And he saw them toiling in rowing. The Greek is, according to the best readings καὶ ἰδὼν (not εἶδεν) αὐτοὺς βασανιξομένους ἐν τῷ ἐλαύνειν. The word βασανιξομένους means more than "toiling;" it means literally, tormented. It is well rendered in the Revised Version by distressed. It was only by painful effort that they could make head against the driving storm blowing upon them from the west, that is, from the Mediterranean Sea. About the fourth watch of the night he cometh unto them, walking on the sea. The Jews formerly divided the night into three watches; but when Judaea became a Roman province they adopted the Roman division. The Romans changed the watches every three hours, lest through too long watches the guards might slumber at their posts. These periods were called "watches." If the night was short, they divided it into three watches; if long, into four. Therefore the fourth watch began at the tenth hour of the night, that is, at three o'clock in the morning, and continued to the twelfth, that is, to six o'clock. It would seem, therefore, that this storm lasted for nine hours. During that time the disciples had rowed about twenty-five or thirty furlongs, that is about three Roman miles—eight furlongs—making a mile. The Sea of Galilee is not more than six miles broad at its widest part. They were therefore now ( ἐν μέσῳ τῆς θαλάσσης) "in the midst of the sea," as St. Mark expresses it; so that, after rowing for nine hours, they had hardly crossed more than half over the sea. The Sea of Galilee is, speaking roughly, about twelve miles from north to south and six from east to west. It may be asked why our Lord suffered them to be tempest-tossed so long; and the answer is:
1. It was a trial of their faith, so as to urge them to seek more earnestly the help of God.
2. It was a lesson to accustom them to endure bard-ness.
3. It made the stilling of so tedious and dangerous a storm all the more grateful and welcome to them at last.
The Fathers find a fine spiritual meaning in this. Jerome says, "The fourth watch is the last." So, too, St. Augustine, who adds that "he who has watched the ship of his Church will come at length at the fourth watch, at the end of the world, when the night of sin and evil is ended, to judge the quick and the dead." Theophylact says, "He allows his disciples to be tried by dangers, that they may be taught patience, and does not come to them till morning, that they may learn perseverance and faith." Hilary says, "The first watch was the age of the Law, the second of the prophets, the third of the gospel, the fourth of his glorious advent, when he will find her buffeted by the spirit of antichrist and by the storms of the world. And by his reception into the ship and the consequent calm is prefigured the eternal peace of the Church after his second coming" (see Wordsworth's 'New Testament:'St. Matthew 14:1-36). He walked on the sea. This he did by his Divine power, which he possessed as God, and which, when he pleased, he could assume as man. Infidelity is at fault here. Paulus the rationalist, revived the ridiculous idea that Christ walking on the sea merely meant Christ walking on the shore, elevated above the sea; but the interpretation was rightly denounced by Lavater as "a laughable insult on logic, hermeneutics, good sense, and honesty." Was it because our Lord simply walked on the shore that the disciples "cried out and were troubled"? Was it merely for this that they were "sore amazed at themselves beyond measure and wondered"? Yet such are the shifts to which unbelief is reduced when it ventures to measure itself against the acts of Omnipotence. He would have passed by them. An expression something like that in St. Luke (Luke 24:28), "He made as though he would go further," although there the Greek in St. Luke is different ( προσεποιεῖτο πορρωτέρω πορεύεσθαι). Here it is ἤθελε παρελθεῖν: literally, he wished to pass by them; so at least it appeared to the disciples. It has been suggested that our Lord did this that the disciples might more clearly see how the wind was stilled in his presence. They supposed that it was an apparition ( ἔδοξαν ὄτι φάντασμα εἶναι); literally, a phantom. Why did they suppose this? Partly from the idea that spectres appear in the night and in the darkness to terrify men, and partly because in the darkness they could not so readily recognize that it was Jesus. Then the fact that our Lord" would bare passed by them," flitting past them as though he eared nothing for them and had nothing to do with them, but was going elsewhere; this must have increased their terror. But now came the moment for him to calm their fears. Straightway he talked with them soothingly. Be of good cheer: it is I be not afraid. Now, Christ did this that he might teach his disciples to conquer fear and temptation, even when they are very great, and that so the deliverance and the consolation might impress them all the more powerfully and sweetly in proportion to their former terror. "'It is I'—I, your Lord and Master, whom you know so well, and of whose goodness and omnipotence you have already had so much experience; I, your Master, who do not come to mock you as a phantom, but to deliver you both from fear and from storm." It will be observed that St. Mark omits all mention of Peter's act of faith "in going down from the boat, and walking upon the waters to come to Jesus," as recorded by St. Matthew (Matthew 14:28). Throughout this Gospel, as already noticed, St. Peter is kept in the background.
The amazement of the disciples was very great. Nor was the impression confined to them alone. St. Matthew (Matthew 14:33) tells us that they who were in the boat came and worshipped him. They felt, at least for the 'moment, that they were brought into awful nearness to One whose "way is in the sea," and whose "path is in the great waters," and whose "footsteps are not known." They needed not, however, to have been so amazed, for they had just witnessed his power in the miracle of the loaves; but they understood not ( ἐπὶ τοῖς ἄρτοις) concerning the loaves, but their heart was ( πεπωρωμένη) hardened; literally, stupefied and blinded.