And they that were in the boat came and adored him, saying: Indeed thou art the Son of God.

“Also by this entrance of Christ into the boat, and the calm of the wind and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after His return in glory. And forasmuch as He shall then appear manifestly, rightly do they all cry out now in wonder, Truly thou art the Son of God. For there shall then be a free and public confession of all men that the son of God is come no longer in lowliness of body, but that He has given peace to the Church in heavenly glory.”

“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."”

“And when they were gone over,.... That is, "the sea", as Munster's Hebrew Gospel adds, the sea of Tiberias, or Galilee; they came into the land of Gennesaret; the same with Cinnereth, or Chinnereth, or Cinnerot, Num 34:11 in all which places, the Chaldee paraphrase renders it by "Ginusar", the same word that is used in Munster's Hebrew Gospel here: it was a country in Galilee, in the tribe of Naphtali (y), bordering upon a lake, called the lake of Gennesaret; taking its name from the country, or the country from the lake: it was exceeding fruitful, full of gardens and orchards; hence we often read in the Talmud (z), of , "the fruits of Genusar", or Gennesaret, which are said to be exceeding sweet: and it is said to (a) be a country in the land of Israel, in which were many gardens; and by others (b), a place in the land of Galilee (as it was) whose fruits were large and good; and was, as Josephus says (c), thirty furlongs long and twenty broad. And thus the saints, after a long and troublesome passage over the sea of this world, arrive, at last, safe at their desired haven, and enter upon a most delightful country, a paradise, a garden of pleasure; where all delicious fruits and desirable things are enjoyed, even pleasures for evermore; where they shall be led to fountains of living waters, into fulness of joy; where all troubles will cease, and tears will be wiped away; and when they will have leisure and capacity to reflect upon all they have met with in their dangerous, and difficult voyage; and will admire the wonderful grace of God, which has been with them; and his divine power, which has appeared for them, and supported them, and brought them safe to eternal glory; and they ascribe greatness to Christ, as the Son of God, and for ever worship him as the eternal Jehovah, who has done such great things for them, as none but God can do. (y) Targum Jon. in Deut. xxxiii. 23. (z) T. Bab. Beracot, fol. 44. 1. Erubim, fol. 30. 1. & Pesachim, fol. 8. 2. Vid. Jarchi in Isa. xxviii. 1. & Kimchi in Josh. xi. & in 1 Kings xv. 20. (a) Maimon. in Misn. Maaserot, c. 3. sect. 7. (b) Bartenora, in ib. (c) De Bello Jud. 1. 3. c. 35.”

“It may be doubted, whether the mystery of the blessed Trinity had been at this time explicitly revealed to the Jews. Most probably not. By “thou art the Son of God,” they only mean to bear testimony of his sanctity, and shewed themselves willing to acknowledge him for their Messias, as formerly prophets and holy men were styled, sons of God. Or we may suppose that the Almighty enlightened their understanding by an interior ray of his light, to know a truth which was obscure to others, and therefore they come and adore him. (Jansenius)”