John 6:19

John

THE FIFTH MIRACLE IN JOHN’S GOSPEL

Joh 6:19 - Joh 6:20.

There are none of our Lord’s parables recorded in this Gospel, but all the miracles which it narrates are parables. Moral and religious truth is communicated by the outward event, as in the parable it is communicated by the story. The mere visible fact becomes more than semi-transparent. The analogy between the spiritual and the natural world which men instinctively apprehend, of which the poet and the orator and the religious teacher have always made abundant use, and which it has sometimes been attempted, unsuccessfully as I think, to elevate to the rank of a scientific truth, underlies the whole series of these miracles. It is the principal if not the only key to the meaning of this one before us.

The symbolism which regards life under the guise of a voyage, and its troubles and difficulties under the metaphor of storm and tempest, is especially natural to nations that take kindly to the water, like us Englishmen. I do not know that there is any instance, either in the Old or in the New Testament, of the use of that to us very familiar metaphor; but the emblem of the sea as the symbol of trouble, unrest, rebellious power, is very familiar to the writers of the Old Testament. And the picture of the divine path as in the waters, and of the divine prerogative as being to ‘tread upon the heights of the sea,’ as Job has it, is by no means unknown. So the natural symbolism, and the Old Testament use of the expressions, blend together, as I think, in suggesting the one point of view from which this miracle is to be regarded.

It is found in two of the other Evangelists, and the condensed account of it which we have in this Gospel, by its omission of Peter’s walking on the water, and of some other smaller but graphic details that the other Evangelists give us, serves to sharpen the symbolical meaning of the whole story, and to bring that as its great purpose and signification into prominence.

We shall, I think, then, best gain the lessons intended to be drawn if we simply follow the points of the narrative in their order as they stand here.

I. We have here, first of all, then, the struggling toilers.

The other Evangelists tell us that after the feeding of the five thousand our Lord ‘constrained’ His disciples to get into the ship, and to pass over to the other side. The language implies unwillingness, to some extent, on their part, and the exercise of authority upon His. Our Evangelist, who does not mention the constraint, supplies us with the reason for it. The preceding miracle had worked up the excitement of the mob to a very dangerous point. Crowds are always the same, and this crowd thought, as any other crowd anywhere and in any age would have done, that the prophet that could make bread at will was the kind of prophet whom they wanted. So they determined to take Him by force, and make Him a king; and Christ, seeing the danger, and not desiring that His Kingdom should be furthered by such unclean hands and gross motives, determined to withdraw Himself into the loneliness of the bordering hills. It was wise to divide the little group; it would distract attention; it might lead some of the people, as we know it did lead them, to follow the boat when they found it was gone. It would save the Apostles from being affected by the coarse, smoky enthusiasm of the crowd. It would save them from revealing the place of His retirement. It might enable Him to steal away more securely unobserved; so they are sent across to the other side of the lake, some five or six miles. An hour or two might have done it, but for some unknown reason they seem to have lingered. Perhaps they had no special call for haste. The Paschal moon, nearly full, would be shining down upon the waters; their hearts and minds would be busy with the miracle which they had just seen. And so they may have drifted along, not caring much when they reached their destination. But suddenly one of the gusts of wind which are frequently found upon mountain lakes, especially towards nightfall, rose and soon became a gale with which they could not battle. Our Evangelist does not tell us how long it lasted, but we get a note of time from St. Mark, who says it was ‘about the fourth watch of the night’; that is between the hours of three and six in the morning of the subsequent day. So that for some seven or eight hours at least they had been tugging at the useless oars, or sitting shivering, wet and weary, in the boat.

Is it not the history of the Church in a nutshell? Is it not the symbol of life for us all? The solemn law under which we live demands persistent effort, and imposes continual antagonism upon us; there is no reason why we should regard that as evil, or think ourselves hardly used, because we are not fair-weather sailors. The end of life is to make men; the meaning of all events is to mould character. Anything that makes me stronger is a blessing, anything that develops my morale is the highest good that can come to me. If therefore antagonism mould in me

‘The wrestling thews that throw the world,’

and give me good, strong muscles, and put tan and colour into my cheek, I need not mind the cold and the wet, nor care for the whistling of the wind in my face, nor the dash of the spray over the bows. Summer sailing in fair weather, amidst land-locked bays, in blue seas, and under calm skies, may be all very well for triflers, but

‘Blown seas and storming showers’

are better if the purpose of the voyage be to brace us and call out our powers.

And so be thankful if, when the boat is crossing the mouth of some glen that opens upon the lake, a sudden gust smites the sheets and sends you to the helm, and takes all your effort to keep you from sinking. Do not murmur, or think that God’s Providence is strange, because many and many a time when ‘it is dark, and Jesus is not yet come to us,’ the storm of wind comes down upon the lake and threatens to drive us from our course. Let us rather recognise Him as the Lord who, in love and kindness, sends all the different kinds of weather which, according to the old proverb, make up the full-summed year.

And then notice how, in this first picture of our text, the symbolism so naturally lends itself to spiritual meanings, not only in regard to the tempest that caught the unthinking voyagers, but also in regard to other points; such as the darkness amidst which they had to fight the tempest, and the absence of the Master. Once before, they had been caught in a similar storm on the lake, but it was daylight then, and Jesus was with them, and that made all the difference. This time it was night, and they looked up in vain to the green Eastern hills, and wondered where in their folds He was lurking, so far from their help. Mark gives us one sweet touch when he tells us that Christ on the hillside there saw them toiling in rowing, but they did not see Him. No doubt they felt themselves deserted, and sent many a wistful glance of longing towards the shore where He was. Hard thoughts of Him may have been in some of their minds. ‘Master, carest Thou not?’ would be springing to some of their lips with more apparent reason than in the other storm on the lake. But His calm and loving gaze looked down pitying on all their fear and toil. The darkness did not hide from Him, nor His own security on the steadfast land make Him forget, nor his communion with the Father so absorb Him as to exclude thoughts of them.

It is a parable and a prophecy of the perpetual relation between the absent Lord and the toiling Church. He is on the mountain while we are on the sea. The stable eternity of the Heavens holds Him; we are tossed on the restless mutability of time, over which we toil at His command. He is there interceding for us. Whilst He prays He beholds, and He beholds that He may help us by His prayer. The solitary crew were not so solitary as they thought. That little dancing speck on the waters, which held so much blind love and so much fear and trouble, was in His sight, as on the calm mountain-top He communed with God. No wonder that weary hearts and lonely ones, groping amidst the darkness, and fighting with the tempests and the sorrows of lift, have ever found in our story a symbol that comes to them with a prophecy of hope and an assurance of help, and have rejoiced to know that they on the sea are beheld of the Christ in the sky, and that ‘the darkness hideth not from’ His loving eye.

II. And now turn to the next stage of the story before us. We have the approaching Christ.

‘When they had rowed about five-and-twenty or thirty furlongs,’ and so were just about the middle of the lake, ‘they see Jesus walking on the sea and drawing nigh unto the ship.’ They were about half-way across the lake. We do not know at what hour in the fourth watch the Master came. But probably it was towards daybreak. Toiling had endured for a night. It would be in accordance with the symbolism that joy and help should come with the morning.

If we look for a moment at the miraculous fact, apart from the symbolism, we have a revelation here of Christ as the Lord of the material universe, a kingdom wider in its range and profounder in its authority than that which that shouting crowd had sought to force upon Him. His will consolidated the yielding wave, or sustained His material body on the tossing surges. Whether we suppose the miracle as wrought on the one or the other, makes no difference to its value as a manifestation of the glory of Christ, and of His power over the physical order of things. In the latter case there would, perhaps, be a hint of a power residing in His material frame, of which we possibly have other phases, as in the Transfiguration, which may be a prophecy of what lordship over nature is possible to a sinless manhood. However that may be, we have here a wonderful picture which is true for all ages of the mighty Christ, to whose gentle footfall the unquiet surges are as a marble pavement; and who draws near in the purposes of His love, unhindered by antagonism, and using even opposing forces as the path for His triumphant progress. Two lessons may be drawn from this. One is that in His marvellous providence Christ uses all the tumults and unrest, the opposition and tempests which surround the ship that bears His followers, as the means of achieving His purposes. We stand before a mystery to which we have no key when we think of these two certain facts; first, the Omnipotent redeeming will of God in Christ; and, second, the human antagonism which is able to rear itself against that. And we stand in the presence of another mystery, most blessed, and yet which we cannot unthread, when we think, as we most assuredly may, that in some mysterious fashion He works His purposes by the very antagonism to His purposes, making even head-winds fill the sails, and planting His foot on the white crests of the angry and changeful billows. How often in the world’s history has this scene repeated itself, and by a divine irony the enemies have become the helpers of Christ’s cause, and what they plotted for destruction has turned out rather to the furtherance of the Gospel! ‘He maketh the wrath of man to praise Him, and with the residue thereof He girdeth Himself.’

Another lesson for our individual lives is this, that Christ, in His sweetness and His gentle sustaining help, comes near to us all across the sea of sorrow and trouble. A more tender, a more gracious sense of His nearness to us is ever granted to us in the time of our darkness and our grief than is possible to us in the sunny hours of joy. It is always the stormy sea that Christ comes across, to draw near to us; and they who have never experienced the tempest have yet to learn the inmost sweetness of His presence. When it is night, and it is dark, at the hour which is the keystone of night’s black arch, Christ comes to us, striding across the stormy waters. Sorrow brings Him near to us. Do you see that sorrow does not drive you away from Him!

III. Then, still further, we note in the story before us the terror and the recognition.

St. John does not tell us why they were afraid. There is no need to tell us. They see, possibly in the chill uncertain light of the grey dawn breaking over the Eastern hills, a Thing coming to them across the water there. They had fought gallantly with the storm, but this questionable shape freezes their heart’s blood, and a cry, that is audible above even the howling of the wind and the dash of the waves, gives sign of the superstitious terror that crept round the hearts of those commonplace, rude men.

I do not dwell upon the fact that the average man, if he fancies that anything from out of the Unseen is near him, shrinks in fear. I do not ask you whether that is not a sign and indication of the deep conviction that lies in men’s souls, of a discord between themselves and the unseen world; but I ask you if we do not often mistake the coming Master, and tremble before Him when we ought to be glad?

We are often so absorbed with our work, so busy tugging at the oar, so anxiously watching the set of current, so engaged in keeping the helm right, that we have no time and no eyes to look across the ocean and see who it is that is coming to us through all the hurly-burly. Our tears fill our eyes, and weave a veil between us and the Master. And when we do see that there is Something there, we are often afraid of it, and shrink from it. And sometimes when a gentle whisper of consolation, or some light air, as it were, of consciousness of His presence, breathes through our souls, we think that it is only a phantasm of our own making, and that the coming Christ is nothing more than the play of our thoughts and imaginations.

Oh, brethren, let no absorption in cares and duties, let no unchildlike murmurings, let no selfish abandonment to sorrow, blind you to the Lord who always comes near troubled hearts, if they will only look and see! Let no reluctance to entertain religious ideas, no fear of contact with the Unseen, no shrinking from the thought of Christ as a Kill-joy keep you from seeing Him as He draws near to you in your troubles. And let no sly, mocking Mephistopheles of doubt, nor any poisonous air, blowing off the foul and stagnant marshes of present materialism, make you fancy that the living Reality, treading on the flood there, is a dream or a fancy or the projection of your own imagination on to the void of space. He is real, whatever may be phenomenal and surface. The storm is not so real as the Christ, the waves not so substantial as He who stands upon them. They will pass and quieten, He will abide for ever. Lift up your hearts and be glad, because the Lord comes to you across the waters, and hearken to His voice: ‘It is I! Be not afraid.’

The encouragement not to fear follows the proclamation, ‘It is I!’ What a thrill of glad confidence must have poured itself into their hearts, when once they rose to the height of that wondrous fact!

‘Well roars the storm to those who hear A deeper voice across the storm.’

There is no fear in the consciousness of His presence. It is His old word: ‘Be not afraid!’ And He breathes it whithersoever He comes; for His coming is the banishment of danger and the exorcism of dread. So that if only you and I, in the midst of all storm and terror, can say ‘It is the Lord,’ then we may catch up the grand triumphant chorus of the old psalm, and say: ‘Though the waters thereof roar and be troubled, and the mountains be carried into the midst of the sea, yet I will not fear.’ The Lord is with us; the everlasting Christ is our Helper, our Refuge, and our Strength.

IV. So, lastly, we have here in this story the end of the tempest and of the voyage.

Our Evangelist does not record, as the others do, that the storm ceased upon Christ’s being welcomed into the little boat. The other Evangelists do not record, as he does, the completion of the voyage. ‘Immediately the ship was at the land whither they went.’ The two things are cause and effect. I do not suppose, as many do, that a subordinate miracle is to be seen in that last clause of our text, or that the ‘immediately’ is to be taken as if it meant that without one moment’s delay, or interval, the voyage was completed; but only, which I think is all that is needful, that the falling of the tempest and the calming of the waters which followed upon the Master’s entrance into the vessel made the remainder of the voyage comparatively brief and swift.

It is not always true, it is very seldom true, that when Christ comes on board opposition ends, and the haven is reached. But it is always true that when Christ comes on board a new spirit enters into the men who have Him for their companion, and are conscious that they have. It makes their work easy, and makes them ‘more than conquerors’ over what yet remains. With what a different spirit the weary men would bend their backs to the oars once more when they had the Master on board, and with what a different spirit you and I will set ourselves to our work if we are sure of His presence. The worst of trouble is gone when Christ shares it with us. There is a wonderful charm to stay His rough wind in the assurance that in all our affliction He is afflicted. If we feel that we are following in His footsteps, we feel that He stands between us and the blast, a refuge from the storm and a covert from the tempest. And if still, as no doubt will be the case, we have our share of trouble and storm and sorrow and difficulty, yet the worst of the gale will be passed, and though a long swell may still heave, the terror and the danger will have gone with the night, and hope and courage and gladness revive as the morning’s sun breaks over the still unquiet waves, and shows us our Master with us and the white walls of the port glinting in the level beams.

Friends, life is a voyage, anyhow, with plenty of storm and danger and difficulty and weariness and exposure and anxiety and dread and sorrow, for every soul of man. But if you will take Christ on board, it will be a very different thing from what it will be if you cross the wan waters alone. Without Him you will make shipwreck of yourselves; with Him your voyage may seem perilous and be tempestuous, but He will ‘make the storm a calm,’ and will bring you to the haven of your desire.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

6:19 The disciples’ fear of the storm was now surpassed by their fear of Jesus, who came walking on the water to help them. This act recalled Moses, who led Israel through the water (Exod 14; see Ps 77:19-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 6:19. Ἤ, or) The Holy Spirit knew, and could have told John, how many furlongs precisely there were; but in Scripture He imitates popular modes of expression.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 6:19 . ἐληλακότες οὖν ὡς σταδίους εἰκοσιπέντε ἢ τριάκοντα . The Vulgate renders “cum remigassent ergo,” and modern Greek ἐκωπηλάτησαν , rightly; see Aristoph., Frogs , 195; and other passages in Elsner. The stadium was about 194 (Rich gives 202) yards, so that nine rather than eight would go to a mile. The disciples had rowed about three miles. [The best discussion of the direction they were taking is in the Rob Roy on the Jordan , p. 374.] θεωροῦσι τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης “they see Jesus walking on the sea”. It has been suggested that this may only mean that Jesus was walking “by” the sea, ἐπί being used in this sense in Joh 21:1 . But that ἐπί can mean “on” the sea is of course not questioned (see Lucian’s Vera Historia , where this incident is burlesqued; also Job 9:8 , where, to signalise the power of God, He is spoken of as ὁ περιπατῶν ὡς ἐπʼ ἐδάφους ἐπὶ θαλάσσης ). Besides, why should the disciples have been afraid had they merely seen Jesus walking on the shore? They manifested their fear in some way, and He says to them, Ἐγώ εἰμι , I am He, or It is I.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

19. ἐληλακότες. Cf. βασανιζομένους ἐν τῷ ἐλαύνειν (Mar 6:48). ἐλαύνειν occurs again in N.T. only at Luk 8:29, Jas 3:4, 2Pe 2:17.

They had rowed about 25 or 30 stades, i.e., as a stade was 600 feet, nearly 4 miles, and therefore, as has been shown above (v. 16), they were close to the western shore. Mk. says they were ἐν μέσῳ τῆς θαλάσσης (Mar 6:47), which need not mean more than that the water was all round them. Mt. adds to Mk.’s sentence, according to the text of BΘ (although the other uncials do not confirm this), σταδίους πολλοὺς (Θ has ἱκανούς) ἀπὸ τῆς γῆς ἀπεῖχε, which seems to be a gloss derived from the narrative of Jn., but intended, after the manner of Mt., to emphasise the miraculousness of the story.

