I respond: It must be said that the reason was literal, from the fact that above he transmuted water into wine and gave it the finest form; here he multiplied and increased; therefore, with the form remaining, he gave a perfect quantity, because beyond necessity, twelve baskets.
The spiritual reason is: because by the five loaves the five books of Moses are understood; but the teaching of Moses is rough and hard; and therefore he multiplied barley loaves.
22. Question III. Likewise Chrysostom asks: why in performing this miracle did he give thanks, when in others he did not do so?
He seems to have shown weakness in himself.
The response is that he did not do this in order to obtain the miracle, but on account of the custom he had of giving thanks at the beginning of a meal and blessing the food: in which he instructed us that we ought to take food with thanksgiving and prayer.
23. Question IV. Again, there is a question: since everything superfluous is to be avoided, and the Lord made all things in a certain weight and measure : therefore it seems that he ought not to have multiplied the loaves beyond sufficiency.
I respond: It must be said that although they were beyond necessity, they were not however beyond usefulness; indeed the usefulness was for refreshment and for our instruction: refreshment, because afterwards the disciples ate; instruction, so that we may know that God is able and prepared to give beyond our need; that we may also know that the miracle was true; and that from the certain number of remaining fragments we may understand the doctrine of the Apostles and its abundant fruit.
24. Those men etc. Above were described the antecedents to the wondrous feeding and the accompanying circumstances: here are described the consequences, which are four, namely the devotion of the crowds to honor Christ; the hiding of the Lord to flee honor; the descent of the disciples to cross over; the coming of Christ to bring aid.
(Verse 14.). The first consequence of the aforesaid miracle, then, was the devotion of the crowds to honor Christ, and this by recognizing him through the sign he had performed: whence he says: Those men therefore, when they had seen the sign that Jesus had done, that is, had considered the greatness of the sign, said: This is truly the Prophet who is to come into the world, that is, Christ, who was awaited as the Lord of the whole world. They said this on account of the signs: below in chapter seven: "When the Christ comes, will he do more signs than these which this man does?"
25. (Verse 15.). Jesus therefore. Here is touched upon the second consequence, namely the hiding of the Lord to flee the honor which he foresaw the crowds wished to offer him. Therefore he says: Jesus therefore, when he knew, namely as God, that they would come to seize him, as if by force, and make him king, he fled again into the mountain, he himself alone, as if in his haste not waiting for the disciples. For they wished to seize him and make him king before the time, as he himself says below in chapter eighteen: "My kingdom is not of this world." Augustine says: "Christ fled when they wished to make him king: for Christ the man despised all earthly goods, to show that they are to be despised; he endured all evils, so that neither would happiness be sought in the former, nor adversity feared in the latter.".
26. (Vers. 16.). But when evening had come etc. Here the third point is touched upon, namely the descent of the disciples to depart; for the Lord wished to dismiss the crowds secretly, so that they would not find him: therefore he sent his disciples ahead, so that descending from the mountain they might cross over. For this reason he says: But when evening had come — this is the hour of returning to lodging — his disciples had descended to the sea, namely, so that they might cross over.
27. (Vers. 17.). And when they had boarded the ship, they came across the sea to Capernaum. They came, that is, they began to come — said by way of anticipation. Therefore they came, because the Lord dwelt there; Matthew 4: "He went down to Capernaum and dwelt there."
And darkness had already fallen etc. Here the fourth point is touched upon, namely the coming of Christ to bring aid, because they were placed in danger on account of the darkness of night and the storm of the sea: therefore he says: And darkness had already fallen; behold, the danger of night, and especially because a guide was lacking: therefore he says: And Jesus had not yet come to them: therefore they were in danger: below in chapter twelve: "He who walks in darkness does not know where he goes." There was also the danger of the storm: for this reason he says:
28. (Vers. 18.). But the sea, as a great wind was blowing, was rising up. For the sea rises at the wind: whence Jonah 1: "The Lord sent a great wind upon the sea, and a great storm arose." And because the Lord is near "to those who are troubled in heart"; therefore the coming of the Lord to bring aid is introduced. For this reason he says:
29. (Vers. 19.). When therefore they had rowed about twenty-five or thirty stadia ; he says about on account of the uncertainty of distance at sea; they saw Jesus walking upon the sea and drawing near to the ship, to bring aid: but they did not recognize him: therefore it is added: And they were afraid: and the reason for this is given in Mark 6: "They thought it was a phantom." And because the Lord strengthens fearful hearts, therefore he adds:
30. (Vers. 20.). But he said to them: It is I, namely, who protect you: do not be afraid. When the Lord is present, there is nothing to fear, according to that verse of the Psalm: "The Lord is my protector: of whom shall I be afraid?" And from this they took confidence.
31. (Vers. 21.). Therefore they wished to receive him into the ship, recognizing him and rejoicing in safety: and immediately the ship was at the land to which they were going, that is, to which — because the almighty Lord was there, who was not carried by the ship but carried it: Hebrews 1: "Upholding all things by the word of his power"; and immediately, because Wisdom 12: "For the power to act is subject to you whenever you will." Whence there was a threefold miracle, namely the walking upon the sea, the calming of the storm, and the most swift arrival at port.
32. Spiritually, it should be noted what the village is to which they go, how they cross over, and by what guide they arrive. — The village to which they go is Capernaum, which is interpreted as the most beautiful village. This is the heavenly homeland, in which there is supreme beauty, as is said of the Saints in Wisdom 5: They shall receive the kingdom of beauty and the diadem of comeliness from the hand of the Lord.
To this village one crosses through the sea, that is, through the bitternesses of tribulations: Acts 14: Through many tribulations we must enter the kingdom of God.
Through this sea carries the little ship of penance, in which man is saved, according to that passage in Acts 27: Unless you remain in the ship, you cannot be saved; likewise: If we do not do penance, we shall fall into the hands of the Lord, Sirach 2.
This little ship is shaken when it is battered by the blasts of temptations: Matthew 7: The floods came, and the winds blew.
Those sailing see the Lord walking, as here; those fighting see him standing, Acts 7; those contemplating, sitting, Isaiah 6: I saw the Lord sitting.
But the Lord is present and leads to port, according to that passage in Isaiah 43: When you pass through the waters, I will be with you, and the rivers shall not overwhelm you; and according to that passage of the Psalm: I am with him in tribulation; I will deliver him and glorify him; with length of days I will fill him and show him my salvation.
Questions.
33. Question I. It is asked here first concerning this, that the crowds say of Christ: This is truly the Prophet — whether they speak truth or falsehood. — That it is true seems apparent, because it is said in Deuteronomy 18: