Commentary on the Gospel of Matthew

Above, the Lord showed the power of evangelical teaching under certain parables; here he shows it by deeds. And he does three things: first he shows to which effects it extends, through a likeness of deeds; second he shows the sufficiency of evangelical teaching; third, how it is to be kept in purity. The second is in chapter 15, the third in chapter 16. Concerning the first, first a false opinion is set forth; second, the occasion; third, the opinion is disproved. The second at "Herod had seized John," etc.; the third at "which when Jesus had heard, he withdrew from there."

He says therefore: "At that time Herod the tetrarch heard of his fame." And this is not to be referred back to that particular day, but to the time in general; for Mark 6:1 and Luke 4:16 do not narrate in the same order, since they narrate this after the sending of the disciples, as is found in Mark 6. Hence it is uncertain which of them keeps the order of the history. Nevertheless, what is said, "at that time," is said in order to denote the negligence of Herod, because it was only after the miracles that he then for the first time heard the fame of Jesus: for this sloth is usual among the rich, that they do not care about small things. 1 Timothy, last chapter, 17: "Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches," etc. "Herod the tetrarch heard" — this is to distinguish him from Herod the king, under whom Christ was born, as is found above in chapter 2. Hence, when that one had died, Christ returned from Egypt. This Herod was his son, and was tetrarch. His father was made king by the Romans, and had six sons, of whom he killed two during his own lifetime; another, the firstborn, he killed at his death, when he was already having himself put forward as king, while the father was still living. When he had died, Archelaus took the kingdom for himself, and, following his father's malice, could not be tolerated by the Jews. Then they went to the Romans, and the kingdom was divided into four parts: two parts were given to Archelaus, another to Herod, and another part to Philip. Hence this one was tetrarch and prince over a fourth part of the kingdom.

"He heard the fame of Jesus." In this he was reprehensible, that he had already lived so long a time, and Jesus had worked miracles, and yet he heard of it only then for the first time; hence that saying of Job 28:22 is fulfilled: "Destruction and death have said: With our ears we have heard the fame thereof." "And he said to his servants: This is John the Baptist," etc. Some have said that he held the doctrine of the transmigration of souls: for Plato and Pythagoras held that a soul, going out from one body, enters into another body. Holding this opinion, Herod, as they say, believed that the soul of John had passed into the soul of Christ. But this cannot be, because he had killed him only a little before; but Jesus was thirty years old; hence he did not believe this. Likewise, he had already worked miracles before the beheading, and before the imprisonment, as is found in John 3. Herod, however, is to be praised, because he believed in the resurrection, concerning which Job 14:14: "Thinkest thou that a man once dead shall live again?" Likewise he had another good quality, that he believed the resurrection comes about in a better state; therefore he believed that he would then work miracles which he had not done before the resurrection; hence he says, "and therefore powers work in him," because he has come to a higher state; hence men will rise again in a better state. Hence the Apostle, 1 Corinthians 15:43: "It is sown in weakness, it shall rise in power."

But here there is a question, because Luke says that he heard and was in doubt; hence he said, "John I have beheaded"; but here Matthew speaks without doubt, when he says, "This is John." Augustine resolves this, saying that it was not from himself, but he heard it from others. Hence when he first heard it, he doubted, but as the report grew, he assented. Hence Luke related the first stage, but Matthew the second. Or it can be said otherwise, that Matthew too touches on Herod's doubt, so that it is read interrogatively: "Is this John?"

"For Herod had seized John." These things had happened before; hence he does not follow the order, but treats of the death of John incidentally. But there is a question, why the Evangelists treat of John incidentally, and Chrysostom asks this. He resolves it thus: because they intended principally the deeds of Christ, but other things only insofar as they were referred to Christ. Therefore here, as a consequence, he treats of the death of John. And first he treats of the imprisonment; second, of the death, at "but on the birthday," etc. Concerning the first he does three things: first he sets forth the imprisonment; second, the cause; third, the beheading.

