They were willing therefore to take him into the ship; and presently the ship was at the land to which they were going.

“(Hom. xliii. s. 1) He appeared to them in this way, to shew His power; for He immediately calmed the tempest: Then they wished to receive Him into the ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to shew his Divinity more clearlyg.”

“Having set forth the visible sign concerning bodily nourishment, here is set forth the effect of the sign upon the crowds, which is threefold: first, as to the confession of faith; second, as to the attempted rendering of honor, at the place, "Jesus therefore, when he knew," etc.; third, as to their diligent seeking, at the place, "And when evening was come," etc. It should be known, concerning the first, that it was said as it were out of the mouth of the Jews in Psalm 73:9: "Our signs we have not seen, there is now no prophet." Now it was formerly the custom that the prophets worked many signs, whence, signs being lacking, prophecy seemed to have ceased. But when they do see signs, they confess that prophecy has been restored to them. Hence they had already so far profited from the miracle they had seen that they called the Lord a prophet. It is said therefore that those men, who had been filled from the five loaves, when they had seen the sign that Jesus had done, said, "This is truly the prophet." Yet they had not come to perfect faith, because they believed him to be a prophet who is even the Lord of the prophets. Nor, however, are they altogether deceived, because the Lord himself also names himself a prophet. Now it should be known that a prophet is called one who sees. 1 Kings 9:9: "He that is now called a prophet, in time past was called a seer." Now sight pertains to the cognitive power. But in Christ there was a threefold knowledge. Namely, sensitive knowledge: and according to this he had some likeness with the prophets, inasmuch as in the imagination of Christ certain sensible species could be formed, by which future or hidden things might be presented, especially on account of the passibility that belonged to him by reason of his state as a wayfarer. Likewise intellective knowledge: and as to this he does not have a likeness with the prophets, but is even above the angels, since he was a comprehensor more excellently than any creature. Likewise divine knowledge: and as to this he was the inspirer of the prophets and of the angels, since all knowledge is caused through participation of the divine Word. Yet they seem to recognize in Christ the excellence of prophecy in this, that they say "truly the prophet." For although there were many prophets among the Jews, yet one was awaited, preeminent among them, according to Deuteronomy 18:15: "The Lord will raise up to you a prophet."; and it is of this that they speak; whence he says pointedly, "who is to come into the world." Then, when he says, "Jesus therefore, when he knew," etc., the second effect is set forth, as to the attempted rendering of honor, which nevertheless Christ shunned. And so first the endeavor of the people is set forth; second, the flight of Christ. The endeavor indeed, when it is said, "that they would take him by force, and make him king." For that is said to be seized which is taken apart from the will and the fitting occasion of him from whom it is taken. Now it was true that the disposition of God the Father had been, from eternity, to manifest the kingship of Christ, but this manifestation was not yet fitting according to the time; for he had come then, but not to reign, in the way in which he reigns in that we say in Matthew 6:10, "Thy kingdom come," where he will reign also according to that which he was made man. And therefore for this manifestation another time is appointed, namely, when the open glory of his saints shall be, after the judgment made by him. It was concerning this manifestation that the disciples asked, Acts 1:6: "Lord, wilt thou at this time restore the kingdom to Israel?" The crowds, therefore, believing that he had come to reign, wished to make him king. The reason for this is that men frequently want such a one for a lord as will feed them in temporal things. Whence, because Christ had fed them, they wished to make him king; Isaiah 3:6: "Thou hast a garment, be thou our prince." Whence Chrysostom says: "See how great is the power of gluttony. They no longer have any care for the transgression of the sabbath, nor are they any longer zealous for God, but all things are set aside, the belly being filled: but already a prophet was among them, and they wished to enthrone him as king." Now the flight of Christ is set forth, when he says, "he fled again into the mountain himself alone." Where it is given to be understood that the Lord, seeing the crowds, had come down from the mountain, and had fed the crowds in the lower places: for unless he had come down from the mountain, it would not be said that he "fled again into the mountain." But since he himself is truly king, why does he flee? To which a threefold reason is assigned. One, because it would have derogated from his dignity, if he had received a kingdom from man, he who was such a king that all kings were kings by participation in him; Proverbs 8:15: "By me kings reign." Another reason is that it would have prejudiced his teaching, if he had received glory or strength from men. For thus he worked and taught so that everything might be ascribed to divine power, and not to human favor; above, 5:41: "I receive not glory from men." The third reason is that he might teach us to despise worldly dignities; below, 13:15: "For I have given you an example, that as I have done to you, so you also should do"; Ecclesiasticus 7:4: "Seek not of man to be made a leader." Thus, therefore, he refused the glory of the world, so that yet he might of his own will undergo the penalty, according to that of Hebrews 12:2: "Who, having joy set before him, endured the cross, despising the shame." But contrary to this seems what is said in Matthew 14:23, namely, that "he went up alone into a