical event of his solitude in the evening anticipates a future event: his solitude at the time of the Passion, when everyone else had fled in fear.He then orders his disciples to get into the boat and cross the sea while he dismisses the crowds. Once they are dismissed, he goes up on the mountain. This prefigures that he is on the sea and within the church. He orders that he be carried throughout the world until he returns in a dazzling second advent to all who are left from the house of Israel, when he will bring salvation and forgive sins.
Finally, in dismissing the crowds, the Lord is symbolically permitting them to enter into the kingdom of heaven. Then he proceeds to give thanks to God the Father, which anticipates his taking his place in glory and in majesty.

Source: Commentary on Matthew 14.13

[AD 407] John Chrysostom on Matthew 14:22-33

Desiring to occasion a diligent examination of the things that had been done, He commanded those who had beheld the foregoing sign to be separated from Him; for even if He had continued present it would have been said that He had wrought the miracle fantastically, and not in verity; but it would never be urged against Him that He had done it in His absence; and therefore it is said, And straightway Jesus compelled his disciples to get into a ship, and to go before him to the other side, while he sent the multitudes away.

It should be observed, that when the Lord works a great miracle, He sends the multitudes away, teaching us thereby never to pursue the praise of the multitude, nor to attract them to us. Further, He teaches us that we should not be ever mixed with crowds, nor yet always shunning them; but that both may be done with profit; whence it follows, And when he had sent the multitude away, he went up into a mountain apart to pray; showing us that solitude is good, when we have need to pray to God. For this also He goes into the desert, and there spends the night in prayer, to teach us that for prayer we should seek stillness both in time and place.

Again, the disciples suffer shipwreck, as they had done before; but then they had Him in the boat, but now they are alone. Thus gradually He leads them to higher things, and instructs them to endure all manfully.

But He suffers them to be tossed the whole night, exciting their hearts by fear, and inspiring them with greater desire and more lasting recollection of Him; for this reason He did not stand by them immediately, but as it follows, in the fourth watch of the night he came to them walking upon the sea.

Teaching them not to seek a speedy riddance of coming evil, but to bear manfully such things as befal them. But when they thought that they were delivered, then was their fear increased, whence it follows, And seeing him walking upon the sea, they were troubled, saying, It is a vision, and through fear they cried out. For this the Lord ever does; when He is to rescue from any evil, He brings in things terrible and difficult. For since it is impossible that our temptation should continue a long time, when the warfare of the righteous is to be finished, then He increases their conflicts, desiring to make greater gain of them; which He did also in Abraham, making his hot conflict his trial of the loss of his son.

Christ then did not reveal Himself to His disciples until they cried out; for the more intense their fear, the more did they rejoice in His presence; whence it follows, And immediately Jesus spoke to them, saying, Be of good cheer, it is J, be not afraid. This speech took away their fear, and prepared their confidence.

See how great his warmth, how great his faith. He said not, Pray and entreat for me; but Bid me; he believes not only that Christ can Himself walk on the sea, but that He can lead others also thereon; also he wishes to come to Him speedily, and this, so great a thing, he asks not from ostentation, but from love. For he said not, Bid me walk upon the waters, but, Bid me come unto thee. And it seems that having shown in the first miracle that He has power over the sea, He now leads them to a more powerful sign; He saith unto him, Come. And Peter, going forth of the boat, walked on the sea, that he might go to Jesus.

Peter overcame that which was greater, the waves, namely, of the sea, but is troubled by the lesser, the blowing wind, for it follows, But seeing the wind boisterous, he was afraid. Such is human nature, in great trials ofttimes holding itself aright, and in lesser falling into fault. This fear of Peter showed the difference between Master and disciple, and thereby appeased the other disciples. For if they had indignation when the two brothers prayed to sit on the right and left hand, much more had they now. For they were not yet made spiritual; afterwards when they had been made spiritual, they every where yield the first place to Peter, and appoint him to lead in harangues to the people.

He bade not the winds to cease, but stretched forth His hand and caught him, because his faith was required. For when our own means fail, then those which are of God stand. Then to show that not the strength of the tempest, but the smallness of his faith worked the danger, He saith unto him, O thou of little faith, why didst thou doubt? which shows that not even the wind would have been able to hurt him, if his faith had been firm. But as the mother bears on her wings and brings back to the nest her chick which has left the nest before its time and has fallen, so did Christ. And when they were come into the boat, the wind ceased. Then they that were in the boat came and worshipped him, saying, Truly thou art the Son of God.

Observe how He leads all gradually to that which is above them; He had before rebuked the sea, now He shows forth His power yet more by walking upon the sea, by bidding another to do the same, and by saving him in his peril; therefore they said unto Him, Truly thou art the Son of God, which they had not said above.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:22-33

These words show that they left the Lord unwillingly, not desiring through their love for their teacher to be separated from Him even for a moment.

That He withdraws to pray alone, you should refer not to Him who fed five thousand on five loaves, but to Him who on hearing of the death of John withdrew into the desert; not that we would separate the Lord's person into two parts, but that His actions are divided between the God and the man.

Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, Now when it was evening he was there alone; that is, in the mountain; but the boat was in the middle of the sea tossed with the waves; for the wind was contrary.

While the Lord tarries in the top of the mountain, straightway a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which continues till Jesus comes.

The military guards and watches are divided into portions of three hours each. When then he says that the Lord came to them in the fourth watch, this shows that they had been in danger the whole night.

A confused noise and uncertain sound is the mark of great fear. But if, according to Marcion and Manichæus, our Lord was not born of a virgin, but was seen in a phantasm, how is it that the Apostles now fear that they have seen a phantasm (or vision)?

Whereas He says, It is I, without saying who, either they might be able to understand Him speaking through the darkness of night; or they might know that it was He who had spoken to Moses, Say unto the children of Israel, He that is has sent me unto you. (Exod. 3:14.) On every occasion Peter is found to be the one of the most ardent faith. And with the same zeal as ever, so now, while the others are silent, he believes that by the will of his Master he will be able to do that which by nature he cannot do; whence it follows, Peter answered and said unto him, Lord, if it be thou, bid me come unto thee upon the water. As much as to say, Do thou command, and straightway it will become solid; and that body which is in itself heavy will become light.

Let those who think that the Lord's body was not real, because He walked upon the yielding waters as a light æthereal substance, answer here how Peter walked, whom they by no means deny to be man.

Moreover he is left to temptation for a short season, that his faith may be increased, and that he may understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but human frailty drew him into the deep.

If then upon this single miracle of stilling the sea, a thing which often happens by accident after even great tempests, the sailors and pilots confessed them to be truly the Son of God, how does Arrius preach in the Church itself that He is a creature?

Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:22

(Verse 22.) And immediately Jesus compelled his disciples to get into the boat and go ahead of him across the sea, while he dismissed the crowds. He instructed the disciples to cross over and compelled them to get into the boat, which shows by his words that they unwillingly left the Lord, as they did not want to be separated from him even for a moment.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 14:22-33

(De Cons. Ev. ii. 47.) This may seem contrary to that Matthew says, that having sent the multitudes away, He went up into a mountain that He might pray alone; and John again says, that it was on a mountain that He fed this same multitude. But since John himself says further, that after that miracle He retired to a mountain that He might not be held by the multitude, who sought to make Him a king, it is clear that He had come down from the mountain when He fed them. Nor do Matthew's words, He went up into a mountain alone to pray, disagree with this, though John says, When he knew that they would come to make him a king, he withdrew into a mountain himself alone. (John 6:15.) For the cause of His praying is not contrary to the cause of His retiring, for herein the Lord teaches us that we have great cause for prayer when we have cause for flight. Nor, again, is it contrary to this that Matthew says first, that He bade His disciples go into the boat, and then that He sent the multitudes away, and went into a mountain alone to pray; while John relates that He first withdrew to the mountain, and then, when it was late, his disciples went down to the sea, and when they had entered into a boat, &c. for who does not see that John is relating as afterwards done by His disciples what Jesus had commanded before He retired into the mountain?

(Serm. 76. 5.) This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to.

(Serm. 76. 8.) Peter then presumed on the Lord, he tottered as man, but returned to the Lord, as it follows, And when he began to sink, he cried out, saying, Lord, save me. Does the Lord then desert him in his peril of failure whom he had hearkened to when he first called on Him? Immediately Jesus stretched forth his hand, and caught him.

(ubi sup.) But while Christ prays on high, the boat is tossed with great waves in the deep; and forasmuch as the waves rise, that boat can be tossed; but because Christ prays, it cannot be sunk. Think of that boat as the Church, and the stormy sea as this world.

(ubi sup.) For when any of a wicked will and of great power, proclaims a persecution of the Church, then it is that a mighty wave rises against the boat of Christ.

(ubi sup.) The Lord came to visit His disciples who are tossed on the sea in the fourth watch of the night—that is, at its close; for each watch consisting of three hours, the night has thus four watches.

(ubi sup.) Therefore in the fourth watch of the night, that is when the night is nearly ended, He shall come, in the end of the world, when the night of iniquity is past, to judge the quick and the dead. But His coming was with a wonder. The waves swelled, but they were trodden upon. Thus howsoever the powers of this world shall swell themselves, our Head shall crush their head.

(Quæst. Ev. i. 15.) Or; That the disciples here say, It is a phantasm, figures those who yielding to the Devil shall doubt of the coming of Christ. That Peter cries to the Lord for help that he should not be drowned, signifies that He shall purge His Church with certain trials even after the last persecution; as Paul also notes, saying, He shall be saved, yet so as by fire. (1 Cor. 3:15.)

(Serm. 76.) For in one Apostle, namely Peter, first and chief in the order of Apostles in whom was figured the Church, both kinds were to be signified; that is, the strong, in his walking upon the waters; the weak, in that he doubted, for to each of us our lusts are as a tempest. Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ.

(Quæst. Ev. i. 15.) For it is here conveyed to us that His glory will then be made manifest, seeing that now they who walk by faith see it in a figure.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 14:22-33

And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day; for when human frailty beset with difficulties considers the weakness of its own powers, it looks upon itself as in darkness; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 14:22-33

The multitude being hungry, He creates no new viands, but having taken what the disciples had, He gave thanks. In like manner when He came in the flesh, He preached no other things than what had been foretold, but showed that the writings of the Law and the Prophets were big with mysteries. That which, the multitude leave is taken up by the disciples, because the more secret mysteries which cannot be comprehended by the uninstructed, are not to be treated with neglect, but are to be diligently sought out by the twelve Apostles (who are represented by the twelve baskets) and their successors. For by baskets servile offices are performed, and God has chosen the weak things of the world to confound the strong. The five thousand for the five senses of the body are they who in a secular condition know how to use rightly things without.

Lastly, Theodorus wrote that the Lord had not bodily weight in respect of His flesh, but without weight walked on the sea. But the catholic faith preaches the contrary; for Dionysius says that He walked on the wave, without the feet, being immersed, having bodily weight, and the burden of matter.

(Non occ.) This may be understood either of the sailors, or of the Apostles.

Whence it is well said here, that the ship was in the middle of the sea, and He alone on the land, because the Church is sometimes oppressed with such persecution that her Lord may seem to have forsaken her for a season.

The Lord looked back upon him, and brought him to repentance; He stretched forth His hand, and forgave him, and thus the disciple found salvation, which is not of him that willeth or of him that runneth, but of God that showeth mercy. (Rom. 9:16.)

Nor should we wonder that the wind ceased when the Lord had entered into the boat; for in whatsoever heart the Lord is present by grace, there all wars cease.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 14:22

By saying "constrained," Matthew suggests how inseparable the disciples were from Jesus, for they wanted to be with Him at all times. He sends the multitudes away, not wishing to draw them after Him lest He appear to vaunt in His powers.

[AD 1107] Theophylact of Ohrid on Matthew 14:22

By saying constrained, Matthew suggests how inseparable the disciples were from Jesus, for they wanted to be with Him at all times. He sends the multitudes away, not wishing to draw them after Him lest He appear to vaunt in His powers.

[AD 1107] Theophylact of Ohrid on Matthew 14:22

By using the word constrained, Matthew suggests how inseparable the disciples were from Jesus, for they wanted to be with Him at all times. He sends the multitudes away, not wishing to draw them after Him lest He appear to vaunt in His powers.

[AD 1274] Pseudo-Augustine on Matthew 14:22-33

(App. Serm. 72. 1.) Mystically; The mountain is loftiness. But what is higher than the heavens in the world? And Who it was that ascended into heaven, that our faith knows. Why did He ascend alone into heaven? Because no man has ascended into heaven, but He that came down from heaven. For even when He shall come in the end, and shall have exalted us into heaven, He will yet ascend alone, inasmuch as the head with its body is One Christ, and now the head only is ascended. He went up to pray, because He is ascended to make intercession to His Father for us.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:23

For what purpose does he go up into the hills on the mountain? To teach us that solitude and seclusion are good, when we are to pray to God. With this in view, you see, we find him continually withdrawing into the wilderness. There he often spends the whole night in prayer. This teaches us earnestly to seek such quietness in our prayers as the time and place may afford. For the wilderness is the mother of silence; it is a calm and a harbor, delivering us from all turmoils.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.1

[AD 420] Jerome on Matthew 14:23

(Verse 23) And when the crowd was dismissed, he went up the mountain alone to pray. But when evening came, he was there alone. If Peter, James, and John, who had seen the glory of his transfiguration, had been with him, perhaps they would have gone up the mountain with him. But the crowd cannot follow to the heights, unless he teaches them by the sea on the shore and feeds them in the desert. But as for him going up alone to pray, do not attribute it to the one who satisfied five thousand men with five loaves, excluding women and children; but to the one who, upon hearing of John's death, withdrew into solitude. Not that we should separate the person of the Lord, but that his works are divided between God and man.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:23

He went up on the mountain to show that we should pray in an undistracted manner; everything He did was for our sake as He Himself had no need of prayer. He prayed on into the evening, teaching us not to cease praying after a short time, and also to pray especially at night, for it is very quiet then. He permits the disciples to be caught in a storm, so that they might learn to endure trials bravely and know His power. The boat was out in the very middle of the sea so that their fear would be greater.

