Ver. 15. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.16. And when even was now come, his disciples went down to the sea,17. And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.18. And the sea arose by reason of a great wind that blew.19. So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh to the ship: and they were afraid.20. But he said to them, It is I; be not afraid.21. Then they willingly received him into the ship: and immediately the ship was at the land whither they went
Bede: The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them. Our Lord knowing this, retired to the mountain: When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain Himself alone. From this we gather, that our Lord went down from the mountain before, where He was sitting with His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it.
Augustine: This is not at all inconsistent with what we read, that He went up into a mountain apart to pray: the object of escape being quite compatible with that of prayer. Indeed our Lord teaches us here, that whenever escape is necessary, there is great necessity for prayer.
Augustine: Yet He who feared to be made a king, was a king; not made king by men, (for He ever reigns with the Father, in that He is the Son of God,) but making men kings: which kingdom of His the Prophets had foretold. Christ by being made man, made the believers in Him Christians, i.e. members of His kingdom, incorporated and purchased by His Word. And this kingdom will be made manifest, after the judgment; when the brightness of His saints shall be revealed. The disciples however, and the multitude who believed in Him thought that He had come to reign now; and so would have taken Him by force, to make Him a king, wishing to anticipate His time, which He kept secret.
Chrysostom: See what the belly can do. They care no more for the violation of the Sabbath; all their zeal for God is fled, now that their bellies are filled: Christ has become a Prophet, and they wish to enthrone Him as king. But Christ makes His escape; to teach us to despise the dignities of the world. He dismisses His disciples, and goes up into the mountain. - These, when their Master had left them went down in the evening to the sea; as we read; And when even was now come, His disciples went down to the sea. They waited till evening, thinking He would come to them; and then, as He did not come, delayed no longer searching for Him, but in the ardor of love, entered into a ship, and went over the sea toward Capernaum. They went to Capernaum thinking they should find Him there.
Augustine: The Evangelist now returns to explain why they went, and relate what happened to them while they were crossing the lake: And it was dark, he says, and Jesus was not come to them.
Chrysostom: The mention of the time is not accidental, but meant to show the strength of their love. They did not make excuses, and say, It is evening now, and night is coming on, but in the warmth of their love went into the ship. And now many things alarm them: the time, And it was now dark; and the weather, as we read next, And the sea arose by reason of a great wind that blew; their distance from land, So when they had rowed about five and twenty or thirty furlongs.
Bede: The way of speaking we use, when we are in doubt; about five and twenty, we say, or thirty.
Chrysostom: And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He said to them, It is I, be not afraid.
Bede: He does not say, I am Jesus, but only I am. He trusts to their easily recognizing a c voice, which was so familiar to them, or, as is more probable, He shows that He was the same who said to Moses, I am that I am.
Chrysostom: He appeared to them in this way, to show His power; for He immediately calmed the tempest: Then they wished to receive Him into tile ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to show his Divinity more clearly.
Theophylact: Observe the three miracles here; the first, His walking on the sea; the second, His stilling the waves; the third, His putting them immediately on shore, which they were some distance off, when our Lord appeared.
Chrysostom: Jesus does not show Himself to the crowd walking on the sea, such a miracle being too much for them to hear. Nor even to the disciples did He show Himself long, but disappeared immediately.
Augustine: Mark’s account does not contradict this. He says indeed that our Lord told the disciples first to enter the ship, and go before Him over the sea, while He dismissed the crowds, and that when the crowd was dismissed, He went up alone into the mountain to pray: while John places His going up alone in the mountain first, and then says, And when even was now come, His disciples went down to the sea. But it is easy to see that John relates that as done afterwards by the disciples, which our Lord had ordered before His departure to the mountain.
Chrysostom: Or take another explanation. This miracle seems to me to be a different one, from the one given in Matthew: for there they do not receive Him into the ship immediately, whereas here they do: and there the storm lasts for some time, whereas here as soon as He speaks, there is a calm. He often repeats the same miracle in order to impress it on men’s minds.
