(Ibid.) They said to Him: We have no more than five loaves, and two fishes; unless perhaps we should go and buy food for all this multitude.
74. The apostles had not yet understood that the food of the believing people was not for sale. Christ knew, he knew that we should rather be redeemed: he freely gives his own feast. Therefore, the disciples did not yet have the food that could redeem us. However, they already had the food that could satisfy us: they had the food that could strengthen us: For bread strengthens the heart of man (Psalm 103:16). Therefore, may the Lord have mercy, so that no one may fail on the way. Therefore, if anyone fails, they do not fail through the Lord Jesus, but through themselves; and you have nothing to ascribe to the Lord, for he prevails even when he is judged. What can you say to the one who bestowed upon you all the foundations of virtue? Did he not beget you, did he not nourish you? His food is power, his food is strength. But if you have lost the virtue that you received through your own negligence, it is not the celestial nourishment that failed you, but the defenses of your own mind. Finally, the Lord rains upon both the just and the unjust, and feeds both the unjust and the just.
75. Did not the holy Elias, when he was exhausted on the journey, walk forty days, and the angel gave him food (3 Kings 19:8)? But if Jesus feeds you, and you keep the food received, you will walk not forty days and forty nights, but (I dare say, relying on examples from Scripture) forty years; and you will go out from the borders of Egypt until you reach the land flowing with milk and honey, which the Lord swore to give to our fathers. The virtue of this land must be sought by you, which is possessed by the meek. I do not mean that land which is dry, but that land which is nourished by the food of Christ, which is under the rule of the eternal king and is frequented by the inhabitants of the saints.
76. Therefore, the Lord Jesus divides the food. And indeed, He wants to give to everyone, He denies no one, for He is the steward of all; but when He breaks the bread and gives it to the disciples, if you do not extend your hands to receive food for yourself, you will go hungry on the journey; and you will not be able to blame Him, who has mercy and divides. But He divides for those who also remain with Him in the desert, who do not leave on the first, second, or third day. For you have it elsewhere: I have compassion on this crowd; for it is already three days that they continue with me (Matt. 15:32). How great is the dignity, how great is the humanity inspired by him in people! He does not want to send them away hungry, he does not want them to faint on the way.
77. Therefore, do not desert the discipline of the Lord, nor be weary when you are rebuked by Him. Do not weary yourself now, lest you weary yourself later. For what will you answer Him, or how will you defend yourself, if you lose the strength that He provides? You cannot say that He did not give you food, for He gives to all. You cannot say that He did not want to do you good, for He placed before you good and evil; so that your good may not be a matter of necessity, but of free will. For there is a great difference between someone who does something unwillingly out of necessity, and someone who freely chooses what is good: For if I do this unwillingly, I have been entrusted with a stewardship; if willingly, I have a reward (1 Corinthians 9:17). Therefore, let us consider that we will stand before the judgment seat of Christ, and if our work is burned up, we will have nothing to excuse ourselves. For it is written through the prophet: 'My people, what have I done to you?' Or in what way have I been a burden to you? Answer me (Mich. VI, 3). And he who has failed on the way will say: In what way have you failed on the way? Have I not broken bread? Have I not blessed? Have I not commanded it to be given? But why did you not want to receive?
78. How many of the present will also fail on the way, and after these conversations, which, although they are ours, nevertheless because no one speaks the Lord Jesus except in the Holy Spirit (1 Corinthians 12:3), the loaves must be valued: how many, I say, will fail, and will go away fornicating on the transverse paths of the nations! And I wish it were one, and not many! But Jesus is not the author of failure, even if anyone fails; for he distributes to all who follow, whether there are five thousand or four thousand.
79. Not a useless number, not a useless order, not useless leftovers of those who ate. For why are more, that is, five thousand five with fewer bread loaves, that is, with a smaller number satisfied: but fewer, who are four thousand seven with more bread loaves, that is, with a bigger number are fed? For if we only follow the miracle that has been done, it seems more divine that the lesser amount has abounded for more. So why has what is less been added to what is more, as if it were superior? For we read in Matthew 14:19 that he fed five thousand men with five loaves of bread, and afterward in Matthew 15:36 we read that he fed four thousand men with seven loaves of bread. Let us therefore seek the mystery that he performs with this miracle.
So it seems that those five thousand have received from Christ, who is still in a bodily state, as it were, bodily nourishment, close to the body's senses; but the four thousand, though they are still in the body and in this world which consists of four elements, are not referred to in vain as having received the mystical food of rest; for now they are being made equal to the world, surpassing the world to come. For although they are in this world, they are not within the world to which the nourishment of mystical rest is imparted; for the world was made in six days, and on the seventh day He rested and sanctified it. Beyond the world, therefore, is rest; beyond the world is also the fruit of rest. Finally, blessed are the peacemakers; for they shall be called the children of God (Matthew 5:9). For since God is above the world, no one can see God unless they first transcend the world with a spiritual gaze. The seventh blessing of the peacemakers: also for them, four thousand fragments of loaves remain (Matthew 15:37). This bread is not ordinary bread, but the bread of the sabbath, the bread sanctified, the bread of rest. And perhaps if you have sensibly eaten the first five loaves, I will dare and say, after the five loaves and the third seven you will no longer eat bread on the earth: but above the earth you will eat eight loaves, just as those that are in the heavens. For just as the seven loaves are loaves of rest: so the eight loaves are loaves of resurrection. Therefore, those who are nourished by the seven loaves persevered for three days, and perhaps they achieved complete faith and steadfastness in the future resurrection. Finally, the voice of the saints is: For three days we shall walk, that we may feast the Lord our God (Exod. V, 3). But that is a matter for another time.