[AD 407] John Chrysostom on Matthew 14:24

He Himself then went up there with this object, but the disciples are tossed with the waves again, and undergo a storm, equal even to the former. But whereas before they had Him in the ship when this befell them, now they were alone by themselves. Thus gently and by degrees He excites and urges them on for the better, even to the bearing all nobly. Accordingly we see, that when they were first near that danger, He was present, though asleep, so as readily to give them relief; but now leading them to a greater degree of endurance, He does not even this, but departs, and in mid sea permits the storm to arise, so that they might not so much as look for a hope of preservation from any quarter; and He lets them be tempest-tost all the night, thoroughly to awaken, as I suppose, their hardened heart.

For such is the nature of the fear, which the time concurs with the rough weather in producing. And together with the compunction, He cast them also into a greater longing for Himself, and a continual remembrance of Him.

[AD 407] John Chrysostom on Matthew 14:24

The disciples are tossed on the waves again. They are in a storm, fully as bad as the previous one. Gently and by degrees he excites and urges the disciples on toward greater responsiveness, even to the point of bearing all things nobly. Whereas in the previous storm they had him with them in the ship, now they were alone by themselves. Even when he was asleep in the boat in the previous situation, he was ready to give them relief from danger. But then he was present to them.Now he is leading them into a greater degree of challenge. Now he is not even present to them. He has departed. In midsea he permits a storm to arise. This was all for their training, that they might not look for some easy hope of preservation from any earthly source. He then allows them to be tossed by the storm all night! This had the purpose of awakening their stony hearts in a most complete way. This is how Jesus dealt with the nature of their fear, which the rough weather and the timing had produced. He cast them directly into a situation in which they would have a greater longing for him and a continual remembrance of him.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.1

[AD 420] Jerome on Matthew 14:24

(Verse 24): However, the little boat was being tossed by the waves in the middle of the sea; for the wind was contrary. Rightly, as if unwillingly, and the apostles, drawing back, had departed from the Lord, lest they should suffer shipwrecks in His absence. Finally, while the Lord was staying on the mountain peak, immediately a contrary wind arises, and it stirs up the sea, and the apostles are in peril, and the impending shipwreck persists as long as Jesus does not come.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 14:24

Meanwhile the boat carrying the disciples—that is, the church—is rocking and shaking amid the storms of temptation, while the adverse wind rages on. That is to say, its enemy the devil strives to keep the wind from calming down. But greater is he who is persistent on our behalf, for amid the vicissitudes of our life he gives us confidence. He comes to us and strengthens us, so we are not jostled in the boat and tossed overboard. For although the boat is thrown into disorder, it is still a boat. It alone carries the disciples and receives Christ. It is in danger indeed on the water, but there would be certain death without it. Therefore stay inside the boat and call upon God. When all good advice fails and the rudder is useless and the spread of the sails presents more of a danger than an advantage, when all human help and strength have been abandoned, the only recourse left for the sailors is to cry out to God. Therefore will he who helps those who are sailing to reach port safely, abandon his church and prevent it from arriving in peace and tranquility?

Source: SERMON 75.4

[AD 1107] Theophylact of Ohrid on Matthew 14:24

. He went up on the mountain to show that we should pray in an undistracted manner; everything He did was for our sake as He Himself had no need of prayer. He prayed on into the evening, teaching us not to cease praying after a short time, and also to pray especially at night, for it is very quiet then. He permits the disciples to be caught in a storm, so that they might learn to endure trials bravely and that they might know His power. The boat was out in the very middle of the sea so that their fear would be greater.

[AD 220] Tertullian on Matthew 14:25

Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

Source: On Baptism

[AD 367] Hilary of Poitiers on Matthew 14:25

In the meantime, however, the disciples are harassed by wind and by sea. Amid all the disturbances of the world, in conflict with the unclean spirit, they are tossed about. But the Lord comes in the fourth watch. For the fourth time, then, he will return to a roving and shipwrecked church. In the fourth watch of the night, the measure of his concern is found to be just as great. The first watch was that of the law, the second of the prophets, the third of the Lord’s coming in the flesh and the fourth of his return in splendor. But he will find the church in distress and beleaguered by the spirit of the antichrist and by disturbances throughout the world. He will come to those who are restless and deeply troubled. And since, as we may expect from the antichrist, they will be exposed to temptations of every kind, even at the Lord’s coming they will be terrified by the false appearances of things and crawling phantasms with eyes. But the good Lord will then speak out and dispel their fear, saying, “It is I.” He will dispel the fear of impending shipwreck through their faith in his coming.

Source: Commentary on Matthew 14.14

[AD 406] Chromatius of Aquileia on Matthew 14:25

Who was able to walk on the sea if not the Creator of the universe? He, indeed, about whom the Holy Spirit had spoken long ago through blessed Job: “Who alone stretched out the heavens and walked on the sea as well as the earth.” Solomon spoke about him in the person of Wisdom: “I dwelt in the highest places and my throne was in a pillar of cloud. I orbited the heavenly sphere alone and walked on the waves of the sea.” David likewise declared in his psalm: “God, your way was through the sea, your path through the great waters.” So too Habakkuk noted, “The raging waters swept on; the deep gave forth its voice.”8What is more evident than this testimony, what is more clear? It points to him walking on the water as well as on the ground. This is God’s only begotten Son, who long ago according to the will of the Father stretched out the heavens and at the time of Moses in a pillar of cloud showed the people a way to follow.

Source: TRACTATE ON MATTHEW 52.2

[AD 406] Chromatius of Aquileia on Matthew 14:25

Let us focus on the meaning of this fourth watch in which the Lord comes to his disciples who were caught in the storm. The first watch of the night—that is, of the present world—is understood to be from Adam to Noah, the second watch from Noah up until Moses, through whom the law was given. The third watch was from Moses up to the coming of the Lord and Savior. In these three watches the Lord, even before coming in the flesh, with the vigilance of the angels defends the encampments of his saints from the snares of the enemy—that is, the devil and his angels, who from the beginning of the world plotted against the salvation of the righteous. In the first watch, protection is given to Abel, Seth, Enos, Enoch, Methuselah and Noah. In the second watch, to Abraham, Melchizedech, Isaac, Jacob and Joseph. In the third watch, to Moses, Aaron, Joshua the son of Nun and, after that, to the other righteous men and prophets. The fourth watch marks the time when the Son of God was born in the flesh and suffered, the time he promised his disciples and his church that he would be eternally watchful after his resurrection, saying, “I will be with you even to the consummation of the world.”

