Ver. 1. The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.2. He answered and said unto them, "When it is evening, ye say, It will be fair weather: for the sky is red.3. And in the morning, It will be foul weather today: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?4. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas." And he left them, and departed.
Chrysostom: As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but by boat, that the multitudes may not follow Him; "And He sent away the multitude, and entered into a ship, and came into the coasts of Magedan."
Aug., de Cons. Ev., ii, 51: Mark says Dalmanutha; no doubt the same place under a different name; for many copies of the Gospel according to Mark have Magedan.
Rabanus: This Magedan is the country opposite Gerasa, and is interpreted ’fruits,’ or ’a messenger.’ It signifies a garden, of which it is said, "A garden enclosed, a fountain sealed," [[Song of Songs 4:12]] wherein the fruits of virtues grow, and where the name of the Lord is announced.
It teaches us that preachers having ministered the word to the multitude ought to be refreshed themselves with the fruits of the virtues within the chamber of their own heart.
It follows; "And there come unto him Pharisees and Sadducees tempting him, and desired him to shew them a sign from heaven."
Remigius: Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shews what sign it was they desired; for he relates, that after the feeding with the five loaves, the multitudes came to the Lord and said, "What sign doest thou, that we may see it and believe on thee? Our fathers did eat manna in the desert, as it is written, He gave them bread to eat from heaven." [[Joh 6:30]-31
Therefore when they say here, Shew us a sign from heaven, they mean, Cause that it rain manna for one or two days, that the whole people may eat, as was done for a long time in the desert. He looking into their thoughts as God, and knowing that even if a sign from heaven should be shewed them they would not believe, would not give them the sign for which they asked, as it follows, "But he answered and said unto them, When the evening is come, ye say, It will be fair weather; for the sky is red, etc."
Jerome: This is not found in most copies of the Greek text [Source note: ed. note: That is, ver 2 and 3. They are omitted in many manuscripts and versions] . But the sense is clear, that fair and rainy days may be foretold by the condition and harmony of the elements. But the Scribes and Pharisees who seemed to be doctors of the Law could not discern the Saviour’s coming by the predictions of the Prophets.
Aug., Quaest Ev., i, 20: We might also understand this saying, "When it is evening, ye say, It will be fair weather, for the sky is red," in this way, By the blood of Christ’s passion at His first coming, indulgence of sin is given. "And in the morning, It will be foul weather today, for the sky is red and lowring;" that is, at His second coming He will come with fire before Him.
Gloss: Otherwise; "The sky is red and lowring;" that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I shall not spare others hereafter; "Ye can therefore discern the face of the sky, but the signs of the times ye cannot."
Rabanus: "The signs of the times" He means of His own coming, or passion, to which the evening redness of the heavens may be likened; and the tribulation which shall be before His coming, to which the morning redness with the lowring sky may be compared.
Chrysostom: As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which are done in heaven are reserved for the time of the second coming. Now I come as a physician, then as a judge; now I come in secret, then with much pomp, when the powers of the heavens shall be shaken. But now is not the time of these signs, now have I come to die, and to suffer humiliations; as it follows, "An evil and adulterous generation seeketh after a sign, and there shall no sign he given it, but the sign of Jonas the prophet."
Augustine: This Matthew has already given; whence we may store up for our information, that the Lord spoke the same things many times, that where there are contradictions which cannot be explained, it may be understood that the same sayings were uttered on two different occasions.
Gloss. interlin.: He says, "Evil and adulterous generation," that is, unbelieving, having carnal, and not spiritual understanding.
Rabanus: To this generation that thus tempted the Lord is not given a sign from heaven, such as they sought for, though many signs are given on the earth; but only to the generation of such as sought the Lord, in whose sight He ascended into heaven, and sent the Holy Spirit.
Jerome: But what is meant by the sign of Jonas has been explained above.
Chrysostom: And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, "And he left them, and went his way."
Jerome: That is, leaving the evil generation of the Jews, He passed over the strait, and the people of the Gentiles followed Him.
Hilary: Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.
Ver. 5. And when his disciples were come to the other side, they had forgotten to take bread.6. Then Jesus said unto them, "Take heed and beware of the leaven of the Pharisees and of the Sadducees."7. And they reasoned among themselves, saying, It is because we have taken no bread.8. Which when Jesus perceived, he said unto them, "O ye of little faith, why reason ye among yourselves, because ye have brought no bread?9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?10. Neither the seven loaves of the four thousand, and how many baskets ye took up?11. How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?"12. Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
Gloss., non occ.: As the Lord had left the Pharisees on account of their unbelief, so now He teaches His disciples to be on their guard against their doctrine; whence it follows, "And when His disciples were come to the other side, they had forgotten to take bread."
Remigius: They were bound to their Master with so great affection, that they were unwilling to part from Him for even a moment of time. And herein it should be observed how far they were from any longing for delicacies, when they took so small care for necessaries, that they had even forgotten to take bread, without which human weakness cannot support itself.
