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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
<CENTER>
<BR><FONT SIZE=+3><B>M A T T H E W.</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. XIV.</FONT>
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<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
John the Baptist had said concerning Christ, He must increase, but I
must decrease,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:30">John iii. 30</A>.
The morning-star is here disappearing, and the Sun of righteousness
rising to its meridian lustre. Here is,
I. The martyrdom of John; his imprisonment for his faithfulness to
Herod
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:1-5">ver. 1-5</A>),
and the beheading of him to please Herodias,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:6-12">ver. 6-12</A>.
II. The miracles of Christ.
1. His feeding five thousand men that came to him to be taught, with
five loaves and two fishes,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:13-21">ver. 13-21</A>.
2. Christ's walking on the waves to his disciples in a storm,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:22-23">ver. 22-23</A>.
3. His healing the sick with the touch of the hem of his garment,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:34-36">ver. 34-36</A>.
Thus he went forth, thus he went on, conquering and to conquer, or
rather, curing and to cure.</P>
</FONT>
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<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Death of John the Baptist.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 At that time Herod the tetrarch heard of the fame of Jesus,
&nbsp; 2 And said unto his servants, This is John the Baptist; he is
risen from the dead; and therefore mighty works do show forth
themselves in him.
&nbsp; 3 For Herod had laid hold on John, and bound him, and put <I>him</I>
in prison for Herodias' sake, his brother Philip's wife.
&nbsp; 4 For John said unto him, It is not lawful for thee to have
her.
&nbsp; 5 And when he would have put him to death, he feared the
multitude, because they counted him as a prophet.
&nbsp; 6 But when Herod's birthday was kept, the daughter of Herodias
danced before them, and pleased Herod.
&nbsp; 7 Whereupon he promised with an oath to give her whatsoever she
would ask.
&nbsp; 8 And she, being before instructed of her mother, said, Give me
here John Baptist's head in a charger.
&nbsp; 9 And the king was sorry: nevertheless for the oath's sake, and
them which sat with him at meat, he commanded <I>it</I> to be given
<I>her.</I>
&nbsp; 10 And he sent, and beheaded John in the prison.
&nbsp; 11 And his head was brought in a charger, and given to the
damsel: and she brought <I>it</I> to her mother.
&nbsp; 12 And his disciples came, and took up the body, and buried it,
and went and told Jesus.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
We have here the story of John's martyrdom. Observe,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The occasion of relating this story here,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:1,2"><I>v.</I> 1, 2</A>.
Here is,</P>
<P> &nbsp; &nbsp; &nbsp;
1. The account brought to Herod of the miracles which Christ wrought.
Herod the tetrarch or chief governor of Galilee <I>heard of the fame of
Jesus.</I> At that time, when his countrymen slighted him, upon the
account of his meanness and obscurity, he began to be famous at court.
Note, God will honour those that are despised for his sake. And the
gospel, like the sea, gets in one place what it loses in another.
Christ had now been preaching and working miracles above two years;
yet, it should seem, Herod had not heard of him till now, and now only
heard the fame of him. Note, It is the unhappiness of the great ones of
the world, that they are most out of the way of hearing the best things
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:8">1 Cor. ii. 8</A>).
<I>Which none of the princes of this world knew,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+1:26">1 Cor. i. 26</A>.
Christ's disciples were now sent abroad to preach, and to work miracles
in his name, and this spread the fame of him more than ever; which was
an indication of the spreading of the gospel by their means after his
ascension.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The construction he puts upon this
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:2"><I>v.</I> 2</A>);
<I>He said to his servants</I> that told him of the fame of Jesus, as
sure as we are here, <I>this is John the Baptist; he is risen from the
dead.</I> Either the leaven of Herod was not Sadducism, <I>for the
Sadducees say, There is no resurrection</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+23:8">Acts xxiii. 8</A>);
or else Herod's guilty conscience (as is usual with atheists) did at
this time get the mastery of his opinion, and now he concludes, whether
there be a general resurrection or no, that <I>John Baptist is
certainly risen,</I> and therefore <I>mighty works do show forth
themselves in him.</I> John, while he lived, <I>did no miracle</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:41">John x. 41</A>);
but Herod concludes, that, being risen from the dead, he is clothed
with a greater power than he had while he was living. And he very well
calls the miracles he supposed him to work, not <I>his mighty
works,</I> but <I>mighty works showing forth themselves in him.</I>
Observe here concerning Herod,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) How he was disappointed in what he intended by beheading John. He
thought if he could get that troublesome fellow out of the way, he
might go on in his sins, undisturbed and uncontrolled; yet no sooner is
that effected, than he hears of Jesus and his disciples preaching the
same pure doctrine that John preached; and, which is more, even the
disciples confirming it by miracles in their Master's name. Note,
Ministers may be silenced, and imprisoned, and banished, and slain, but
the word of God cannot be run down. The prophets <I>live not for ever,
but the word takes hold,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+1:5,6">Zech. i. 5, 6</A>.
See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+2:9">2 Tim. ii. 9</A>.
Sometimes God raises up many faithful ministers out of the ashes of
one. This <I>hope</I> there is of God's trees, <I>though they be cut
down,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+14:7-9">Job xiv. 7-9</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) How he was filled with causeless fears, merely from the guilt of
his own conscience. Thus <I>blood cries,</I> not only <I>from the
earth</I> on which it was shed, but from the heart of him that shed it,
and makes him <I>Magor-missabib--A terror round about,</I> a terror to
himself. A guilty conscience suggests every thing that is frightful,
and, like a whirlpool, gathers all to itself that comes near it. Thus
<I>the wicked flee when none pursue</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+28:1">Prov. xxviii. 1</A>);
are in <I>great fear, where no fear is,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+14:5">Ps. xiv. 5</A>.
Herod, by a little enquiry, might have found out that this Jesus was in
being long before John Baptist's death, and therefore could not be
<I>Johannes redivivus--John restored to life;</I> and so he might have
undeceived himself; but God justly left him to this infatuation.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) How, notwithstanding this, he was hardened in his wickedness; for
though he was convinced that John was a prophet, and one owned of God,
yet he does not express the least remorse or sorrow for his sin in
putting him to death. The devils believe and tremble, but they never
believe and repent. Note, There may be the terror of strong
convictions, where there is not the truth of a saving conversion.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The story itself of the imprisonment and martyrdom of John. These
extraordinary sufferings of him who was the first preacher of the
gospel, plainly show that bonds and afflictions will abide the
professors of it. As the first Old-Testament saint, so the first
New-Testament minister, died a martyr. And if Christ's forerunner was
thus treated, let not his followers expect to be caressed by the world.
Observe here,</P>
<P> &nbsp; &nbsp; &nbsp;
1. John's faithfulness in reproving Herod,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:3,4"><I>v.</I> 3, 4</A>.
Herod was one of John's hearers
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+6:20">Mark vi. 20</A>),
and therefore John might be the more bold with him. Note, Ministers,
who are reprovers by office, are especially obliged to reprove those
that are under their charge, and <I>not to suffer sin upon them;</I>
they have the fairest opportunity of dealing with them, and with them
may expect the most favourable acceptance.</P>
<P> &nbsp; &nbsp; &nbsp;
The particular sin he reproved him for was, marrying his brother
Philip's wife, not his widow (that had not been so criminal), but his
wife. Philip was now living, and Herod inveigled his wife from him, and
kept here for his own. Here was a complication of wickedness, adultery,
incest, besides the wrong done to Philip, who had had a child by this
woman; and it was an aggravation of the wrong, that he was his brother,
his half-brother, by the father, but not by the mother. See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:20">Ps. l. 20</A>.
For this sin John reproved him; not by tacit and oblique allusions, but
in plain terms, <I>It is not lawful for thee to have her.</I> He
charges it upon him as a sin; not, It is not honourable, or, It is not
safe, but, It is not <I>lawful;</I> the <I>sinfulness</I> of sin, as it
is the <I>transgression of the law,</I> is the worst thing in it. This
was Herod's own iniquity, his beloved sin, and therefore John Baptist
tells him of this particularly. Note,
(1.) That which by the law of God is unlawful to other people, is by
the same law unlawful to princes and the greatest of men. They who rule
over men must not forget that they are themselves but men, and subject
to God. "<I>It is not lawful for thee,</I> any more than for the
meanest subject thou hast, to debauch another man's wife." There is no
prerogative, no, not for the greatest and most arbitrary kings, to
break the laws of God.
(2.) If princes and great men break the law of God, it is very fit they
should be told of it by proper persons, and in a proper manner. As
they are not above the commands of God's word, so they are not above
the reproofs of his ministers. <I>It is not fit</I> indeed, <I>to say
to a king, Thou art Belial</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+34:18">Job xxxiv. 18</A>),
any more than to call a brother <I>Raca,</I> or, <I>Thou fool:</I> it
is not fit, while they keep within the sphere of their own authority,
to arraign them. But it is fit that, by those whose office it is, they
should be told what is unlawful, and told with application, <I>Thou art
the man;</I> for it follows there
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:19"><I>v.</I> 19</A>),
that God (whose agents and ambassadors faithful ministers are)
<I>accepteth not the persons of princes, nor regardeth the rich more
than the poor.</I></P>
<P> &nbsp; &nbsp; &nbsp;
2. The imprisonment of John for his faithfulness,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:3"><I>v.</I> 3</A>.
<I>Herod laid hold on John</I> when he was going on to preach and
baptize, put an end to his work, <I>bound him, and put him in
prison;</I> partly to gratify his own revenge, and partly to please
Herodias, who of the two seemed to be most incensed against him; it was
<I>for her sake</I> that he did it. Note,
(1.) Faithful reproofs, if they do not profit, usually provoke; if they
do not do good, they are resented as affronts, and they that will not
bow to the reproof, will fly in the face of the reprover and hate him,
as Ahab hated Micaiah,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+22:8">1 Kings xxii. 8</A>.
See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:8,15:10,12">Prov. ix. 8; xv. 10, 12</A>.
<I>Veritas odium parit--Truth produces hatred.</I>
(2.) It is no new thing for God's ministers to suffer ill for doing
well. Troubles abide those most that are most diligent and faithful in
doing their duty,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:20">Acts xx. 20</A>.
Perhaps some of John's friends would blame him as indiscreet in
reproving Herod, and tell him he had better be silent than provoke
Herod, whose character he knew very well, thus to deprive him of his
liberty; but away with that discretion that would hinder men from doing
their duty as magistrates, ministers, or Christian friends; I believe
John's own heart did not reproach him for it, but this testimony of his
conscience for him made his bonds easy, that he suffered for
well-doing, and not as a <I>busy-body in other men's matters,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+4:15">1 Pet. iv. 15</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
3. The restraint that Herod lay under from further venting of his rage
against John,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:5"><I>v.</I> 5</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) He would have put him to death. Perhaps that was not intended at
first when he imprisoned him, but his revenge by degrees boiled up to
that height. Note, The way of sin, especially the sin of persecution,
is down-hill; and when once a respect to Christ's ministers is cast off
and broken through in one instance, that is at length done, which the
man would sooner have thought himself a dog than to have been guilty
of,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+8:13">2 Kings viii. 13</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) That which hindered him was his <I>fear of the multitude, because
they counted John as a prophet.</I> It was not because he feared God
(if the fear of God had been before his eyes he would not have
imprisoned him), nor because he feared John, though formerly he had had
a reverence for him (his lusts had overcome that), but because he
feared the people; he was afraid for himself, his own safety, and the
safety of his government, his abuse of which he knew had already
rendered him odious to the people, whose resentments being so far
heated already would be apt, upon such a provocation as the putting of
a prophet to death, to break out into a flame. Note,
[1.] Tyrants have their fears. Those who are, and affect to be, <I>the
terror of the mighty,</I> are many times the greatest terror of all to
themselves; and when they are most ambitious to be feared by the
people, are most afraid of them.
[2.] Wicked men are restrained from the most wicked practices, merely
by their secular interest, and not by any regard to God. A concern for
their ease, credit, wealth, and safety, being their reigning principle,
as it keeps them from many duties, so it keeps them from many sins,
which otherwise they would not be restrained from; and this is one
means by which sinners are kept from being overmuch wicked,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:17">Eccl. vii. 17</A>.
The danger of sin that appears to sense, or to fancy only, influences
men more than that which appears to faith. Herod feared that the
putting of John to death might raise a mutiny among the people, which
it did not; but he never feared it might raise a mutiny in his own
conscience, which it did,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:2"><I>v.</I> 2</A>.
Men fear being hanged for that which they do not fear being damned
for.</P>
<P> &nbsp; &nbsp; &nbsp;
4. The contrivance of bringing John to his death. Long he lay in
prison; and, against the liberty of the subject (which, blessed be God,
is secured to us of this nation by law), might neither be tried nor
bailed. It is computed that he lay a year and a half a close prisoner,
which was about as much time as he had spent in his public ministry,
from his first entrance into it. Now here we have an account of his
release, not by any other discharge than death, the period of all a
good man's troubles, that brings the prisoners to rest together, so
that <I>they hear not the voice of the oppressor,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+3:18">Job iii. 18</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
Herodias laid the plot; her implacable revenge thirsted after John's
blood, and would be satisfied with nothing less. Cross the carnal
appetites, and they turn into the most barbarous passions; it was a
woman, a whore, and the mother of harlots, that was <I>drunk with the
blood of the saints,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+17:5,6">Rev. xvii. 5, 6</A>.
Herodias contrived how to bring about the murder of John so
artificially as to save Herod's credit, and so to pacify the people. A
sorry excuse is better than none. But I am apt to think, that if the
truth were known, Herod was himself in the plot; and with all his
pretences of surprise and sorrow, was privy to the contrivance, and
knew before what would be asked. And his pretending his oath, and
respect to his guests, was all but sham and grimace. But if he were
trepanned into it ere he was aware, yet because it was the thing he
might have prevented, and would not, he is justly found guilty of the
whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab
take possession, <I>he hath killed.</I> So, though Herodias contrive
the beheading of John, yet if Herod consent to it, and take pleasure in
it, he is not only an accessary, but a principal murderer. Well, the
scene being laid behind the curtain, let us see how it was acted upon
the stage, and in what method. Here we have,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) The humouring of Herod by the damsel's dancing upon a birth-day.
It seems, Herod's birth-day was kept with some solemnity; in honour of
the day, there must needs be, as usual, a ball at court; and, to grace
the solemnity, the daughter of Herodias danced before them; who being
the queen's daughter, it was more than she ordinarily condescended to
do. Note, Times of carnal mirth and jollity are convenient times for
carrying on bad designs against God's people. When the king was <I>made
sick with bottles of wine, he stretched out his hand with scorners</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+7:5">Hos. vii. 5</A>),
for it is part of the <I>sport of a fool</I> to do mischief,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+10:23">Prov. x. 23</A>.
The Philistines, when their heart was merry, called for Samson to abuse
him. The Parisian massacre was at a wedding. This young lady's dancing
pleased Herod. We are not told who danced with her, but none pleased
Herod like her dancing. Note, A vain and graceless heart is apt to be
greatly in love with the lusts of the flesh and of the eye, and when it
is so, it is entering into further temptation; for by that Satan gets
and keeps possession. See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:31-33">Prov. xxiii. 31-33</A>.
Herod was now in a mirthful mood, and nothing was more agreeable to him
than that which fed his vanity.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) The rash and foolish promise which Herod made to this wanton girl,
to give her whatsoever she would ask: and this promise confirmed with
an oath,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:7"><I>v.</I> 7</A>.
It was a very extravagant obligation which Herod here entered into, and
no way becoming a prudent man that is afraid of being <I>snared in the
words of his mouth</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+6:2">Prov. vi. 2</A>),
much less a good man that fears an oath,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+9:2">Eccl. ix. 2</A>.
To put this blank into her hand, and enable her to draw upon him at
pleasure, was too great a recompense for such a sorry piece of merit;
and, I am apt to think, Herod would not have been guilty of such an
absurdity, if he had not been instructed of Herodias, as well as the
damsel. Note, Promissory oaths are ensnaring things, and, when made
rashly, are the products of inward corruption, and the occasion of many
temptations. Therefore, swear not so at all, lest thou have occasion
to say, <I>It was an error,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:6">Eccl. v. 6</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) The bloody demand the young lady made of John the Baptist's head,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:8"><I>v.</I> 8</A>.
She was before instructed of her mother. Note, The case of those
children is very sad, whose parents are <I>their counsellors to do
wickedly,</I> as Ahaziah's
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+22:3">2 Chron. xxii. 3</A>);
who instruct them and encourage them in sin, and set them bad examples;
for the corrupt nature will sooner be quickened by bad instructions
than restrained and mortified by good ones. Children ought not to
<I>obey their parents</I> against <I>the Lord,</I> but if they command
them to sin, must say, as Levi did to <I>father and mother,</I> they
<I>have not seen them.</I></P>
<P> &nbsp; &nbsp; &nbsp;
Herod having given her her commission, and Herodias her instructions,
she requires John the Baptist's head in a charger. Perhaps Herodias
feared lest Herod should grow weary of her (as lust useth to nauseate
and be cloyed), and then would make John Baptist's reproof a pretence
to dismiss her; to prevent which she contrives to harden Herod in it by
engaging him in the murder of John. John must be beheaded then; that is
the death by which he must glorify God; and because it was <I>his</I>
who died first after the beginning of the gospel, though the martyrs
died various kinds of deaths, and not so easy and honourable as this,
yet this is put for all the rest,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+20:4">Rev. xx. 4</A>,
where we read of <I>the souls of those that were beheaded for the
witness of Jesus.</I> Yet this is not enough, the thing must be
humoured too, and not only a revenge, but a fancy must be gratified; it
must be <I>given her here in a charger,</I> served up in blood, as a
dish of meat at the feast, or sauce to all the other dishes; it is
reserved for the third course, to come up with the rarities. He must
have no trial, no public hearing, no forms of law or justice must add
solemnity to his death; but he is tried, condemned, and executed, in a
breath. It was well for him he was so mortified to the world that death
could be no surprise to him, though ever so sudden. It must be given
her, and she will reckon it a recompence for her dancing, and desire no
more.</P>
<P> &nbsp; &nbsp; &nbsp;
(4.) Herod's grant of this demand
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:9"><I>v.</I> 9</A>);
<I>The king was sorry,</I> at least took on him to be so, but, <I>for
the oath's sake, he commanded it to be given her.</I> Here is,</P>
<P> &nbsp; &nbsp; &nbsp;
[1.] A pretended concern for John. <I>The king was sorry.</I> Note,
Many a man sins with regret, that never has any true regret for his
sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins
with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that
one reason of Herod's sorrow was, because it was his birth-day
festival, and it would be an ill omen to shed blood on that day, which,
as other days of joy, used to be graced with acts of clemency;
<I>Natalem colimus, tacete lites--We are celebrating the birth-day, let
there be no contentions.</I></P>
<P> &nbsp; &nbsp; &nbsp;
[2.] Here is a pretended conscience of his oath, with a specious show
of honour and honesty; he must needs do something, for the oath's sake.
Note, It is a great mistake to think that a wicked oath will justify a
wicked action. It was implied so necessarily, that it needed not be
expressed, that he would do any thing for her that was lawful and
honest; and when she demanded what was otherwise, he ought to have
declared, and he might have done it honourably, that the oath was null
and void, and the obligation of it ceased. No man can lay himself under
an obligation to sin, because God has already so strongly obliged every
man against sin.</P>
<P> &nbsp; &nbsp; &nbsp;
[3.] Here is a real baseness in compliance with wicked companions.
Herod yielded, not so much for the sake of the oath, but because it was
public, and in compliment to <I>them that sat at meat with him;</I> he
granted the demand that he might not seem, before them, to have broken
his engagement. Note, A point of honour goes much further with many
than a point of conscience. Those who sat at meat with him, probably,
were as well pleased with the damsel's dancing as he, and therefore
would have her by all means to be gratified in a frolic, and perhaps
were as willing as she to see John the Baptist's head off. However,
none of them had the honesty to interpose, as they ought to have done,
for the preventing of it, as Jehoiakim's princes did,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+36:25">Jer. xxxvi. 25</A>.
If some of the common people had been here, they would have rescued
this Jonathan, as
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+14:45">1 Sam. xiv. 45</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
[4.] Here is a real malice to John at the bottom of this concession, or
else he might have found out evasions enough to have got clear of his
promise. Note, Though a wicked mind never wants an excuse, yet the
truth of the matter is, that <I>every man is tempted when he is drawn
aside of his own lust, and enticed,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:14">Jam. i. 14</A>.
Perhaps Herod presently reflecting upon the extravagance of his
promise, on which she might ground a demand of some vast sum of money,
which he loved a great deal better than John the Baptist, was glad to
get clear of it so easily; and therefore immediately issues out a
warrant for the beheading of John the Baptist, it should seem not in
writing, but only by word of mouth; so little account is made of that
precious life; <I>he commanded it to be given her.</I></P>
<P> &nbsp; &nbsp; &nbsp;
(5.) The execution of John, pursuant to this grant
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:10"><I>v.</I> 10</A>);
<I>He sent and beheaded John in the prison.</I> It is probable the
prison was very near, at the gate of the palace; and thither an officer
was sent to cut off the head of this great man. He must be beheaded
with expedition, to gratify Herodias, who was in a longing condition
till it was done. It was done in the night, for it was at supper-time,
after supper, it is likely. It was done in the prison, not at the usual
place of execution, for fear of an uproar. A great deal of innocent
blood, of martyr's blood, has thus been huddled up in corners, which,
when God comes to make inquisition for blood, the earth shall disclose,
and shall no more cover,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+26:21,Ps=9:12">Isa. xxvi. 21; Ps. ix. 12</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
Thus was that voice silenced, that burning and shining light
extinguished; thus did that prophet, that Elias, of the new Testament,
fall a sacrifice to the resentments of an imperious, whorish woman.
Thus did he, who was great in the sight of the Lord, <I>die as a fool
dieth, his hands were bound, and his feet put into fetters; and as a
man falleth before wicked men,</I> so he fell, a true martyr to all
intents and purposes: dying, though not for the professions of his
faith, yet for the performance of his duty. However, though his work
was soon done, <I>it was done and his testimony finished,</I> for till
then none of God's witnesses are slain. And God brought this good out
of it, that hereby his disciples, who while he lived, though in prison,
kept close to him, now after his death heartily closed with Jesus
Christ.</P>
<P> &nbsp; &nbsp; &nbsp;
5. The disposal of the poor remains of this blessed saint and martyr.
The head and body being separated,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) The damsel brought the head in triumph to her mother, as a trophy
of the victories of her malice and revenge,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:11"><I>v.</I> 11</A>.
<I>Jerome ad Rufin,</I> relates, that when Herodias had John the
Baptist's head brought her, she gave herself the barbarous diversion of
pricking the tongue with a needle, as Fulvia did Tully's. Note, Bloody
minds are pleased with bloody sights, which those of tender spirits
shrink and tremble at. Sometimes the insatiable rage of bloody
persecutors has fallen upon the dead bodies of the saints, and made
sport with them,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+79:2">Ps. lxxix. 2</A>.
When the witnesses are slain, they that <I>dwell on the earth rejoice
over them, and make merry,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+11:10,Ps+14:4,5">Rev. xi. 10; Ps. xiv. 4, 5</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) The disciples <I>buried the body,</I> and brought the news in
tears to our Lord Jesus. The disciples of John had fasted often whole
their master was in prison, their <I>bridegroom was taken away from
them,</I> and they prayed earnestly for his deliverance, as the church
did for Peter's,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+12:5">Acts xii. 5</A>.
They had free access to him in prison, which was a comfort to them, but
they wished to see him at liberty, that he might preach to others; but
now on a sudden all their hopes are dashed. Disciples weep and lament,
when the world rejoices. Let us see what they did.</P>
<P> &nbsp; &nbsp; &nbsp;
[1.] <I>They buried the body.</I> Note, There is a respect owing to the
servants of Christ, not only while they live, but in their bodies and
memories when they are dead. Concerning the first two New-Testament
martyrs, it is particularly taken notice of, that they were decently
buried, John the Baptist by his disciples, and Stephen by devout men
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+8:2">Acts viii. 2</A>);
yet there was no enshrining of their bones or other relics, a piece of
superstition which sprung up long after, when the enemy had sowed
tares. That over-doing, in respect to the bodies of the saints, is
undoing; though they are not to be vilified, yet they are not to be
deified.</P>
<P> &nbsp; &nbsp; &nbsp;
[2.] <I>They went and told Jesus;</I> not so much that he might shift
for his own safety (no doubt he heard it from others, the country rang
of it), as they might receive comfort from him, and be taken in among
his disciples. Note, <I>First,</I> When any thing ails us at any time,
it is our duty and privilege to make Christ acquainted with it. It will
be a relief to our burthened spirits to unbosom ourselves to a friend
we may be free with. Such a relation dead or unkind, such a comfort
lost or embittered, go and tell Jesus who knows already, but will know
from us, the trouble of <I>our souls in adversity. Secondly,</I> We
must take heed, lest our religion and the profession of it die with our
ministers; when John was dead, they did not return every man to his
own, but resolved to abide by it still. When the shepherds are smitten,
the sheep need not be scattered while they have the great Shepherd of
the sheep to go to, who is still the same,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+13:8,20">Heb. xiii. 8, 20</A>.
The removal of ministers should bring us nearer to Christ, into a more
immediate communion with him. <I>Thirdly,</I> Comforts otherwise highly
valuable, are sometimes <I>therefore</I> taken from us, because they
come between us and Christ, and are apt to carry away that love and
esteem which are due to him only: John had long since directed his
disciples to Christ, and turned them over to him, but they could not
leave their old master while he lived; therefore he is removed that
they may go to Jesus, whom they had sometimes emulated and envied for
John's sake. It is better to be drawn to Christ by want and loss, than
not to come to him at all. If our masters be taken from our head, this
is our comfort, we have a Master in heaven, who himself is our
Head.</P>
<P> &nbsp; &nbsp; &nbsp;
Josephus mentions this story of the death of John the Baptist
(<I>Antiq.</I> 18. 116-119), and adds, that a fatal destruction of
Herod's army in his war with Aretas, king of Petrea (whose daughter was
Herod's wife, whom he put away to make room for Herodias), was
generally considered by the Jews to be a just judgment upon him, for
putting John the Baptist to death. Herod having, at the instigation of
Herodias, disobliged the emperor, was deprived of his government, and
they were both banished to Lyons in France; which, says Josephus, was
his just punishment for hearkening to her solicitations. And, lastly,
it is storied of this daughter of Herodias, that going over the ice in
winter, the ice broke, and she slipt in up to her neck, which was cut
through by the sharpness of the ice. God requiring her head (says Dr.
Whitby) for that of the Baptist; which, if true, was a remarkable
providence.</P>
<A NAME="Mt14_13"> </A>
<A NAME="Mt14_14"> </A>
<A NAME="Mt14_15"> </A>
<A NAME="Mt14_16"> </A>
<A NAME="Mt14_17"> </A>
<A NAME="Mt14_18"> </A>
<A NAME="Mt14_19"> </A>
<A NAME="Mt14_20"> </A>
<A NAME="Mt14_21"> </A>
<A NAME="Sec2"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Five Thousand Fed.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>13 When Jesus heard <I>of it,</I> he departed thence by ship into a
desert place apart: and when the people had heard <I>thereof,</I> they
followed him on foot out of the cities.
&nbsp; 14 And Jesus went forth, and saw a great multitude, and was
moved with compassion toward them, and he healed their sick.
&nbsp; 15 And when it was evening, his disciples came to him, saying,
This is a desert place, and the time is now past; send the
multitude away, that they may go into the villages, and buy
themselves victuals.
&nbsp; 16 But Jesus said unto them, They need not depart; give ye them
to eat.
&nbsp; 17 And they say unto him, We have here but five loaves, and two
fishes.
&nbsp; 18 He said, Bring them hither to me.
&nbsp; 19 And he commanded the multitude to sit down on the grass, and
took the five loaves, and the two fishes, and looking up to
heaven, he blessed, and brake, and gave the loaves to <I>his</I>
disciples, and the disciples to the multitude.
&nbsp; 20 And they did all eat, and were filled: and they took up of
the fragments that remained twelve baskets full.
&nbsp; 21 And they that had eaten were about five thousand men, beside
women and children.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
This passage of story, concerning Christ's feeding <I>five thousand men
with five loaves and two fishes,</I> is recorded by all the four
Evangelists, which very few, if any, of Christ's miracles are: this
intimates that there is something in it worthy of special remark.
Observe,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The great resort of people to Christ, when he was retired <I>into a
desert place,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:13"><I>v.</I> 13</A>.
He withdrew into privacy when he heard, not of John's death, but of the
thoughts Herod had concerning him, that he was <I>John the Baptist
risen from the dead,</I> and therefore so feared by Herod as to be
hated; he departed further off, to get out of Herod's jurisdiction.
