mh_parser/vol_split/40 - Matthew/Chapter 14.xml

<div2 id="Matt.xv" n="xv" next="Matt.xvi" prev="Matt.xiv" progress="16.26%" title="Chapter XIV">
<h2 id="Matt.xv-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="Matt.xv-p1">John the Baptist had said concerning Christ, He
must increase, but I must decrease, <scripRef id="Matt.xv-p1.1" osisRef="Bible:John.3.30" parsed="|John|3|30|0|0" passage="Joh 3:30">John iii. 30</scripRef>. 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 (<scripRef id="Matt.xv-p1.2" osisRef="Bible:Matt.14.1-Matt.14.5" parsed="|Matt|14|1|14|5" passage="Mt 14:1-5">ver.
1-5</scripRef>), and the beheading of him to please Herodias,
<scripRef id="Matt.xv-p1.3" osisRef="Bible:Matt.14.6-Matt.14.12" parsed="|Matt|14|6|14|12" passage="Mt 14:6-12">ver. 6-12</scripRef>. II. The
miracles of Christ. 1. His feeding five thousand men that came to
him to be taught, with five loaves and two fishes, <scripRef id="Matt.xv-p1.4" osisRef="Bible:Matt.14.13-Matt.14.21" parsed="|Matt|14|13|14|21" passage="Mt 14:13-21">ver. 13-21</scripRef>. 2. Christ's walking on
the waves to his disciples in a storm, <scripRef id="Matt.xv-p1.5" osisRef="Bible:Matt.14.22-Matt.14.23" parsed="|Matt|14|22|14|23" passage="Mt 14:22-23">ver. 22-23</scripRef>. 3. His healing the sick with
the touch of the hem of his garment, <scripRef id="Matt.xv-p1.6" osisRef="Bible:Matt.14.34-Matt.14.36" parsed="|Matt|14|34|14|36" passage="Mt 14:34-36">ver. 34-36</scripRef>. Thus he went forth, thus he
went on, conquering and to conquer, or rather, curing and to
cure.</p>
<scripCom id="Matt.xv-p1.7" osisRef="Bible:Matt.14" parsed="|Matt|14|0|0|0" passage="Mt 14" type="Commentary"/>
<scripCom id="Matt.xv-p1.8" osisRef="Bible:Matt.14.1-Matt.14.12" parsed="|Matt|14|1|14|12" passage="Mt 14:1-12" type="Commentary"/><div class="Commentary" id="Bible:Matt.14.1-Matt.14.12">
<h4 id="Matt.xv-p1.9">The Death of John the
Baptist.</h4>
<p class="passage" id="Matt.xv-p2">1 At that time Herod the tetrarch heard of the
fame of Jesus,   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.   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.   4 For John said unto him,
It is not lawful for thee to have her.   5 And when he would
have put him to death, he feared the multitude, because they
counted him as a prophet.   6 But when Herod's birthday was
kept, the daughter of Herodias danced before them, and pleased
Herod.   7 Whereupon he promised with an oath to give her
whatsoever she would ask.   8 And she, being before instructed
of her mother, said, Give me here John Baptist's head in a charger.
  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>   10 And he sent, and beheaded John in the
prison.   11 And his head was brought in a charger, and given
to the damsel: and she brought <i>it</i> to her mother.   12
And his disciples came, and took up the body, and buried it, and
went and told Jesus.</p>
<p class="indent" id="Matt.xv-p3">We have here the story of John's martyrdom.
Observe,</p>
<p class="indent" id="Matt.xv-p4">I. The occasion of relating this story
here, <scripRef id="Matt.xv-p4.1" osisRef="Bible:Matt.14.1-Matt.14.2" parsed="|Matt|14|1|14|2" passage="Mt 14:1,2"><i>v.</i> 1, 2</scripRef>. Here
is,</p>
<p class="indent" id="Matt.xv-p5">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
(<scripRef id="Matt.xv-p5.1" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>). <i>Which
none of the princes of this world knew,</i> <scripRef id="Matt.xv-p5.2" osisRef="Bible:1Cor.1.26" parsed="|1Cor|1|26|0|0" passage="1Co 1:26">1 Cor. i. 26</scripRef>. 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 class="indent" id="Matt.xv-p6">2. The construction he puts upon this
(<scripRef id="Matt.xv-p6.1" osisRef="Bible:Matt.14.2" parsed="|Matt|14|2|0|0" passage="Mt 14:2"><i>v.</i> 2</scripRef>); <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> (<scripRef id="Matt.xv-p6.2" osisRef="Bible:Acts.23.8" parsed="|Acts|23|8|0|0" passage="Ac 23:8">Acts xxiii. 8</scripRef>); 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> (<scripRef id="Matt.xv-p6.3" osisRef="Bible:John.10.41" parsed="|John|10|41|0|0" passage="Joh 10:41">John x. 41</scripRef>); 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 class="indent" id="Matt.xv-p7">(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> <scripRef id="Matt.xv-p7.1" osisRef="Bible:Zech.1.5-Zech.1.6" parsed="|Zech|1|5|1|6" passage="Zec 1:5,6">Zech. i.
5, 6</scripRef>. See <scripRef id="Matt.xv-p7.2" osisRef="Bible:2Tim.2.9" parsed="|2Tim|2|9|0|0" passage="2Ti 2:9">2 Tim. ii.
9</scripRef>. 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> <scripRef id="Matt.xv-p7.3" osisRef="Bible:Job.14.7-Job.14.9" parsed="|Job|14|7|14|9" passage="Job 14:7-9">Job
xiv. 7-9</scripRef>.</p>
<p class="indent" id="Matt.xv-p8">(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> (<scripRef id="Matt.xv-p8.1" osisRef="Bible:Prov.28.1" parsed="|Prov|28|1|0|0" passage="Pr 28:1">Prov.
xxviii. 1</scripRef>); are in <i>great fear, where no fear is,</i>
<scripRef id="Matt.xv-p8.2" osisRef="Bible:Ps.14.5" parsed="|Ps|14|5|0|0" passage="Ps 14:5">Ps. xiv. 5</scripRef>. 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 class="indent" id="Matt.xv-p9">(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 class="indent" id="Matt.xv-p10">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 class="indent" id="Matt.xv-p11">1. John's faithfulness in reproving Herod,
<scripRef id="Matt.xv-p11.1" osisRef="Bible:Matt.14.3-Matt.14.4" parsed="|Matt|14|3|14|4" passage="Mt 14:3,4"><i>v.</i> 3, 4</scripRef>. Herod was
one of John's hearers (<scripRef id="Matt.xv-p11.2" osisRef="Bible:Mark.6.20" parsed="|Mark|6|20|0|0" passage="Mk 6:20">Mark vi.
20</scripRef>), 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 class="indent" id="Matt.xv-p12">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 her 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 <scripRef id="Matt.xv-p12.1" osisRef="Bible:Ps.50.20" parsed="|Ps|50|20|0|0" passage="Ps 50:20">Ps. l. 20</scripRef>. 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> (<scripRef id="Matt.xv-p12.2" osisRef="Bible:Job.34.18" parsed="|Job|34|18|0|0" passage="Job 34:18">Job xxxiv. 18</scripRef>), 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 (<scripRef id="Matt.xv-p12.3" osisRef="Bible:Matt.14.19" parsed="|Matt|14|19|0|0" passage="Mt 14:19"><i>v.</i> 19</scripRef>), 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 class="indent" id="Matt.xv-p13">2. The imprisonment of John for his
faithfulness, <scripRef id="Matt.xv-p13.1" osisRef="Bible:Matt.14.3" parsed="|Matt|14|3|0|0" passage="Mt 14:3"><i>v.</i> 3</scripRef>.
<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, <scripRef id="Matt.xv-p13.2" osisRef="Bible:1Kgs.22.8" parsed="|1Kgs|22|8|0|0" passage="1Ki 22:8">1 Kings xxii.
