The Lord will raise up a Prophet for you; and the Gloss says that it understands this literally of Christ.
But to the contrary: Prophecy does not belong to comprehensors, who see in clarity, but rather these see in a mirror; if therefore Christ was a comprehensor, then he is not a prophet.
I respond: It must be said that prophet is said in two ways: either by reason of interior inspiration and revelation, and thus it implies an accompanying ignorance; one is also called a prophet by reason of infallible and truthful proclamation. By reason of the first, Christ is not called a prophet, but by reason of the second, because he spoke truth in all things and infallibly.
34. Question II. It is asked concerning this, that the Lord fled to the mountain.
1. For if he was king, then he ought to have been received as king, and he ought to have willed that his own receive him as they ought; therefore he ought not to have fled, but rather to have presented himself.
2. Likewise, when the salvation of the people depends on someone chosen, such a one ought not to absent himself; therefore, if the salvation of the people depends on Christ, therefore, etc.
3. Likewise, why did he flee alone, when previously he did not ascend alone, but he and his disciples?
I respond: It must be said that Christ is received as king when he is received so that he may reign in the heart through faith; but because those people cared nothing for faith and salvation, but only for temporal refreshment, he justly absents himself.
2. And through this the solution to what follows is clear: because the salvation of the people did not depend on a carnal kingdom of Christ, but on a spiritual kingdom.
3. To what is asked: why did he flee alone? I respond: on account of haste, he did not wait for the others; on account of concealment, he did not wish to have company; on account of instruction, so that he might show that in the acceptance of honors, counsel is not to be sought from close friends and familiars, because in this is verified that saying of Micah 7: The enemies of a man are those of his own household.
35. Question III. It is asked concerning the descent of the disciples:
1. Because it is said that they went down when evening had come: how did they leave their Master alone? — It seems that they were blameworthy.
2. Likewise it is said that the disciples came to Capernaum: because in Mark 6 it is said that he commanded them to come to Bethsaida.
I respond: It must be said that, as Matthew says, the Lord compelled his disciples to get into the boat: therefore they were not blameworthy, because they obeyed the Lord.
2. To what is objected concerning the contradiction, it must be said that Mark names the nearest town, but John names the one to which they intended to go.
36. Question IV. It is also asked concerning the Lord's walking upon the sea:
1. On which side was the miracle: whether of the water supporting, or of the body walking upon it.
2. And why also did he not show this miracle to the crowds?
I respond: Some say that it was on the part of the body, and that for that time he assumed the gift of agility: Master Hugo says this.
Others say that it was on the part of the water, which rendered itself walkable beneath the feet of the Creator: and this is taken from Gregory. — But it is better to say that, with each preserved in its own nature and property, the body was borne above the waters by divine power.
2. Moreover, he manifested this more to the disciples than to the crowds, because, just as the disciples excelled in understanding of words as masters, so also in the beholding of miracles: whence he showed many things to them in secret.
Second, he manifests himself as the preserver of spirits.
37. The next day the crowd etc. The Lord showed above that he is the preserver by bodily refreshment: in this part he shows that he is the preserver by spiritual refreshment. And since no one is refreshed spiritually unless consenting, and free will does not consent unless it is attracted and aroused, therefore this part has two sections, because first the arousing of the crowds takes place, and second spiritual refreshment is proposed to them, at the place: They said to him: Lord, always give us this bread, etc.
The stirring up therefore of the crowds is described in this order. First is noted the solicitude: of the crowds in seeking the Lord Christ; second, the correction: of those seeking inordinately; third, the instruction: of those who doubt; fourth, the humiliation of the proud.
There is therefore first intimated the solicitude of the crowds in seeking Christ, arising from the miracle they had seen; and because they did not know where he was, they therefore sought him, because they did not know when and how he had departed. Therefore he says: