And when Jesus had passed away from thence, he came nigh the sea of Galilee. And going up into a mountain, he sat there.

“Above, the evangelical teaching having been confirmed through the liberation of the Gentiles from the power of demons by the power of Christ, now he confirms it through liberation from spiritual infirmities, in that he healed many. And he does three things: first the place is set forth; second, the offering; third, the liberation. The second at "and great multitudes came to him," etc.; the third at "and he healed them." First the place is described in general, for "when he had passed," namely from the region of the Gentiles, "he came near the sea," which was in Judea, which is sometimes called Gennesaret, sometimes the Sea of Galilee. By the fact that he returns to the Jews it is signified that the remnant of Israel will be saved; Romans 11:5: "So then, at this present time also, there is a remnant saved according to the election of the grace of God." Then the place is described in particular, saying, "and going up into a mountain, he sat there." By the mountain is signified the height of the Word; Psalm 35:7: "Thy justice is as the mountains of God." But Jesus was not standing but sitting, because unless he had come down we would not have known him, according to that word of Psalm 143:5: "Lord, bow down thy heavens and descend." Likewise by the mountain is signified the height of glory, as is found in Genesis 19:17: "Save thyself in the mountain," etc., to signify that there true rest is, not here; Hebrews 13:14: "For we have not here a lasting city, but we seek one that is to come," that is, we await the one to come. There follows the offering: "and there came to him great multitudes," etc. And first it is set forth as to the multitude of the crowds; second, as to the offering of the sick; third, as to the manner. As to the first: "then there came to him great multitudes"; Psalm 85:9: "All the nations thou hast made shall come and adore before thee, O Lord." And they did not come empty, for they had with them the dumb, the blind, the lame, etc. And in this it is signified that those who are converted to the Lord ought to offer others to the Lord; and this is what it says: "having with them the dumb, the blind, the lame, and the feeble." "Feeble" in Latin signifies a defect of power, but in Greek it is said of one who has a weak hand: for just as one is called lame who is injured in the feet, so one is called feeble who has a withered hand. By these are signified diverse kinds of spiritual diseases. By the dumb are signified those who cannot praise God, of whom Isaiah 56:10 speaks: "dumb dogs not able to bark." The lame are said to be those who never walk firmly toward the good, but quickly turn to evil; 3 Kings 18:21: "How long do you halt between two sides? If the Lord be God, follow him." By the blind are signified unbelievers, who are deprived of the light of faith; Isaiah 59:9: "we have groped for the darkness." By the feeble, who have a withered hand, are signified those who have a feeble heart; Psalm 21:16: "my strength is dried up like a potsherd." "And many others." In this they showed great faith, for they brought not only their own but others. Likewise they show their devotion by the manner: for sometimes they asked that he lay on his hand, as above in chapter 9; sometimes, however, that they might touch the hem, as above in the same, namely chapters 9 and 14. But now it sufficed to lay them at his feet. And by this it is given to us to understand mystically that the sinners whom we convert we ought not to subject to ourselves, according to what is found in 1 Corinthians 4:1: "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God." There follows the account of the healing. And first the healing is set forth; second, the wonder; third, the effect. He says therefore, "and he healed them"; Psalm 106:20: "He sent his word, and healed them, and delivered them from their destructions." And elsewhere, Psalm 102:3: "who forgiveth all thy iniquities, who healeth all thy diseases." And there follows the wonder: "so that the multitudes marveled, seeing the dumb," etc. Here the effect is set forth. This had been foretold: Isaiah 35:5: "Then shall the eyes of the blind be opened, and the ears of the deaf shall be opened," etc.; and in Psalm 138:3: "wonderful are thy works." But it is asked: why does he make no mention of the feeble? Because there was no opposite act to which it could correspond. But observe that some, having seen the miracles, blasphemed, as is found above in chapter 14, but these praised together; hence they glorified the God of Israel. "And Jesus, having called together his disciples," etc. Here the teaching of Christ is shown to be praiseworthy through the refreshment of the good. And first the motive is set forth; second, the material; third, the distribution; fourth, the refreshment. The second at "and the disciples say to him," etc.; the third at "and he commanded the multitude to sit down"; the fourth at "and they all ate, and were filled." It should be noted that this motive is set forth after what precedes, because the sick cannot be fed, for "their soul abhorred all manner of meat," Psalm 106:18. Therefore it is necessary that before they are fed they be healed: so too in spiritual matters. Augustine: "to a sick palate bread is a punishment, which to a healthy one is pleasant," etc. And therefore the Lord feeds after the healing. And it should be noted that first he calls together the disciples in order to make them attentive, so that they might be mindful of the miracle. Likewise, that he might give us an example that however great a man may be, he ought to conduct himself toward lesser ones; Ecclesiasticus 3:20: "The greater thou art, humble thyself in all things." Hence, having called together his disciples, he said: "I have compassion on the multitude," etc. This was the motive, whereby he showed the humanity fitting to the divinity. Mercy is a passion, for one is merciful who has a wretched heart, who reckons another's misery as his own. But mercy belongs most of all to God; Psalm 102:8: "the Lord is compassionate and merciful, longsuffering and plenteous in mercy." And that which he reckons as his own, he ought to drive away as his own. Hence the Lord, insofar as he drives away misery, is called merciful. But a threefold motive of showing mercy is set forth. First he sets forth their perseverance; second, their want; third, the imminent danger. First perseverance is set forth, when it is said, "for they have now been with me three days." From which you can know that those who persevere with Christ are refreshed with his bread: for "he that shall persevere unto the end, he shall be saved." By