And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people.

“But Christ coming in the end shall find His Church wearied, and tossed by the spirit of Anti-Christ, and by the troubles of the world. And because by their long experience of Anti-Christ they will be troubled at every novelty of trial, they shall have fear even at the approach of the Lord, suspecting deceitful appearances. But the good Lord banishes their fear, saying, It is I; and by proof of His presence takes away their dread of impending shipwreck.”

“Desiring to occasion a diligent examination of the things that had been done, He commanded those who had beheld the foregoing sign to be separated from Him; for even if He had continued present it would have been said that He had wrought the miracle fantastically, and not in verity; but it would never be urged against Him that He had done it in His absence; and therefore it is said, And straightway Jesus compelled his disciples to get into a ship, and to go before him to the other side, while he sent the multitudes away.”

“And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day; for when human frailty beset with difficulties considers the weakness of its own powers, it looks upon itself as in darkness; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch.”

“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."”

“We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his walking upon the water to his disciples. In the foregoing miracle he acted as the Lord of nature, improving its powers for the supply of those who were in want; in this, he acted as the Lord of nature, correcting and controlling its powers for the succour of those who were in danger and distress. Observe, I. Christ's dismissing of his disciples and the multitude, after he had fed them miraculously. He constrained his disciples to get into a ship, and to go before him unto the other side, Mat 14:22. St John gives a particular reason for the hasty breaking up of this assembly, because the people were so affected with the miracle of the loaves, that they were about to take him by force, and make him a king (Joh 6:15); to avoid which, he immediately scattered the people, sent away the disciples, lest they should join with them, and he himself withdrew, Joh 6:15. When they had sat down to eat and drink, they did not rise up to play, but each went to his business. 1. Christ sent the people away. It intimates somewhat of solemnity in the dismissing of them; he sent them away with a blessing, with some parting words of caution, counsel, and comfort, which might abide with them. 2. He constrained the disciples to go into a ship first, for till they were gone the people would not stir. The disciples were loth to go, and would not have gone, if he had not constrained them. They were loth to go to sea without him. If thy presence go not with us, carry us not up hence. Exo 33:15. They were loth to leave him alone, without any attendance, or any ship to wait for him; but they did it in pure obedience. II. Christ's retirement hereupon (Mat 14:23); He went up into a mountain apart to pray. Observe here, 1. That he was alone; he went apart into a solitary place, and was there all alone. Though he had so much work to do with others, yet he chose sometimes to be alone, to set us an example. Those are not Christ's followers that do not care for being alone; that cannot enjoy themselves in solitude, when they have none else to converse with, none else to enjoy, but God and their own hearts. 2. That he was alone at prayer; that was his business in this solitude, to pray. Though Christ, as God, was Lord of all, and was prayed to, yet Christ, as Man, had the form of a servant, of a beggar, and prayed. Christ has herein set before us an example of secret prayer, and the performance of it secretly, according to the rule he gave, Mat 6:6. Perhaps in this mountain there was some private oratory or convenience, provided for such an occasion; it was usual among the Jews to have such. Observe, When the disciples went to sea, their Master went to prayer; when Peter was to be sifted as wheat, Christ prayed for him. 3. That he was long alone; there he was when the evening was come, and, for aught that appears, there he was till towards morning, the fourth watch of the night. The night came on, and it was a stormy, tempestuous night, yet he continued instant in prayer. Note, It is good, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in pouring out our hearts before the Lord. We must not restrain prayer, Job 15:4. III. The condition that the poor disciples were in at this time: Their ship was now in the midst of the sea, tossed with waves, Mat 14:24. We may observe here, 1. That they were got into the midst of the sea when the storm rose. We may have fair weather at the beginning of our voyage, and yet meet with storms before we arrive at the port we are bound for. Therefore, let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other. 