In some texts of Mat 14:25 we have ἐπὶ τὴν θάλασσαν for the ἐπὶ τῆς θαλάσσης of Mar 6:48 and Joh 6:19. The latter does not necessarily mean more than “by the sea shore”: to read ἐπὶ τὴν θάλασσαν would indicate beyond question that Jesus literally “walked on the sea.” Job says of the Creator that He “walks upon the high places of the sea,” περιπάτων ὡς ἐπʼ ἐδάφους ἐπὶ θαλάσσης (Job 9:8); and Wisdom declares (Ecclus. 24:5), ἐν βάθει ἀβύσσων περιεπάτησα, from which passages it might be concluded that “walking upon the sea” is a Divine prerogative. It is possible that some such idea may account for the transformation of the Johannine tradition, which is void of miracle, into the supernatural story in Mk., Mt. See on v. 15 and Introd., p. clxxvi.

θεωροῦσιν, “they notice”; see on 2:23 for θεωρεῖν.

ἐγγὺς τοῦ πλοίου γινόμενον, sc. “getting near the boat,” a use of γίγνομαι for ἔρχομαι which we have again in v. 25; cf. Act 20:16, Act 21:17, Act 25:15.

ἐφοβήθησαν, “they were afraid,” and so Jesus says—

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 19-21. “When, therefore, they had gone about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing near to the boat, and they were afraid. 20. But he says to them: It is I, be not afraid. 21.And as they were willing to receive him into the boat, immediately the boat reached the point of the shore where they were going.”

There was no other means by which Jesus could rejoin His disciples, before their arrival at Capernaum, but the one which He employs, Joh 6:19. They were now in the middle of the sea. In its broadest part, the lake of Genesareth was, as Josephus, (Bell. Jud., iii., 10, 7) says, forty stadia, nearly two leagues in width. If the expression of Matthew: “in the midst of the sea,” is taken as an indication of distance (which appears to me doubtful), this detail accords with John’s indication: twenty-five or thirty stadia. The present they see indicates the suddenness of the appearance of Jesus; the emotion of fear which the disciples experience, and which is more fully set forth in the Synoptics, does not allow the words ἐπὶ τῆς θαλάσσης on the sea, to be explained here in the sense in which they are used in Joh 21:1 : on the sea shore.

They think that they see a spectre approaching them. Jesus’ words: It is I, be not afraid, must have made a very profound impression on the disciples, for it is reported in the same words identically in the four narratives. The imperfect ἤθελον (literally: they wished), Joh 6:21, appears to imply that Jesus did not enter into the boat: “They were willing to receive Him; but immediately they found themselves at the shore.” There would thus be a contradiction of Mark and Matthew, according to whom Jesus really entered the boat, in Matthew after the episode of St. Peter. Chrysostom thinks himself obliged to infer from this difference that John was here relating another event than that spoken of by Matthew and Mark. But the close relation between this miracle and the multiplication of the loaves in the three Gospels, as well as the general similarity of the three accounts, do not permit us to accept this solution. J. D. Michaelis supposed that, instead of ἥθελον, ἠλθον must be read, which would solve the difficulty: they came; they drew near Him with the boat to receive Him. And, a singular circumstance, the Sinaitic MS. presents precisely the reading which was conjectured by this scholar.

But it has too much the appearance of a correction to deserve confidence. Besides, Jesus moved so freely upon the waters that the boat had no need to come near to Him. Beza and many exegetes after him think that the verb were willing, here simply adds to the act of receiving, the notion of eagerness, comp. Luk 20:46; Col 2:18. And Tholuck has given greater probability to this meaning by contrasting the words were willing, as thus understood, with ἐφοβήθησαν,they were afraid : they were afraid at the first moment, but now they received him willingly. There is one thing opposed to this explanation: it is that John has written the imperfect, they were wishing, which denotes incomplete action, and not the aorist, they wished, which would indicate an action completed (Joh 1:44). On the other hand, there is little probability that John could have meant to say, in contradiction to the Synoptics, that Jesus did not really enter the boat, as Meyer thinks. In that case, must he not have said, instead of καὶ εὐθέως, and immediately, ἀλλ᾿ εὐθέως,but immediately? The meaning of John’s narrative would be indeed that the sudden arrival at the shore prevented the execution of the disciples’ purpose. As to ourselves, the relation between the two clauses of Joh 6:21, standing thus in juxtaposition, seems to us to be similar to that which we have already observed elsewhere in John (Joh 6:17). It is a logical relation, which we express by means of a conjunction: “At the moment when they were eager to receive Him, the boat came to shore.” The moment of the entrance of Jesus into the boat was thus that of the arrival. The thing took place so rapidly that the disciples themselves did not understand precisely the way in which it occurred. Joh 6:33 of Matt. and Joh 6:51 of Mark must be placed at the moment of disembarking. One can scarcely imagine, indeed, that, after an act of power so magnificent and so kingly as Jesus’ walking on the waters, He should have seated Himself in the boat, and the voyage should have been laboriously continued by the stroke of the oar? At the moment when Jesus set His foot on the boat, He communicated to it, as He had just done for Peter, the force victorious over gravity and space, which had just been so strikingly displayed in His own person. The words καὶ εὐθέως, and immediately, compared with the distance of ten or fifteen stadia (thirty to forty-five minutes) which yet separated them from the shore, allow no other explanation.

Such is the real sovereignty which Jesus opposes to the political royalty that fleshly-minded Israel designed to lay upon Him. He gives Himself to His own as the one who reigns over a vaster domain, over all the forces of nature, and who can, one day, free Himself and free them from the burden of this mortal body. If the multiplication of the loaves was the prelude of the offering which He would make of His flesh for the nourishment of the world,— if, in this terrible night of darkness, tempest and separation, they have experienced as it were the foretaste of an approaching more sorrowful separation, in this unexpected and triumphant return across the heaving waves, Jesus, as it were, prefigured His resurrection by means of which He will be restored to them and that triumphant ascension in which He will one day give the Church itself a share, when, raising it with Himself, through the breath of His Spirit, He will bring it even to the heavenly places.

When we bear in mind that every voluntary movement which is effected by our body, every impulse which we communicate to a body which we throw into the air, is—undoubtedly not an abolishing of the law of gravitation, but—a victory which we gain momentarily over that law through the intervention of a force superior to it, namely, that of the will, we can understand that matter, being itself the work of the Divine will, remains always open to this essentially supernatural power. There is nothing therefore to prevent the Divine breath from being able, in a given condition, to free the human body for a time from the power of gravity. Reuss finds that this miracle “places Jesus outside of and above humanity,” and that, if it is real, it must no longer be said that the Lord divested Himself of His divine attributes. But to be raised above the law of gravity is less than to be wrested from death. Would the resurrection of Jesus, according to Reuss, prove that He was not a man? That of Lazarus, that he was not a man? The question of the κένωσις has absolutely nothing to do with this matter.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

they see Jesus--"about the fourth watch of the night" (Mat 14:25; Mar 6:48), or between three and six in the morning.

walking on the sea--What Job (Job 9:8) celebrates as the distinguishing prerogative of GOD, "WHO ALONE spreadeth out the heavens, and TREADETH UPON THE WAVES OF THE SEA"--What AGUR challenges as GOD'S unapproachable prerogative, to "GATHER THE WIND IN HIS FISTS, and BIND THE WATERS IN A GARMENT" (Pro 30:4) --lo! this is here done in flesh, by "THE SON OF MAN."

drawing nigh to the ship--yet as though He "would have passed by them," Mar 6:48 (compare Luk 24:28; Gen 18:3, Gen 18:5; Gen 32:24-26).

they were afraid--"cried out for fear" (Mat 14:26), "supposing it had been a spirit" (Mar 6:49). He would appear to them at first like a dark moving speck upon the waters; then as a human figure, but--in the dark tempestuous sky, and not dreaming that it could be their Lord--they take it for a spirit. (How often thus we miscall our chiefest mercies--not only thinking them distant when they are near, but thinking the best the worst!)

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. Had rowed] Their vessel was a small one only, something of the boat kind: as to sails, if they had any, they could not now venture to carry them, because of the storm.

Five and twenty or thirty furlongs] Between three and four miles. The sea of Tiberias, on which they now were, was, according to Josephus, War, book iii. chap. 25, forty furlongs, or five miles in breadth; and one hundred and forty furlongs, or eighteen miles, in length. Pliny, lib. v. chap. 15, makes it about six miles broad, and sixteen long.