8</scripRef>. See <scripRef id="Matt.xv-p13.3" osisRef="Bible:Prov.9.8 Bible:Prov.15.10 Bible:Prov.15.12" parsed="|Prov|9|8|0|0;|Prov|15|10|0|0;|Prov|15|12|0|0" passage="Pr 9:8,15:10,12">Prov. ix. 8;
xv. 10, 12</scripRef>. <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, <scripRef id="Matt.xv-p13.4" osisRef="Bible:Acts.20.20" parsed="|Acts|20|20|0|0" passage="Ac 20:20">Acts xx. 20</scripRef>. 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>
<scripRef id="Matt.xv-p13.5" osisRef="Bible:1Pet.4.15" parsed="|1Pet|4|15|0|0" passage="1Pe 4:15">1 Pet. iv. 15</scripRef>.</p>
<p class="indent" id="Matt.xv-p14">3. The restraint that Herod lay under from
further venting of his rage against John, <scripRef id="Matt.xv-p14.1" osisRef="Bible:Matt.14.5" parsed="|Matt|14|5|0|0" passage="Mt 14:5"><i>v.</i> 5</scripRef>.</p>
<p class="indent" id="Matt.xv-p15">(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, <scripRef id="Matt.xv-p15.1" osisRef="Bible:2Kgs.8.13" parsed="|2Kgs|8|13|0|0" passage="2Ki 8:13">2 Kings viii. 13</scripRef>.</p>
<p class="indent" id="Matt.xv-p16">(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, <scripRef id="Matt.xv-p16.1" osisRef="Bible:Eccl.7.17" parsed="|Eccl|7|17|0|0" passage="Ec 7:17">Eccl. vii. 17</scripRef>. 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, <scripRef id="Matt.xv-p16.2" osisRef="Bible:Matt.14.2" parsed="|Matt|14|2|0|0" passage="Mt 14:2"><i>v.</i> 2</scripRef>.
Men fear being hanged for that which they do not fear being damned
for.</p>
<p class="indent" id="Matt.xv-p17">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> <scripRef id="Matt.xv-p17.1" osisRef="Bible:Job.3.18" parsed="|Job|3|18|0|0" passage="Job 3:18">Job iii.
18</scripRef>.</p>
<p class="indent" id="Matt.xv-p18">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>
<scripRef id="Matt.xv-p18.1" osisRef="Bible:Rev.17.5-Rev.17.6" parsed="|Rev|17|5|17|6" passage="Re 17:5,6">Rev. xvii. 5, 6</scripRef>. 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 class="indent" id="Matt.xv-p19">(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>
(<scripRef id="Matt.xv-p19.1" osisRef="Bible:Hos.7.5" parsed="|Hos|7|5|0|0" passage="Ho 7:5">Hos. vii. 5</scripRef>), for it is part
of the <i>sport of a fool</i> to do mischief, <scripRef id="Matt.xv-p19.2" osisRef="Bible:Prov.10.23" parsed="|Prov|10|23|0|0" passage="Pr 10:23">Prov. x. 23</scripRef>. 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 <scripRef id="Matt.xv-p19.3" osisRef="Bible:Prov.23.31-Prov.23.33" parsed="|Prov|23|31|23|33" passage="Pr 23:31-33">Prov.
xxiii. 31-33</scripRef>. Herod was now in a mirthful mood, and
nothing was more agreeable to him than that which fed his
vanity.</p>
<p class="indent" id="Matt.xv-p20">(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, <scripRef id="Matt.xv-p20.1" osisRef="Bible:Matt.14.7" parsed="|Matt|14|7|0|0" passage="Mt 14:7"><i>v.</i> 7</scripRef>. 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> (<scripRef id="Matt.xv-p20.2" osisRef="Bible:Prov.6.2" parsed="|Prov|6|2|0|0" passage="Pr 6:2">Prov. vi. 2</scripRef>), much
less a good man that fears an oath, <scripRef id="Matt.xv-p20.3" osisRef="Bible:Eccl.9.2" parsed="|Eccl|9|2|0|0" passage="Ec 9:2">Eccl. ix. 2</scripRef>. 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> <scripRef id="Matt.xv-p20.4" osisRef="Bible:Eccl.5.6" parsed="|Eccl|5|6|0|0" passage="Ec 5:6">Eccl. v. 6</scripRef>.</p>
<p class="indent" id="Matt.xv-p21">(3.) The bloody demand the young lady made
of John the Baptist's head, <scripRef id="Matt.xv-p21.1" osisRef="Bible:Matt.14.8" parsed="|Matt|14|8|0|0" passage="Mt 14:8"><i>v.</i>
8</scripRef>. 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 (<scripRef id="Matt.xv-p21.2" osisRef="Bible:2Chr.22.3" parsed="|2Chr|22|3|0|0" passage="2Ch 22:3">2 Chron. xxii. 3</scripRef>); 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 class="indent" id="Matt.xv-p22">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, <scripRef id="Matt.xv-p22.1" osisRef="Bible:Rev.20.4" parsed="|Rev|20|4|0|0" passage="Re 20:4">Rev. xx.
