Matthew 14 · The Lantern

At that time Herod the tetrarch heard of the fame of Jesus,

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 [wi…

(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.

Above, the Lord showed the power of the evangelical teaching under certain parables; here he shows it by deeds; and he does three things. First, he shows to what effects it extends by a likeness of deeds; secondly, he shows the sufficiency of the evangelical teaching; thirdly, how it should be preserved in purity. The second is in chapter 15, the third in chapter 16.

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.

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.

(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.

And he said to his servants: this is John the Baptist. Some have said that he held the doctrine of the transmigration of souls: for Plato and Pythagoras held that the soul departing from one body enters another body. Herod holding this opinion, as they say, believed that the soul of John had passed into the soul of Christ.

For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.

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.

(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 Herod had apprehended John. These things happened before; hence he does not follow the order, but incidentally he determines the death of John. But the question is, why the Evangelists determine incidentally about John, and Chrysostom raises this question.

For John said unto him, It is not lawful for thee to have her.

And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

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.

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.

But on the birthday, etc. Here regarding the killing he does three things, because he could not on account of the fear of the people. First the antecedents are set forth; secondly, the killing; thirdly, the consequences. Regarding the first, three antecedents are set forth: the dancing; the promise; the request. He says therefore but on the birthday, etc.

Whereupon he promised with an oath to give her whatsoever she would ask.

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?

(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.

And there follows whereupon he promised with an oath, etc. Behold the rash promise and the reckless oath. Sir 23:9: let not your mouth be accustomed to swearing, for in it there are many falls.

And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.

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

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.

(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.

And the king was struck sad on account of his oath. Here it is determined how he was killed. Chrysostom says: here an example is given that decency is honored even by the wicked, as is stated in Wis 5:1ff. Jerome says that now he was saddened, who before wished to kill him but feared the people. Why then does it say that he was saddened? He resolves it.

And he sent, and beheaded John in the prison.

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.

(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.

And he sent and beheaded John. Here the execution is set forth. Here is fulfilled what he had said: he must increase, but I must decrease, because Christ was extended on the cross, while John was beheaded. Likewise, the beheading of John was a sign that by the authority of the law they were destined to lose both Christ and the law.

And his head was brought in a charger, and given to the damsel: and she brought it to her mother.

And his disciples came, and took up the body, and buried it, and went and told Jesus.

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.

(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.

And his disciples came and took his body and buried it. Here the burial of John is treated, and it is counted among the works of mercy; and yet it seems that mercy does not pertain to the dead, because if it pertains to him, it seems that what the Lord says is not true: fear not those who kill the body. Why then is it counted among the works of mercy?

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.

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.

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.)

And when Jesus had heard this, he retired from thence by boat into a desert place apart. Above, the opinion of Herod about Christ was set forth, and on its occasion the narrative about John was introduced; now it is shown that the opinion of Herod was false. He had said two things: that Christ was John whom he had killed, and that John, having risen, was working mighty deeds.

And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.

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.

But He is about to feed them also. And He doth 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?

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.

After excluding the opinion of Herod, here he touches on the power of Christ's teaching. For its power is threefold: it refreshes, it delivers, and it heals the sick. The first power is shown because he feeds the crowds; the second, because he delivers the disciples from the perils of the sea; the third, because he heals many.

But Jesus said unto them, They need not depart; give ye them to eat

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?

(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.

But Jesus said to them. Here he presents the distribution of food, and concerning this he does three things. First, the command of Christ is presented; second, the quantity of food; third, the manner and order of distributing. The second begins at they answered him etc.; the third at bring them here to me etc.

And they say unto him, We have here but five loaves, and two fishes.

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.

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.

There follows the quantity of food: they answered him: we have nothing here but five loaves and two fishes. From this we can note that the apostles were so devoted to the word of God that they did not even care about seeking food. Rom. 13:14: and make not provision for the flesh. Mystically, the five loaves signify the teaching of the law; Sir.

He said, Bring them hither to me.

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.

But the Lord answered, They have no need to go, shewing that those whom He heals have no need of the food of mercenary doctrine, and have no necessity to return to Judaea 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?

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.