They see Jesus] See Clarke on Mt 14:25, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. They were terrified. The other Evangelists explain the cause of that fear to have been, that they thought that it was an apparition, (Matthew 14:26; Mark 6:49.) Now it is impossible not to be seized with consternation and dread, when an apparition is presented before our eyes; for we conclude that it is either some imposture of Satan, or some bad omen which God sends us. Besides, John here holds out to us, as in a mirror, what kind of knowledge of Christ we may obtain without the word, and what advantage may be reaped from that knowledge. For if he present a simple demonstration of his divinity, we immediately fall into our imaginations, and every person forms an idol for himself instead of Christ. After we have thus wandered in our understanding, this is immediately followed by trembling and a confused terror of heart. But when he begins to speak, we then obtain from his voice clear and solid knowledge, and then also joy and delightful peace dawn upon our minds. For there is great weight in these words:

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Five and twenty or thirty furlongs—i.e., about half their voyage. Josephus describes the lake as forty furlongs wide (Wars, iii. 10, § 7). Comp. Mat_14:25.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. five and twenty or thirty furlongs] This pretty closely corresponds with ‘in the midst of the sea’ (Mat_14:24). The lake is nearly seven miles across in the widest part.

walking on the sea] There is no doubt that this means on the surface of the water, although an attempt has been made to shew that the Greek may mean ‘on the sea-shore.’ Even if it can, which is perhaps somewhat doubtful, the context shews plainly what is meant. How could they have been afraid at seeing Jesus walking on the shore? S. Mark tells us that it was about the fourth watch, i.e. between 3.0 and 6.0 a.m. S. Matthew alone gives S. Peter’s walking on the sea.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So when they had rowed,.... For the wind being contrary, they could not make use of their sails, but betook themselves to their oars, and by that means got

about five and twenty, or thirty furlongs; which were three or four miles, or little more than a league; no further had they got, though they had been rowing from the time it was dark, to the fourth watch, which was after three o'clock in the morning; all this while they had been tossed in the sea;

they saw Jesus walking on the sea; See Gill on Mat 14:25, See Gill on Mat 14:26, See Gill on Mat 14:29.

And drawing nigh unto the ship; though Mark says, he "would have passed by them", Mar 6:48; that is, he seemed as if he would, but his intention was to come to them, and save them from perishing, as he did:

and they were afraid; that he was a spirit, some nocturnal apparition, or demon, in an human form; See Gill on Mat 14:26.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.

Ver. 19. They were afraid] See Mat 14:26-27.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Five and twenty or thirty furlongs. About three or four miles.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When they had rowedabout twenty-five or thirty stadia; or, furlongs. When they had rowed with a northwest wind, one "contrary to them," about three miles and a half, they would be in the midst of the broadest portion of the lake, and exposed to the force of those gales which often sweep down with astonishing fury upon lakes similarly guarded on all sides by high hills. While the wind was tossing the little lake into angry waves, it was not silent on the mountain side or summit, and Jesus (says Mark) "saw them toiling in rowing." He loved them to the uttermost. Now, Jesus never went out of his way to work a miracle, but he never went out of his way to avoid one. It seems as natural to him to make his will the cause of events as to submit to the arbitrament of circumstances. The miracle, however, was always for the benefit of others, not for his own advantage and comfort. They beheld Jesus walking on the sea, and drawing near to the ship. Paulus, Gfrorer, and Baumgarten-Crusius suppose that Jesus was walking "along the shore" (para thlassan is the phrase used for this movement in Mar_1:16; not epi thv yalasshv as here), and that they had miscalculated their distance, and that there was no manifestation of special power on the occasion, nothing less than one of the most ordinary of all coincidences. The three narrators, each in his own manner, convey a profoundly different impression. The discovery of their Lord thus in near proximity would not have made them "cry out for fear," and say (Matthew and Mark), "It is a phantasm," an apparition, a herald of immediate destruction. The loud cry (anekraxan) is the especial note of Mark. John simply says, They were affrighted (efobhyhsan). They might have eagerly longed for his presence, remembering his recent display of power when "the winds and sea obeyed him." But when the deliverance came, the manner of it was unexpected, and the symbolism ineffably sublime. They could not have been ignorant of the Psalms which spoke of Jehovah walking on the sea, and mightier than its waves. (see also Job_9:8, "He alone spreadeth out the heavens, and treadeth on the heights of the sea This visible nearness to them of the mighty power of God is enough to have startled them into cries of fear; but it is quite incompatible with the rationalistic interpretation of the event. Matthew and Mark both relate that the Lord came to them at or about the fourth watch (i.e. between three and six a.m.), when the first gleams of light were breaking over the eastern hills. Consequently, their peril had been prolonged and perplexing. The whole of the narrative lends itself to symbol, and suggests the impressive analogy of the calamities to which the ship of God"s Church has been exposed in its long history. Often has the Church been chastised for its secular tastes and worldly passions, buffeted with the storms of the world and tormented by the waves; but in the direst extremity it has seen the deliverer approach, and at first cried out for fear, trembling at his nearness. Individual believers have often seen, in this picture of the storm and the Saviour, an image of the sore travail and victory of their faith. The disposition on the part of numerous expositors to press these analogies has strengthened the hands of the critical and rationalistic expositors. We can grant that the idea which is so fertile is more important than the narrative per se, but apart from the historic fact itself, who can say that the idea would ever have dawned on human minds? We make no further attempt to think out the modus operandi of the miracle, nor can we with that view accept the docetic conception of the body of Christ, which some have attributed most unfairly to John"s Gospel. It is enough that the will of Christ thus faced the forces of nature, and prophesied the ultimate victory which the will of glorified humanity will likewise win. The great erga of Christ include his power over nature, in its physical elements and forces, in the regions of both animal and vegetable life, over human nature, diseased, crippled, devil ridden, and dead. The highest realm over which he reigned was his own Divine-human Person, as recorded