the three days you can understand the confession of the Holy Trinity; hence below, in the last chapter, 19: "Going therefore into the whole world, baptize in the name of the Father, and of the Son, and of the Holy Spirit." Or the threefold act, namely of heart, mouth, and deed. Likewise the threefold time of the world, namely the time of the law of nature, of the Mosaic law, and of the law of grace and of glory at the end. Psalm 16:15: "I shall be satisfied when thy glory shall appear." Or by the three days, the three days of the death of Christ. Hence those sustain the Lord for three days who have conformed themselves to the death of Christ; Hosea 6:3: "he will give us life after three days, and on the third day he will raise us up." Hence through the death of Christ we await justification. Galatians, last chapter, 17: "always bearing about in our body the mortification of Jesus." The second thing touched on is their want; hence he says, "they have nothing to eat." But why did he wait for three days? Lest it could be alleged against him that they had been refreshed by food which they had brought with them. According to the mystical sense, he has mercy on those who know their own misery; Apocalypse 3:17: "he knoweth not that he is wretched, and miserable, and poor, and blind, and naked," etc. The third is the danger: "and I will not send them away fasting, lest they faint in the way." For those faint in the way who are not refreshed by the word of God; Deuteronomy 8:3: "not in bread alone doth man live, but in every word that proceedeth from the mouth of God"; Ecclesiasticus 15:3: "she fed him with the bread of life and understanding." "And the disciples say to him," etc. Here the material is set forth. And first, how he gave; second, how much material was at hand. Hence it says, and they say: "Whence then should we have so many loaves in the desert?" Here the slowness and forgetfulness of the disciples is reproved, because above the Lord had satisfied five thousand from five loaves. Hence they are reproved for slowness and forgetfulness. According to the mystical sense, in this the grace of God and his mercy are signified, who reveals his mysteries to the unworthy, and ministers his sacraments through them; Jeremiah 1:6: "I know not how to speak, Lord, for I am a child." To whom the Lord said: "Say not, I am a child"; Exodus 4:10: "I am of a slower and more impeded tongue," etc. Isaiah 3:7: "for I am a beggar, and there is no bread in my house; make me not ruler of the people." Then it is set forth how much material was at hand; hence Jesus said to them: "How many loaves have you?" And he did not ask as one ignorant, but so that the miracle might be shown. Hence he also caused the few small fishes to be mentioned, above, in the other miracle. And it is said that they had five loaves and two fishes, in which the teaching of the law was signified; and those loaves were of barley; here there are seven, and they are not said to be of barley, in which is signified the new law, informed by the sevenfold grace of God. Likewise in that former case there were only two fishes, but in this one many small fishes. "God hath chosen you the poor in this world, rich in faith." And in Psalm 8:9: "the birds of the air, and the fishes of the sea, that pass through the paths of the sea," that is, of this world. "And he commanded the multitude to sit down upon the ground." Here the disposition is set forth. And first he disposes; second, he takes the material; third, he gives thanks, and breaks, and distributes. He says therefore, "and he commanded." In the other refreshment it is recorded that he made them recline upon the grass. By the grass temporal things are signified; hence Isaiah 40:6: "all flesh is grass, and all the glory thereof as the flower of the field." Hence in the Old Law the foundation was upon temporal things, in the New only upon the stability of glory; Ecclesiastes 1:4: "but the earth standeth for ever." Or by the grass it is signified that we ought to sit above temporal things. Hence possession is not forbidden, but love, or affection for them; 1 John 2:15: "love not the things that are in the world." "And taking the seven loaves": in which it is signified that whatever has been administered to others of spiritual things was first in Christ; hence Acts 1:1: "Jesus began to do and to teach." All spiritual things were in him. Hence John 3:34: "God doth not give the Spirit by measure." "And giving thanks, he broke, and gave to his disciples": hence he gave us an example that we should give thanks; 1 Thessalonians 5:18: "in all things give thanks." Then, because not all things are given to all, as is found in 1 Corinthians, last chapter. Likewise 1 Corinthians 12:4: "there are diversities of graces." Consequently there follows the ordered distribution, for "he gave to the disciples, and the disciples gave to the people." First to the disciples, who were the mediators; Deuteronomy 5:5: "I was the mediator and stood between the Lord and you at that time, to shew you his words," etc. And 1 Corinthians 4:5: "let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God." Consequently he sets forth, as to the fullness of the refreshment, from the abundance of the fragments and from the number of those who ate. "And they all ate." Someone might say that from a little bread many could receive, so that each got only a little; but it was not so — rather "they were filled"; hence they ate even to satiety; Psalm 77:29: "they ate, and were all filled." Likewise there were many fragments left over, for "they took up seven baskets." But why, when there were fewer loaves, did more fragments remain, since indeed he had satisfied five thousand from five loaves? It can be said that seven baskets are the same as, or more than, twelve baskets. Chrysostom says that he worked different miracles, and in a different manner, so that the disciples might be more mindful. In the first miracle there were as many fragments left as there were apostles. But here according to the number of the loaves, in which it is signified that spiritual men ought to be refreshed by the sevenfold grace of God; 1 Corinthians 2:14: "for the sensual man perceiveth not these things that are of the Spirit of God." There follows the number of those who ate: "and they that did eat were four thousand men." Above there were five thousand, because they were given over to the five senses; or on account of the five books of Moses; but here four, on account of the four cardinal virtues, or on account of the four Evangelists. "Besides children and women." But why are these excepted? Because the imperfect and the weak are excluded from true doctrine; Ephesians 4:13: "until we all meet... unto a perfect man," etc.”

“Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe, 1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power. But Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he sits down by the sea of Galilee (Mat 15:29), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work. 2. The multitudes and maladies that were healed by him (Mat 15:30); Great multitudes came to him; that the scripture might be fulfilled, Unto him shall the gathering of the people be, Gen 49:10. If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases. Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes. (2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and cast them down at Jesus' feet, Mat 15:30. We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could. David showed before God his trouble, that was enough, he then left it with him, Psa 142:2. Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth. Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries. 3. The influence that this had upon the people, Mat 15:31. (1.) They wondered, and well they might. Christ's works should be our wonder. It is the Lord's doing, and it is marvellous, Psa 118:23. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the lame to walk in holy obedience, it is to be wondered at. Sing unto the Lord a new song, for thus he has done marvellous things. (2.) They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own. They glorified him as the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luk 1:68. Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it. II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former. Here is, 1. Christ's pity (Mat 15:32); I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not servants, for the servant knows not what his Lord doeth, but treated them as his friends and counsellors. Shall I hide from Abraham the thing that I do? Gen 18:17. In what he said to them, Observe, (1.) The case of the multitude; They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said, Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it; I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it (Rev 2:2); I know thy works, and thy labour, and thy patience: and it shall in no wise lose its reward. Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old; he suffered them to hunger, and then fed them (Deu 8:3); for that is sweet to the hungry soul, which the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul. (2.) The care of our master concerning them; I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where they rest not, day and night, from praising God, and yet faint not; where they hunger no more, nor thirst any more, Rev 7:16. Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe, (1.) How his power was distrusted by his disciples (Mat 15:23); whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses (Num 11:22). Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask, Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts. Christ knew how slender the provision was, but he would know it from them (Mat 15:34); How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion; given to hospitality; not like Nabal (Sa1 25:11), but like Elisha, Kg2 4:42. Niggardliness today, out of thoughtfulness for tomorrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more. Jehovah-jireh, The Lord will provide. The disciples asked, Whence should we have bread? Christ asked, How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing. (2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, Mat 14:18, etc. Observe here, [1.] The provision that was at hand; seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to eat the labour of our hands (Psa 128:2), and to enjoy that which is any way the product of our own industry, Pro 12:27. And what we have got by God's blessing on our labour we should be free of; for therefore we must labour, that we may have to give, Eph 4:28. [2.] The putting of the people in a posture to receive it (Mat 15:35); He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way. [3.] The distributing of the provision among them. He first gave thanks - eucharistēsas. The word used in the former miracle was eulogēse - he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life. [4.] The plenty there was among them (Mat 15:37). They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not (Isa 55:2); but those that duly wait on Christ shall be abundantly satisfied with the goodness of his house, Psa 65:4. Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was of Bethlehem, the house of bread; or rather, that he was himself the Bread of Life. To show that they had all enough, there was a great deal left - seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more. [5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that gives food to all flesh, Psa 136:25. Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom the eyes of all the creatures wait, and he giveth them their food in due season, Psa 104:27; Psa 145:15. [6.] The dismission of the multitude, and Christ's departure to another place (Mat 15:39). He sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the Light of the world, he must be still in motion, and go about to do good.”

“And Jesus departed from thence,.... From the coasts of Tyre and Sidon, where he would have been private and retired; but being discovered, and knowing that the fame of this last miracle would make him more public in those parts, he removed, and passed through the midst of the coast of Decapolis, as Mark says, "and came nigh unto the sea of Galilee": the same with the sea of Tiberias. Joh 6:1, that is, he came to those parts of Galilee, which lay near the sea side, and went into a mountain: which was very usual with him, either for solitude, or for prayer, and sometimes, for better conveniency, to preach to the people: and sat down there: to take some rest, being weary with his journey, and as waiting for the multitude to come to him, both for instruction and healing.”