And when he had commanded the crowd to recline upon the grass etc. Here the arrangement of the people is presented, because he made them sit upon the grass; Isa. 40:6: all flesh is grass. To sit upon the grass, therefore, is nothing other than to mortify the flesh. Col. 3:5: mortify your members which are upon the earth. Likewise, the grass signifies the law.

And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.

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.

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.

There follows the fullness of refreshment, and this with respect to two things: with respect to satiety, and with respect to what remained. Hence it is said they all ate and were filled, according to that of Ps. 21:27: the poor shall eat and shall be filled etc. And they took up the leavings, twelve baskets full of fragments.

And they that had eaten were about five thousand men, beside women and children.

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.

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;…

(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.

And immediately Jesus compelled the disciples. Here the power of Christ's teaching is figured, because it is liberating from dangers, because he freed the disciples from dangers. Hence he does three things. First, the occasion for undergoing danger is presented; second, the danger; third, the deliverance.

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.

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.

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.

And having dismissed the crowd, he went up into the mountain alone to pray. There follows the danger, and the danger is shown from the time, from the place, and from the wind. And first the absence of Christ is presented, because while he was with the disciples, he went up into the mountain alone to pray.

But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

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.

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.

But the boat in the midst of the sea was tossed with the waves. By the boat is signified the Church; by the sea, the world: Ps. 103:25: this great sea which stretches wide its arms. And this Church, with Christ ascending, remained in the sea, and in the dangers of the sea of the world. For when some great power attacks the Church, then it is tossed by the waves. Ps.

And in the fourth watch of the night Jesus went unto them, walking on the sea.

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 strengt…

(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.

And in the fourth watch of the night he came to them, walking upon the sea. After the danger is presented, the deliverance from danger is presented; and concerning this he does two things. First, the assistance is presented; second, the effect. The second begins at and they that were in the boat came and adored him.

And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

"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." Yea, and He constantly doth 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.

But in the fourth watch of the night, which is the end of the night—for one watch consists of three hours—the Lord comes to aid at the end of the age, and He is seen walking on the waters. Although this ship is troubled by the storms of temptation, it nevertheless sees God glorified walking over all the swells of the sea; that is, over all the principalities of this world.

And seeing him. Here the effect of Christ's presence is presented, namely the disturbance of the disciples; hence the disturbance is presented, the cause is presented, and the sign. And he says and seeing him, they were troubled etc.

But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.

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 obedien…

(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.

Peter answering, said: Lord, if it be you, bid me come to you upon the waters. Because he had given help by words, Peter seeks a sign by deeds. Now Peter confidently asked on behalf of all, and said if it be you, bid me come to you. Here is the great confidence of Peter.

And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

"And he said, Come. And when Peter was come down out of the ship, he walked on the water, and came to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.

(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.

Then the sign is presented; hence he said come. And Peter going down out of the boat, walked upon the water to come to Jesus. And this is against the Manicheans who said that Christ did not have a true body; because if Christ did not have one because he walked upon the waters, neither did Peter.

But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.

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.

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.

But seeing the strong wind etc. Here the third help is presented, because he delivered Peter from sinking. And first the cause is presented; second, Peter's petition; third, Christ's help. But seeing the strong wind, he was afraid.

And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

(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.

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.)

And immediately Jesus stretching forth his hand took hold of him. Christ does two things: he both gives help and rebukes his lack of faith. He gives help by extending his hand; Ps. 143:7: put forth your hand from on high, deliver me and rescue me from many waters. And Job 14:15: to the work of your hands you shall reach out your right hand.

And when they were come into the ship, the wind ceased.

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.

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.

And when he had entered the boat, the wind ceased. Here the fourth help is presented, against the wind. Ps. 106:25: he said the word, and the storm stood still. Hence it is a sign that when Christ is with his own, they have nothing adverse; thus Apoc. 7:16: they shall not hunger nor thirst any more.

Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

And when they were gone over, they came into the land of Gennesaret.

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…

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.

And having crossed over, they came into the land of Genesareth. Here the power of Christ is presented. And first the place is described; then the devotion of the people; and then his operative power.

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;

And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

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.

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.

Likewise, devotion is also demonstrated, because they not only asked that he lay hands on them, but they only besought him that they might touch but the hem of his garment. By the hem is signified the least commandments, or the flesh of Christ, or the sacrament of Baptism. And as many as touched, namely through faith, were made whole.

Matthew14