Augustine: There is a mystical meaning in our Lord’s feeding the multitude, and ascending the mountain: for thus was it prophesied of Him, So shall the congregation of the people come about You: for their sake therefore lift up Yourself again: i.e. that the congregation of the people may come about You, lift up Yourself again. But why is it fled; for they could not have detained Him against His wild? This fleeing has a meaning; viz. that His flight is above our comprehension; just as, when you do not understand a thing, you see, It escapes me. He fled alone to the mountain, because He is ascended from above all heavens. But on His ascension aloft a storm came upon the disciples in the ship, i.e. the Church, and it became dark, the light, i.e. Jesus, having gone. As the end of the world draws nigh, error increases, iniquity abounds. Light again is love, according to John, He that hates his brother is in darkness. The waves and storms and winds then that agitate the ship, are the clamors of the evil speaking, and love waxing cold. Nevertheless the wind, and storm, and waves, and darkness were not able to stop, and sink the vessel; For be that endures to the end, the same shall be saved. As the number five has reference to the Law, the books of Moses being five, the number five and twenty, being made up of five pieces, has the same meaning. And this law was imperfect, before the Gospel came. Now the number of perfection is six, so therefore five is multiplied by six, which makes thirty: i.e. the law is fulfilled by the Gospel. To those then who fulfill the law Jesus comes treading on the waves, i.e. trampling under foot all the swellings of the world, all the loftiness of men: and yet such tribulations remain, that even they who believe on Jesus, fear lest they should be lost.
Theophylact: When either men or devils try to terrify us, let us hear Christ saying, It is I, be not afraid, i.e. I am ever near you, God unchangeable, immovable; let not any false fears destroy your faith in Me. Observe too our Lord did not come when the danger was beginning, but when it was ending. He suffers us to remain in the midst of dangers and tribulations, that we may be proved thereby, and flee for succor to Him Who is able to give us deliverance when we least expect it. When man’s understanding can no longer help him, then the Divine deliverance comes. If we are willing also to receive Christ into the ship, i.e. to live in our hearts, we shall find ourselves immediately in the place, where we wish to be, i.e. heaven.
Bede: This ship, however, does not carry an idle crew; they are all stout rowers; i.e. in the Church not the idle and effeminate, but the strenuous and persevering in good works, attain to the harbor of everlasting salvation.
Ver. 22. The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;23. (Although there came other boats from Tiberias nigh to the place where they did eat bread, after that the Lord had given thanks:)24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.25. And when they had found him on the other side of the sea, they said to him, Rabbi, when came you hither?26. Jesus answered them and said, Verily, verily, I say to you, you seek me, not because you saw the miracles, but because you did eat of the loaves, and were filled.27. Labor not for the meat which perishes, but for that meat which endures to everlasting life, which the Son of man shall give to you: for him has God the Father sealed.
Chrysostom: Our Lord, though He did not actually show Himself to the multitude walking on the sea, yet gave them the opportunity of inferring what had taken place; The day following, the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone. What was this but to suspect that He had walked across the sea, on His going away? For He could not have gone over in a ship, as there was only one there, that in which His disciples had entered; and He had not gone in with them.
Augustine: Knowledge of the miracle was conveyed to them indirectly. Other ships had come to the place where they had eaten bread; in these they went after Him; However there came other boats from Tiberias, nigh to the place where they did eat bread, after that the Lord had given thanks. When the people therefore saw that Jesus was not there, neither His disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
Chrysostom: Yet after so great a miracle, they did not ask Him how He had passed over, or show any concern about it: as appears from what follows; And when they had found Him on the other side of the sea, they said to Him, Rabbi, when came you hither? Except we say that this when meant how. And observe their lightness of mind. After saying, This is that Prophet, and wishing to take Him by force to make Him king, when they find Him, nothing of the kind is thought of.
Augustine: So He Who had fled to the mountain, mixes and converses with the multitude. Only just now they would have kept Him, and made Him king. But after the sacrament of the miracle, He begins to discourse, and fills their souls with His word, whose bodies Ho had satisfied with bread.
Alcuin: He who set an example of declining praise, and earthly power, sets teachers also an example of deliverance in preaching.
Chrysostom: Kindness and lenity are not always expedient. To the indolent or insensible disciple the spur must be applied; and this the Son of God does. For when the multitude comes with soft speeches, Rabbi, when came you hither? He shows them that He did not desire the honor that comes from man, by the severity of His answer, which both exposes the motive on which they acted, and rebukes it. Jesus answered them and said, Verily, verily, I say to you, you seek Me, not because you saw the miracles, but because you did eat of the loaves, and were filled.
Augustine: As if He said, you seek Me to satisfy the flesh, not the Spirit.
Chrysostom: After the rebuke, however, He proceeds to teach them: Labor not for the meat which perishes, but for that meat which endures to everlasting life; meaning, you seek for temporal food, whereas I only fed your bodies, that you might seek the more diligently for that food, which is not temporary, but contains eternal life.
Alcuin: Bodily food only supports the flesh of the outward man, and must be taken not once for all, but daily; whereas spiritual food remains for ever, imparting perpetual fullness, and immortality.
Augustine: Under the figure of food He alludes to Himself you seek Me, He said, for the sake of something else; seek Me for My own sake.