mountain to pray." But, according to Augustine, these are not contrary, because the cause of fleeing is joined to the cause of praying. For then the Lord teaches us that there is a great cause for praying, when a cause for fleeing threatens. But mystically he ascends into the mountain then, when the crowds, having been refreshed, were prepared to submit themselves to him, because he ascends into heaven then, when the peoples are prepared to submit themselves to the truth of the faith, according to Psalm 7:8: "The congregation of the people shall surround thee; and for their sakes return thou on high"; that is, that the congregation of the peoples may surround thee, return thou on high. But it is said "he fled," so as to signify that his height could not be understood: for what we do not understand, we say flees from us. Here the third effect is treated, namely the diligent seeking, and first as to the disciples; second as to the crowds, at the place, "And the next day," etc. Concerning the first he does two things. First he sets forth the endeavor of the disciples; second he explains it, at the place, "and it was now dark," etc. Concerning the first he does two things. First he describes the descent of the disciples to the sea; second, the crossing of the sea, at the place, "and when they had gone up into a ship," etc. It should be known, therefore, concerning the first, that Christ went up the mountain without the disciples knowing, whence they waited until evening, thinking that he would come to them. But evening having come, they could bear no longer not to seek him: so great a love held them. And therefore he says, "And when it was now late, his disciples went down to the sea, seeking him." Now mystically, by "evening" is designated the Lord's Passion, or his Ascension: for as long as Christ was present in the body with the disciples, no disturbance weighed them down, no bitterness troubled them; Matthew 9:15: "The children of the bridegroom cannot mourn, as long as the bridegroom is with them." But with Christ withdrawing from them, they go down to the sea, that is, to the disturbances of the world; Psalm 103:25: "This great sea." But because the love with which they were on fire did not allow them to be without the Lord's presence any longer, he therefore adds their crossing, when he says, "and when they had gone up into a ship, they came over the sea to Capharnaum." Then when he says, "and it was now dark," etc., he explains what he had set forth summarily, and first concerning the arrival at the sea; second concerning the crossing, at the place, "and the sea arose, a great wind blowing." As to the first he says, "it was now dark, and Jesus had not come to them": which the Evangelist expresses not without cause, so as to show through this their fervent love. For neither evening nor night held them back. Now mystically, "darkness" designates a defect of charity; for light is charity, according to 1 John 2:10: "He that loveth his brother abideth in the light." Darkness, therefore, is in us when Jesus, the true light, does not come to us, as is said above in chapter 1, in whose presence all darkness is driven away. Now Christ withdrew himself for so long from the disciples, first indeed that they might feel what his absence would be; which indeed they experienced in the storm of the sea. Jeremiah 2:19: "Know thou, and see that it is an evil and a bitter thing for thee to have left the Lord." Second, that they might seek more diligently; Song of Songs 5:17: "Whither is thy beloved gone, O thou most beautiful among women? … And we will seek him with thee." As to the crossing he says, "and the sea arose, a great wind blowing." And first the storm of the sea is set forth; second, the appearance of Christ and the time of the appearance, at the place, "and when they had rowed," etc.; third, the effect of the appearance, at the place, "and they were afraid," etc. Now the storm on the sea was caused by the blowing of the wind that had arisen; and therefore he says, "and the sea arose, a great wind blowing," on high. By that wind is figured the temptation and persecution which is to come upon the Church on account of a defect of charity. For, as Augustine says, whence charity grows cold, thence the waves increase, and the ship is troubled. Yet those winds and the storm and the waves and the darkness did not so act that either the ship should not move forward, or, having come loose, should be broken, because "he that shall persevere unto the end, he shall be saved," Matthew 24:13; and in the same, chapter 7:27: "the winds blew, and the streams beat against that house, and it fell not." Now the appearance of Christ was not immediately from the beginning of the storm, but after some space; and therefore he says, "when they had rowed, therefore, about five and twenty or thirty furlongs, they see Jesus." And this so that it might be given to be understood, that the Lord permits us to be troubled for a time, so that our virtue may be tested; yet in the end he does not abandon us in necessity, but becomes near to us; 1 Corinthians 10:13: "God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with temptation issue, that you may be able to bear it." According to Augustine, the twenty-five furlongs which they row are the five books of Moses. For a number of this sort is a square number, arising from this number five multiplied into itself: for five times five is twenty-five; now a number multiplied retains the meaning of its root: whence just as by five the old law is signified, so by twenty-five is signified the perfection of the New Testament. Now by thirty is signified the perfection of the New Testament, which was lacking to the law: for if the same five be multiplied by six, which is a perfect number, the number thirty arises. To those, therefore, who row twenty-five or thirty furlongs, that is, who fulfill the law, or the perfection of the Gospel, Jesus comes, treading down all the swellings of the world, the heights of the present age. Psalm 88:10: "Thou rulest the power of the sea: and appeasest