"For Herod had seized John, and bound him, and put him in prison." He touches on the order, since first he seized him, bound him, and imprisoned him; and so it was also with Christ. He touches on the cause when he says, "because of Herodias, his brother's wife." Herod and Philip were brothers. Philip had the daughter of Aretas, king of the Arabs. This man had enmity with that king of the Arabs, and also with his brother Herod, so that the king of the Arabs, out of hatred for Philip, took back his daughter, and granted her to Herod.

Concerning this John you should understand that he was a man of great power; hence it is said of him: "He himself shall come in the power of Elijah." Likewise you should note that he is also called a martyr, because he died on account of a rebuke concerning the faith, because he died for the truth; and Christ is the truth. For he was saying to Herod: "It is not lawful for thee to have her." It should be known that Antipater, the father of Herod the king, was a foreigner, but he was a proselyte, hence his sons were Jews. But it was commanded in the law that, while a brother was living, another should not have his brother's wife; therefore John, as a zealous keeper of the law, said, "It is not lawful for thee to have her."

"And wishing to kill him, he feared the people." Sometimes it happens that when someone does not want to avoid a sin, he falls into a greater one. Hosea 4:2: "Murder, and theft, and adultery have overflowed, and blood hath touched blood." Hence when he did not want to avoid adultery, he incurred murder. And when he wished it, he feared the people. A disturbance of the people is greatly to be feared; Ecclesiasticus 26:5: "For three things my heart hath feared: the accusation of a city, and the gathering together of the people, and a false calumny." Likewise the fear of the Lord takes away an evil will; but the fear of man does not, although it may cause it to be deferred. Therefore, because he could not act on account of fear of the people, he deferred it.

"But on the birthday," etc. Here concerning the killing he does three things, since he could not act on account of fear of the people: first the antecedents are set forth; second, the killing; third, the subsequent events. Concerning the first, three antecedents are set forth: namely, the dancing; the promise; the request. He says therefore, "but on the birthday," etc. It was a custom among the ancients to celebrate the day of birth, against that saying of Ecclesiastes 7:2: "Better is the day of death than the day of birth." It is not read that anyone celebrated a birthday except this man, and Pharaoh king of Egypt. Hence on the birthday the daughter of Herodias — for so she was called — danced in the midst, that is, in the banquet hall, and in this she is rendered culpable, because in wantonness she forgot the royal hall, in which such things ought not to be done; and it pleased Herod, against that saying of Ecclesiasticus 9:4: "Use not much the company of her that is a dancer." And it follows, "whereupon he promised with an oath," etc. Behold an incautious promise, and a rash oath. Ecclesiasticus 23:9: "Let not thy mouth be accustomed to swearing, for in it there are many falls." And, forewarned by her mother, she said, "Give me here in a dish the head of John the Baptist." Here the request of the woman is set forth. Women are sometimes devout, and have a changeable disposition; hence when they are devout, they are most devout, but when they are cruel, they are most cruel; Ecclesiasticus 25:22: "There is no head worse than the head of a serpent; there is no anger above the anger of a woman." And in the same place it is said: "All malice is short compared to the malice of a woman." For a man would scarcely think what a perverse woman thinks. The mother therefore asked, that she might satisfy her anger. Likewise she feared lest Herod, on account of the words of John, might at some point be converted, and put her away.

"And the king was struck sad, because of the oath." Here it is determined how he is killed. Chrysostom: here an example is given that honesty is honored even by the impious, as is found in Wisdom 5:1ff. Jerome says that he who before wished to kill him but feared the people, is now saddened. Why then does it say that he was saddened? He resolves it: it is the custom of men to relate what appears to men, just as they said Christ was the son of Joseph, because they thought so, as is found in Luke 3. Hence it says "saddened," because so it appeared to men.

The execution follows. And first the command is set forth; second, the execution. "Because of the oath, and because of them that sat with him at table." In this he was foolish, because concerning a dishonest matter an oath is not to be feared, because by the very fact that I swear to do it, I am a perjurer; Jeremiah 4:2: "Thou shalt swear in judgment" (that is, with discretion), "in justice and in truth." Likewise, if he had sworn something that he would do concerning himself, it ought to be understood as applying to honest things. Hence what he ought not to do in himself, he ought not command another to do either; Zechariah 8:17: "Love not a false oath." And "because of them that sat with him at table," so that he might make all of them participants in the murder, for all were asking on behalf of the girl.