"He said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees."
Hilary: Herein the Apostles are admonished not to be partakers in the doctrine of the Jews; for the works of the Law were established to produce faith, and to prefigure the things that were to follow; and they on whose times truth itself had chanced should look for no further types of truth; lest the teaching of the Pharisees, which knew not of Christ, should stay the effect of Gospel truth.
Jerome: For he that takes heed of the leaven of the Pharisees and the Sadducees, does not observe the precepts of the Law and of the letter, and neglects the traditions of men that he may do the commandments of God. This is the leaven of which the Apostle speaks, "A little leaven leaveneth the whole lump." [[1Co 5:5]]
By every means also we should avoid that leaven which Marcion, Valentinus, and all the heretics had. For the nature of leaven is such, that when mixed with flour, that which seemed a little increases to a large quantity, and brings the whole mixture to its own flavour. Thus heretical doctrine if it have cast but a small spark into your breast, in a short time a mighty flame is raised, and drives the whole temper of the man along with it.
Chrysostom: Why did He not say plainly, Take heed of the doctrine of the Pharisees? Because He would remind them of those things that had been done in the multiplication of the loaves, knowing them to be forgetful. To have given them this charge at once bluntly would have seemed unreasonable; but to find fault with them on occasion banished by themselves prepared the way for the charge; therefore it is that the Evangelist brings forward their thoughts; "But they thought within themselves, saying, It is because we have taken no bread."
Jerome: How had they no bread, seeing that as soon as they had filled seven baskets they entered into the boat, and came into the parts of Magedan? There they hear that they ought to take heed of the leaven of the Pharisees and Sadducees. But the Scripture is witness that they had forgotten to take the baskets with them.
Chrysostom: Because the disciples still grovelled about Jewish observances, the Lord sharply rebukes them for the benefit of all; whence it follows, "But Jesus knowing their thoughts said unto them, O ye of little faith, why consider ye among yourselves because ye have no bread?"
Gloss. ord.: As much as to say; Why do ye think that I spake of earthly bread, for which ye ought not to have a thought, having beheld Me of so little make such abundant overplus?
Chrysostom: This He does that He may put away from them all care for food. But why did He not reprove them, when they said, "Whence should we have so much bread in the wilderness?" for that seemed a more fitting occasion. He did not blame them at that time that He might not seem to be by that urged on to do miracles, and He was unwilling to find fault with them before the people.
Also there was more reason in the charge, when after two miracles of multiplication of loaves, they had anxiety about food. Observe with what mildness He rebukes them; He makes an excuse in answer Himself, saying, "Do ye not yet understand, nor remember the five loaves?"
Gloss. interlin.: As much as to say, Do ye not understand the mystery, nor remember the miracle?
Chrysostom: By this calling to mind what was past, and rousing their attention to what was to come.
Jerome: Thus He takes this occasion to instruct them what is meant by the five loaves and the seven loaves, the five thousand and the four thousand, who were fed in the desert. For if the leaven of the Pharisees and Sadducees signified not earthly food, but corrupt traditions and heretical dogmas, why should not the food with which the people of God is nourished signify the true and uncorrupt doctrine?
Chrysostom: But that you may learn what force Christ’s reproof had upon His disciples, and how it roused their sluggish spirit, hear what says the Evangelist; "Then they understood how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and the Sadducees;" yet He had not interpreted this to them. This instruction of the Lord then drew them away from Jewish observances, and made them attentive instead of careless, and raised them out of their little faith, that whenever they should seem to have but little provision of bread they should have no fear about food, but should despise all those things.
Ver. 13. When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, "Whom do men say that I the Son of man am?"14. And they said, "Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets."15. He saith unto them, "But whom say ye that I am?"16. And Simon Peter answered and said, "Thou art the Christ, the Son of the living God."17. And Jesus answered and said unto him, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.18. And I say also unto thee, That thou art Peter, and upon this rock I will build my Church: and the gates of hell shall not prevail against it.19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."
Gloss., non occ.: As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, "When Jesus came into the coasts of Caesarea Philippi."
Chrys., Hom., liv: He adds ’of Philip,’ to distinguish it from the other Caesarea, of Strato. And He asks this question in the former place, leading His disciples far out of the way of the Jews, that being set free from all fear, they might say freely what was in their mind.
Jerome: This Philip was the brother of Herod, the tetrarch of Ituraea, and the region of Trachonitis, who gave to the city, which is now called Panaeas, the name of Caesarea in honour of Tiberias Caesar.
Gloss., ap Anselm: When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, "And he asked his disciples, saying, Whom do men say that the Son of Man is?"
Origen: Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it.
Gloss., non occ.: So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.
Jerome: Beautifully is the question put, "Whom do men say that the Son of Man is?" For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.