2. The disciples were now where Christ sent them, and yet met with this storm. Had they been flying from their Master, and their work, as Jonah was, when he was arrested by the storm, it had been a dreadful one indeed; but they had a special command from their Master to go to sea at this time, and were going about their work. Note, It is no new thing for Christ's disciples to meet with storms in the way of their duty, and to be sent to sea then when their Master foresees a storm; but let them not take it unkindly; what he does they know not now, but they shall know hereafter, that Christ designs hereby to manifest himself with the more wonderful grace to them and for them. 3. It was a great discouragement to them now that they had not Christ with them, as they had formerly when they were in a storm; though he was then asleep indeed, yet he was soon awaked (Mat 8:24), but now he was not with them at all. Thus Christ used his disciples first to less difficulties, and then to greater, and so trains them up by degrees to live by faith, and not by sense. 4. Though the wind was contrary, and they were tossed with waves, yet being ordered by their Master to the other side, they did not tack about and come back again, but made the best of their way forward. Note, Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forwards. IV. Christ's approach to them in this condition (Mat 14:25); and in this we have an instance, 1. Of his goodness, that he went unto them, as one that took cognizance of their case, and was under a concern about them, as a father about his children. Note, The extremity of the church and people of God is Christ's opportunity to visit them and appear for them: but he came not till the fourth watch, toward three o'clock in the morning, for then the fourth watch began. It was in the morning-watch that the Lord appeared for Israel in the Red sea (Exo 14:24), so was this. He that keepeth Israel neither slumbers nor sleeps, but, when there is occasion, walks in darkness for their succour; helps, and that right early. 2. Of his power, that he went unto them, walking on the sea. This is a great instance of Christ's sovereign dominion over all the creatures; they are all under his feet, and at his command; they forget their natures, and change the qualities that we call essential. We need not enquire how this was done, whether by condensing the surface of the water (when God pleases, the depths are congealed in the heart of the sea, Exo 15:8), or by suspending the gravitation of his body, which was transfigured as he pleased; it is sufficient that it proves his divine power, for it is God's prerogative to tread upon the waves of the sea (Job 9:8), as it is to ride upon the wings of the wind. He that made the waters of the sea a wall for the redeemed of the Lord (Isa 51:10), here makes them a walk for the Redeemer himself, who, as Lord of all, appears with one foot on the sea and the other on dry land, Rev 10:2. The same power that made iron to swim (Kg2 6:6), did this. What ailed thee, O thou sea? Psa 114:5. It was at the presence of the Lord. Thy way, O God, is in the sea, (Psa 77:19). Note, Christ can take what way he pleases to save his people. V. Here is an account of what passed between Christ and his distressed friends upon his approach. 1. Between him and all the disciples. We are here told, (1.) How their fears were raised (Mat 14:26); When they saw him walking on the sea, they were troubled, saying, It is a spirit; phantasma esti - It is an apparition; so it might much better be rendered. it seems, the existence and appearance of spirits were generally believed in by all except the Sadducees, whose doctrine Christ had warned his disciples against; yet, doubtless, many supposed apparitions have been merely the creatures of men's own fear and fancy. These disciples said, It is the Lord; it can be no other. Note, [1.] Even the appearances and approaches of deliverance are sometimes the occasions of trouble and perplexity to God's people, who are sometimes most frightened when they are least hurt; nay, when they are most favoured, as the Virgin Mary, Luk 1:29; Exo 3:6, Exo 3:7. The comforts of the Spirit of adoption are introduced by the terrors of the spirit of bondage, Rom 8:15. [2.] The appearance of a spirit, or the fancy of it, cannot but be frightful, and strike a terror upon us, because of the distance of the world of spirits from us, the just quarrel good spirits have with us, and the inveterate enmity evil spirits have against us: see Job 4:14, Job 4:15. The more acquaintance we have with God, the Father of spirits, and the more careful we are to keep ourselves in his love, the better able we shall