Lecture 2 — Christ walks on water

^6:14^ Now those men, when they had seen what a miracle Jesus had done, said: this is truly the prophet, who is to come into the world. [n. 867]

^6:15^ Jesus therefore, when he knew that they would come to seize him and make him king, fled again into the mountain himself alone. [n. 869]

^6:16^ And when evening came, his disciples went down to the sea. [n. 874]

^6:17^ And when they had gone up into the ship, they went across the sea to Capernaum; and it was now dark, and Jesus had not come to them. [n. 875]

^6:18^ And the sea arose by a great blowing wind. [n. 878]

^6:19^ When they had rowed therefore about twenty-five or thirty stadia, they saw Jesus walking upon the sea, drawing close to the ship, and they were afraid. [n. 880]

^6:20^ But he said to them: it is I; do not be afraid. [n. 881]

^6:21^ They wanted to take him into the ship, and presently the ship was at the land to which they were going. [n. 882]

866. Above, the Evangelist told us of the miracle of the loaves and fishes. Now he shows the threefold effect this miracle had on the people.

First, its effect on their faith;

second, on their plans to honor Jesus, at Jesus therefore, when he knew;

third, how it led them to search for Jesus, at and when evening came, his disciples went down to the sea.

867. With respect to the first, we should note that the Jews said in the Psalm: we have not seen our signs; there is now no prophet (Ps 73:9). For it was customary in earlier days for the prophets to work many signs; so, when these signs were absent, prophecy seemed to have ended. But when the Jews see such signs, they believe that prophecy is returning. Accordingly, the people were so impressed by this miracle they just saw that they called our Lord a prophet. Thus we read, now those men, who had been filled with the five loaves, when they had seen what a miracle Jesus had done, said: this is truly the prophet. However, they did not yet have perfect faith, for they believed that Jesus was only a prophet, while he was also the Lord of the prophets. Yet, they were not entirely wrong, because our Lord called himself a prophet.

868. Here we should remark that a prophet is called a seer: he who is now called a prophet was formerly called a seer (1 Sam 9:9). Further, seeing pertains to the cognitive power. Now in Christ there were three kinds of knowledge. First of all, there was sense knowledge. And in this respect he had some similarity to the prophets, insofar as sensible species could be formed in the imagination of Christ to present future or hidden events. This was especially due to his passibility, which was appropriate to his state as a wayfarer. Second, Christ had intellectual knowledge; and in this he was not like the prophets, but was even superior to all the angels: for he was a comprehensor in a more excellent way than any creature. Again, Christ had divine knowledge, and in this way he was the one who inspired the prophets and the angels, since all knowledge is caused by a participation in the divine Word.

Still, these people seemed to realize that Christ was a superior prophet, for they said: this is truly the prophet. For although there had been many prophets among the Jews, they were waiting for a particular one, according to: the Lord your God will raise up a prophet for you (Deut 18:15). This is the one they are speaking of here; thus it continues: who is to come into the world.

869. Next, at Jesus therefore, when he knew that they would come to seize him and make him king, we see the second effect of Christ’s miracle: the honor the people planned for Christ, which he refused.

First, we have the attempt by the people;

second, Christ’s flight from them.

870. The attempt of the people is mentioned when he says, they would come to seize him and make him king. A person or thing is seized if it is taken in a way that one does not will or is not opportune. Now it is true that God’s plan from all eternity had been to establish the kingdom of Christ; but the time for this was not then opportune. Christ had come then, but not to reign in the way we ask for his reign when we say, your kingdom come (Matt 6:10); at that time he will reign even as man. Another time was reserved for this: after the judgment of Christ, when the saints will appear in glory. It was about this kingdom the disciples asked when they said: Lord, will you restore the kingdom to Israel at this time? (Acts 1:6).

So the people, thinking he had come to reign, wanted to make him their king. The reason for this is that men often want as their ruler someone who will provide them with temporal things. Thus, because our Lord had fed them, they were willing to make him their king: you have a mantle, be our ruler (Isa 3:6). Chrysostom says: see the power of gluttony. They are no longer concerned about his breaking the Sabbath; they are no longer zealous for God. All these things are set in the background now that their bellies are full. Now he is regarded as a prophet among them, and they want to set him on the royal throne as their king.

871. We see Christ’s flight when he says that he fled again into the mountain himself alone. We can see from this that when our Lord had first seen the crowd of people he came down from the mountain and fed them in the valley, for we would not read that he went again into the mountains if he had not come down from them.

Why did Christ flee from the people, since he really is a king? There are three reasons for this. First, because it would have detracted from his dignity to have accepted a kingdom from men: for he is so great a king that all other kings are kings by participating in his kingship: it is by me that kings rule (Prov 8:15). Another reason is that it would have been harmful to his teaching if he had accepted this dignity and support from men; for he had worked and taught in such a way that everything was attributed to divine power and not to the influence of men: I do not receive glory from men (John 5:41). The third reason was to teach us to despise the dignities of this world: I have given you an example, that as I have done to you, so you do also (John 13:15); do not seek dignity from men (Sir 7:4). And so, he refused the glory of this world, but still endured its punishment of his own will: Jesus endured the cross, despising the shame, for the joy set before him (Heb 12:2).

872. Matthew seems to conflict with this, for he says that Jesus went up the mountain alone, to pray (Matt 14:23).

However, in the opinion of Augustine, there is no conflict here, because he had reason both to flee and to pray. For our Lord is teaching us that when a reason for flight draws near, there is great reason to pray.

In the mystical sense, Christ went up into the mountain when the people he had fed were ready to subject themselves to him, because he went up into heaven when the people were ready to subject themselves to the truth of the faith, according to: a congregation of people will surround you. Return above for their sakes, i.e., return on high so a congregatation of people may surround you (Ps 7:8).

He says that Christ fled, to indicate that the people could not understand his grandeur: for if we do not understand something, we say that it flees or eludes us.

873. Now he considers the third effect of Christ’s miracle, the search for Christ.

First, by his disciples;

second, by the people, at **the next day, the multitude that stood on the other side of the sea **(John 6:22).

As to the first, he does two things.

First, he tells of the eagerness of the disciples; and

second, enlarges upon this, at and it was now dark.

He does two things about the first.

First, he tells that they went down to the shore.

Second, he tells of their journey across the sea, at and when they had gone up into the ship.

874. Note, about the first, that Christ went up into the mountain without the knowledge of his disciples. So, they waited there until evening came, for they expected that he would come back to them. But their love was so great that when evening came they just had to go looking for him. Thus he says, when evening came, his disciples went down to the sea.

In the mystical sense, evening signifies our Lord’s passion or his ascension. For as long as the disciples enjoyed Christ’s physical presence, no trouble disturbed them and no bitterness vexed them: can the friends of the groom mourn as long as the groom is with them? (Matt 9:15). But when Christ was away, then they went down to the sea, to the troubles of this world: this great sea, stretching wide (Ps 103:25).

875. He adds that they crossed, saying, and when they had gone up into the ship, they went across the sea to Capernaum, for the love that burned within them could not endure our Lord’s absence for very long.

876. Now, at and it was now dark, and Jesus had not come to them, he enlarges upon what he had already said in summary fashion.

First, on their going down to the sea;

second, on their crossing, at and the sea arose.

877. As to the first, he says, it was now dark, and Jesus had not come to them. The Evangelist does not tell us this without a reason, for it shows the intensity of their love, since not even night or evening could stop them.

In the mystical sense, the dark signifies the absence of love; for light is love, according to: he who loves his brother dwells in the light (1 John 2:10). Accordingly, there is darkness in us when Jesus, the true light (John 1:9) does not come to us, because his presence repells all darkness.

Jesus left his disciples alone for this length of time so that they might experience his absence; and they did indeed experience it during the storm at sea: know and realize, that it is evil and bitter for you to have left the Lord (Jer 2:19). He left them, in the second place, so that they might look for him more earnestly: where has your beloved gone, most beautiful of women? We will search for him with you (Song 5:17).

878. As for their crossing, at and the sea arose,

first we see the storm at sea; then Christ coming to them,

and the time, at when they had rowed twenty-five or thirty stadia; and

third, the effect this had, at and they were afraid.

879. The storm was caused by a rising wind; thus he says: the sea arose by a great blowing wind. This wind is a symbol for the trials and persecutions which would afflict the Church due to a lack of love. For as Augustine says, when love grows cold, the waves of the sea begin to swell and danger threatens the boat. Still, these winds and the storm, with its waves and darkness, did not stop the progress of the boat or so batter it that it broke apart: he who perseveres to the end will be saved (Matt 24:13); and again: and the rains fell, and the floods came, and the house did not collapse (Matt 7:25).