Source: TRACTATE ON MATTHEW 52.5

[AD 420] Jerome on Matthew 14:25

(Verse 25.) However, during the fourth watch of the night, he came to them, walking on the sea. Military stations and night watches are divided into three-hour intervals. Therefore, when he says that the Lord came to them during the fourth watch of the night, it indicates that they were in danger throughout the entire night, and in the last part of the night, and at the end of the world, he will provide them with help.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:25

He did not appear immediately to them to calm the storm, but at the fourth watch, [that is, as the night was coming to its end], teaching us not to ask for a swift solution to our misfortunes but to endure them bravely. The night was divided into four parts by soldiers who stood guard in shifts, each "watch" lasting three hours. So then, sometime after the ninth hour of the night, the Lord appeared to them as God, walking on the water. But they thought it was a phantom, so extraordinary and strange was the sight. For they did not recognize Him by figure, because it was night and because of fear. He first strengthens their resolve by saying: "It is I Who can do all things; take courage."

[AD 407] John Chrysostom on Matthew 14:26-27

“When the disciples,” it is said, “saw him walking on the sea, they were troubled, saying, It is a spirit! And they cried out for fear.” This is the way he constantly deals with our fears. He does not hesitate to bring on worse things, even more alarming than those before. They were troubled here not only by the storm but also by the distance from the land. Note that he did not too easily remove the darkness. He did not come quickly to their rescue. He was training them, as I said, by the continuance of these fears and instructing them to be ready to endure.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.1

[AD 407] John Chrysostom on Matthew 14:26-27

Accordingly, neither did he present himself to them at once. For it is written that “in the fourth watch of the night he came to them, walking on the sea.” He was instructing them not too hastily to seek for deliverance from their pressing dangers but to bear all challenges courageously. In any case, just when they looked to be delivered, their fear was again heightened.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.1

[AD 407] John Chrysostom on Matthew 14:26

Yea, and He constantly does so; when He is on the point of removing our terrors, He brings upon us other worse things, and more alarming: which we see took place then also. For together with the storm, the sight too troubled them, no less than the storm. Therefore neither did He remove the darkness, nor straightway make Himself manifest, training them, as I said, by the continuance of these fears, and instructing them to be ready to endure. This He did in the case of Job also; for when He was on the point of removing the terror and the temptation, then He suffered the end to grow more grievous; I mean not for his children's death, or the words of his wife, but because of the reproaches, both of his servants and of his friends. And when He was about to rescue Jacob from his affliction in the strange land, He allowed his trouble to be awakened and aggravated: in that his father-in-law first overtook him and threatened death, and then his brother coming immediately after, suspended over him the extremest danger.

For since one cannot be tempted both for a long time and severely; when the righteous are on the point of coming to an end of their conflicts, He, willing them to gain the more, enhances their struggles. Which He did in the case of Abraham too, appointing for his last conflict that about his child. For thus even things intolerable will be tolerable, when they are so brought upon us, as to have their removal near, at the very doors.

So did Christ at that time also, and did not discover Himself before they cried out. For the more intense their alarm, the more did they welcome His coming.

[AD 420] Jerome on Matthew 14:26

(Verse 26.) And when the disciples saw him walking on the sea, they were troubled, saying: It is a ghost. If, according to Marcion and Manichaeus, our Lord was not born of a Virgin, but appeared in a vision: how is it that now the apostles fear seeing a vision?

And they cried out due to fear. The confused shout and uncertain voice is a sign of great fear.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 14:26-27

The fourth watch of the night marks the end of the night. One watch consists of three hours. This means that at the end of the world the Lord will come to the rescue, and he will be seen walking on the water. Although this ship is tossed by the storms of temptation, it sees the glorified Lord walking upon all the billows of the sea—that is, upon all the powers of this world. For through the voice of his Passion he gave an example of humility according to the flesh. Those waves of the sea to which he willingly submitted for our sake were stilled, in accordance with the prophecy: “I came to the height of the sea, and the storm swallowed me up.”

Source: SERMON 75.7

[AD 407] John Chrysostom on Matthew 14:27

This word removed their fear, and caused them to take confidence. For as they knew Him not by sight, because of His marvellous kind of motion, and because of the time, He makes Himself manifest by His voice.

[AD 420] Jerome on Matthew 14:27

(Verse 27) Immediately Jesus spoke to them, saying: Have confidence, I am, do not be afraid. He takes care of what was first in the matter and commands those who fear, saying: Have confidence, do not be afraid. And what follows, I am, does not add who he is, either from a voice they could recognize, who spoke through the darkness of the obscure night, or they repeated that he himself is the one who spoke to Moses: Thus you shall say to the children of Israel: He who is, has sent me to you (Exod. III, 14).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:27

[AD 220] Tertullian on Matthew 14:28

Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea." It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedience to the discipline of religion.

Source: On Baptism

[AD 407] John Chrysostom on Matthew 14:28

What then says Peter, everywhere ardent, and ever starting forward before the rest?

He said not, Pray and entreat, but, bid. Do you see how great his ardor, how great his faith? Yet surely he is hereby often in danger, by seeking things beyond his measure. For so here too he required an exceedingly great thing, for love only, not for display. For neither did he say, Bid me walk on the water, but what? Bid me come unto You. For none so loved Jesus.

This he did also after the resurrection; he endured not to come with the others, but leapt forward. John 21:7 And not love only, but faith also does he display. For he not only believed that He was able Himself to walk on the sea, but that He could lead upon it others also; and he longs to be quickly near Him.

[AD 420] Jerome on Matthew 14:28-29

(Verse 28, 29.) But Peter, responding, said: Lord, if it is you, command me to come to you on the water. And he said: Come. In all places, Peter is found to have the most fervent faith. When the disciples were asked who they said Jesus, the Son of God, confesses. He prevents him from going to his passion, and although he may be mistaken in understanding, he is not mistaken in his feelings: not wanting him to die, whom he had confessed as the Son of God just a little while before. He is the first among the first to ascend the mountain with the Savior, and in his passion he alone follows, washing away with bitter tears the sin of denial that had descended from sudden fear. After the passion, when they were in the lake of Genesareth, fishing, and the Lord was standing on the shore, as others were slowly sailing, he did not allow any delays, but girding himself with his own girdle, he immediately threw himself into the waves. Therefore, with the same ardor of faith as always, now also, while others are silent, he believes that he can do by the will of the master what he could do by nature. Command me to come to you over the waters. You give the order, and immediately the waves will be still, and the body which is naturally heavy will become light.