"He commanded it to be given. 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 stretched out on the cross, while this one was beheaded. Likewise the beheading of John was a sign that, by the authority of the law, they were to lose Christ and the law.

Consequently the events subsequent to the beheading are set forth. And first the fulfillment of the promise is set forth; second, the burial. He says therefore, "and his head was brought in a dish." And in this Herod was reprehensible, because he exercised cruelty amid pleasures: hence it is told that a certain bailiff loved a certain little harlot, and when she was in his lap, she said that she had never seen a man killed. And when he was at a banquet, he had someone deserving of death brought, and had him beheaded before her: which the Romans came to know, and he was made an exile from Rome. Thus this one too was sent into exile.

"And his disciples came, and took the body, and buried it." Here the burial of John is treated of, and it is counted among the works of mercy; and yet it seems that mercy does not pertain to the dead, because if it pertained to him, it would seem that what the Lord says would not be true: "Fear ye not them that kill the body." Why then is it counted among the works of mercy? It must be said that, although he is not served according to the effect he now has, he is nevertheless served according to the affection which one now has toward the dead. Hence "they took his body, and buried it"; it is said that this was at Sebaste, since it is nearby there. Afterward, Julian the Apostate, seeing many coming to his relics, had him burned, except for the head.

"And they came and told Jesus." Hence the disciples of John, who at first spoke against Jesus, once John was dead, returned to Jesus, and became familiar with him: thus some in a time of tribulation are converted to Christ; Hosea 6:1: "In their affliction they will rise early to me."

"And when Jesus had heard it, he withdrew in a boat into a desert place apart." Above, the opinion of Herod concerning Christ was set forth, and on the occasion of this the narrative concerning John was introduced; but now it is shown that Herod's opinion is false. He had said two things: that Christ was John whom he had killed, and likewise that, having risen again, he was working powers. He says therefore that when Jesus had heard it, he withdrew from there in a boat, etc. Why did he withdraw? Jerome assigns four reasons. The first, that he might spare his enemies, lest they should rush from one murder into another; Hosea 4:2: "Blood hath touched blood." Likewise, that he might defer his passion; hence he himself says, John 7:6: "My time is not yet come." Likewise, that he might give us an example, that we should not thrust ourselves into sufferings: for it is not a virtue to thrust oneself into sufferings, but presumption. Hence above, Matthew 10:33: "If they persecute you in one city, flee into another." Likewise, that he might show with how great devotion the crowds heard the word of God, since they followed him even in danger; Deuteronomy 13:3: "The Lord your God trieth you, that he may know openly whether you love him."

Likewise it must be noted that he sets forth four things which ought to have drawn the crowd back from following Christ. The first is, that he withdrew in a boat; likewise, that he withdrew into a desert place; likewise, that there were no groves there, since it was a desert; likewise, it was not near a road, to which men gladly turn aside; but this one withdrew apart. But he did this so that the devotion of the crowd might be all the more approved. Likewise Chrysostom says that he withdrew in order to give approval to the man; therefore he was unwilling to withdraw except once the death of John had been announced.

There follows, "and when the crowds had heard," etc. Here the miracles are treated of. And first the devotion of the crowds is touched upon; second, the miracles are touched upon. He says therefore, "and when the crowds had heard it, they followed him on foot out of the cities"; where the devotion of the crowds and of poor men is touched upon, who follow the Lord for the sake of devotion. Hosea 6:1: "In their affliction they will rise early to me."

"And going forth, he saw a great multitude," etc. Here he touches on the wonders which the Lord worked, going forth out of the desert: and rightly so, because while he was in the heavens, the crowds did not seek him; John 16:28: "I came forth from the Father, and am come into the world." "He saw the multitude." Hence he is stirred to mercy; hence it follows, "and he had pity on them"; hence he immediately showed them mercy: Psalm 85:15: "The Lord is compassionate and merciful, patient, and of much mercy, and true." There follows the effect of this mercy, "and he healed their sick," namely, freely, and without being asked. Psalm 106:20: "He sent his word, and healed them."