(1) in this event,

(2) in his transfiguration,

(3) in his resurrection and ascension.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

they had rowed

Boats usually had two, four, or six people rowing with rowers on each side working together. Your culture may have different ways of making a boat go across a large body of water.

about twenty-five or thirty stadia

A "stadium" is 185 meters. AT: "about five or six kilometers" (See: Biblical Distance)

Do not be afraid

"Stop being afraid!"

they were willing to receive him into the boat

It is implied that Jesus gets into the boat. AT: "they gladly received him into the boat" (See: Assumed Knowledge and Implicit Information)

translationWords

receive

Sea of Galilee

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19. ἐπὶ τῆς θαλάσσης. Although this might mean ‘on the seashore’ (Joh 21:1), yet the context plainly shews that here it means ‘on the surface of the sea.’ Winer, p. 468. Would they have been frightened by seeing Jesus walking on the shore? S. Mark says it was about the fourth watch, i.e. between 3.0 and 6.0 A.M. S. Matthew alone gives S. Peter’s walking on the sea. S. Luke omits the whole incident.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19-21. περ. ἐπὶ τῆς θαλ.] There surely can be no question in the mind of an unprejudiced reader, that it is John’s intention to relate a miracle;—nor again,—that there could be in the minds of the disciples no doubt about that miracle,—no chance of a mistake as to what they saw. I have treated of ἐπὶ τῆς θαλ. on Matthew, ver. 25.

They were afraid:—but upon being reassured by His voice, they were willing to take Him into the ship; and upon their doing so, the ship in a comparatively short time (or perhaps immediately, by miracle, but I prefer the other) was at the land to which they had been going, viz. by the storm ceasing, and the ship making smooth way (ἐκόπασεν ὁ ἄνεμος, Matt., Mark).

It seems to me that the above interpretation of ἤθελον οὖν λαβεῖν is absolutely necessary to account for the οὖν, and quite in accordance with John’s usage of θέλω (see reff.).

Some of the German Commentators (even De Wette among them) have created a difficulty, by strangely rendering ἤθελον, ‘they wished’ (implying, ‘but did not’), but (καί) the ship was immediately, &c.—i.e. they were already close to the land, and so there was no occasion. Prof. Bleek (Beiträge, pp. 103-4) half adopts this view:—adding to it, I am sorry to see, that perhaps Jesus was on the land, and the disciples in the storm and darkness thought Him to be on the sea.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Had rowed [εληλακοτες] . Literally, had driven or propelled (the boat).

Five and twenty, etc. The lake being about forty furlongs, six miles, at its broadest, they had gone only a little more than half - way.

They see [θεωρουσι] . Rev., behold; with an intent gaze. See on 1 18. Both Luke and John use this word frequently.

Drawing nigh. Literally, becoming nigh. Wyc., to be made next to the boat. Mark adds, He would have passed by them, and Luke that they thought Him a phantom.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.