And when Peter descended from the boat, he walked on the water to come to Jesus. Those who think that the body of the Lord was not true, because he walked on soft waters, let them explain how Peter walked, whom they certainly will not deny to be a real human being.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 14:28

Peter is found to be of ardent faith at all times. When the disciples are asked who people say that Jesus is, Peter declares him to be the Son of God. Though mistaken in wanting to follow Christ to his Passion, he is not mistaken in his affection. He does not desire the death of him who a short time before he declared to be the Son of God. Peter is among the first to go up the mountain with the Savior and is the only one to follow him in his Passion. With bitter tears he immediately washes away the sin of denial that sprang up from fear. After the Passion when they were fishing in Lake Gennesaret, the Lord was standing on the beach, while the others were slowly sailing in the boat. He hesitated not for a moment. He put on his overgarment and plunged into the sea. And now, with the same ardor of faith he always had, the other apostles gazing in awe, he believes that he can do by the will of the Master what the latter could do by nature. “Bid me come to you on the water.” Just say the word, and immediately the waves will become solid. The body which of itself is heavy will become light.

Source: COMMENTARY ON MATTHEW 2.14.28

[AD 430] Augustine of Hippo on Matthew 14:28

What is signified by the fact that Peter dared to come to him upon the water? Peter indeed has the principal role in the church. And what is the meaning of those other words: “Lord, if it is you, bid me come to you on the water,” if not, Lord, if you are truthful and never lie at all, let your church be glorified also in this world, for prophecy declared this about you? Let it walk upon the water, and it shall come to you, to whom it was said, “The rich among the people shall entreat your favor.”

Source: SERMON 75.10

[AD 1107] Theophylact of Ohrid on Matthew 14:28

As Peter had the most fervent love for Christ, he desires immediately, before the others, to be near Him. For he believes not only that Jesus Himself walks on the water, but that He will grant this to him as well. Peter did not say, "Bid me to walk," but rather "to come unto Thee." The former would have been ostentation; the latter is love for Christ.

[AD 1107] Theophylact of Ohrid on Matthew 14:28

As Peter had the most fervent love for Christ, he desires immediately, before the others, to be near Him. For he believes not only that Jesus Himself walks on the water, but that He will grant this to him as well. Peter did not say, "Bid me to walk," but rather to come unto Thee. The former would have been ostentation; the latter is love for Christ.

[AD 407] John Chrysostom on Matthew 14:29

This is more wonderful than the former. Therefore this is done after that. For when He had shown that He rules the sea, then He carries on the sign to what is yet more marvellous. Then He rebuked the winds only; but now He both walks Himself, and permits another to do so; which thing if He had required to be done at the beginning, Peter would not have so well received it, because he had not yet acquired so great faith.

Wherefore then did Christ permit him? Why, if He had said, you can not, Peter being ardent would have contradicted Him again. Wherefore by the facts He convinces him, that for the future he may be sobered.

But not even so does he endure. Therefore having come down, he becomes dizzy; for he was afraid. And this the surf caused, but his fear was wrought by the wind.

But John says, that they willingly received Him into the ship; and immediately the ship was at the land whither they went, relating this same circumstance. So that when they were on the point of arriving at the land, He entered the ship.

[AD 407] John Chrysostom on Matthew 14:29

Why then did Christ permit Peter to come? Suppose he had said, “No, you cannot come.” With his boldness Peter might have protested again. But when Peter saw the sea and wind, he became dizzy and was afraid, and beginning to sink he cried out, “Lord, save me.”In relating this same situation, John remarks that “then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading.” This implies that when they were on the point of arriving at the land, he entered the ship. Peter then having come down from the ship went to Jesus, not rejoicing so much in walking on the water as in coming to him.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.2

[AD 1107] Theophylact of Ohrid on Matthew 14:29

The Lord laid the sea down beneath Peter's feet, revealing His power. See how Peter prevailed over that which was greater, the sea, but was afraid of the lesser peril, the wind; such is the weakness of human nature. And it was as soon as he became afraid that he began to sink. When his faith weakened, then he went down. The Lord did this so that Peter would not become puffed up, and to console the other disciples who perhaps envied him. Whereupon Christ also showed how much greater He was than Peter.

[AD 367] Hilary of Poitiers on Matthew 14:30

The fact that out of all those in the boat, only Peter speaks up and asks that he be ordered to come to the Lord on the water demonstrates the force of his will at the time of the Passion. Then coming back alone and following the Lord’s footsteps, with contempt for the turmoil of the world as of the sea, Peter is attended by strength equal to disdaining death itself. His timidity, however, gives an inkling of his weakness in the face of future temptation. For though he ventured forth, he began to sink. Through the feebleness of the flesh and the fear of death, he is brought to the point of denial. But he cries out and asks the Lord to save him. That cry is the groan of his repentance. Though the Lord did not yet suffer, Peter has recourse to confession and in due course receives forgiveness for his denial. Christ was then about to suffer for the redemption of all people.

Source: Commentary on Matthew 14.15

[AD 407] John Chrysostom on Matthew 14:30

The sea caused his dizziness, but the fear was caused by the wind. The sea was the greater threat, the wind the less. As Peter was struggling with the sea, he was on the point of suffering more anxiety from the violence of the wind. Such is human nature that we so often feel exposed to the lesser danger but experience it as the greater.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.2

[AD 420] Jerome on Matthew 14:30

(Verse 30) But when he saw the strong wind, he was afraid. And when he began to sink, he cried out, saying: Lord, save me. The faith of his soul burned, but human frailty dragged him into the deep: therefore a little is left to temptation, so that faith may increase, and he may understand that he is not saved by the ease of his request, but by the power of the Lord.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:30

. The Lord laid the sea down beneath Peter’s feet, revealing His power. See how Peter prevailed over that which was greater, the sea, but was afraid of the lesser peril, the wind; such is the weakness of human nature. And it was as soon as he became afraid that he began to sink. For when his faith weakened, then Peter went down. The Lord did this so that Peter would not become puffed up, and to console the other disciples who perhaps envied him. Whereupon Christ also showed how much greater He was than Peter.

[AD 407] John Chrysostom on Matthew 14:31

Signifying therefore that not the assault of the wind, but his want of faith had wrought his overthrow, He says, Wherefore did you doubt, O thou of little faith? So that if his faith had not been weak, he would have stood easily against the wind also. And for this reason, you see, even when He had caught hold of Him, He suffers the wind to blow, showing that no hurt comes thereby, when faith is steadfast.

And as when a nestling has come out of the nest before the time, and is on the point of falling, its mother bears it on her wings, and brings it back to the nest; even so did Christ.

