Thomas Aquinas Commentary John 6:14-21

"When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world. Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. And when evening came, his disciples went down unto the sea; and they entered into a boat, and were going over the sea unto Capernaum. And it was now dark, and Jesus had not yet come to them. And the sea was rising by reason of a great wind that blew. When therefore they had rowed about five and twenty or thirty furlongs, they behold Jesus walking on the sea, and drawing nigh unto the boat: and they were afraid. But he saith unto them, It is I; be not afraid. They were willing therefore to receive him into the boat: and straightway the boat was at the land whither they were going." — John 6:14-21 (ASV)

1. Previously, the Evangelist told us about the miracle of the loaves and fishes. Now he shows the threefold effect this miracle had on the people:

1. Its effect on their faith.
2. Its effect on their plans to honor Jesus, in the phrase Jesus therefore, when he knew.
3. How it led them to search for Jesus, in the phrase and when evening came, his disciples went down to the sea.

2. Regarding the first effect, we should note that the Jews said in the Psalm: we have not seen our signs; there is now no prophet (Psalms 73:9). It was customary in earlier days for the prophets to perform many signs; so, when these signs were absent, prophecy seemed to have ended. But when the Jews saw such signs, they believed that prophecy was returning.

As a result, the people were so impressed by this miracle they had just seen that they called our Lord a prophet. Thus we read that now those men, who had been filled with the five loaves, when they had seen what a miracle Jesus had done, said: this is truly the prophet. However, they did not yet have perfect faith, for they believed that Jesus was only a prophet, while he was also the Lord of the prophets. Yet, they were not entirely wrong, because our Lord also called himself a prophet.

3. Here we should note that a prophet is also called a seer: he who is now called a prophet was formerly called a seer (1 Samuel 9:9). Furthermore, seeing relates to the cognitive power. In Christ, there were three kinds of knowledge:

1. First, there was sense knowledge. In this respect, he had some similarity to the prophets, in that sensible images could be formed in Christ’s imagination to present future or hidden events. This was especially due to his passibility, which was appropriate to his state as a wayfarer.
2. Second, Christ had intellectual knowledge. In this, he was not like the prophets but was even superior to all the angels, for he was a comprehensor in a more excellent way than any creature.
3. Third, Christ had divine knowledge. In this way, he was the one who inspired the prophets and the angels, since all knowledge is caused by a participation in the divine Word.

Still, these people seemed to realize that Christ was a superior prophet, for they said, this is truly the prophet. Although there had been many prophets among the Jews, they were waiting for a particular one, according to the scripture: the Lord your God will raise up a prophet for you (Deuteronomy 18:15). This is the one they are speaking of here; thus the passage continues, who is to come into the world.

4. Next, in the phrase Jesus therefore, when he knew that they would come to seize him and make him king, we see the second effect of Christ’s miracle: the honor the people planned for Christ, which he refused. This involves two parts:

1. The attempt by the people.
2. Christ’s flight from them.

5. The people’s attempt is mentioned in the words, they would come to seize him and make him king. A person or thing is seized if it is taken in a way that is unwilling or not at the appropriate time. It is true that God’s plan from all eternity had been to establish the kingdom of Christ, but the time for this was not then appropriate. Christ had come, but not to reign in the way we ask for when we pray, your kingdom come (Matthew 6:10); at that future time, he will reign even as a man. Another time was reserved for this: after the judgment, when the saints will appear in glory. It was about this kingdom that the disciples asked, Lord, will you restore the kingdom to Israel at this time? (Acts 1:6).

So the people, thinking he had come to reign, wanted to make him their king. The reason for this is that people often want a ruler who will provide them with temporal things. Because our Lord had fed them, they were willing to make him their king: you have a mantle, be our ruler (Isaiah 3:6). As Chrysostom says: See the power of gluttony. They are no longer concerned about his breaking the Sabbath; they are no longer zealous for God. All these things are set in the background now that their bellies are full. Now he is regarded as a prophet among them, and they want to set him on the royal throne as their king.