Chrysostom: But, inasmuch much as some who wish to live in sloth, pervert this precept: Labor not, etc. it is well to notice what Paul says, Let him that stole steal no more, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needs. And he himself too, when he resided with Aquila and Priscilla at Corinth, worked with his hand. By saying, Labor not for the meat which perishes, our Lord does not mean to tell us to be idle; but to work, and give alms. This is that meat which perishes not; to labor for the meat which perishes, is to be devoted to the interests of this life. Our Lord saw that the multitude had no thought of believing, and only wished to fill their bellies, without working; and this He justly called the meat which perishes.
Augustine: As He told the woman of Samaria above, If you knew Who it is that said to you, Give me to drink, you would have asked of Him, an He would have given you living water. So He says here, Which the Son of man shall give to you.
Alcuin: When, through the hand of the priest, you receive the Body of Christ, think not of the priest which you see, but of the Priest you do not see. The priest is the dispenser of this food, not the author. The Son of man gives Himself to us, that we may abide in Him, and He in us. Do not conceive that Son of man to be the same as other sons of men: He stands alone in abundance of grace, separate and distinct from all the rest: for that Son of man is the Son of God, as it follows, For Him has God the Father sealed. To seal is to put a mark upon; so the meaning is, Do not despise Me because I am the Son of man, for I am the Son of man in such sort, as that the Father has sealed Me, i.e. given Me something peculiar, to the end that should not be confounded with the human race, but that the human race should be delivered by Me.
Hilary: A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father’s fullness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternal meat, because He contained in Himself the fullness of God.
Chrysostom: Or sealed, i.e. sent Him for this purpose, viz. to bring us food; or, sealed, was revealed the Gospel by means of His witness.
Alcuin: To take the passage mystically: on the day following, i.e. after the ascension of Christ, the multitude standing in good works, not lying in worldly pleasures, expects Jesus to come to them. The one ship is the one Church: the other ships which come besides, are the conventicles of heretics, who seek their own, not the things of Jesus Christ. Wherefore He well says, You seek Me, because you did eat of the loaves.
Augustine: How many there are who seek Jesus, only to gain some temporary benefit. One man has a matter of business, in which he wants the assistance of the clergy; another is oppressed by a more powerful neighbor, and flies to the Church for refuge: Jesus is scarcely ever sought for Jesus’ sake.
Gregory: In their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle’s sake. but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means.
Bede: They too seek Jesus, not for Jesus’ sake, but for something else, who ask in their prayers not for eternal, but temporal blessings. The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming is the sudden growth of heresies. By the crowd, which saw that Jesus was not there, or His disciples, are designated those who seeing the errors of heretics, leave them and turn to the true faith.
Ver. 28. Then said they to him, What shall we do, that we might work the works of God?29. Jesus answered and said to them, This is the work of God, that you believe in him whom he has sent.30. They said therefore to him, What sign show you then, that we may see, and believe you? what do you work?31. Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.32. Then said Jesus to them, Verily, verily, I say to you, Moses gave you not that bread from heaven; but my Father gives you the true bread from heaven.33. For the bread of God is he which comes down from heaven, and gives life to the world.34. Then said they to him, Lord, evermore give us this bread.
Alcuin: They understood that the meat, which remains to eternal life, was the work of God: and therefore they ask Him what to do to work the work of God, i.e. obtain the meat: Then said they to Him, What shall we do that we might work the works of God?
Bede: i.e. By keeping what commandments shall we be able to fulfill the law of God?
Chrysostom: But they said this, not that they might learn, and do them, but to obtain from Him another exhibition of His bounty.
Theophylact: Christ, though He saw it would not avail, yet for the good of others afterwards, answered their question; and showed them, or rather the whole world, what was the work of God: Jesus answered and said to them, This is the work of God, that you believe in Him whom He has sent.
Augustine: He does not say, That you believe Him, but, that you believe in Him. For the devils believed Him, and did not believe in Him; and we believe Paul, but do not believe in Paul. To believe in Him is believing to love, believing to honor Him, believing to go to Him, and be made members incorporate of His Body. The faith, which God requires of us, is that which works by love. Faith indeed is distinguished from works by the Apostle, who says, That man is justified by faith without the deeds of the law. But the works indeed which appear good, without faith in Christ, are not really so, not being referred to that end, which makes them good. For Christ is the end of the law for righteousness to every one that believes. And therefore our Lord would not separate faith from works, but said that faith itself was the doing the work of God; He said not, This is your work, but, This is the work of God, that you believe in Him: in order that he that glories might glory in the Lord.
Augustine: To eat then that meat which endures to everlasting life, is to believe in Him. Why do you make ready your tooth and your belly? Only believe, and you have eaten already. As He called on them to believe, they still asked for miracles whereby to believe; They said therefore to Him, What sign show you then, that we may see and believe You? What do you work?