876 Now (17b), he enlarges upon what he had already said in summary fashion. First, on their going down to the sea; secondly, on their crossing (v 18).
877 As to the first, he says, It was already dark, and Jesus had not yet come to them. The Evangelist does not tell us this without a reason, for it shows the intensity of their love, since not even night or evening could stop them.
In the mystical sense, the “dark” signifies the absence of love; for light is love, according to: “He who loves his brother dwells in the light” (1 Jn 2:10). Accordingly, there is darkness in us when Jesus, “the true light” (above 1:9) does not come to us, because his presence repels all darkness.
Jesus left his disciples alone for this length of time so that they might experience his absence; and they did indeed experience it during the storm at sea: “Know and realize, that it is evil and bitter for you to have left the Lord” (Jer 2:19). He left them, in the second place, so that they might look for him more earnestly: “Where has your beloved gone, most beautiful of women? We will search for him with you” (Sg 5:17).
878 As for their crossing, first we see the storm at sea; then Christ coming to them, and the time; and thirdly, the effect this had.
879 The storm was caused by a rising wind; thus he says: The sea became rough, agitated by a great wind. This wind is a symbol for the trials and persecutions which would afflict the Church due to a lack of love. For as Augustine says, when love grows cold, the waves of the sea begin to swell and danger threatens the boat. Still, these winds and the storm, with its waves and darkness, did not stop the progress of the boat or so batter it that it broke apart: “He who perseveres to the end will be saved” (Mt 24:13); and again: “And the rains fell, and the floods came, and the house did not collapse,” as we read in Matthew (7:25).
880 Christ did not appear to them when the storm first began, but only some time later; thus he says, After they had rowed twenty-five or thirty stadia, they saw Jesus. We see from this that our Lord allows us to be troubled for a while so our virtue may be tested; but he does not desert us in the end, but comes very close to us: “God is faithful, and will not allow you to be tested beyond your strength” (1 Cor 10:13).
According to Augustine, the twenty-five stadia they rowed are the five books of Moses. For twenty-five is the square of five, since five times five is twenty-five. But a number that is multiplied in this way keeps the meaning of its root. Thus, just as five signifies the old law, so twenty-five signifies the perfection of the New Testament. Thirty, however, signifies that perfection of the New Testament which was lacking in the law: for thirty is the result of multiplying five by six, which is a perfect number. So, Jesus comes to those who row twenty-five or thirty stadia, i.e., to those who fulfill the law or the perfection taught by the Gospel; and he comes treading under foot all the waves of pride and the dignities of this present world: “You rule the might of the sea and calm its waves” (Ps 88:10). And then we will see Christ near our boat, because divine help is close: “The Lord is near to all who fear him” (Ps 144:18). Thus it is clear that Christ is near to all those who seek him rightly. Now the Apostles loved Christ very keenly: this is obvious because they tried to go to him despite the darkness, the stormy sea, and the distance to shore. Consequently, Christ was with them.
881 Now we see the effect of Christ’s appearance. First, the interior effect; secondly, the exterior effect (v 21b).
882 The interior effect of Christ’s appearance was fear; and he mentions the fear of the disciples at the sudden appearance of Christ when he says, and they were afraid. This was a good fear, because it was the effect of humility: “Do not be proud; rather fear” (Rom 11:20); or it was an evil fear, because “they thought it was a ghost” (Mk 6:49); “They trembled with fear” (Ps 13:5): for fear is especially appropriate to the carnal, because they are afraid of spiritual things.
Secondly, we see Christ encouraging them against two dangers. First, they are encouraged against the danger to the faith in their intellect when he says, It is I, to eliminate their doubts: “Look at my hands and my feet! It is really me” (Lk 24:39). Secondly, Christ encourages them against the danger of fear in their emotions, saying, Do not be afraid: “Do not be afraid when they are present” (Jer 1:8); “The Lord is my light and my salvation, whom shall I fear” (Ps 26:1).
Thirdly, we see the reaction of the disciples, for They then wanted to take him into the boat. This signifies that we receive Christ by love and contemplation after servile fear has been taken out of our hearts: “I stand at the door and knock. If any one opens it for me, I will enter” (Rv 3:20).
883 There were two exterior effects: the storm abated, and their boat suddenly landed, although it had just been at a distance from the shore, for our Lord gave them a calm journey, without danger. He himself did not enter the boat because he wished to accomplish a greater miracle. So here we have three miracles: the walking on the sea, the quick calming of the storm, and the sudden arrival of the boat on the land although it had been far away. We learn from this that the faithful, in whom Christ is present, put down the swelling pride of this world, tread under their feet its waves of tribulation, and cross quickly to the land of the living: “Your good spirit will lead me to land” (Ps 142:10).