4</scripRef>, 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 class="indent" id="Matt.xv-p23">(4.) Herod's grant of this demand
(<scripRef id="Matt.xv-p23.1" osisRef="Bible:Matt.14.9" parsed="|Matt|14|9|0|0" passage="Mt 14:9"><i>v.</i> 9</scripRef>); <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 class="indent" id="Matt.xv-p24">[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 class="indent" id="Matt.xv-p25">[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 class="indent" id="Matt.xv-p26">[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, <scripRef id="Matt.xv-p26.1" osisRef="Bible:Jer.36.25" parsed="|Jer|36|25|0|0" passage="Jer 36:25">Jer. xxxvi. 25</scripRef>. If some of the common people
had been here, they would have rescued this Jonathan, as <scripRef id="Matt.xv-p26.2" osisRef="Bible:1Sam.14.45" parsed="|1Sam|14|45|0|0" passage="1Sa 14:45">1 Sam. xiv. 45</scripRef>.</p>
<p class="indent" id="Matt.xv-p27">[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> <scripRef id="Matt.xv-p27.1" osisRef="Bible:Jas.1.14" parsed="|Jas|1|14|0|0" passage="Jam 1:14">Jam. i. 14</scripRef>.
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 class="indent" id="Matt.xv-p28">(5.) The execution of John, pursuant to
this grant (<scripRef id="Matt.xv-p28.1" osisRef="Bible:Matt.14.10" parsed="|Matt|14|10|0|0" passage="Mt 14:10"><i>v.</i> 10</scripRef>);
<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, <scripRef id="Matt.xv-p28.2" osisRef="Bible:Isa.26.21 Bible:Ps.9.12" parsed="|Isa|26|21|0|0;|Ps|9|12|0|0" passage="Isa 26:21,Ps 9:12">Isa. xxvi. 21; Ps. ix.
12</scripRef>.</p>
<p class="indent" id="Matt.xv-p29">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 class="indent" id="Matt.xv-p30">5. The disposal of the poor remains of this
blessed saint and martyr. The head and body being separated,</p>
<p class="indent" id="Matt.xv-p31">(1.) The damsel brought the head in triumph
to her mother, as a trophy of the victories of her malice and
revenge, <scripRef id="Matt.xv-p31.1" osisRef="Bible:Matt.14.11" parsed="|Matt|14|11|0|0" passage="Mt 14:11"><i>v.</i> 11</scripRef>.
<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, <scripRef id="Matt.xv-p31.2" osisRef="Bible:Ps.79.2" parsed="|Ps|79|2|0|0" passage="Ps 79:2">Ps. lxxix. 2</scripRef>. When the witnesses are slain,
they that <i>dwell on the earth rejoice over them, and make
merry,</i> <scripRef id="Matt.xv-p31.3" osisRef="Bible:Rev.11.10 Bible:Ps.14.4-Ps.14.5" parsed="|Rev|11|10|0|0;|Ps|14|4|14|5" passage="Re 11:10,Ps 14:4,5">Rev. xi. 10; Ps.
xiv. 4, 5</scripRef>.</p>
<p class="indent" id="Matt.xv-p32">(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 while 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,
<scripRef id="Matt.xv-p32.1" osisRef="Bible:Acts.12.5" parsed="|Acts|12|5|0|0" passage="Ac 12:5">Acts xii. 5</scripRef>. 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 class="indent" id="Matt.xv-p33">[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 (<scripRef id="Matt.xv-p33.1" osisRef="Bible:Acts.8.2" parsed="|Acts|8|2|0|0" passage="Ac 8:2">Acts viii. 2</scripRef>); 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 class="indent" id="Matt.xv-p34">[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, <scripRef id="Matt.xv-p34.1" osisRef="Bible:Heb.13.8 Bible:Heb.13.20" parsed="|Heb|13|8|0|0;|Heb|13|20|0|0" passage="Heb 13:8,20">Heb. xiii.