After he had excluded Herod's opinion, here he touches upon the power of Christ's teaching. For its power is threefold: it refreshes, it frees, and it heals the sick. The first power, then, is shown in that he feeds the crowds; the second, in that he frees the disciples from the perils of the sea; the third, in that he heals many. The second is at the place "And immediately he made the disciples get into the boat"; the third at "And when they had crossed over," and so on. Concerning the first, he does three things. First is set down his will to refresh them; second, the distribution of food; third, the fullness of the refreshment. The second is at "But Jesus said to them," etc.; the third at "and they all ate," and so on. He says therefore "when evening had come," that is, at the setting of the sun, by which the death of Christ is signified, because then he handed over his body as food; hence 1 Corinthians 11:24: "do this in remembrance of me." And: "you shall proclaim the death of the Lord until he comes." Then he introduces the necessity arising from the place: "the place is deserted." Here there seems to arise that same question which is raised in Psalm 77:19. For how could the Lord prepare a table in the desert? Likewise, if the place had been near a village, it could have been believed that they had food from there, but the place was deserted. Likewise the necessity is set down from the hour, for he says "and the hour has now passed," in which they might procure food for themselves. "Send away the crowds." From this it appears that the disciples were so intent upon the sweetness of Christ's speech that they took more delight in hearing Christ than in procuring food for themselves; hence they cared little for the refreshment of the body. For it is found in Luke 21:37: "And in the daytime he was teaching in the temple, but at night he went out and lodged on the mount." Likewise there is another occasion, because it was already evening. Concerning this hunger it is found in Amos 8:11: "I will send a famine into the land, not a famine of bread, nor a thirst of water, but of hearing the word of the Lord." And in this is signified the devotion of the crowds, likewise their love and reverence toward Christ, because they did not withdraw from him although it was evening. But here there is a literal question, because in John it is found that Jesus questioned Philip, whereas here it is found that the disciples questioned Christ. Augustine resolves this. It is not incongruous that what one has omitted, another should relate. Hence first they themselves said this to Christ; second, "lifting up his eyes," Jesus questioned the disciples. "But Jesus said to them." Here he sets down the distribution of the food, and concerning this he does three things. First is set down the command of Christ; second, the quantity of the food; third, the manner and order of distributing. The second is at "they answered him," etc.; the third at "bring them to me," and so on. They had said two things: first, that he should send away the crowds; likewise, that they should seek food for themselves; and to these two Christ responds. You say: send away the crowds, but "they have no need to go," because it is he "who gives food to all flesh," Psalm 135:25. Likewise you say that they should seek food, but this is not necessary, because you are able to give heavenly food; hence he says "give them yourselves to eat." Hence an example is given that spiritual foods are to be preferred to carnal ones. There follows the quantity of the food: "they answered him: we have nothing here but five loaves and two fish." 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. Romans 13:14: "and make no provision for the flesh." Mystically, by the five loaves is signified the teaching of the law; Ecclesiasticus 15:3: "he fed them with the bread of life and understanding." By the two fish is imported the teaching of the Psalms and the prophets; or according to Hilary, by the two fish the teaching of the prophets and of John the Baptist, as two persons excellent in the law, namely the royal and the priestly. "Who said: bring them to me." Here is set down the manner of the distribution; and first is set down the presentation; second, the arrangement of the crowds; third, the prayer; fourth, the distribution. Hence he says "who said." He himself, who was omnipotent, could have created new loaves; but he willed to refresh them from loaves already made. But what is the reason? The literal reason, according to Chrysostom, is that he might refute the heresy of the Manichaeans, who said that these creatures were made by the Devil, against what is written in 1 Timothy 4:4: "every creature of God is good." Hence, if they had been from the Devil, he would not have worked such great miracles by means of them. Likewise, that he might show himself Lord on land and on sea. He who in Genesis 1:11 said "let the earth bring forth the green herb," and who said "let the waters bring forth the creeping creature having life," and so on—that same one multiplies the loaves. Likewise, to designate that he did not reprove the old law, but converted it into the new: therefore he says "bring them to me," because