880. Christ did not appear to them when the storm first began, but only some time later; thus he says, after they had rowed twenty-five or thirty stadia, they saw Jesus. We see from this that our Lord allows us to be troubled for a while so our virtue may be tested; but he does not desert us in the end, but comes very close to us: God is faithful, and will not allow you to be tested beyond your strength; but will make also with temptation issue, that you may be able to bear it (1 Cor 10:13).

According to Augustine, the twenty-five stadia they rowed are the five books of Moses. For twenty-five is the square of five, since five times five is twenty-five. But a number that is multiplied in this way keeps the meaning of its root. Thus, just as five signifies the old law, so twenty-five signifies the perfection of the New Testament. Thirty, however, signifies that perfection of the New Testament which was lacking in the law: for thirty is the result of multiplying five by six, which is a perfect number.

So, Jesus comes to those who row twenty-five or thirty stadia, i.e., to those who fulfill the law or the perfection taught by the Gospel; and he comes treading under foot all the waves of pride and the dignities of this present world: you rule the might of the sea and calm its waves (Ps 88:10). And then we will see Christ near our boat, because divine help is close: the Lord is near to all who fear him (Ps 144:18). Thus it is clear that Christ is near to all those who seek him rightly. Now the Apostles loved Christ very keenly: this is obvious because they tried to go to him despite the darkness, the stormy sea, and the distance to shore. Consequently, Christ was with them.

881. Now we see the effect of Christ’s appearance, at and they were afraid. But he said to them: it is I; do not be afraid.

First, the interior effect;

second, the exterior effect, at and presently the ship was at the land.

882. The interior effect of Christ’s appearance was fear; and he mentions the fear of the disciples at the sudden appearance of Christ when he says, and they were afraid. This was a good fear, because it was the effect of humility: do not be proud; rather fear (Rom 11:20); or it was an evil fear, because they thought it was a ghost (Mark 6:49); they trembled with fear (Ps 13:5): for fear is especially appropriate to the carnal, because they are afraid of spiritual things.

Second, we see Christ encouraging them against two dangers. First, they are encouraged against the danger to the faith in their intellect when he says, it is I, to eliminate their doubts: look at my hands and my feet! It is really me (Luke 24:39). Second, Christ encourages them against the danger of fear in their emotions, saying, do not be afraid: do not be afraid when they are present (Jer 1:8); the Lord is my light and my salvation, whom shall I fear? (Ps 26:1).

Third, we see the reaction of the disciples, for they then wanted to take him into the ship. This signifies that we receive Christ by love and contemplation after servile fear has been taken out of our hearts: I stand at the door and knock. If any one opens it for me, I will enter (Rev 3:20).

883. There were two exterior effects: the storm abated, and their boat suddenly landed, although it had just been at a distance from the shore, for our Lord gave them a calm journey, without danger. He himself did not enter the boat because he wished to accomplish a greater miracle.

So here we have three miracles: the walking on the sea, the quick calming of the storm, and the sudden arrival of the boat on the land although it had been far away. We learn from this that the faithful, in whom Christ is present, put down the swelling pride of this world, tread under their feet its waves of tribulation, and cross quickly to the land of the living: your good spirit will lead me to land (Ps 142:10).

884. There are a number of difficulties here.

The first concerns the literal sense: Matthew seems to conflict with our present account, for he says that the disciples were told by Christ to go the shore (Matt 14:22), while here it says the disciples went there to search for him. Another difficulty is that Matthew says that the disciples crossed over to Gennesaret, while we read here that they came to Capernaum (Matt 14:34). The third difficulty is that Matthew says that Christ got into the boat (Matt 14:32), but here he did not.

Chrysostom settles these difficulties quite briefly by saying that the two accounts do not deal with the same miracle. For, as he says, Christ frequently miraculously walked upon the sea in front of his disciples, but not for the people, lest they think he did not have a real body.

But, according to Augustine, and this is the better opinion, John and Matthew are describing the same miracle. Augustine answers the first difficulty by saying it makes no difference that Matthew says the disciples went down to the shore because our Lord told them to. For it is possible that our Lord did so, and they went believing that he would sail with them. And that is why they waited until night, and when Christ did not come, they crossed by themselves.

There are two answers to the second difficulty. One is that Capernaum and Gennesaret are neighboring towns on the same shore. And perhaps the disciples landed at a place near both, so that Matthew mentions one and John the other. Or, it might be said that Matthew does not say that they came to Gennesaret immediately, they could have come first to Capernaurn and then to Gennesaret.