6. We see Christ’s flight in the words, he fled again into the mountain himself alone. From this, we can see that when our Lord first saw the crowd, he came down from the mountain and fed them in the valley, for we would not read that he went up again into the mountain if he had not first come down from it.

Why did Christ flee from the people, since he really is a king? There are three reasons:

1. It would have diminished his dignity to have accepted a kingdom from men, for he is so great a king that all other kings rule by participating in his kingship: it is by me that kings rule (Proverbs 8:15).
2. It would have been harmful to his teaching if he had accepted this dignity and support from men. He worked and taught in such a way that everything was attributed to divine power, not human influence: I do not receive glory from men (John 5:41).
3. He did it to teach us to despise the dignities of this world: I have given you an example, that as I have done to you, so you do also (John 13:15); do not seek dignity from men .

And so, he refused the glory of this world but still endured its punishment of his own will: Jesus endured the cross, despising the shame, for the joy set before him (Hebrews 12:2).

7. Matthew seems to conflict with this, for he says that Jesus went up the mountain alone, to pray (Matthew 14:23). However, in Augustine’s opinion, there is no conflict here, because Christ had reason both to flee and to pray. Our Lord is teaching us that when a reason for flight draws near, there is also great reason to pray.

In the mystical sense, Christ went up into the mountain when the people he had fed were ready to submit to him, just as he went up into heaven when the people were ready to submit to the truth of the faith, according to the Psalm: a congregation of people will surround you. Return above for their sakes—that is, return on high so a congregation of people may surround you (Psalms 7:8).

The text says that Christ fled to indicate that the people could not understand his grandeur, for if we do not understand something, we say that it flees or eludes us.

8. Now the Evangelist considers the third effect of Christ’s miracle: the search for Christ. This search was conducted:

1. By his disciples.
2. By the people, as seen in the passage, the next day, the multitude that stood on the other side of the sea (John 6:22).

Regarding the disciples’ search, two points are made:

1. Their eagerness is described.
2. This eagerness is elaborated on, in the phrase and it was now dark.

Regarding their eagerness, two actions are mentioned:

1. They went down to the shore.
2. They journeyed across the sea, in the phrase and when they had gone up into the ship.

9. Regarding the first point, note that Christ went up into the mountain without his disciples’ knowledge. They waited there until evening, expecting him to return. But their love was so great that when evening came, they had to go looking for him. Thus the text says, when evening came, his disciples went down to the sea.

In the mystical sense, evening signifies our Lord’s passion or his ascension. As long as the disciples enjoyed Christ’s physical presence, no trouble disturbed them and no bitterness troubled them: can the friends of the groom mourn as long as the groom is with them? (Matthew 9:15). But when Christ was away, they went down to the sea—that is, into the troubles of this world: this great sea, stretching wide (Psalms 103:25).

10. The Evangelist adds that they crossed the sea, saying, and when they had gone up into the ship, they went across the sea to Capernaum, for the love that burned within them could not endure our Lord’s absence for very long.

11. Now, with the words and it was now dark, and Jesus had not come to them, he elaborates on what he had already said in summary. He expands on:

1. Their going down to the sea.
2. Their crossing, in the phrase and the sea arose.

12. Regarding their going down to the sea, the text says, it was now dark, and Jesus had not come to them. The Evangelist does not tell us this without reason, for it shows the intensity of their love, since not even night could stop them.

In the mystical sense, the dark signifies the absence of love, for light is love, according to the scripture: he who loves his brother dwells in the light (1 John 2:10). Accordingly, there is darkness in us when Jesus, the true light (John 1:9), does not come to us, because his presence repels all darkness.

Jesus left his disciples alone for this length of time for two reasons. First, so that they might experience his absence, which they did during the storm at sea: know and realize that it is evil and bitter for you to have left the Lord (Jeremiah 2:19). Second, he left them 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 (Song of Solomon 5:17).