be to deal with those fears. [3.] The perplexing, disquieting fears of good people, arise from their mistakes and misapprehensions concerning Christ, his person, offices, and undertaking; the more clearly and fully we know his name, with the more assurance we shall trust in him, Psa 9:10. [4.] A little thing frightens us in a storm. When without are fightings, no marvel that within are fears. Perhaps the disciples fancied it was some evil spirit that raised the storm. Note, Most of our danger from outward troubles arises from the occasion they give for inward trouble. (2.) How these fears were silenced, Mat 14:27. He straightway relieved them, by showing them their mistake; when they were wrestling with the waves, he delayed his succour for some time; but he hastened his succour against their fright, as much the more dangerous; he straightway laid that storm with his word, Be of good cheer; it is I; be not afraid. [1.] He rectified their mistake, by making himself known to them, as Joseph to his brethren; It is I. He does not name himself, as he did to Paul, I am Jesus; for Paul as yet knew him not: but to these disciples it was enough to say, It is I; they knew his voice, as his sheep (Joh 10:4), as Mary Magdalene, Joh 20:16. They need not ask, Who art thou, Lord? Art thou for us or for our adversaries? They could say with the spouse, It is the voice of my beloved, Sol 2:8; Sol 5:2. True believers know it by a good token. It was enough to make them easy, to understand who it was they saw. Note, A right knowledge opens the door to true comfort, especially the knowledge of Christ. [2.] He encouraged them against their fright; It is I, and therefore, First, Be of good cheer; tharseite - "Be courageous; pluck up your spirits, and be courageous." If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so. Secondly, Be not afraid; 1. "Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt." Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over. 2. "Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish." Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself. 2. Between him and Peter, Mat 14:28-31, where observe, (1.) Peter's courage, and Christ's countenancing that. [1.] It was very bold in Peter, that he would venture to come to Christ upon the water (Mat 14:28); Lord, if it be thou, bid me come unto thee. Courage was Peter's master grace; and that made him so forward above the rest to express his love to Christ, though others perhaps loved him as well. First, It is an instance of Peter's affection to Christ, that he desired to come to him. When he sees Christ, whom, doubtless, during the storm, he had many a time wished for, he is impatient to be with him. He does not say, Bid me walk on the waters, as desiring it for the miracle sake; but, Bid me come to thee, as desiring it for Christ's sake; "Let me come to thee, no matter how." Note, True love will break through fire and water, if duly called to it, to come to Christ. Christ was coming to them, to succour and deliver them. Lord, said Peter, bid me come to thee. Note, When Christ is coming towards us in a way of mercy, we must go forth to meet him in a way of duty; and herein we must be willing and bold to venture with him and venture for him. Those that would have benefit by Christ as a Saviour, must thus by faith come to him. Christ had been now, for some time, absent, and hereby it appears why he absented himself; it was to endear himself so much the more to his disciples at his return, to make it highly seasonable and doubly acceptable. Note, When, for a small amount, Christ has forsaken his people, his returns are welcome, and most affectionately embraced; when gracious souls, after long seeking, find their Beloved at last, they hold him, and will not let him go, Sol 3:4. Secondly, It is an instance of Peter's caution and due observance of the will of Christ, that he would not come without a warrant. Not, "If it be thou, I will come;" but If it be thou, bid me come. Note, The boldest spirits must wait for a call to hazardous enterprizes, and we must not rashly and presumptuously thrust ourselves upon them. Our will to services and sufferings is interpreted, not willingness, but wilfulness, if it have not a regard to the will of Christ, and be not regulated by his call and command. Such extraordinary warrants as this to Peter we are not now to expect, but must have recourse to the general rules of the word, in the application of which to particular cases, with the help of providential hints, wisdom is profitable to direct. Thirdly, It is an instance of Peter's faith and resolution, that he ventured upon the water when Christ bid him. To quit the safety of the ship, and throw himself into the jaws of death, to despise the threatening waves he so lately dreaded, argued a very strong dependence