884 There are a number of difficulties here. The first concerns the literal sense: Matthew (14:22) seems to conflict with our present account for he says that the disciples were told by Christ to go the shore, while here it says the disciples went there to search for him. Another difficulty is that Matthew (14:34) says that the disciples crossed over to Gennesaret, while we read here that they came to Capernaum. The third difficulty is that Matthew (14:32) says that Christ got into the boat, but here he did not.
Chrysostom settles these difficulties quite briefly by saying that the two accounts do not deal with the same miracle. For, as he says, Christ frequently miraculously walked upon the sea in front of his disciples, but not for the people, lest they think he did not have a real body. But, according to Augustine, and this is the better opinion, John and Matthew are describing the same miracle. Augustine answers the first difficulty by saying it makes no difference that Matthew says the disciples went down to the shore because our Lord told them to. For it is possible that our Lord did so, and they went believing that he would sail with them. And that is why they waited until night, and when Christ did not come, they crossed by themselves.
There are two answers to the second difficulty. One is that Capernaum and Gennesaret are neighboring towns on the same shore. And perhaps the disciples landed at a place near both, so that Matthew mentions one and John the other. Or, it might be said that Matthew does not say that they came to Gennesaret immediately, they could have come first to Capernaum and then to Gennesaret. [The answer to the third difficulty is not given.]
LECTURE 3
22 On the next day, the crowd that stood on the other side of the sea saw that there was no second boat there, but only one, and that Jesus had not gone into the boat, but only his disciples had gone. 23 But other boats arrived from Tiberias, near the place where they had eaten the bread, after having given thanks to God. 24 When therefore the people saw that Jesus was not there, nor his disciples, they got into the boats and set off for Capernaum, looking for Jesus. 25 When they found him on the other side of the sea, they said: “Rabbi, when did you come here?” 26 Jesus replied and said: “Amen, amen, I say to you: you seek me not because you have seen miracles, but because you have eaten of the bread and have been filled. 27 Do not work for the food that perishes, but for that which endures to eternal life, which the Son of Man will give you, for on him has God the Father set his seal.”
28 Then they said to him: “What must we do that we may perform the works of God?” 29 Jesus replied and said to them: “This is the work of God, that you believe in him whom he sent.”
30 They then said to him: “What sign then are you going to give that we may see and believe you? What work do you perform? 31 Our fathers ate manna in the desert, as it is written: ‘He gave them bread from heaven to eat.’”
885 After having described how the disciples searched for Christ, the Evangelist now shows the people looking for him. First, he states their motive; secondly, the occasion; and thirdly, the search itself (v 24).
886 The crowd of people was looking for Christ because of the miracle mentioned above, that is, because he had crossed the sea without using any boat. They realized this because the other evening he had not been on the shore near where he had performed the miracle of the bread, and where there had been only one boat which had left for the opposite shore with the disciples, but without Christ. So that morning, when they could not find Christ on this side, since he was already on the other side although there was no other boat he could have used, they suspected that he had crossed by walking upon the sea. And this is what he says: On the next day, following the one on which he had worked the miracle of the bread, the crowd that stood on the other side of the sea , where he had performed this miracle, saw that there was no second boat there, but only one, because the day before that was the only one there, and they had seen that Jesus had not gone into the boat, but only his disciples had gone. This one ship signifies the Church, which is one by its unity of faith and sacraments: “One faith, one baptism” (Eph 4:5). Again, our Lord’s absence from his disciples signifies his physical absence from them at the ascension: “After the Lord Jesus spoke to them, he was taken up into heaven” (Mk 16:19).
887 It was the arrival of other boats from the opposite side of the sea that gave the people the opportunity to look for Christ; they could cross on these and search for him. He says: But other boats arrived, from the other side, that is, from Tiberias, near the place where they had eaten the bread, after having given thanks to God.
These other boats signify the various sects of heretics and of those who seek their own profit, and not the good of Jesus Christ: “You seek me... because you have eaten of the bread and have been filled” (v 26). These groups are either separated in faith, as are the heretics, or in the love of charity, as are the carnal, who are not properly in the Church, but next to it, insofar as they have a feigned faith and the appearance of holiness: “They have the appearance of devotion, but deny its power” (2 Tim 3:5); “Do not be surprised if the ministers of Satan disguise themselves” (2 Cor 11:14).
888 The people were eager to find Christ. First, he shows how they looked for him; secondly, how they questioned him after they found him (v 25).