13. Regarding their crossing, in the phrase and the sea arose, we see three things:

1. The storm at sea.
2. Christ coming to them, and the time of his coming, at when they had rowed twenty-five or thirty stadia.
3. The effect this had on them, at and they were afraid.

14. The storm was caused by a strong wind; thus the text says, the sea arose by a great blowing wind. This wind is a symbol for the trials and persecutions that would afflict the Church due to a lack of love. 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 boat’s progress or batter it so much that it broke apart: he who perseveres to the end will be saved (Matthew 24:13); and again, and the rains fell, and the floods came, and the house did not collapse (Matthew 7:25).

15. Christ did not appear to them when the storm first began, but only some time later. Thus the text 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. Instead, he comes very close to us: God is faithful, and will not allow you to be tested beyond your strength; but will also make a way out with the temptation, that you may be able to bear it (1 Corinthians 10:13).

According to Augustine, the twenty-five stadia they rowed represent the five books of Moses. Twenty-five is the square of five (5 x 5 = 25), and a number 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—that is, to those who fulfill the Law or the perfection taught by the Gospel. He comes treading underfoot all the waves of pride and the dignities of this present world: you rule the might of the sea and calm its waves (Psalms 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 (Psalms 144:18). Thus it is clear that Christ is near to all who seek him rightly. The Apostles loved Christ very keenly, which 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.

16. Now we see the effect of Christ’s appearance, in the words, and they were afraid. But he said to them: It is I; do not be afraid. There was:

1. An interior effect.
2. An exterior effect, seen in the phrase and presently the ship was at the land.

17. The interior effect of Christ’s appearance was fear. The Evangelist mentions the disciples’ fear at Christ’s sudden appearance when he says, and they were afraid. This could have been a good fear, arising from humility (do not be proud; rather fear, Romans 11:20), or it could have been a bad fear, because they thought it was a ghost (Mark 6:49) and they trembled with fear (Psalms 13:5). Fear is especially characteristic of the carnal, who are afraid of spiritual things.

Next, we see Christ encouraging them against two dangers. First, he encourages them against the danger to their faith by saying, it is I, to eliminate their doubts: look at my hands and my feet! It is really me (Luke 24:39). Second, Christ encourages them against the danger of fear in their emotions, saying, do not be afraid: do not be afraid when they are present (Jeremiah 1:8); the Lord is my light and my salvation, whom shall I fear? (Psalms 26:1).

Finally, we see the disciples’ reaction, for they then wanted to take him into the ship. This signifies that we receive Christ by love and contemplation after servile fear has been removed from our hearts: I stand at the door and knock. If anyone opens it for me, I will enter (Revelation 3:20).

18. There were two exterior effects: the storm subsided, and their boat suddenly landed, even though it had just been far from the shore. Our Lord gave them a calm journey, free from danger. He himself did not enter the boat because he wished to perform an even greater miracle.

So here we have three miracles:

1. The walking on the sea.
2. The quick calming of the storm.
3. The sudden arrival of the boat on 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 (Psalms 142:10).

19. A number of difficulties arise here concerning the literal sense of the text:

1. Matthew seems to conflict with this account, as he says that the disciples were told by Christ to go to the shore (Matthew 14:22), while here it says the disciples went there to search for him.
2. Matthew says that the disciples crossed over to Gennesaret (Matthew 14:34), while we read here that they came to Capernaum.
3. Matthew says that Christ got into the boat (Matthew 14:32), but here it says he did not.

Chrysostom resolves these difficulties quite briefly by saying that the two accounts do not describe the same miracle. As he says, Christ frequently walked miraculously on the sea in front of his disciples, but not for the people, so that they would not think he lacked a real body.

However, 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 to the shore because our Lord told them to. It is possible that our Lord did so, and they went believing that he would sail with them. 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. Perhaps the disciples landed at a place near both, so that Matthew mentions one and John the other. Alternatively, it might be said that Matthew does not claim they came to Gennesaret immediately; they could have come first to Capernaum and then to Gennesaret.