upon the power and word of Christ. What difficulty or danger could stand before such a faith and such a zeal? [2.] It was very kind and condescending in Christ, that he was pleased to own him in it, Mat 14:29. He might have condemned the proposal as foolish and rash; nay, and as proud and assuming; "Shall Peter pretend to do as his Master does?" But Christ knew that it came from a sincere and zealous affection to him, and graciously accepted of it. Note, Christ is well pleased with the expressions of his people's love, though mixed with manifold infirmities, and makes the best of them. First, He bid him come. When the Pharisees asked a sign, they had not only a repulse, but a reproof, for it, because they did it with a design to tempt Christ; when Peter asked a sign, he had it, because he did it with a resolution to trust Christ. The gospel call is, "Come, come, to Christ; venture all in his hand, and commit the keeping of your souls to him; venture through a stormy sea, a troublesome world, to Jesus Christ." Secondly, He bore him out when he did come; Peter walked upon the water. The communion of true believers with Christ is represented by their being quickened with him, raised up with him, made to sit with him, (Eph 2:5, Eph 2:6), and being crucified with him, Gal 2:20. Now, methinks, it is represented in this story by their walking with him on the water. Through the strength of Christ we are borne up above the world, enabled to trample upon it, kept from sinking into it, from being overwhelmed by it, obtain a victory over it (1 John v. 4), by faith in Christ's victory (Joh 16:33), and with him are crucified to it, Gal 6:14. See blessed Paul walking upon the water with Jesus, and more than a conqueror through him, and treading upon all the threatening waves, as not able to separate him from the love of Christ, Rom 8:35, etc. Thus the sea of the world is become like a sea of glass, congealed so as to bear; and they that have gotten the victory, stand upon it and sing, Rev 15:2, Rev 15:3. He walked upon the water, not for diversion or ostentation, but to go to Jesus; and in that he was thus wonderfully borne up. Note, When our souls are following hard after God, then it is that his right hand upholds us; it was David's experience, Psa 63:8. Special supports are promised, and are to be expected, only in spiritual pursuits. When God bears his Israel upon eagles' wings, it is to bring them to himself (Exo 19:4); nor can we ever come to Jesus, unless we be upheld by his power; it is in his own strength that we wrestle with him, that we reach after him, that we press forward toward the mark, being kept by the power of God, which power we must depend upon, as Peter when he walked upon the water: and there is no danger of sinking while underneath are the everlasting arms. (2.) Here is Peter's cowardice, and Christ's reproving him and succouring him. Christ bid him come, not only that he might walk upon the water, and so know Christ's power, but that he might sink, and so know his own weakness; for as he would encourage his faith, so he would check his confidence, and make him ashamed of it. Observe then, [1.] Peter's great fear (Mat 14:30); He was afraid. The strongest faith and the greatest courage have a mixture of fear. Those that can say, Lord, I believe; must say, Lord, help my unbelief. Nothing but perfect love will quite cast out fear. Good men often fail in those graces which they are most eminent for, and which they have then in exercise; to show that they have not yet attained. Peter was very stout at first, but afterwards his heart failed him. The lengthening out of a trial discovers the weakness of faith. Here is, First, The cause of this fear; He saw the wind boisterous. While Peter kept his eye fixed upon Christ, and upon his word and power, he walked upon the water well enough; but when he took notice withal of the danger he was in, and observed how the floods lift up their waves, then he feared. Note, Looking at difficulties with an eye of sense more than at precepts and promises with an eye of faith is at the bottom of all our inordinate fears, both as to public and personal concerns. Abraham was strong in faith, because he considered not his own body (Rom 4:19); he minded not the discouraging improbabilities which the promise lay under, but kept his eye on God's power; and so, against hope, believed in hope, Mat 14:18. Peter, when he saw the wind boisterous, should have remembered what he had seen (Mat 8:27), when the winds and the sea obeyed Christ; but therefore we fear continually every day, because we forget the Lord our Maker, Isa 51:12, Isa 51:13. Secondly, The effect of this fear; He began to sink. While faith kept up, he kept up above water: but when faith staggered, he began to sink. Note, The sinking of our spirits is owing to the