the things which are written in the old law ought to be referred to the new. Hence he himself said, John 5:46: "if you believed Moses, you would perhaps believe me also." "And when he had commanded the crowd to sit down upon the grass," and so on. Here is set down the arrangement of the men, for he made them sit upon the grass; Isaiah 40:6: "all flesh is grass." To sit upon the grass, then, is nothing other than to mortify the flesh. Colossians 3:5: "mortify your members which are upon the earth." Likewise by the grass is signified the law. Because these were Jews, they were sustained by the law; therefore he did not wish them to sit on the bare earth. "And taking the five loaves and the two fish," and so on. It is to be noted that the Lord, in working miracles, sometimes prays, sometimes does not pray. Sometimes he prays, as here, in order to show himself to be a true man; sometimes he also does greater things, and does not pray, in order to show himself God. "Looking up to heaven, he blessed." "To heaven," namely to the Father. Psalm 121:1: "I have lifted up my eyes to the mountains, from whence help shall come to me." "He blessed," because through the word of God all things are blessed. Note that our blessing is not effective but signifying; but God's blessing is effective; hence blessing pertains to multiplication, whence Genesis 1:22: "he blessed them, saying: increase and multiply, and fill the earth." Consequently the distribution is treated: "and broke, and gave to his disciples"; in which it is signified that the first distribution was made to the disciples from the head, Christ; 1 Corinthians 11:3: "the head of every man is Christ." But he broke it, so as to mark his own distribution. Isaiah 58:7: "break your bread for the hungry." "And gave to the disciples," as it were to mediators. Below, chapter 26:26: "take and eat"; 1 Corinthians 11:28: "and so let a man prove himself, that he may eat of that bread, and drink of the cup," and so on. "But the disciples gave to the crowds," as distributors. But how were they multiplied? It must be said that the fragments were multiplied. And some say that this could happen naturally: for just as matter is disposed toward any form whatsoever, so it is disposed toward any quantity whatsoever. But this is foolish, that matter should be disposed toward just any material quantity: for this cannot come about except through rarefaction, and this rarefaction is fixed within the bounds of natural things. Some say that he multiplies it as many grains come from few grains; but there it is through nature, here through the operation of Christ. Hence the hands of Christ were as it were the earth, the fragments as it were the seeds: hence just as seeds are multiplied, so were the fragments. But this miracle was brought about not only in this way, but also through the conversion of other matter into it. There follows the fullness of the refreshment, and this as to two things: as to the satisfaction, and as to what remained over. Hence it is said "and they all ate, and were filled," according to Psalm 21:27: "the poor shall eat and shall be filled," and so on. "And they took up what remained, twelve baskets full of fragments." Here is touched the fullness of the refreshment under the abundance of what remained. But why did the Lord wish the remnants to be gathered? The literal reason is the one Chrysostom gives. He wished, first, that the disciples should gather them, lest it should seem a phantasm; likewise, lest it be given over to oblivion by them. And that they took up twelve baskets was according to the number of the twelve apostles, so that each might take up his own, in such a way that it would be in the memory of all. Mystically, by the fragments is understood the spiritual sense, which is not grasped by the crowds, but is in the baskets, that is, in the wise; 1 Corinthians 1:26: "see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble; but the foolish things of the world has God chosen, that he may confound the wise," and so on. Then is set down the number of those who ate: "and the number of them that did eat was five thousand men," so that from one loaf there were a thousand, according to Hilary. This too came to pass after the ascension, when at the voice of the apostles five thousand were converted in one day. "Besides women and children," who are the ignorant, and are not worthy to be counted. A like thing is found in the Book of Maccabees, that children and women are not counted for war. Likewise, note that this miracle was done immediately after the killing of John, and it was near the Passover, and Christ had already been preaching for a year, and when the year had come round Christ suffered. "And immediately Jesus made the disciples," and so on. Here is figured the power of Christ's teaching, in that it is liberating from perils, because he freed the disciples from perils. Hence he does three things. First is set down the occasion of undergoing peril; second, the peril; third, the liberation. The second is at "and having dismissed the crowd, he went up into a mountain," and so on; the third at "and in the fourth watch of the night he came to them, walking upon the sea." The occasion