[AD 420] Jerome on Matthew 14:31-32

(Verse 31, 32.) And immediately Jesus, stretching out His hand, took hold of him and said to him, 'You of little faith, why did you doubt?' And when they got into the boat, the wind stopped. If it is said to the Apostle Peter, of whose faith and ardor of mind we have spoken above, who confidently asked the Savior, saying, 'Lord, if it is You, command me to come to You on the water,' because he was a little afraid, 'You of little faith, why did you doubt?' What must we say, who have even the smallest portion of this little faith?

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 14:31

While human praise does not tempt the Lord, people are often ruffled and nearly entranced by human praise and honors in the church. Peter was afraid on the sea, terrified by the great force of the storm. Indeed, who does not fear that voice: “Those who say you are happy place you in error and disturb the path of your feet”? And since the soul struggles against the desire for human praise, it is good for it to turn to prayer and petition amid such danger, lest one who is charmed by praise be overcome by criticism and reproach. Let Peter, about to sink in the waves, cry out and say, “Lord, save me!” The Lord reached out his hand. He chided Peter, saying, “O man of little faith, why did you doubt?”—that is, why did you not, gazing straight at the Lord as you approached, pride yourself only in him? Nevertheless he snatched Peter from the waves and did not allow him who was declaring his weakness and asking the Lord for help to perish.

Source: SERMON 75.10

[AD 1107] Theophylact of Ohrid on Matthew 14:31

Showing that the cause of his sinking was not the wind but faintheartedness, Christ does not rebuke the wind, but the fainthearted Peter. This is why He raised him up and set him on the water, but allowed the wind to blow. Peter did not doubt in everything, but in part. Inasmuch as he was afraid, he showed lack of faith; but by crying out, Lord, save me, he was healed of his unbelief. This is why he hears the words, O thou of little faith, and not "O thou of no faith." Those in the boat were also delivered from fear, for the wind ceased. And then indeed, recognizing Jesus by these things, they confessed His divinity. For it is not an attribute of man to walk on the sea, but of God, as David says, In the sea are Thy byways, and Thy paths in many waters [Ps. 76:19]. The spiritual meaning of the miracle is this: the boat is the earth; the waves, man's life troubled by evil spirits; the night, ignorance. In the fourth watch, that is, at the end of the ages, Christ appeared. The first watch was the covenant with Abraham; the second, the law of Moses; the third, the prophets; and the fourth, the coming of Christ. For He saved those who were drowning when He came and was with us so that we might know and worship Him as God. See also how Peter's later denial, return, and repentance were prefigured by what happened to him here on the sea. Just as there he says boldly, "I will not deny Thee", so here he says, Bid me come unto Thee on the water. And just as then he was permitted to deny, so now he was permitted to sink. Here the Lord gives His hand to him and does not let Him drown, and there, by Peter's repentance, Christ drew him out of the abyss of denial.

[AD 220] Tertullian on Matthew 14:32

He immediately annexes a parable of this in "the trees which are tenderly sprouting into a flower-stalk, and then developing the flower, which is the precursor of the fruit." "So likewise ye," (He adds), "when ye shall see all these things come to pass, know ye that the kingdom of heaven is nigh at hand.

Source: On the Resurrection of the Flesh

[AD 367] Hilary of Poitiers on Matthew 14:32

Once he got into the vessel, the wind and the sea calmed down. After the return of eternal splendor, peace and tranquility are in store for the church. And with his arrival made manifest, with great wonder they will all exclaim, “Truly you are the Son of God.” All people will then declare absolutely and publicly that the Son of God has restored peace to the church, not in physical lowliness but in heavenly glory.

Source: Commentary on Matthew 4.18

[AD 407] John Chrysostom on Matthew 14:32

Whereas before this they had said, What manner of man is this, that even the winds and the sea obey Him! Matthew 8:27 now it is not so.

[AD 406] Chromatius of Aquileia on Matthew 14:33

In the face of the storm the Lord got into the boat and the wind ceased. Those who were in the boat came and worshiped him. This signifies that Our Lord and Savior, once the storm of persecution had passed, would come again in the last days to his disciples and his church. For this he made holy Peter the first of the apostles and commended his sheep to him, saying, “Feed my sheep.” When the apostles in the church of believers, positioned in the vessel as it were, beheld the glory of the Lord’s resurrection, adoring our Lord and Savior, they declared to the human race that he was truly the Son of God.

Source: TRACTATE ON MATTHEW 52.8

[AD 407] John Chrysostom on Matthew 14:33

Do you see, how by degrees he was leading them all higher and higher? For both by His walking on the sea, and by His commanding another to do so, and preserving him in jeopardy; their faith was henceforth great. For then indeed He rebuked the sea, but now He rebukes it not, in another way signifying His power more abundantly. Wherefore also they said, Of a truth You are Son of God.

What then? Did He rebuke them on their so speaking? Nay, quite the contrary, He rather confirmed what they said, with greater authority healing such as approached Him, and not as before.

[AD 407] John Chrysostom on Matthew 14:33

Do you see how by degrees Jesus was leading them all higher and higher? For by his walking on the sea, and by his commanding another to do so and by preserving Peter in jeopardy, their faith was henceforth great. On that occasion he rebuked the sea. But now he is not rebuking the sea, but in another sense his power is still being abundantly demonstrated. For this reason the believers worship him and say, “Truly you are the Son of God.” Did Jesus refuse to accept this confession? No, on the contrary, he rather confirmed what they said and with even greater authority healed such as approached him.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.2

[AD 420] Jerome on Matthew 14:33

(Verse 33.) But those who were in the boat came and worshiped Him, saying, "Truly You are the Son of God." At the one sign of calm being restored to the sea, which sometimes happens after great storms by chance, sailors and passengers truly confess the Son of God, and Arius preaches a created being in the Church.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:33

. Showing that the cause of his sinking was not the wind but faintheartedness, Christ does not rebuke the wind, but the fainthearted Peter. This is why He raised him up and set him on the water, but allowed the wind to blow. Peter did not doubt in everything, but in part. Inasmuch as he was afraid, he showed lack of faith; but by crying out, "Lord, save me," he was healed of his unbelief. This is why he hears the words "O thou of little faith" and not "O thou of no faith." Those in the boat were also delivered from fear, for "the wind ceased." And then, indeed, recognizing Jesus by these things, they confessed His divinity. For it is not an attribute of man to walk on the sea, but of God, as David says, "In the sea are Thy byways, and Thy paths in many waters" (Ps. 76:19). The spiritual meaning of the miracle is this: the boat is the earth; the waves, man’s life that is troubled by evil spirits; the night is ignorance. In the fourth watch, that is, at the end of the ages, Christ appeared. The first watch was the covenant with Abraham; the second, the law of Moses; the third, the prophets; and the fourth, the coming of Christ. For He saved those who were drowning when He came and was with us so that we might know and worship Him as God. See also how Peter’s later denial, return, and repentance were prefigured by what happened to him here on the sea. Just as there he says boldly, "I will not deny Thee," so here he says, "Bid me to come on the water." And just as then he was permitted to deny, so now he was permitted to sink. Here the Lord gives His hand to him and does not let Him drown, but there, by Peter’s repentance, Christ drew him out of the abyss of denial.