weakness of our faith; we are upheld (but it is as we are saved) through faith (Pe1 1:5); and therefore, when our souls are cast down and disquieted, the sovereign remedy is, to hope in God, Psa 43:5. It is probable that Peter, being bred a fisherman, could swim very well (Joh 21:7); and perhaps he trusted in part to that, when he cast himself into the sea; if he could not walk, he could swim; but Christ let him begin to sink, to show him that it was Christ's right hand and his holy arm, not any skill of his own, that was his security. It was Christ's great mercy to him, that, upon the failing of his faith, he did not leave him to sink outright, to sink to the bottom as a stone (Exo 15:5), but gave him time to cry, Lord, save me. Such is the care of Christ concerning true believers; though weak, they do but begin to sink! A man is never sunk, never undone, till he is in hell. Peter walked as he believed; to him, as to others, the rule held good, According to your faith be it unto you. Thirdly, The remedy he had recourse to in this distress, the old, tried, approved remedy, and that was prayer: he cried, Lord, save me. Observe, 1. The manner of his praying; it is fervent and importunate; He cried. Note, When faith is weak, prayer should be strong. Our Lord Jesus has taught us in the day of our fear to offer up strong cries, Heb 5:7. Sense of danger will make us cry, sense of duty and dependence on God should make us cry to him. 2. The matter of his prayer was pertinent and to the purpose; He cried, Lord, save me. Christ is the great Saviour, he came to save; those that would be saved, must not only come to him, but cry to him for salvation; but we are never brought to this, till we find ourselves sinking; sense of need will drive us to him. [2.] Christ's great favour to Peter, in this fright. Though there was a mixture of presumption with Peter's faith in his first adventure, and of unbelief with his faith in his after-fainting, yet Christ did not cast him off; for, First, He saved him; he answered him with the saving strength of his right hand (Psa 20:6), for immediately he stretched forth his hand, and caught him. Note, Christ's time to save is, when we sink (Psa 18:4-7): he helps at a dead lift. Christ's hand is still stretched out to all believers, to keep them from sinking. Those whom he hath once apprehended as his own, and hath snatched as brands out of the burning, he will catch out of the water too. Though he may seem to have left his hold, he doth but seem to do so, for they shall never perish, neither shall any man pluck them out of his hand, Joh 10:28. Never fear, he will hold his own. Our deliverance from our own fears, which else would overwhelm us, is owing to the hand of his power and grace, Psa 34:4. Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides; O thou of little faith, wherefore didst thou doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain of mustard-seed. Peter had faith enough to bring him upon the water, yet, because not enough to carry him through, Christ tells him he had but little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith: therefore we doubt, because we are but of little faith. It is the business of faith to resolve doubts, the doubts of sense, in a stormy day, so as even then to keep the head above water. Could we but believe more, we should doubt less. 3. The weakness of our faith, and the prevalence of our doubts, are very displeasing to our Lord Jesus. It is true, he doth not cast off weak believers, but it is as true, that he is not pleased with weak faith, no, not in those that are nearest to him. Wherefore didst thou doubt? What reason was there for it? Note, Our doubts and fears would soon vanish before a strict enquiry into the cause of them; for, all things considered, there is no good reason why Christ's disciples should be of a doubtful mind, no, not in a stormy day, because he is ready to them a very present Help. VI. The ceasing of the storm, Mat 14:32. When Christ was come into the ship, they were presently at the shore. Christ walked upon the water till he came to the ship, and then went into that, when he could easily have walked to the shore; but when ordinary means are to be had, miracles are not to be expected. Though Christ needs not instruments for the doing of his work, he is pleased to use them. Observe, when Christ came into the ship, Peter came in with him. Companions with Christ in his patience, shall be companions in his kingdoms, Rev 1:9. Those that walk with him shall reign with him; those that are exposed, and that suffer with him, shall triumph with him. When they were come into the ship, immediately the storm ceased, for it had done its work, its trying work. He that has gathered the winds into his fists, and bound the waters in a garment, is the same that ascended and descended; and his word even stormy winds fulfil, Psa 148:8. When Christ comes into a soul, he makes winds and storms to cease there, and commands peace. Welcome Christ, and the noise of her waves will soon be quelled. The way to be still is, to know that he is God, that he is the Lord with us. VII. The adoration paid to Christ hereupon (Mat 14:33); They that were in the ship came and worshipped him, and said, Of a truth, thou art the Son of God. Two good uses they made of this distress, and this deliverance. 