of the peril was the command of Christ: for often those who wish to obey the will of God are exposed to perils, as the apostle says, 2 Corinthians 11:26: "in perils of rivers, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren." Hence "immediately he made them enter the boat." Hence, immediately after the miracle was done, he wished to be separated from the crowds. And he did this for a threefold reason. First, that he might show the truth of the miracle, lest on account of his presence they should say it had happened otherwise; for he himself is the truth, as is found in John 14:6. Second, that he might teach us to avoid vain glory; therefore after miracles are done he withdraws; John 8:50: "I do not seek my own glory," and so on. Likewise, that he might show the virtue of discretion: for it belongs to discretion to separate oneself, and to rest; Wisdom 8:16: "entering into my house, I shall repose myself with her." But it is to be noted that he uses compulsion, because it was hard for them to be separated from Christ, as Peter says, John 6:69: "Lord, to whom shall we go? You have the words of eternal life." Likewise he shows the affection of the crowds, namely with what ardor they followed him; Song of Songs 1:2: "oil poured out is your name, therefore the maidens have loved you." "And having dismissed the crowd, he went up into a mountain alone to pray." There follows the peril, and the peril is shown from the time, from the place, from the wind. And first is set down the absence of Christ, for when he had been with the disciples he went up into a mountain alone to pray. He had come to plant our faith, and therefore he worked sometimes as man, sometimes as God: for that he multiplied the loaves was of God; that he prayed was human, not that he was in need, but that he might give an example: for every action of Christ is our instruction. John 13:15: "I have given you an example, that as I have done, so you also should do." And he gives us an example of how to pray: and for prayer are required stillness of mind, elevation, and solitude. Stillness is shown, because "having dismissed the crowd," which designates the disturbing thoughts with which a man cannot pray, therefore he teaches us to shut the door of the heart; above, chapter 6:6: "but when you shall pray, enter into your room," and so on. Likewise, elevation; Lamentations 3:28: "he shall sit solitary, and shall hold his peace, and shall lift up himself above himself." Likewise, solitude. Hosea 2:14: "I will lead her into solitude, and I will speak to her heart." By the mountain is understood heaven: for nothing is higher than heaven. And having dismissed the crowds, that is, having dismissed mortal things, he went into heaven, and he himself alone ascended, and by his own power. Micah 2:13: "he has gone up before them, opening the way." Likewise he ascended to pray; Hebrews 7:25: "approaching through himself." But here there seems to be a question, because John seems to say that he fed the crowds on the mountain, as is found in John 6:3, whereas here it is said that after the refreshment of the crowds he went up into the mountain. But it is answered that on the mountain he fed them, but afterward he went up into a higher place of the mountain. Likewise there is another question, because it is found in John 6:15 that he fled, because they wished to make him king; but here it is said that he went up to pray. Augustine says that the same thing can be both the cause of fleeing and of praying. Afterward the peril from the time is described, because it was night, and at night the peril of the sea is greater; therefore he says: "when evening had come." And thereby is signified his passion, because in the passion he ascended alone; Acts 1:9: "while they looked on, he was raised up, and a cloud received him out of their sight." "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: Psalm 103:25: "this sea, great and wide." And this Church, when Christ ascended, remained in the sea, and amid the perils of the sea of the world. For when someone great attacks the Church, then it is tossed by the waves. Psalm 87:8: "and you have brought all your waves upon me." But because Christ prays, it cannot be submerged, although it be tossed and lifted up. Genesis 7:17: "and they lifted up the ark on high above the earth." Likewise it is agitated by the wind: this wind is the onset of diabolical incitement. Job 1:19: "for a wind came from the desert region, and shook the four corners of the house"; Isaiah 25:4: "the blast of the mighty like a whirlwind driving against the wall." "And in the fourth watch of the night he came to them, walking upon the sea." Peril having been set down, the liberation from the peril is set down: and concerning this he does two things. First is set down the help; second, the effect. The second is at "but they that were in the boat came and worshipped him." He had set down three perils: first the darkness of the night, the peril of the sea, the peril of the wind. And against the first he sets down his visitation; against the second, his own certainty of himself, at "and immediately Jesus spoke," and so on; against the third, he stretches out his hand, at "and