[AD 367] Hilary of Poitiers on Matthew 14:34-36

Otherwise; When the times of the Law were ended, and five thousand out of Israel were entered within the Church, it was then that the people of believers met Him, then those that were saved out of the Law by faith set before the Lord the rest of their sick and weak; and they that were thus brought sought to touch the hem of His garment, because through their faith they would be healed. And as the virtue of the hem proceeded from the whole garment, so the virtue of the grace of the Holy Spirit went forth from our Lord Jesus Christ, and imparted to the Apostles, who proceeded as it were from the same body, administers salvation to such as desire to touch.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 14:34-35

For neither did they approach him as before, dragging him into their houses and seeking a touch from his hand and directions from him in words. But now in a far higher pattern, and with greater self-denial and with a more abundant faith, they tried to win themselves a cure. By now the woman who had the issue of blood had taught them all to be constrained in seeking wisdom. And the Evangelist, also implying that at long intervals Jesus visited the various neighborhoods, said, “When the men of that place recognized him, they sent round to all that region and brought to him all that were sick.” Far from abolishing their faith, this interval of miracles had made it even greater and preserved it vigorously.

Source: THE GOSPEL OF MATTHEW, HOMILY 50.2

[AD 407] John Chrysostom on Matthew 14:34-36

But the Evangelist shows that it was now long time since Christ had come into these parts; for it follows, And when the men of that place knew him, they sent into all that region.

Nor do they now as before drag Him to their houses, and seek the touch of His hand, but they draw Him by their greater faith, for they brought unto him all them that were sick, and besought him that they might touch but the hem of his garment. For the woman who suffered under the issue of blood had taught them all this wisdom, namely, that by touching the hem only of Christ's garment they might be saved; therefore it follows, And as many as touched, were made whole.

But we have not a hem or a garment only of Christ, but have even His body, that we may eat thereof. If then they who touched the hem of His garment derived so much virtue therefrom, much more they that shall receive Himself whole.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 14:34

(Verse 34.) And when he had crossed over, they came to the land of Genesaret. If we knew what Genesaret would resonate in our language, we would understand how Jesus, through the symbol of the apostles and the boat, leads the Church freed from the shipwreck of persecution to the shore, and makes it rest in a very peaceful harbor.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 14:34-36

They knew Him by fame, not by sight; although indeed by reason of the greatness of the signs which He did among the people, He was known by face to great numbers. And note how great the faith of the men of the land of Gennezareth, that they were not content with the healing of the men of that country only, but sent to all the towns round about.

If we knew what the word Gennezareth would convey in our tongue, we might understand how under the type of the Apostles and the boat, Jesus guides to shore the Church when He has delivered it from the wreck of persecution, and makes it to rest in a most tranquil harbour.

Or, by the hem of the garment understand His least commandment, which whosoever transgresses, shall be called least in the kingdom of heaven; or, again, His assumption of the body, by which we come to the Word of God.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 14:34-36

(Quæst. Ev. i. 15.) For it is here conveyed to us that His glory will then be made manifest, seeing that now they who walk by faith see it in a figure.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 14:34-36

The Evangelist had related above that the Lord had Commanded His disciples to enter the boat, and to go before Him across the strait; he now proceeds with the same intention to relate whither they arrived by their passage, And when they were gone over, they came into the land of Gennezareth.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 14:34-36

The land of Gennezar, by the lake of Gennezareth, takes its name from a natural power which it is said to have of spontaneously modulating its waters so as to excite a breeze; the Greek words importing, 'creating for itself the breeze.'

Genezar is interpreted, 'rise', 'beginning.' For then will complete rest be given to us, when Christ shall have restored to us our inheritance of Paradise, and the joy of our first robe.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 14:34

Jesus stayed for some time in Gennesaret, and the people recognized Him not only by sight but by the signs which He worked, and they showed fervent faith. So much so that they even desired to touch the hem of His garment, and indeed, when they did so, they were healed. You also, O reader, touch the edge of Christ's garment, which is the end of His sojourning in the flesh. For if you believe that He ascended, you will be saved. The garment means His flesh, and its hem, the end of His life on earth.

[AD 420] Jerome on Matthew 14:35

(Ver. 35.) And when the men of that place recognized him, they sent throughout all that region. They recognized him by his reputation, not by his appearance, or certainly by the greatness of the signs he was performing among the people; even his face was well-known to many. And see how great is the faith of the people of the land of Genesareth, that they are not content with the salvation of those present, but send to other cities in the vicinity, so that all may come running to the physician.

Source: Commentary on Matthew

[AD 367] Hilary of Poitiers on Matthew 14:36

Many things came in the way that, after the gathering of five thousand men who were filled to satiety, dampened our effort to give a proper account. Our understanding on this point, however, remains the same. The time of the law was over, and five thousand men were brought into the church from lsrael. The believing people now hastened from the law, saved through their faith. They offered to God the remaining persons among them who were feeble and ill. These offered persons wanted to touch the hem of his garment to be made whole through faith. As from the hem of the entire garment, the whole power of the Holy Spirit came forth from our Lord Jesus Christ. This power was given to the apostles, who were also going out as it were from the same body, and it afforded healing to those who wished to touch the garment.

Source: Commentary on Matthew 14.19

[AD 407] John Chrysostom on Matthew 14:36

Let us also then touch the hem of His garment, or rather, if we be willing, we have Him entire. For indeed His body is set before us now, not His garment only, but even His body; not for us to touch it only, but also to eat, and be filled. Let us now then draw near with faith, every one that has an infirmity. For if they that touched the hem of His garment drew from Him so much virtue, how much more they that possess Him entire? Now to draw near with faith is not only to receive the offering, but also with a pure heart to touch it; to be so minded, as approaching Christ Himself. For what, if you hear no voice? Yet you see Him laid out; or rather thou dost also hear His voice, while He is speaking by the evangelists.

Believe, therefore, that even now it is that supper, at which He Himself sat down. For this is in no respect different from that. For neither does man make this and Himself the other; but both this and that is His own work. When therefore you see the priest delivering it unto you, account not that it is the priest that does so, but that it is Christ's hand that is stretched out.

Even as when he baptizes, not he does baptize you, but it is God that possesses your head with invisible power, and neither angel nor archangel nor any other dare draw near and touch you; even so now also. For when God begets, the gift is His only. Do you see not those who adopt to themselves sons here, how they commit not the act to slaves, but are themselves present at the judgment-seat? Even so neither has God committed His gift to angels, but Himself is present, commanding and saying, Call no man Father on earth; Matthew 23:9 not that you should dishonor them that gave you birth, but that you should prefer to all those Him that made you, and enrolled you among His own children. For He that has given the greater, that is, has set Himself before you, much more will He not think scorn to distribute unto you of His body. Let us hear therefore, both priests and subjects, what we have had vouchsafed to us; let us hear and tremble. Of His own holy flesh He has granted us our fill; He has set before us Himself sacrificed.