Note, In times of peril, when God opens a door of escape, it is lawful
to flee for our own preservation, unless we have some special call to
expose ourselves. Christ's <I>hour was not yet come,</I> and therefore
he would not thrust himself upon suffering. He could have secured
himself by divine power, but because his life was intended for an
example, he did it by human prudence; <I>he departed by ship.</I> But
<I>a city on a hill cannot be hid; when the people heard it, they
followed him on foot</I> from all parts. Such an interest Christ had in
the affections of the multitude, that his withdrawing from them did but
draw them after him with so much the more eagerness. Here, as often,
<I>the scripture was fulfilled,</I> that <I>unto him shall the
gathering of the people be.</I> It should seem, there was more crowding
to Christ after John's martyrdom than before. Sometimes <I>the
suffering of the saints</I> are made to further the gospel
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:12">Phil. i. 12</A>),
and "the blood of the martyrs is the seed of the church." Now John's
testimony was finished, it was recollected, and more improved than
ever. Note,
1. When Christ and his word withdraw from us, it is best for us
(whatever flesh and blood may object to the contrary) to follow it,
preferring opportunities for our souls before any secular advantages
whatsoever. <I>When the ark removes, ye shall remove, and go after
it,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+3:3">Josh. iii. 3</A>.
2. <I>Those that truly desire the sincere milk of the word,</I> will
not stick at the difficulties they may meet with in their attendance on
it. The presence of Christ and his gospel makes a desert place not only
tolerable, but desirable; it makes the wilderness an Eden,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+51:3,Isa+41:19,20">Isa. li. 3; xli. 19, 20</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The tender compassion of our Lord Jesus towards those who thus
followed him,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:14"><I>v.</I> 14</A>.
1. He went forth, and appeared publicly among them. Though he retired
for his own security, and his own repose, yet he went forth from his
retirement, when he saw people desirous to hear him, as one willing
both to toil himself, and to expose himself, for the good of souls; for
<I>even Christ pleased not himself.</I>
2. <I>When he saw the multitude, he had compassion on them.</I> Note,
The sight of a great multitude may justly move compassion. To see a
great multitude, and to think how many precious, immortal souls here
are, the greatest part of which, we have reason to fear, are neglected
and ready to perish, would grieve one to the heart. None like Christ
for pity to souls; <I>his compassions fails not.</I>
3. He did not only pity them, but he helped them; many of them were
<I>sick, and he, in compassion to them, healed them;</I> for he came
into the world to be the great Healer. After awhile, they were all
hungry, <I>and he, in compassion to them, fed them.</I> Note, In all
the favours Christ shows to us, he is <I>moved with compassion,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+63:9">Isa. lxiii. 9</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
III. The motion which the disciples made for the dismissing of the
congregation, and Christ's setting aside the motion.
1. The <I>evening</I> drawing on, the disciples moved it to Christ to
send the multitude away; they thought there was a good day's work done,
and it was time to disperse. Note, Christ's disciples are often more
careful to show their discretion, than to show their zeal; and their
abundant affection in the things of God.
2. Christ would not dismiss them hungry as they were, nor detain them
longer without meat, nor put them upon the trouble and charge of buying
meat for themselves, but orders his disciples to provide for them.
Christ all along expressed more tenderness toward the people than his
disciples did; for what are the compassions of the most merciful men,
compared with <I>the tender mercies of God in Christ?</I> See how loth
Christ is to part with those who are resolved to cleave to him! <I>They
need not depart.</I> Note, Those who have Christ have enough, and need
not depart to seek a happiness and livelihood in the creature; they
that have made sure of <I>the one thing needful,</I> need not be
<I>cumbered about much serving:</I> nor will Christ put his willing
followers upon a needless expense, but will make their attendance cheap
to them.</P>
<P> &nbsp; &nbsp; &nbsp;
But if they be hungry, they have need to depart, for that is a
necessity which has no law, therefore, <I>give you them to eat.</I>
Note, <I>The Lord is for the body;</I> it is <I>the work of his
hands,</I> it is part of his purchase; he was himself clothed with a
body, that he might encourage us to depend upon him for the supply of
our bodily wants. But he takes a particular care of the body, when it
is employed to serve the soul in his more immediate service. If we
<I>seek first the kingdom of God,</I> and make that our chief care, we
may depend upon God to <I>add other things to us,</I> as far as he sees
fit, and may <I>cast all care</I> of them <I>upon him.</I> These
followed Christ but for a trial, in a present fit of zeal, and yet
Christ took this care of them; much more will he provide for those who
follow him fully.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. The slender provision that was made for this great multitude; and
here we must compare the number of invited guests with the bill of
fare.</P>
<P> &nbsp; &nbsp; &nbsp;
1. The number of the guests was <I>five thousand of men, besides women
and children;</I> and it is probable the women and children might be as
many as the men, if not more. This was a vast auditory that Christ
preached to, and we have reason to think an attentive auditory; and,
yet it should seem, far the greater part, notwithstanding all this
seeming zeal and forwardness, came to nothing; they went off and
followed him no more; <I>for many are called, but few are chosen.</I>
We would rather perceive the acceptableness of the word by the
conversion, than by the crowds, of its hearers; though that also is a
good sight and a good sign.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The bill of fare was very disproportionable to the number of the
guests, but <I>five loaves and two fishes.</I> This provision the
disciples carried about with them for the use of the family, now they
<I>were retired into the desert.</I> Christ could have fed them by
miracle, but to set us an example of providing for those of our own
households, he will have their own camp victualled in an ordinary way.
Here is neither plenty, nor variety, nor dainty; a dish of fish was no
rarity to them that were fishermen, but it was food convenient for the
twelve; two fishes for their supper, and bread to serve them perhaps
for a day or two: here was no wine or strong drink; fair water from the
rivers in the desert was the best they had to drink with their meat;
and yet out of this Christ will have the multitude fed. Note, Those who
have but a little, yet when the necessity is urgent, must relieve
others out of that little, and that is the way to make it more. <I>Can
God furnish a table in the wilderness?</I> Yes, he can, when he
pleases, a plentiful table.</P>
<P> &nbsp; &nbsp; &nbsp;
V. The liberal distribution of this provision among the multitude
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:18,19"><I>v.</I> 18, 19</A>);
<I>Bring them hither to me.</I> Note, The way to have our creature-like
comforts, comforts indeed to us, is to bring them to Christ; for every
thing is sanctified by his word, and by prayer to him: that is likely
to prosper and do well with us, which we put into the hands of our Lord
Jesus, that he may dispose of it as he pleases, and that we may take it
back from his hand, and then it will be doubly sweet to us. What we
give in charity, we should bring to Christ first, that he may
graciously accept it from us, and graciously bless it to those to whom
it is given; this is <I>doing it as unto the Lord.</I></P>
<P> &nbsp; &nbsp; &nbsp;
Now at this miraculous meal we may observe,</P>
<P> &nbsp; &nbsp; &nbsp;
1. The seating of the guests
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:19"><I>v.</I> 19</A>);
<I>He commanded them to sit down;</I> which intimates, that while he
was preaching to them, they were standing, which is a posture of
reverence, and readiness for motion. But what shall we do for chairs
for them all? Let them <I>sit down on the grass.</I> When Ahasuerus
would <I>show the riches of his glorious kingdom, and the honour of his
excellent majesty, in a royal feast for the great men of all his
provinces,</I> the beds or couches they sat on <I>were of gold and
silver, upon a pavement of red, and blue, and white, and black
marble,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Es+1:6">Esther i. 6</A>.
Our Lord Jesus did now show, in a divine feast, the riches of a more
glorious kingdom than that, and the honour of a more excellent majesty,
even a dominion over nature itself; but here is not so much as a cloth
spread, no plates or napkins laid, no knives or forks, nor so much as a
bench to sit down on; but, as if Christ intended indeed to reduce the
world to the plainness and simplicity, and so to the innocency and
happiness, of Adam in paradise, <I>he commanded them to sit down on the
grass.</I> By doing every thing thus, without any pomp or splendour, he
plainly showed <I>that his kingdom was not of this world,</I> nor
<I>cometh with observation.</I></P>
<P> &nbsp; &nbsp; &nbsp;
2. The craving of a blessing. He did not appoint one of his disciples
to be his chaplain, but he himself <I>looked up to heaven, and blessed,
and gave thanks;</I> he praised God for the provision they had, and
prayed to God to bless it to them. His craving a blessing, was
commanding a blessing; for as he preached, so he prayed, <I>like one
having authority;</I> and in this prayer and thanksgiving, we may
suppose, he had special reference to the multiplying of this food; but
herein he has taught us that good duty of craving a blessing and giving
thanks at our meals: God's good creatures must be <I>received with
thanksgiving,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:4">1 Tim. iv. 4</A>.
Samuel <I>blessed</I> the feast,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+9:13,Ac+2:46,47,27:24,35">1 Sam. ix. 13;
Acts ii. 46, 47; xxvii. 34, 35</A>.
This is <I>eating and drinking to the glory of God</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:31">1 Cor. x. 31</A>);
<I>giving God thanks</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:6">Rom. xiv. 6</A>);
<I>eating before God,</I> as Moses, and his father-in-law,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+18:12,15">Exod. xviii. 12, 15</A>.
When Christ <I>blessed, he looked up to heaven,</I> to teach us, in
prayer, to eye God as a <I>Father in heaven;</I> and when we receive
our creature-comforts to look thitherward, as taking them from God's
hand, and depending on him for a blessing.</P>
<P> &nbsp; &nbsp; &nbsp;
3. The carving of the meat. The Master of the feast was himself
head-carver, for <I>he brake, and gave the loaves to the disciples, and
the disciples to the multitude.</I> Christ intended hereby to put
honour upon his disciples, that they might be respected <I>as workers
together with him;</I> as also to signify in what way the spiritual
food of the word should be dispensed to the world; from Christ, as the
original Author, by his ministers. What Christ designed for <I>the
churches he signified to his servant John</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+1:1,4">Rev. i. 1, 4</A>);
<I>they delivered all that,</I> and that only, <I>which they received
from the Lord,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+11:23">1 Cor. xi. 23</A>.
Ministers can never fill the people's hearts, unless Christ first fill
their hands: and what he has given to the disciples, they must give to
the multitude; for they are <I>stewards, to give to every one his
portion of meat,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:45"><I>ch.</I> xxiv. 45</A>.
And, blessed be God, be the multitude ever so great, there is enough
for all, enough for each.</P>
<P> &nbsp; &nbsp; &nbsp;
4. The increase of the meat. This is taken notice of only in the
effect, not in the cause or manner of it; here is no mention of any
word that Christ spoke, by which the food was multiplied; the purposes
and intentions of his mind and will shall take effect, though they be
not spoken out: but this is observable, that the meat was multiplied,
not in the heap at first, but in the distribution of it. As the widow's
oil increased in the pouring out, so here the bread in the breaking.
Thus grace grows by being acted, and, while other things perish in the
using, spiritual gifts increase in the using. God ministers seed to the
sower, and multiplies not the seed hoarded up, but <I>the seed
sown,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+9:10">2 Cor. ix. 10</A>.
Thus <I>there is that scattereth and yet increaseth;</I> that
scattereth, and so increaseth.</P>
<P> &nbsp; &nbsp; &nbsp;
VI. The plentiful satisfaction of all the guests with this provision.
Though the disproportion was so great, yet there was enough and to
spare.</P>
<P> &nbsp; &nbsp; &nbsp;
1. There was enough: <I>They did all eat, and were filled.</I> Note,
Those whom Christ feeds, he fills; so runs the promise
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:19">Ps. xxxvii. 19</A>),
<I>They shall be satisfied.</I> As there was enough for all, <I>they
did all eat,</I> so there was enough for each, <I>they were filled;</I>
though there was but little, there was enough, and that is as good as a
feast. Note, The blessing of God can make a little go a great way; as,
if God blasts what we have, <I>we eat, and have not enough,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hag+1:6">Hag. i. 6</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
2. There was to spare; <I>They took up of the fragments that remained,
twelve baskets full,</I> one basket for each apostle: thus what they
gave they had again, and a great deal more with it; and they were so
far from being nice, that they could make this broken meat serve
another time, and be thankful. This was to manifest and magnify the
miracle, and to show that the provision Christ makes for those who are
his is not bare and scanty, but rich and plenteous; <I>bread enough,
and to spare</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+15:17">Luke xv. 17</A>),
an overflowing fulness. Elisha's multiplying the loaves was somewhat
like this, but far short of it; and then it was said, <I>They shall eat
and leave,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:43">2 Kings iv. 43</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
It is the same divine power, though exerted in an ordinary way, which
multiplies <I>the seed sown in the ground</I> every year, and makes
<I>the earth yield her increase;</I> so that what was brought out by
handfuls, is brought home in sheaves. <I>This is the Lord's doing;</I>
it is <I>by Christ</I> that all natural things consist, and <I>by the
word of his power</I> that they are upheld.</P>
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<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Jesus Walks to His Disciples on the Sea.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>22 And straightway Jesus constrained his disciples to get into
a ship, and to go before him unto the other side, while he sent
the multitudes away.
&nbsp; 23 And when he had sent the multitudes away, he went up into a
mountain apart to pray: and when the evening was come, he was
there alone.
&nbsp; 24 But the ship was now in the midst of the sea, tossed with
waves: for the wind was contrary.
&nbsp; 25 And in the fourth watch of the night Jesus went unto them,
walking on the sea.
&nbsp; 26 And when the disciples saw him walking on the sea, they were
troubled, saying, It is a spirit; and they cried out for fear.
&nbsp; 27 But straightway Jesus spake unto them, saying, Be of good
cheer; it is I; be not afraid.
&nbsp; 28 And Peter answered him and said, Lord, if it be thou, bid me
come unto thee on the water.
&nbsp; 29 And he said, Come. And when Peter was come down out of the
ship, he walked on the water, to go to Jesus.
&nbsp; 30 But when he saw the wind boisterous, he was afraid; and
beginning to sink, he cried, saying, Lord, save me.
&nbsp; 31 And immediately Jesus stretched forth <I>his</I> hand, and caught
him, and said unto him, O thou of little faith, wherefore didst
thou doubt?
&nbsp; 32 And when they were come into the ship, the wind ceased.
&nbsp; 33 Then they that were in the ship came and worshipped him,
saying, Of a truth thou art the Son of God.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
We have here the story of another miracle which Christ wrought for the
relief of his friends and followers, his <I>walking upon the water to
his disciples.</I> In the foregoing miracle he acted as the Lord of
nature, improving its powers for the supply of those who were in want;
in this, he acted as the Lord of nature, correcting and controlling its
powers for the succour of those who were in danger and distress.
Observe,</P>
<P> &nbsp; &nbsp; &nbsp;
I. Christ's dismissing of his disciples and <I>the multitude,</I> after
he had fed them miraculously. He <I>constrained his disciples to get
into a ship, and to go before him unto the other side,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:22"><I>v.</I> 22</A>.
St. John gives a particular reason for the hasty breaking up of this
assembly, because the people were so affected with the miracle of the
loaves, that they were about <I>to take him by force, and make him a
king</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:15">John vi. 15</A>);
to avoid which, he immediately scattered the people, sent away the
disciples, lest they should join with them, and he himself withdrew,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:15">John vi. 15</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
When they had <I>sat down to eat and drink, they</I> did not <I>rise up
to play,</I> but each went to his business.</P>
<P> &nbsp; &nbsp; &nbsp;
1. Christ sent the people away. It intimates somewhat of solemnity in
the dismissing of them; he sent them away with a blessing, with some
parting words of caution, counsel, and comfort, which might abide with
them.</P>
<P> &nbsp; &nbsp; &nbsp;
2. He <I>constrained the disciples to go into a ship</I> first, for
till they were gone the people would not stir. The disciples were loth
to go, and would not have gone, if he had not <I>constrained</I> them.
They were loth to go to sea without him. <I>If thy presence go not
with us, carry us not up hence.</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+33:15">Exod. xxxiii. 15</A>.
They were loth to leave him alone, without any attendance, or any ship
to wait for him; but they did it in pure obedience.</P>
<P> &nbsp; &nbsp; &nbsp;
II. Christ's retirement hereupon
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:23"><I>v.</I> 23</A>);
<I>He went up into a mountain apart to pray.</I> Observe here,</P>
<P> &nbsp; &nbsp; &nbsp;
1. That he was alone; <I>he went apart into a solitary place, and was
there all alone.</I> Though he had so much work to do with others, yet
he chose sometimes to be alone, to set us an example. Those are not
Christ's followers that do not care for being alone; that cannot enjoy
themselves in solitude, when they have none else to converse with, none
else to enjoy, but God and their own hearts.</P>
<P> &nbsp; &nbsp; &nbsp;
2. That he was alone at prayer; that was his business in this solitude,
to pray. Though Christ, as God, was Lord of all, and was prayed to, yet
Christ, as Man, had <I>the form of a servant,</I> of a beggar, and
prayed. Christ has herein set before us an example of secret prayer,
and the performance of it secretly, according to the rule he gave,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:6"><I>ch.</I> vi. 6</A>.
Perhaps in this mountain there was some private oratory or convenience,
provided for such an occasion; it was usual among the Jews to have
such. Observe, When the disciples went to sea, their Master went to
prayer; when Peter was to be <I>sifted as wheat, Christ prayed for
him.</I></P>
<P> &nbsp; &nbsp; &nbsp;
3. That he was long alone; <I>there he was when the evening was
come,</I> and, for aught that appears, there he was till towards
morning, <I>the fourth watch of the night. The night</I> came on, and
it was a stormy, tempestuous night, yet he continued <I>instant in
prayer.</I> Note, It is good, at least sometimes, upon special
occasions, and when we find our hearts enlarged, to continue long in
secret prayer, and to take full scope in <I>pouring out our hearts
before the Lord.</I> We must not <I>restrain prayer,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+15:4">Job xv. 4</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
III. The condition that the poor disciples were in at this time:
<I>Their ship was now in the midst of the sea, tossed with waves,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:24"><I>v.</I> 24</A>.
We may observe here,</P>
<P> &nbsp; &nbsp; &nbsp;
1. That they were got into the midst of the sea when the storm rose. We
may have fair weather at the beginning of our voyage, and yet meet with
storms before we arrive at the port we are bound for. Therefore, <I>let
not him that girdeth on the harness boast as he that puts it off,</I>
but after a long calm expect some storm or other.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The disciples were now where Christ sent them, and yet met with this
storm. Had they been flying from their Master, and their work, as Jonah
was, when he was arrested by the storm, it had been a dreadful one
indeed; but they had a special command from their Master to go to sea
at this time, and were going about their work. Note, It is no new thing
for Christ's disciples to meet with storms in the way of their duty,
and to be sent to sea then when their Master foresees a storm; but let
them not take it unkindly; what he does they <I>know not now, but they
shall know hereafter,</I> that Christ designs hereby to manifest
himself with the more wonderful grace to them and for them.