the motion of the waves thereof." And then we shall see Christ near to the ship, because divine help draws near. Psalm 144:18: "The Lord is nigh unto all them that fear him." It appears, therefore, that those who rightly seek Christ have him present. Now these men most fervently desired Christ: which is clear from the darkness of the time, from the storm of the sea, and from the distance of the harbor, notwithstanding which they were endeavoring to go to him. And therefore Christ was present to them. Now the effect of the appearance is set forth when he says, "and they were afraid. But he saith to them: it is I, be not afraid," and first the interior effect is set forth; second, the exterior, at the place, "and immediately the ship was at the land." Now the interior effect was fear; and therefore is set forth the fear of the disciples conceived from the sudden appearance of Christ, when he says, "and they were afraid," with a good fear, because caused by humility; Romans 11:20: "Be not high-minded, but fear." Or with a bad fear, because, as is said in Matthew 14:26, "they thought it was an apparition." Psalm 13:5: "There have they trembled for fear, where there was no fear." Since fear especially belongs to carnal men, who are terrified at spiritual things. Second is set forth Christ's comforting against a twofold danger. Namely, against the danger to faith in the intellect, and as to this he says, "it is I," as it were repelling all doubt; Luke, last chapter, 39: "See my hands and feet, that it is I myself." Second, against the danger of fear in the affections; and as to this he says, "be not afraid"; Jeremiah 1:8: "Be not afraid at their presence"; Psalm 26:1: "The Lord is my light and my salvation, whom shall I fear?" Third is set forth the disciples' acceptance, because "they willingly took him into the ship": by which it is signified that when servile fear is excluded from our hearts, then we receive Christ, by loving and contemplating him. Apocalypse 3:20: "I stand at the gate and knock: if any man shall open to me, I will come in." Now the exterior effect was as to two things. First, that the storm was calmed; second, that immediately the ship was at the land, when it was far distant from it: for he furnished them not a deceptive, but a tranquil navigation; and wishing to work a greater miracle, he did not go up into the ship. Thus, therefore, a threefold miracle here concurs: namely, the walking upon the sea, the sudden cessation of the storm, and the bringing of the distant ship to the harbor: that we may learn that the faithful, in whom Christ is, press down the swelling of the world, tread upon the waves of tribulations, and swiftly pass over to the land of the living, according to Psalm 142:10: "Thy good spirit shall lead me into the land." But here there is a manifold question. One is concerning the letter, in which Matthew seems to say the contrary: for, Matthew 14:22, it is said that the disciples came to the sea at the Lord's command; here, however, that they went down seeking him. Another question is that Matthew in the same place says that the disciples, crossing the sea, came into the land of Genesareth; here, however, it is said that they came to Capharnaum. The third question is that Matthew says that Christ entered the ship; here, however, that he did not. But concerning these three, Chrysostom, dispatching the matter briefly, says that this was not the same miracle as that of Matthew. For, as he himself says, Christ frequently worked a miracle of this kind, walking upon the sea, yet not before the crowds, but before his disciples, lest the crowds should believe that he did not have a true body. According to Augustine, however, it is said, and more truly, that it was the same miracle which John narrates here, and Matthew there. And therefore, answering the first question, he says that it does not matter that Matthew says that they went down to the sea at Christ's command. For it could be that the Lord had commanded them this, and they went down believing that Christ would sail with them: whence they waited for him until night. And because Christ did not come, then they themselves crossed the sea. To the second question there is a twofold response. One is, that Capharnaum and Genesareth are on the same shore, and neighboring. And perhaps the disciples arrived across the sea at the boundary of both, and so Matthew names the one, and John the other. Or it can be said that Matthew does not say that they came immediately into Genesareth, and so perhaps they first came to Capharnaum, and afterward into Genesareth, etc.”

“The day following,.... The day after that, in which the miracle of feeding live thousand men with five loaves and two fishes was done: the morning after the disciples had had such a bad voyage: when the people which stood on the other side of the sea; from that in which the disciples now were, being landed at Capernaum; that is, they stood on that side, or shore, where they took shipping, near Bethsaida and Tiberias: here, after they were dismissed by Christ, they stood all night, waiting for boats to carry them over; or rather, knowing that Christ was not gone with his disciples, they continued, hoping to meet with him in the morning, and enjoy some more advantage by him: for they saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; from whence they concluded, that since there was only that boat, and Jesus did not go into it, but that the disciples went off without him, that he must be therefore somewhere on shore, and not far off, and they hoped to find him in the morning; wherefore it was very surprising to them, when they found him at Capernaum, when, and how he got there.”

“willingly received him into the ship--their first fears being now converted into wonder and delight. and immediately the ship was at the land--This additional miracle, for as such it is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of Nature now sailing in it--glided through the now unruffled waters, and while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.”