What excuse shall we have then, when feeding on such food, we commit such sins? When eating a lamb, we become wolves? When feeding on a sheep, we spoil by violence like the lions?

For this mystery He directs to be always clear, not from violence only, but even from bare enmity. Yea, for this mystery is a mystery of peace; it allows us not to cling to wealth. For if He spared not Himself for us, what must we deserve, sparing our wealth, and being lavish of a soul, in behalf of which He spared not Himself?

Now upon the Jews God every year bound in their feasts a memorial of His peculiar favors to them: but for you, every day, as I may say, through these mysteries.

Be not therefore ashamed of the cross: for these are our venerable things, these our mysteries; with this gift do we adorn ourselves, with this we are beautified.

And if I say, He stretched out the heaven, He spread out the earth and the sea, He sent prophets and angels, I say nothing in comparison. For the sum of His benefits is this, that He spared not His own Son, Romans 8:32 in order to save His alienated servants.

Let no Judas then approach this table, no Simon; nay, for both these perished through covetousness. Let us flee then from this gulf; neither let us account it enough for our salvation, if after we have stripped widows and orphans, we offer for this table a gold and jewelled cup. Nay, if you desire to honor the sacrifice, offer your soul, for which also it was slain; cause that to become golden; but if that remain worse than lead or potter's clay, while the vessel is of gold, what is the profit?

Let not this therefore be our aim, to offer golden vessels only, but to do so from honest earnings likewise. For these are of the sort that is more precious even than gold, these that are without injuriousness. For the church is not a gold foundry nor a workshop for silver, but an assembly of angels. Wherefore it is souls which we require, since in fact God accepts these for the souls' sake.

That table at that time was not of silver nor that cup of gold, out of which Christ gave His disciples His own blood; but precious was everything there, and awful, for that they were full of the Spirit. Ephesians 5:18

Would you do honor to Christ's body? Neglect Him not when naked; do not while here you honor Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, This is my body, and by His word confirmed the fact, This same said, You saw me an hungered, and fed me not; and, Inasmuch as you did it not to one of the least of these, you did it not to me. Matthew 25:42, 45 For This indeed needs not coverings, but a pure soul; but that requires much attention.

Let us learn therefore to be strict in life, and to honor Christ as He Himself desires. For to Him who is honored that honor is most pleasing, which it is His own will to have, not that which we account best. Since Peter too thought to honor Him by forbidding Him to wash his feet, but his doing so was not an honor, but the contrary.

Even so do thou honor Him with this honor, which He ordained, spending your wealth on poor people. Since God has no need at all of golden vessels, but of golden souls.

And these things I say, not forbidding such offerings to be provided; but requiring you, together with them, and before them, to give alms. For He accepts indeed the former, but much more the latter. For in the one the offerer alone is profited, but in the other the receiver also. Here the act seems to be a ground even of ostentation; but there all is mercifulness, and love to man.

For what is the profit, when His table indeed is full of golden cups, but He perishes with hunger? First fill Him, being an hungered, and then abundantly deck out His table also. Do you make Him a cup of gold, while you give Him not a cup of cold water? And what is the profit? Do you furnish His table with cloths bespangled with gold, while to Himself you afford not even the necessary covering? And what good comes of it? For tell me, should you see one at a loss for necessary food, and omit appeasing his hunger, while you first overlaid his table with silver; would he indeed thank you, and not rather be indignant? What, again, if seeing one wrapped in rags, and stiff with cold, you should neglect giving him a garment, and build golden columns, saying, thou were doing it to his honor, would he not say that thou were mocking, and account it an insult, and that the most extreme?

Let this then be your thought with regard to Christ also, when He is going about a wanderer, and a stranger, needing a roof to cover Him; and thou, neglecting to receive Him, deckest out a pavement, and walls, and capitals of columns, and hangest up silver chains by means of lamps, but Himself bound in prison you will not even look upon.

And these things I say, not forbidding munificence in these matters, but admonishing you to do those other works together with these, or rather even before these. Because for not having done these no one was ever blamed, but for those, hell is threatened, and unquenchable fire, and the punishment with evil spirits. Do not therefore while adorning His house overlook your brother in distress, for he is more properly a temple than the other.

And whereas these your stores will be subject to alienations both by unbelieving kings, and tyrants, and robbers; whatever you may do for your brother, being hungry, and a stranger, and naked, not even the devil will be able to despoil, but it will be laid up in an inviolable treasure.

Why then does He Himself say, The poor always you have with you, but me you have not always? Why, for this reason most of all should we give alms, that we have Him not always an hungered, but in the present life only. But if you are desirous to learn also the whole meaning of the saying, understand that this was said not with a view to His disciples, although it seem so, but to the woman's weakness. That is, her disposition being still rather imperfect, and they doubting about her; to revive her He said these things. For in proof that for her comfort He said it, He added, Why trouble ye the woman? Matthew 26:10 And with regard to our having Him really always with us, He says, Lo, I am with you always, even unto the end of the world. Matthew 28:20 From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

Let us not then bring forward these things now, which were uttered because of some economy, but let us read all the laws, those in the New and those in the Old Testament, that are set down about almsgiving, and let us be very earnest about this matter. For this cleanses from sin. For give alms, and all things will be clean unto you. Luke 11:41 This is a greater thing than sacrifice. For I will have mercy, and not sacrifice. This opens the heavens. For your prayers and your alms have come up for a memorial before God. Acts 10:4 This is more indispensable than virginity: for thus were those virgins cast out of the bridechamber; thus were the others brought in.

All which things let us consider, and sow liberally, that we may reap in more ample abundance, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever. Amen.

[AD 420] Jerome on Matthew 14:36

(Verse 36.) And all who were sick approached him, and they begged him to touch the fringe of his garment. And whoever touched it, they were healed. But those who were sick should not touch the body of Jesus or the entire garment, but only the edge of the fringe, and whoever touched it, they would be healed. Understand the fringe of his garment, or at least understand this commandment: whoever breaks it will be considered the least in the kingdom of heaven (Above, III). And through the assumption of the body, by which we come to the Word of God, and afterwards enjoy His majesty.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 14:36

Jesus stayed for some time in Gennesaret, and the people recognized Him not only by sight but by the signs which He worked, and they showed fervent faith. So much so that they even desired to touch the hem of His garment, and indeed, when they did so, they were healed. You also, O reader, touch the edge of Christ’s garment, which is the end of His sojourning in the flesh. For if you believe that He ascended, you will be saved. The garment means His flesh, and its hem, the end of His life on earth.