3. It was a great discouragement to them now that they had not Christ
with them, as they had formerly when they were in a storm; though he
was then asleep indeed, yet he was soon awaked
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+8:24"><I>ch.</I> viii. 24</A>),
but now he was not with them at all. Thus Christ used his disciples
first to less difficulties, and then to greater, and so trains them up
by degrees to live <I>by faith, and not by sense.</I></P>
<P> &nbsp; &nbsp; &nbsp;
4. Though <I>the wind was contrary,</I> and they were tossed with
waves, yet being ordered by their Master <I>to the other side,</I> they
did not tack about and come back again, but made the best of their way
forward. Note, Though troubles and difficulties may disturb us in our
duty, they must not drive us from it; but through the midst of them we
must press forwards.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. Christ's approach to them in this condition
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:25"><I>v.</I> 25</A>);
and in this we have an instance,</P>
<P> &nbsp; &nbsp; &nbsp;
1. Of his goodness, that he went unto them, as one that took cognizance
of their case, and was under a concern about them, as a father about
his children. Note, The extremity of the church and people of God is
Christ's opportunity to visit them and appear for them: but he came not
till <I>the fourth watch,</I> toward three o'clock in the morning, for
then the fourth watch began. It was <I>in the morning-watch</I> that
the Lord appeared for Israel in the Red sea
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+14:24">Exod. xiv. 24</A>),
so was this. <I>He that keepeth Israel neither slumbers nor
sleeps,</I> but, when there is occasion, <I>walks in darkness</I> for
their succour; helps, and that right early.</P>
<P> &nbsp; &nbsp; &nbsp;
2. Of his power, that he <I>went unto them, walking on the sea.</I>
This is a great instance of Christ's sovereign dominion over all the
creatures; they are all under his feet, and at his command; they forget
their natures, and change the qualities that we call essential. We need
not enquire how this was done, whether by condensing the surface of the
water (when God pleases, <I>the depths are congealed in the heart of
the sea,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+15:8">Exod. xv. 8</A>),
or by suspending the gravitation of his body, which was transfigured as
he pleased; it is sufficient that it proves his divine power, for it is
God's prerogative to <I>tread upon the waves of the sea</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+9:8">Job ix. 8</A>),
as it is <I>to ride upon the wings of the wind.</I> He <I>that made the
waters of the sea a wall for the redeemed of the Lord</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+51:10">Isa. li. 10</A>),
here makes them a walk for the Redeemer himself, who, as Lord of all,
appears with one foot on the sea and the other on dry land,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+10:2">Rev. x. 2</A>.
The same power that made iron to swim
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+6:6">2 Kings vi. 6</A>),
did this. <I>What ailed thee, O thou sea?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+114:5">Ps. cxiii. 5</A>.
<I>It was at the presence of the Lord. Thy way, O God, is in the
sea,</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+77:19">Ps. lxxvii. 19</A>).
Note, Christ can take what way he pleases to save his people.</P>
<P> &nbsp; &nbsp; &nbsp;
V. Here is an account of what passed between Christ and his distressed
friends upon his approach.</P>
<P> &nbsp; &nbsp; &nbsp;
1. Between him and all the disciples. We are here told,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) How their fears were raised
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:26"><I>v.</I> 26</A>);
<I>When they saw him walking on the sea, they were troubled, saying, It
is a spirit;</I> <B><I>phantasma esti</I></B>--<I>It is an
apparition;</I> so it might much better be rendered. It seems, the
existence and appearance of spirits were generally believed in by all
except the Sadducees, whose doctrine Christ had warned his disciples
against; yet, doubtless, many supposed apparitions have been merely the
creatures of men's own fear and fancy. These disciples said, <I>It is
the Lord;</I> it can be no other. Note,
[1.] Even the appearances and approaches of deliverance are sometimes
the occasions of trouble and perplexity to God's people, who are
sometimes most frightened when they are least hurt; nay, when they are
most favoured, as the Virgin Mary,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:29,Ex+3:6,7">Luke i. 29; Exod. iii. 6, 7</A>.
The comforts of <I>the Spirit of adoption</I> are introduced by the
terrors of <I>the spirit of bondage,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:15">Rom. viii. 15</A>.
[2.] The appearance of a spirit, or the fancy of it, cannot but be
frightful, and strike a terror upon us, because of the distance of the
world of spirits from us, the just quarrel good spirits have with us,
and the inveterate enmity evil spirits have against us: see
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+4:14,15">Job iv. 14, 15</A>.
The more acquaintance we have with God, the Father of spirits, and the
more careful we are to keep ourselves in his love, the better able we
shall be to deal with those fears.
[3.] The perplexing, disquieting fears of good people, arise from their
mistakes and misapprehensions concerning Christ, his person, offices,
and undertaking; the more clearly and fully we know his name, with the
more assurance we shall trust in him,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+9:10">Ps. ix. 10</A>.
[4.] A little thing frightens us in a storm. When <I>without are
fightings,</I> no marvel that <I>within are fears.</I> Perhaps the
disciples fancied it was some evil spirit that raised the storm. Note,
Most of our danger from outward troubles arises from the occasion they
give for inward trouble.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) How these fears were silenced,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:27"><I>v.</I> 27</A>.
He straightway relieved them, by showing them their mistake; when they
were wrestling <I>with the waves,</I> he delayed his succour for some
time; but he hastened his succour against their fright, as much the
more dangerous; he straightway laid that storm with his word, <I>Be of
good cheer; it is I; be not afraid.</I></P>
<P> &nbsp; &nbsp; &nbsp;
[1.] He rectified their mistake, by making himself known to them, as
Joseph to his brethren; <I>It is I.</I> He does not name himself, as he
did to Paul, <I>I am Jesus;</I> for Paul as yet knew him not: but to
these disciples it was enough to say, <I>It is I;</I> they <I>knew his
voice, as his sheep</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:4">John x. 4</A>),
as Mary Magdalene,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+20:16">John xx. 16</A>.
They need not ask, <I>Who art thou, Lord? Art thou for us or for our
adversaries?</I> They could say with the spouse, <I>It is the voice of
my beloved,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+2:8,">Cant. ii. 8; v. 2</A>.
True believers know it by a good token. It was enough to make them
easy, to understand who it was they saw. Note, A right knowledge opens
the door to true comfort, especially the knowledge of Christ.</P>
<P> &nbsp; &nbsp; &nbsp;
[2.] He encouraged them against their fright; <I>It is I,</I> and
therefore, <I>First, Be of good cheer;</I>
<B><I>tharseite</I></B>--"<I>Be courageous;</I> pluck up your spirits,
and be courageous." If Christ's disciples be not cheerful in a storm,
it is their own fault, he would have them so. <I>Secondly, Be not
afraid;</I>
1. "Be not afraid of me, now that you know it is I; surely you will not
fear, for you know I mean you no hurt." Note, Christ will not be a
terror to those to whom he manifests himself; when they come to
understand him aright, the terror will be over.
2. "<I>Be not afraid</I> of the tempest, of the winds and waves, though
noisy and very threatening; fear them not, while I am so near you. I am
he that concerns himself for you, and will not stand by and see you
perish." Note, Nothing needs be a terror to those that have Christ near
them, and know he is theirs; no, not death itself.</P>
<P> &nbsp; &nbsp; &nbsp;
2. Between him and Peter,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:28-31">
<I>v.</I> 28-31</A>,
where observe,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) Peter's courage, and Christ's countenancing that.</P>
<P> &nbsp; &nbsp; &nbsp;
[1.] It was very bold in Peter, that he would venture to come to Christ
<I>upon the water</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:28"><I>v.</I> 28</A>);
<I>Lord, if it be thou, bid me come unto thee.</I> Courage was Peter's
master grace; and that made him so forward above the rest to express
his love to Christ, though others perhaps loved him as well.</P>
<P> &nbsp; &nbsp; &nbsp;
<I>First,</I> It is an instance of Peter's affection to Christ, that he
desired to come to him. When he sees Christ, whom, doubtless, during
the storm, he had many a time wished for, he is impatient to be with
him. He does not say, <I>Bid me walk on the waters,</I> as desiring it
for the miracle sake; but, <I>Bid me come to thee,</I> as desiring it
for Christ's sake; "Let me come to thee, no matter how." Note, True
love will break through fire and water, if duly called to it, to come
to Christ. Christ was coming to them, to succour and deliver them.
<I>Lord,</I> said Peter, <I>bid me come to thee.</I> Note, When Christ
is coming towards us in a way of mercy, we must go forth to meet him in
a way of duty; and herein we must be willing and bold to venture with
him and venture for him. Those that would have benefit by Christ as a
Saviour, must thus by faith come to him. Christ had been now, for some
time, absent, and hereby it appears why he absented himself; it was to
endear himself so much the more to his disciples at his return, to make
it highly seasonable and doubly acceptable. Note, When, for a small
amount, Christ has forsaken his people, his returns are welcome, and
most affectionately embraced; when gracious souls, after long seeking,
find their Beloved at last, they <I>hold him, and will not let him
go,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+3:4">Cant. iii. 4</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
<I>Secondly,</I> It is an instance of Peter's caution and due
observance of the will of Christ, that he would not come without a
warrant. Not, "If it be thou, I will come;" but <I>If it be thou, bid
me come.</I> Note, The boldest spirits must wait for a call to
hazardous enterprizes, and we must not rashly and presumptuously thrust
ourselves upon them. Our will to services and sufferings is
interpreted, not willingness, but wilfulness, if it have not a regard
to the will of Christ, and be not regulated by his call and command.
Such extraordinary warrants as this to Peter we are not now to expect,
but must have recourse to the general rules of the word, in the
application of which to particular cases, with the help of providential
hints, <I>wisdom is profitable to direct.</I></P>
<P> &nbsp; &nbsp; &nbsp;
<I>Thirdly,</I> It is an instance of Peter's faith and resolution, that
he ventured upon the water when Christ bid him. To quit the safety of
the ship, and throw himself into the jaws of death, to despise the
threatening waves he so lately dreaded, argued a very strong dependence
upon the power and word of Christ. What difficulty or danger could
stand before such a faith and such a zeal?</P>
<P> &nbsp; &nbsp; &nbsp;
[2.] It was very kind and condescending in Christ, that he was pleased
to own him in it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:29"><I>v.</I> 29</A>.