immediately Jesus, stretching forth his hand, caught him." Likewise the calming of the sea, at "and when he was come up into the boat, the wind ceased." Concerning the first is set down his visitation; second, the effect of his visitation, at "and they, seeing him walking upon the sea, were troubled." He says therefore "and in the fourth watch of the night he came to them." Here is touched both his coming, and the time, because "the fourth watch." Jerome says that the ancients divided the night into four parts. In the first, some kept watch; in the second, others; in the third, others; and in the fourth, others; and those who had kept watch would then rest. Hence he says that it was "in the fourth watch," and so on, because they had been on the sea the whole night. "He came to them, walking upon the sea." And why? Chrysostom assigns the literal reason, saying that he delayed so long that he might be desired the more. Isaiah 26:9: "my soul has desired you in the night." Likewise, that they might learn that if they should not have help at once, they should not give up, since one ought always to pray. Mystically, by the four hours are signified four states. First, the state of the law; second, the state of the prophets; third, the time of grace; fourth, the ascent into heaven, in which state the storm ceased. Hence in the fourth watch he comes as at the end of the night; hence James 5:8: "be you also patient, and strengthen your hearts, for the coming of the Lord will draw near." But how did he come? "Walking upon the sea." And why did he wish to come thus? That he might show himself Lord of the sea; Psalm 88:10: "you rule the power of the sea, and you calm the movement of its waves." Likewise, that he might show up the mockers of the power of this age: for the Devil always mocks the power of this age; Psalm 103:26: "this dragon which you have formed to mock him." But this power the Lord broke; Psalm 73:14: "you have broken the heads of the dragon"; and it signifies that the Church cannot sustain tribulations except insofar as he himself has willed. There was an opinion here, that in this life the Lord received four gifts: subtlety at his nativity, impassibility when he fasted forty days, or when transubstantiating the sacrament of the Eucharist, agility here, clarity at the transfiguration. But I do not believe this: for I believe that he did it miraculously. "And seeing him." Here is set down the effect of Christ's presence, namely the disturbance of the disciples; hence is set down the disturbance, the cause is set down, and the sign is set down. And he says "and seeing him, they were troubled," and so on. You ought to know that when divine help is nearer, the Lord permits greater affliction, so that then his help may be received with more devotion and thanksgiving. Likewise fear grew the more, because frequently men are converted through fear. And why? Because they believed it to be a phantasm; hence saying "it is a phantasm," not believing it to be a true body from the Virgin. For mystically it is signified that before Christ comes, many will say many fantastic things, as is found below, chapter 24:23 and following. "And they cried out for fear": for crying out is a sign of fear, just as also in every tribulation we ought to cry out to the Lord; Psalm 119:1: "in my trouble I cried to the Lord, and he heard me." "And immediately he spoke to them," and so on. Here is set down the help. Because they were in darkness, therefore he gives certainty; and he does three things. First he gives certainty by words; second, Peter asks for a sign by deeds; third, it is granted to him. He had set down three things: the disturbance of fear, the falseness of their opinion, likewise despair; and against these three he acts, because "immediately he spoke to them." Hence when anyone cries out to the Lord, if there is need, he comes at once; Isaiah 30:19: "at the voice of your cry, as soon as he shall hear, he will answer you." Likewise, because they were despairing, he says to them "fear not." The same is found in John 16:33: "in the world you shall have distress, but have confidence, because I have overcome the world"—but rest in me. Likewise, because they believed it a phantasm, therefore he says to them "it is I." And why does he speak thus? Because they could be assured by his manner of speaking; John 10:3: "my sheep hear my voice." Likewise, that he might show himself true God. A like thing is found in Exodus 3:13: "he who is has sent me," said Moses. Likewise, against the fact that they were troubled, he said "fear not." Isaiah 51:12: "who are you, that you should be afraid of a mortal man, and of the son of man, who shall wither away like grass?" And Proverbs 28:1: "but the just, bold as a lion, shall be without dread." "Peter, answering, said: Lord, if it be you, bid me come to you upon the waters." Because he had bestowed help by words, therefore Peter asks for a sign by deeds. Peter, in the person of all, confidently asked, and said "if it be you, bid me come to you." Here is great confidence on Peter's part. He did not say "pray for me," but said "bid me come to you," because he himself had confessed "you are the Christ, the Son of the living God." Hence out of the faith which he had already conceived, he boldly trusted in his power. Esther 13:9: "Lord, all things are placed in your power, and there is none that can resist your will." And he said this out of desire alone, not to tempt him, nor out of unbelief. 