Catena Aurea

45. And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

46. And when he had sent them away, he departed into a mountain to pray.

47. And when even was come, the ship was in the midst of the sea, and he alone on the land.

48. And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.

49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:

50. For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.

51. And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.

52. For they considered not the miracle of the loaves: for their heart was hardened.

GLOSS. (non occ.) The Lord indeed by the miracle of the loaves shewed that He is the Creator of the world: but now by walking on the waves He proved that He had a body free from the weight of all sin, and by appeasing the winds and by calming the rage of the waves, He declared Himself to be the Master of the elements. Wherefore it is said, And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) He dismisses indeed the people with His blessing and with some cures. But He constrained His disciples, because they could not without pain separate themselves from Him, and that, not only on account of the very great affection which they had for Him, but also because they were at a loss how He would join them.

BEDE. (in Marc. 2, 27) But it is with reason that we wonder how Mark says, that after the miracle of the loaves the disciples crossed the sea of Bethsaida, when Luke relates that the miracle was done in the parts of Bethsaida, unless we understand that Luke means by the desert which is Bethsaida not the country immediately around the town, but the desert places belonging to it. (Luke 9:10.) But when Mark says that they should go before unto Bethsaida, the town itself is meant. It goes on: And when he had sent them away, he departed into a mountain to pray.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) This we must understand of Christ, in that He is man; He does it also to teach us to be constant in prayer.

THEOPHYLACT. But when He had dismissed the crowd, He goes up to pray, for prayer requires rest and silence.

BEDE. (in Marc. 2, 28) Not every man, however, who prays goes up into a mountain, but he alone prays well, who seeks God in prayer. But he who prays for riches or worldly labour, or for the death of his enemy, sends up from the lowest depths his vile prayers to God. John says, When Jesus therefore perceived that they would come and take him by force and make him a king, he departed again into a mountain himself alone. (John 6:15) It goes on: And when even was come, the ship was in the midst of the sea, and he alone on the land.

THEOPHYLACT. Now the Lord permitted His disciples to be in danger, that they might learn patience; wherefore He did not immediately come to their aid, but allowed them to remain in danger all night, that He might teach them to wait patiently, and not to hope at once for help in tribulations. For there follows, And he saw them toiling in rowing, for the wind was contrary unto them: and about the fourth watch of the night, he cometh unto them walking upon the sea.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Holy Scripture reckons four watches in the night, making each division three hours; wherefore by the fourth watch it means that which is after the ninth hour, that is, in the tenth or some following hour. There follows, And would have passed them.

AUGUSTINE. (de Con. Evan. 2. 47) But how could they understand this, except from His going a different way, wishing to pass them as strangers; for they were so far from recognising Him, as to take Him for a spirit. For it goes on: But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out.

THEOPHYLACT. See again how Christ, though He was about to put an end to their dangers, puts them in greater fear. But He immediately reassured them by His voice, for it continues, And immediately he talked with them, and said unto them, It is I, be not afraid.

CHRYSOSTOM. (v. Chrys. Hom. in Matt. 50) As soon then as they knew Him by His voice, their fear left them.

AUGUSTINE. (ubi sup.) How then could He wish to pass them, whose fears He so reassures, if it were not that His wish to pass them would wring from them that cry, which called for His help?

BEDE. (ubi sup.) Buty Theodorus, who was Bishop of Phanara, wrote that the Lord had no bodily weight in His flesh, and walked on the sea without weight; but the Catholic faith declares that He had weight according to the flesh. For Dionysius says, We know not how without plunging in His feet, which had bodily weight and the gravity of matter, He could walk on the wet and unstable subtance.

THEOPHYLACT. Then by entering into the ship, the Lord restrained the tempest. For it continues, And he went up unto them into the ship, and the wind ceased. Great indeed is the miracle of our Lord’s walking on the sea, but the tempest and the contrary wind were there as well, to make the miracle greater. For the Apostles, not understanding from the miracle of the five loaves the power of Christ, now more fully knew it from the miracle of the sea. Wherefore it goes on, And they were sore amazed in themselves. For they understood not concerning the loaves.

BEDE. (ubi sup.) The disciples indeed, who were still carnal, were amazed at the greatness of His virtue, they could not yet however recognise in Him the truth of the Divine Majesty. Wherefore it goes on, For their hearts were hardened. But mystically, the toil of the disciples in rowing, and the contrary wind, mark out the labours of the Holy Church, who amidst the beating waves of the world, and the blasts of unclean spirits, strives to reach the repose of her celestial country. And well is it said that the ship was in the midst of the sea, and He alone on land, for sometimes the Church is afflicted by a pressure from the Gentiles so overwhelming, that her Redeemer seems to have entirely deserted her. But the Lord sees His own, toiling on the sea, for, lest they faint in tribulations, He strengthens them by the look of His love, and sometimes frees them by a visible assistance. Further, in the fourth watch He came to them as daylight approached, for when man lifts up his mind to the light of guidance from on high, the Lord will be with him, and the dangers of temptations will be laid asleep.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Or else, the first watch means the time up to the deluge; the second, up to Moses; the third, up to the coming of the Lord; in the fourth the Lord came and spoke to His disciples.

BEDE. (ubi sup.) Often then does the love of heaven seem to have deserted the faithful in tribulation, so that it may be thought that Jesus wishes to pass by His disciples, as it were, toiling in the sea. And still do heretics suppose that the Lord was a phantom, and did not take upon Him real flesh from the Virgin1.

PSEUDO-JEROME. And He says to them, Be of good cheer, it is I, because we shall see Him as He is. But the wind and the storm ceased when Jesus sat down, that is, reigned in the ship, which is the Catholic Church.

BEDE. (ubi sup.) In whatsoever heart, also, He is present by the grace of His love, there soon all the strivings of vices, and of the adverse world, or of evil spirits, are kept under and put to rest.