81. Therefore, Saint John taught me something about the five loaves of bread which I did not know, which Saint Matthew did not teach, which Saint Luke did not teach (for different graces were imparted to each); he taught, I say, that those five loaves were made of barley (John 6:9); and therefore we did not say incorrectly that this food is suitable for the body. Why barley first? Because first one is nourished with milk, then with solid food when one comes to faith; for we were not yet able to, and perhaps many of us still cannot. For when there are contentions and dissensions among us, are we not fleshly and walk according to man? Each food is adapted to its own virtues; and from there, first barley, then wheat is given to us for nourishment (3 Kings 17:13). But even more so, just as to Elijah, from the inner parts of the wheat, a bread made of fine flour is served, which sinners cannot consume.
82. Not only is there a difference in the bread and the numbers, but also in the way of reclining: some recline on hay, while others recline on the ground. There are over five thousand reclining on hay, and over four thousand reclining on the ground. It is more comfortable to recline on the ground than on hay; those whose bodily senses are still active prefer softer things, and therefore recline on hay: For all flesh is hay (Isaiah 40:6); but those who recline on the ground enjoy the food of grace, which produces wheat and wine and oil. They recline, those recline; for there is a certain greater rest for the one reclining. There, two fish, here without number; hence many have thought that the grace of the seven-fold Spirit, defined in loaves, is also to be understood as a figure in the fish of the two-fold Testament.
83. Therefore, it is not displeasing to estimate that four thousand, collected from the four parts of the world in which the Church is represented, partake of the food of greater grace, as it is written: \"For they will come from the East and the West and the North and the South, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven\" (Matth. VIII, 11). Hence, here thanks are given to the Father by Christ; for not in vain is there only a blessing here, but also an action of gratitude. For the Church, indeed, her Lord used to give thanks to the Father; because what he hid from the wise, he revealed to the little ones. Therefore, blessing upon us who are lesser: thanksgiving upon those who have triumphed over the infirmities of their bodies with sacred sufferings. Now, we have already tasted of that for the higher ones, because when fifty were commanded to recline, even though a sacred number was specified; nevertheless, it seems that here is a people more foundational to the Church, who recline without a specified number.
84. It is also mystical that both the people who eat are satisfied, and the apostles who serve; for even in fullness, the sign of perpetual hunger is revealed; because the one who receives the food of Christ will not hunger: and in the ministry of the apostles, the future division of the Lord's body and blood is foreshadowed. Now, that divine thing, just as five loaves overflowed for five thousand people; for it is clear that the people are satisfied not with a small, but with multiplied food.
You would see that by an incomprehensible irrigation among the dividing hands, which they had not broken, particles would bear fruit, and the untouched fragments of the ones breaking would creep in spontaneously. Whoever reads these things, just as a judge marvels at the courses of waters, and is amazed at the continuous flow of clear springs: when even bread overflows, and the irrigated abundance of a denser nature overflows. Therefore, these things were done so that we would also perceive those things which we do not perceive. He clearly indicated that they also considered the author and creator of all material nature, which is not (as the philosophers would have it) discovered but made, providing the flowing courses for the generation of all things.
86. Indeed, it is strange that whatever you draw from rivers is not noticed as a loss: whatever you take from springs is repaired by a kind of usurious flow. But even if nothing goes away from rivers, it still seems that nothing is added: and as flowing waters are seen to increase when the sources are full, so when the currents diminish, they are revealed. But truly, this bread that Jesus breaks is mystically the word of God and a discourse about Christ, which, while it is divided, is increased; for from a few words, it provided abundant nourishment for all the people. He gave us words like bread, which, when they are tasted by our mouth, are multiplied. Moreover, this bread, in an incredible manner, while it is broken, while it is divided, while it is eaten, increases without any diminution of its substance.
87. And do not doubt that both in the hands of those who serve and in the mouths of those who eat, it grows; since everywhere the testimony of our work is added to the foundation of faith. Thus in the wedding at Cana, the water is changed into wine by the hands of the servants, and those who had filled the jars with water, drew out wine that they had not brought (John II, 5 and following). Grasp, if you can, such marvels of things. Here, as people eat, the fragments increase at their own expense, and more remains are collected from five loaves than the total amount; there, the elements are transformed into another appearance, and nature does not allow for its own deficiencies, nor does it recognize its own origins, yet it recognizes its proper use. Indeed, the nature of changed wine is even better than that of natural wine; because it is in the discretion of the Creator both to assign whatever uses He desires to natures and to impart whatever natures He desires to the act of generating. Consider the great works He produces: while the water-bearer pours in water, the infused aroma intoxicates, the changed color informs, and the tasted flavor also enhances faith.