1 Thessalonians 1:3: "being mindful of your work, and labor, and faith," and so on. Then the sign is set down; 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 Manichaeans, who said that Christ did not have a true body: because if Christ did not have one—since he was walking upon the waters—then neither did Peter. By this, that even after the fourth watch the peril was still imminent, it is signified that at the fourth coming, whatever needs to be purged will be purged in the elect. Psalm 96:3: "a fire shall go before him, and shall burn his enemies round about." "But seeing the wind strong," and so on. Here is set down the third help, in that he freed Peter from drowning. And first is set down the cause; second, Peter's petition; third, Christ's help. "But seeing the wind strong, he was afraid." On the sea the wind does not have a continuous force, nor likewise on land; hence it did not assail him when Peter first entered the sea; but when he was above the sea, it blew strongly, and then he was afraid. From this it is to be considered, as is said, that it was more perilous above the sea than in the boat; therefore the Lord sometimes permits even the strong to be submerged in the peril of the sea. Hence the apostle, 1 Corinthians 10:12: "he that thinks himself to stand, let him take heed lest he fall." But why did he permit him to be in peril? First, he commanded him to go, that his power might be shown, because both walked, and the disciples saw this. But that he permitted Peter to be submerged, he did this so that he might experience what he could do of himself. Hence that he went upon the sea, this was by the power of Christ; but that he began to sink, this was from the weakness of Peter, as with Paul, 2 Corinthians 12:7: "lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me." The Lord also permitted Peter to be submerged because he was to be a shepherd. He wished, therefore, to show both power and weakness. Likewise he did this to check the rivalry of the disciples: for since they saw his peril, their rivalry ceased. "And when he began to sink, he cried, saying: Lord, save me." A like thing is found in Psalm 68:2: "save me, O God, for the waters are come in even unto my soul." "And immediately Jesus, stretching forth his hand, caught him." Christ does two things, for he both bestows help, and rebukes unbelief. He bestows help, because he stretches out his hand; Psalm 143:7: "send forth your hand from on high, deliver me, and take me out of the many waters." And Job 14:15: "you shall stretch forth your right hand to the work of your hands." Then he rebukes him for unbelief, and says to him: "O you of little faith, why did you doubt?" In which it is signified that if he had had firm faith he could not have been submerged; therefore we ought to be steadfast in faith. The same is found above, 8:26: "why are you fearful, O you of little faith?" "And when they were come up into the boat, the wind ceased." Here is set down the fourth help, against the wind. Psalm 106:25: "he said, and the storm wind stood." Hence it is a sign that when Christ is with his own, they have nothing adverse; hence Revelation 7:16: "they shall no more hunger nor thirst." There follows the effect of the liberation: "and they that were in the boat came, and worshipped him," namely the disciples, or the sailors. Above, 8:27: "what manner of man is this, that the winds and the sea obey him? Truly you are the Son of God." By this, moreover, is signified that when the Lord is with the faithful, then they truly believe; 1 John 2:28: "little children, abide in him, that when he shall appear, we may have confidence, and not be confounded by him at his coming." "And when they had passed the water, they came into the land of Genesareth." Here is set down the power of Christ. And first the place is described; then the devotion of the people; and afterward the operative power. He says, therefore, "and when they had passed the water, they came into the land of Genesareth," which place is on the other side of the sea, and is interpreted "garden": hence after peril they came to refreshment. Then follows the devotion of the crowds: "and when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased," and so on, because they offered not only their own sick, but sent for those from elsewhere. Hence, when they had come to know him through fame and through his teaching, they sent for the sick, and brought them to him; hence all believed in him, so great was the power of his word; and this is signified in Isaiah 66:19: "I will send of them that shall be saved, to the nations of the sea," and so on. Likewise their devotion is also shown, because they did not only ask that he lay hands on them, but only begged him that they might touch even the hem of his garment. By the hem are 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." Hence Mark 16:16: "he that shall believe and be baptized shall be saved."