He might have condemned the proposal as foolish and rash; nay, and as
proud and assuming; "Shall Peter pretend to do as his Master does?" But
Christ knew that it came from a sincere and zealous affection to him,
and graciously accepted of it. Note, Christ is well pleased with the
expressions of his people's love, though mixed with manifold
infirmities, and makes the best of them.</P>
<P> &nbsp; &nbsp; &nbsp;
<I>First,</I> He bid him <I>come.</I> When the Pharisees asked a sign,
they had not only a repulse, but a reproof, for it, because they did it
with a design to tempt Christ; when Peter asked a sign, he had it,
because he did it with a resolution to trust Christ. The gospel call
is, "<I>Come, come,</I> to Christ; venture all in his hand, and commit
the keeping of your souls to him; venture through a stormy sea, a
troublesome world, to Jesus Christ."</P>
<P> &nbsp; &nbsp; &nbsp;
<I>Secondly,</I> He bore him out when he did come; Peter <I>walked upon
the water.</I> The communion of true believers with Christ is
represented by their being <I>quickened with him, raised up with him,
made to sit with him,</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:5,6">Eph. ii. 5, 6</A>),
and being <I>crucified with him,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:20">Gal. ii. 20</A>.
Now, methinks, it is represented in this story by their <I>walking with
him on the water.</I> Through the strength of Christ we are borne up
above the world, enabled to trample upon it, kept from sinking into it,
from being overwhelmed by it, obtain a victory over it
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+5:4">1 John v. 4</A>),
by faith in Christ's victory
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+16:33">John xvi. 33</A>),
and with him are <I>crucified to it,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:14">Gal. vi. 14</A>.
See blessed Paul walking upon the water with Jesus, and <I>more than a
conqueror through him,</I> and treading upon all the threatening waves,
as <I>not able to separate him from the love of Christ,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:35">Rom. viii. 35</A>,
&c. Thus the sea of the world is become like a sea of glass, congealed
so as to bear; and they that have gotten the victory, stand upon it and
sing,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+15:2,3">Rev. xv. 2, 3</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
He walked upon the water, not for diversion or ostentation, but to go
to Jesus; and in that he was thus wonderfully borne up. Note, When
<I>our souls are following hard after God,</I> then it is that his
<I>right hand upholds us;</I> it was David's experience,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+63:8">Ps. lxiii. 8</A>.
Special supports are promised, and are to be expected, only in
spiritual pursuits. When God bears his Israel upon eagles' wings, it is
<I>to bring them to himself</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+19:4">Exod. xix. 4</A>);
nor can we ever come to Jesus, unless we be upheld by his power; it is
in his own strength that we wrestle with him, that we reach after him,
that we <I>press forward toward the mark,</I> being <I>kept by the
power of God,</I> which power we must depend upon, as Peter when he
<I>walked upon the water:</I> and there is no danger of sinking while
<I>underneath are the everlasting arms.</I></P>
<P> &nbsp; &nbsp; &nbsp;
(2.) Here is Peter's cowardice, and Christ's reproving him and
succouring him. Christ bid him come, not only that he might walk upon
the water, and so know Christ's power, but that he might sink, and so
know his own weakness; for as he would encourage his faith, so he would
check his confidence, and make him ashamed of it. Observe then,</P>
<P> &nbsp; &nbsp; &nbsp;
[1.] Peter's great fear
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:30"><I>v.</I> 30</A>);
<I>He was afraid.</I> The strongest faith and the greatest courage have
a mixture of fear. Those that can say, <I>Lord, I believe;</I> must
say, <I>Lord, help my unbelief.</I> Nothing but <I>perfect love</I>
will quite <I>cast out fear.</I> Good men often fail in those graces
which they are most eminent for, and which they have then in exercise;
to show that they have not yet attained. Peter was very stout at first,
but afterwards his heart failed him. The lengthening out of a trial
discovers the weakness of faith.</P>
<P> &nbsp; &nbsp; &nbsp;
Here is, <I>First,</I> The cause of this fear; <I>He saw the wind
boisterous.</I> While Peter kept his eye fixed upon Christ, and upon
his word and power, he <I>walked upon the water</I> well enough; but
when he took notice withal of the danger he was in, and observed how
<I>the floods lift up their waves,</I> then he feared. Note, Looking at
difficulties with an eye of sense more than at precepts and promises
with an eye of faith is at the bottom of all our inordinate fears, both
as to public and personal concerns. Abraham was strong in faith,
because he <I>considered not his own body</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+4:19">Rom. iv. 19</A>);
he minded not the discouraging improbabilities which the promise lay
under, but kept his eye on God's power; and so, <I>against hope,
believed in hope,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:18"><I>v.</I> 18</A>.
Peter, <I>when he saw the wind boisterous,</I> should have remembered
what he had seen
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+8:27"><I>ch.</I> viii. 27</A>),
when the winds and the sea obeyed Christ; but <I>therefore we fear
continually every day,</I> because <I>we forget the Lord our Maker,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+51:12,13">Isa. li. 12, 13</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
<I>Secondly,</I> The effect of this fear; <I>He began to sink.</I>
While faith kept up, he kept up above water: but when faith staggered,
<I>he began to sink.</I> Note, The sinking of our spirits is owing to
the weakness of our faith; we are upheld (but it is as we are saved)
<I>through faith</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:5">1 Pet. i. 5</A>);
and therefore, when our <I>souls are cast down and disquieted,</I> the
sovereign remedy is, <I>to hope in God,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+43:5">Ps. xliii. 5</A>.
It is probable that Peter, being bred a fisherman, could swim very well
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+21:7">John xxi. 7</A>);
and perhaps he trusted in part to that, when he cast himself into the
sea; if he could not walk, he could swim; but Christ let him begin to
sink, to show him that it <I>was Christ's right hand and his holy
arm,</I> not any skill of his own, that was his security. It was
Christ's great mercy to him, that, upon the failing of his faith, he
did not leave him to sink outright, to sink to the <I>bottom as a
stone</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+15:5">Exod. xv. 5</A>),
but gave him time to cry, <I>Lord, save me.</I> Such is the care of
Christ concerning true believers; though weak, they do but begin to
sink! A man is never sunk, never undone, till he is in hell. Peter
<I>walked</I> as he <I>believed;</I> to him, as to others, the rule
held good, <I>According to your faith be it unto you.</I></P>
<P> &nbsp; &nbsp; &nbsp;
<I>Thirdly,</I> The remedy he had recourse to in this distress, the
old, tried, approved remedy, and that was prayer: he cried, <I>Lord,
save me.</I> Observe,
1. The manner of his praying; it is fervent and importunate; <I>He
cried.</I> Note, When faith is weak, prayer should be strong. Our Lord
Jesus has taught us in the day of our fear to <I>offer up strong
cries,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+5:7">Heb. v. 7</A>.
Sense of danger will make us cry, sense of duty and dependence on God
should make us cry to him.
2. The matter of his prayer was pertinent and to the purpose; <I>He
cried, Lord, save me.</I> Christ is the great Saviour, he came to save;
those that would be saved, must not only <I>come</I> to him, but
<I>cry</I> to him for salvation; but we are never brought to this, till
we find ourselves sinking; sense of need will drive us to him.</P>
<P> &nbsp; &nbsp; &nbsp;
[2.] Christ's great favour to Peter, in this fright. Though there was a
mixture of presumption with Peter's faith in his first adventure, and
of unbelief with his faith in his after-fainting, yet Christ did not
cast him off; for,</P>
<P> &nbsp; &nbsp; &nbsp;
<I>First,</I> He saved him; <I>he answered him with the saving strength
of his right hand</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+20:6">Ps. xx. 6</A>),
for immediately <I>he stretched forth his hand, and caught him.</I>
Note, Christ's time to save is, when we sink
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+18:4-7">Ps. xviii. 4-7</A>):
he helps at a dead lift. Christ's hand is still stretched out to all
believers, to keep them from sinking. Those whom he hath once
apprehended as his own, and hath snatched as <I>brands out of the
burning,</I> he will catch out of the water too. Though he may seem to
have left his hold, he doth but seem to do so, for they shall <I>never
perish, neither shall any man pluck them out of his hand,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:28">John x. 28</A>.
Never fear, he will hold his own. Our deliverance from our own fears,
which else would overwhelm us, is owing to the hand of his power and
grace,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:4">Ps. xxxiv. 4</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
<I>Secondly,</I> He rebuked him; for as many as he loves and saves, he
reproves and chides; <I>O thou of little faith, wherefore didst thou
doubt?</I> Note,
1. Faith may be true, and yet weak; at first, like a grain of
mustard-seed. Peter had faith enough to bring him upon the water, yet,
because not enough to carry him through, Christ tells him he had but
<I>little.</I>
2. Our discouraging doubts and fears are all owing to the weakness of
our faith: <I>therefore we doubt,</I> because we are but <I>of little
faith.</I> It is the business of faith to resolve doubts, the doubts of
sense, in a stormy day, so as even then to keep the head above water.
Could we but believe more, we should doubt less.
3. The weakness of our faith, and the prevalence of our doubts, are
very displeasing to our Lord Jesus. It is true, he doth not cast off
weak believers, but it is as true, that he is not pleased with weak
faith, no, not in those that are nearest to him. <I>Wherefore didst
thou doubt?</I> What reason was there for it? Note, Our doubts and
fears would soon vanish before a strict enquiry into the cause of them;
for, all things considered, there is no good reason why Christ's
disciples should be of a doubtful mind, no, not in a stormy day,
because he is ready to them <I>a very present Help.</I></P>
<P> &nbsp; &nbsp; &nbsp;
VI. The <I>ceasing of the storm,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:32"><I>v.</I> 32</A>.
When Christ was come into the ship, they were presently at the shore.
Christ <I>walked upon the water</I> till he came to the ship, and then
went into that, when he could easily have walked to the shore; but when
ordinary means are to be had, miracles are not to be expected. Though
Christ needs not instruments for the doing of his work, he is pleased
to use them. Observe, when Christ came into the ship, Peter came in
with him. Companions with Christ in his patience, shall be companions
in his kingdoms,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+1:9">Rev. i. 9</A>.