1. It was a confirmation of their faith in Christ, and abundantly convinced them that the fulness of the Godhead dwelt in him; for none but the world's Creator could multiply the loaves, none but its Governor could tread upon the waters of the sea; they therefore yield to the evidence, and make confession of their faith; Thou truly art the Son of God. They knew before that he was the Son of God, but now they know it better. Faith, after a conflict with unbelief, is sometimes the more active, and gets to greater degrees of strength by being exercised. Now they know it of a truth. Note, It is good for us to know more and more of the certainty of those things wherein we have been instructed, Luk 1:4. Faith then grows, when it arrives at a full assurance, when it sees clearly, and saith, Of a truth. 2. They took occasion from it to give him the glory due unto his name. They not only owned that great truth, but were suitable affected by it; they worshiped Christ. Note, When Christ manifests his glory for us, we ought to return it to him (Psa 50:15); I will deliver thee, and thou shalt glorify me. Their worship and adoration of Christ were thus expressed, Of a truth thou art the Son of God. Note, The matter of our creed may and must be made the matter of our praise. Faith is the proper principle of worship, and worship the genuine product of faith. He that comes to God must believe; and he that believes in God, will come, Heb 9:6.”

“And when he had sent the multitudes away,.... Had ordered them at least to go away; for, it seems, according to Joh 6:22 that they did not in general disperse: there was a large body of them that continued upon the spot all night, expecting his return; in which being disappointed, they took shipping, and came to Capernaum. He went up into a mountain apart to pray; perhaps the same he went up to before, and from whence he came down, Joh 6:3. This he chose as a proper place for prayer, where he could be retired, and alone, have his thoughts free, and, as man, pour out his soul to his Father, on his own account, and on the behalf of others; and particularly, he might be concerned about this notion of a temporal kingdom, that his disciples and others were so fond of; and pray that his disciples might be convinced of their mistake, and that the people might be hindered from prosecuting their designs. His going up into a mountain and praying there, were quite contrary to the canons of the Jews; which forbid praying in places ever so little raised. "Let not a man stand (say they (m)) , "in an high place", and pray, but in a low place and pray; as it is said, "Out of the depths have I cried unto thee, O Lord", Psa 130:1. It is a tradition, that a man may not stand, neither upon a throne, nor upon a footstool, nor in any high place and pray, because there are no high places before God.'' This rule is delivered by Maimonides (n), in this form: "A man may not stand in a place that is three hands high, or more, and pray, neither upon a bed, nor upon a seat, nor upon a throne.'' But Christ did not look upon himself obliged, by these traditions of the elders; but chose such places, whether high or low, which were most private and retired. And when evening was come; when it was now dark, Joh 6:17 when the second evening was come and ended; see Mat 14:15 and it was properly night, he was there alone; in the mountain, where he continued the greatest part of the night, even until the fourth watch. (m) T. Bab. Beracot, fol. 10. 2. Piske Tosaph. in ib. art. 52, T. Hieros. Beracot, fol. 4. 4. Kotsensis Mitzvot Tora precept. Affirm. 19. Midrash Kohelet, fol. 70. 3. (n) Hilch. Tephillah. c. 5. sect. 7.”

“And forthwith Jesus, &c. In this we have the genuine picture of a Christian life. After eating of the miraculous bread, we must like the disciples, prepare ourselves for labour. As bread was given Elias, to enable him to walk 40 days to the mountain of God, Horeb, so the blessed Eucharist, the true heavenly bread, is given us that we may be able to support the hardships to which we are exposed. (Paulus de Palacio.) — We here also see the ardent love of the disciples for their Lord, since they were unwilling to be separated from him even for a moment. Theophylactus also adds that they were unwilling for him to go, ignorant how he could return to them.”