88. Let the pagans compare, if they please, their fictitious deeds of their gods with the true benefits of Christ. They say that their stories included a certain king who turned everything he touched into gold. But even the feasts themselves were unnatural; for the serving utensils became stiff when touched by their fingers, and the food made a cracking noise in their mouths, causing wounds rather than nourishment. The drink remained stuck in their throats, neither going down easily nor coming back up. Such worthy blessings to be desired, such worthy gifts to be prayed for, such worthy generosity to be bestowed! Such are the benefits of idols, that although they appear to be helpful, they actually do more harm; but indeed, the gifts of Christ seem small, and yet they are the greatest. In short, they are not bestowed on one person, but on the people; for even the food of those who ate it increased in their mouths, and it seemed to be bodily nourishment, but it was taken for eternal salvation.
89. Why does it exceed by five thousand men, and fall short by four thousand? Because those four thousand were with Christ for three days; and therefore they received more heavenly food.
90. And the things that remain are not collected in vain from the crowd, for the divine things can be found more easily among the chosen than among the common people. I hope that I have the chance to hear: Collect the things that remain! If I hear and do, I will have many things that the crowd couldn't have, I will have many things that even boys and women couldn't have. Blessed is he who can collect what remains, even for the learned ones.
91. Let us see how he gathers [these statements]. The Law says: You shall not commit adultery (Exod. XX, 14). Christ breaks this bread, divides this word, not adding from elsewhere, but dividing from his own [teaching]: Whoever looks at a woman to lust for her, has already committed adultery with her in his heart (Matth. V, 28). You have a fragment from his [teaching]. He added: If your right eye causes you to sin, pluck it out (Ibid., 29). You have another [teaching]. And if your right hand causes you to sin, cut it off (Ibid., 30); and, Whoever divorces his wife and marries another, commits adultery (Luc., XVI, 19). You see from one how many fragments. Moses says that Abraham had two sons, one from a slave woman, and one from a free woman (Galatians IV, 22). Paul said: These are two Covenants (Ibid., 24). He divides this word, and finds the mystery. Blessed therefore is the one who gathers, what Christ divides.
But in what way did Christ fill twelve baskets, except to fulfill that saying of the Jewish people: 'For his hands served in the basket' (Psalm 80:7): This means, the people who used to gather mud in baskets, now through the cross of Christ works for the nourishment of heavenly life; and it collects the food of faith where there was once the filth of Gentile infidelity. And is this the gift of a few? No, it is for all. For through the twelve baskets, it overflows as the foundation of each tribe of faith: For bread strengthens the heart of man (Psalm 103:16).
(Vers. 20.)
(Verse 20) But he said to them, 'Who do you say that I am?' Simon Peter answered, 'You are the Christ, the Son of the living God.'
93. Nor is the opinion of the crowds idle, because some thought that Elijah would come, others that John, whom they knew had been beheaded, or one of the earlier prophets had risen. But to seek this is beyond us: it belongs to one knowledge, to another prudence. For if for the apostle Paul it is enough to know nothing except Christ Jesus, and him crucified (2 Corinthians 2:2), what more can I desire to know than Christ? For in this name is expressed both the divinity and the incarnation, and there is faith in the passion. And therefore, although the other apostles know, Peter, however, responded above the others: You are the Christ, the Son of the living God (Matthew 16:16). He encompasses everything, both nature and name, in which the highest virtues are expressed. Shall we also engage in questions about the generation of God, when Paul judged that he knew nothing except Christ Jesus, and him crucified; and Peter believed that nothing more than the Son of God was to be confessed? We are amazed by the contemplation of human frailty, both when and how it was born, and how great it is. Paul knew that in these things, the question was more of a stumbling block than a source of edification; and therefore he judged that he knew nothing except Jesus Christ. Peter knew that in the Son of God, all things are: For the Father has given all things to the Son (John 13:3). If he has given all things, he has poured out eternity and majesty. But where do I go further? The end of my faith is Christ, the end of my faith is the Son of God. It is not permitted for me to know the succession of generations; it is not, however, permitted to be ignorant of the faith of generations.
94. Therefore believe as Peter believed, so that you may be blessed, so that you may deserve to hear: For it was not flesh and blood that revealed it to you, but my Father who is in heaven (Matthew 16:17). For flesh and blood cannot reveal anything except what is earthly: but he who speaks the mysteries with the spirit is founded not on the authority of flesh and blood, but on divine inspiration. Therefore, do not acquiesce to flesh and blood; lest you receive teachings from flesh and blood, and you yourself become flesh and blood. For he who is joined to the flesh, is flesh: and he who is joined to God, is one spirit (I Cor. VI, 17). My spirit shall not remain in these men forever, because they are flesh (Gen. VI, 3).
95. But I wish that those who hear are not flesh and blood, but are able to say individually, removed from the desires of flesh and blood: I will not fear what flesh can do to me. (Psalms 55:5) For whoever conquers the flesh is the foundation of the Church: if he cannot equal Peter, he can imitate him; for God's gifts are great, who not only restored to us what was ours, but also granted what is His own.