Those that walk with him shall reign with him; those that are exposed,
and that suffer with him, shall triumph with him.</P>
<P> &nbsp; &nbsp; &nbsp;
<I>When they were come into the ship, immediately the storm ceased,</I>
for it had done its work, its trying work. He that has <I>gathered the
winds into his fists, and bound the waters in a garment,</I> is the
same that <I>ascended and descended;</I> and <I>his word</I> even
<I>stormy winds fulfil,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+148:8">Ps. cxlviii. 8</A>.
When Christ comes into a soul, he makes winds and storms to cease
there, and commands peace. Welcome Christ, and the <I>noise of her
waves will soon be quelled.</I> The way to be still is, to know that he
is God, that he is the <I>Lord with us.</I></P>
<P> &nbsp; &nbsp; &nbsp;
VII. The adoration paid to Christ hereupon
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:33"><I>v.</I> 33</A>);
<I>They that were in the ship came and worshipped him, and said, Of a
truth, thou art the Son of God.</I> Two good uses they made of this
distress, and this deliverance.</P>
<P> &nbsp; &nbsp; &nbsp;
1. It was a confirmation of their faith in Christ, and abundantly
convinced them that <I>the fulness of the Godhead dwelt in him;</I> for
none but the world's Creator could multiply the loaves, none but its
Governor could tread upon the waters of the sea; they therefore yield
to the evidence, and make confession of their faith; <I>Thou truly art
the Son of God.</I> They knew before that he was the Son of God, but
now they know it better. Faith, after a conflict with unbelief, is
sometimes the more active, and gets to greater degrees of strength by
being exercised. Now they <I>know it of a truth.</I> Note, It is good
for us to know more and more of <I>the certainty of those things
wherein we have been instructed,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:4">Luke i. 4</A>.
Faith <I>then</I> grows, when it arrives at a full assurance, when it
sees clearly, and saith, <I>Of a truth.</I></P>
<P> &nbsp; &nbsp; &nbsp;
2. They took occasion from it to <I>give him the glory due unto his
name.</I> They not only owned that great truth, but were suitable
affected by it; <I>they worshiped Christ.</I> Note, When Christ
manifests his glory for us, we ought to return it to him
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:15">Ps. l. 15</A>);
<I>I will deliver thee, and thou shalt glorify me.</I> Their worship
and adoration of Christ were thus expressed, <I>Of a truth thou art the
Son of God.</I> Note, The matter of our creed may and must be made the
matter of our praise. Faith is the proper principle of worship, and
worship the genuine product of faith. <I>He that comes to God must
believe;</I> and he that <I>believes</I> in God, will come,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:6">Heb. ix. 6</A>.</P>
<A NAME="Mt14_34"> </A>
<A NAME="Mt14_35"> </A>
<A NAME="Mt14_36"> </A>
<A NAME="Sec4"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The People of Gennesaret Flock to Christ.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>34 And when they were gone over, they came into the land of
Gennesaret.
&nbsp; 35 And when the men of that place had knowledge of him, they
sent out into all that country round about, and brought unto him
all that were diseased;
&nbsp; 36 And besought him that they might only touch the hem of his
garment: and as many as touched were made perfectly whole.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
We have here an account of miracles by wholesale, which Christ wrought
on the other side of the water, in the land of Gennesaret.
Whithersoever Christ went, he was doing good. Gennesaret was a tract of
land that lay between Bethsaida and Capernaum, and either gave the name
to, or took the name from, this sea, which is called
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+5:1">Luke v. 1</A>)
<I>The Lake of Gennesaret;</I> it signifies the valley of branches.
Observe here,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The forwardness and faith of <I>the men of that place.</I> These
were more noble than the Gergesenes, their neighbours, who were
borderers upon the same lake. Those <I>besought Christ to depart</I>
from them, they had no occasion for him; these besought him to help
them, they had need of him. Christ reckons it the greatest honour we
can do him, to make use of him. Now here we are told,</P>
<P> &nbsp; &nbsp; &nbsp;
1. How <I>the men of that place</I> were brought to Christ; they <I>had
knowledge of him.</I> It is probable that his miraculous passage over
the sea, which they that were in the ship would industriously spread
the report of, might help to make way for his entertainment in those
parts; and perhaps it was one thing Christ intended in it, for he has
great reaches in what he does. This they had knowledge of, and of the
other miracles Christ had wrought, and therefore they flocked to him.
Note, They that know Christ's name, will make their application to him:
if Christ were better known, he would not be neglected as he is; he is
trusted as far as he is known.</P>
<P> &nbsp; &nbsp; &nbsp;
They <I>had knowledge of him,</I> that is, of his being among them, and
that he would be put awhile among them. Note, The discerning of the day
of our opportunities is a good step toward the improvement of it. This
was <I>the condemnation of the world,</I> that Christ <I>was in the
world, and the world knew him not</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:10">John i. 10</A>);
Jerusalem knew him not
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+19:42">Luke xix. 42</A>),
but there were some who, when he was among them, <I>had knowledge of
him.</I> It is better to know that there <I>is</I> a prophet among us
than that there <I>has been</I> one,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+2:5">Ezek. ii. 5</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
2. How they brought others to Christ, by giving notice to their
neighbours of Christ's being come into those parts; <I>They sent out
into all that country.</I> Note, those that have got the knowledge of
Christ themselves, should do all they can to bring others acquainted
with him too. We must not eat these spiritual morsels alone; there is
in Christ enough for us all, so that there is nothing got by
monopolizing. When we have opportunities of getting good to our souls,
we should bring as many as we can to share with us. More than we think
of would close with opportunities, if they were but called upon and
invited to them. <I>They sent into their own country,</I> because it
was their own, and they desired the welfare of it. Note, We can no
better testify our love to our country than by promoting and
propagating the knowledge of Christ in it. Neighbourhood is an
advantage of doing good which must be improved. Those that are near to
us, we should contrive to do something for, at least by our example, to
bring them near to Christ.</P>
<P> &nbsp; &nbsp; &nbsp;
3. What their business was with Christ; not only, perhaps not chiefly,
if at all, to be taught, but to have their sick healed; <I>They brought
unto him all that were diseased.</I> If love to Christ and his doctrine
will not bring them to him, yet self-love would. Did we but rightly
seek our own things, the things of our own peace and welfare, we should
seek the things of Christ. We should do him honour, and please him, by
deriving grace and righteousness from him. Note, Christ is the proper
Person to bring the diseased to; whither should they go but to the
Physician, to <I>the Sun of Righteousness, that hath healing under his
wings?</I></P>
<P> &nbsp; &nbsp; &nbsp;
4. How they made their application to him; <I>They besought him that
they might only touch the hem of his garment,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:36"><I>v.</I> 36</A>.
They applied themselves to him,
(1.) With great importunity; they besought him. Well may we beseech to
be healed, when God by his ministers beseecheth us that we will be
healed. Note, The greatest favours and blessings are to be obtained
from Christ by entreaty; <I>Ask, and it shall be given.</I>
(2.) With great humility; they came to him as those that were sensible
of their distance, humbly beseeching him to help them; and their
desiring to touch the hem of his garment, intimates that they thought
themselves unworthy that he should take any particular notice of them,
that he should so much as speak to their case, much less touch them for
their cure; but they will look upon it as a great favour, if he will
give them leave to <I>touch the hem of his garment.</I> The eastern
nations show respect to their princes, by kissing their sleeve, or
skirt.
(3.) With great assurance of the all-sufficiency of his power, not
doubting but that they should be healed, even by touching the hem of
his garment; that they should receive abundant communications from him
by the smallest token of symbol of communion with him. They did not
expect the formality of striking his hand over the place or persons
diseased, as Naaman did
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:11">2 Kings v. 11</A>);
but they were sure that there was in him such an overflowing fulness of
healing virtue, that <I>they</I> could not fail of a cure, who were but
admitted near him. It was in this country and neighbourhood that the
woman with the bloody issue was cured by <I>touching the hem of his
garment,</I> and was commended for her faith
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:20-22"><I>ch.</I> ix. 20-22</A>);
and thence, probably, they took occasion to ask this. Note, The
experiences of others in their attendance upon Christ may be of use
both to direct and to encourage us in our attendance on him. It is good
using those means and methods which others before us have sped well in
the use of.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The fruit and success of this their application to Christ. It was
not in vain that these seed of Jacob sought him, for as <I>many as
touched, were made perfectly whole.</I> Note,
1. Christ's cures are perfect cures. Those that he heals, he heals
perfectly. He doth not do his work by halves. Though spiritual healing
be not perfected at first, yet, doubtless, <I>he that has begun the
good work will perform it,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:6">Phil. i. 6</A>.
2. There is an abundance of healing virtue in Christ for all that apply
themselves to him, be they ever so many. That <I>precious ointment</I>
which was poured on his head, <I>ran down to the skirts of his
garment,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+133:2">Ps. cxxxiii. 2</A>.
The least of Christ's institutions, like the hem of his garment, is
replenished with the overflowing fulness of his grace, and he is able
to <I>save to the uttermost.</I>
3. The healing virtue that is in Christ, is put forth for the benefit
of those that by a true and lively faith touch him. Christ is in
heaven, but his word is nigh us, and he himself in that word. When we
mix faith with the word, apply it to ourselves, depend upon it, and
submit to its influences and commands, then we touch the hem of
Christ's garment. It is but thus touching, and we are made whole. On
such easy terms are spiritual cures offered by him, that he may truly
be said to heal <I>freely;</I> so that if our souls die of their
wounds, it is not owing to our Physician, it is not for want of skill
or will in him; but it is purely owing to ourselves. He <I>could</I>
have healed us, he <I>would</I> have healed us, but we <I>would not be
healed;</I> so that our blood will lie upon our own heads.</P>
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