8, 20</scripRef>. 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 class="indent" id="Matt.xv-p35">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>
</div><scripCom id="Matt.xv-p35.1" osisRef="Bible:Matt.14.13-Matt.14.21" parsed="|Matt|14|13|14|21" passage="Mt 14:13-21" type="Commentary"/><div class="Commentary" id="Bible:Matt.14.13-Matt.14.21">
<h4 id="Matt.xv-p35.2">The Five Thousand Fed.</h4>
<p class="passage" id="Matt.xv-p36">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.
  14 And Jesus went forth, and saw a great multitude, and was
moved with compassion toward them, and he healed their sick.  
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.   16 But Jesus said unto them, They need not depart;
give ye them to eat.   17 And they say unto him, We have here
but five loaves, and two fishes.   18 He said, Bring them
hither to me.   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.   20
And they did all eat, and were filled: and they took up of the
fragments that remained twelve baskets full.   21 And they
that had eaten were about five thousand men, beside women and
children.</p>
<p class="indent" id="Matt.xv-p37">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 class="indent" id="Matt.xv-p38">I. The great resort of people to Christ,
when he was retired <i>into a desert place,</i> <scripRef id="Matt.xv-p38.1" osisRef="Bible:Matt.14.13" parsed="|Matt|14|13|0|0" passage="Mt 14:13"><i>v.</i> 13</scripRef>. 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 (<scripRef id="Matt.xv-p38.2" osisRef="Bible:Phil.1.12" parsed="|Phil|1|12|0|0" passage="Php 1:12">Phil.
i. 12</scripRef>), 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> <scripRef id="Matt.xv-p38.3" osisRef="Bible:Josh.3.3" parsed="|Josh|3|3|0|0" passage="Jos 3:3">Josh. iii. 3</scripRef>. 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,
<scripRef id="Matt.xv-p38.4" osisRef="Bible:Isa.51.3 Bible:Isa.41.19-Isa.41.20" parsed="|Isa|51|3|0|0;|Isa|41|19|41|20" passage="Isa 51:3,Isa 41:19,20">Isa. li. 3; xli. 19,
20</scripRef>.</p>
<p class="indent" id="Matt.xv-p39">II. The tender compassion of our Lord Jesus
towards those who thus followed him, <scripRef id="Matt.xv-p39.1" osisRef="Bible:Matt.14.14" parsed="|Matt|14|14|0|0" passage="Mt 14:14"><i>v.</i> 14</scripRef>. 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> <scripRef id="Matt.xv-p39.2" osisRef="Bible:Isa.63.9" parsed="|Isa|63|9|0|0" passage="Isa 63:9">Isa. lxiii. 9</scripRef>.</p>
<p class="indent" id="Matt.xv-p40">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 class="indent" id="Matt.xv-p41">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 class="indent" id="Matt.xv-p42">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 class="indent" id="Matt.xv-p43">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 class="indent" id="Matt.xv-p44">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 class="indent" id="Matt.xv-p45">V. The liberal distribution of this
provision among the multitude (<scripRef id="Matt.xv-p45.1" osisRef="Bible:Matt.14.18-Matt.14.19" parsed="|Matt|14|18|14|19" passage="Mt 14:18,19"><i>v.</i> 18, 19</scripRef>); <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 class="indent" id="Matt.xv-p46">Now at this miraculous meal we may
observe,</p>
<p class="indent" id="Matt.xv-p47">1. The seating of the guests (<scripRef id="Matt.xv-p47.1" osisRef="Bible:Matt.14.19" parsed="|Matt|14|19|0|0" passage="Mt 14:19"><i>v.</i> 19</scripRef>); <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> <scripRef id="Matt.xv-p47.2" osisRef="Bible:Esth.1.6" parsed="|Esth|1|6|0|0" passage="Es 1:6">Esther i. 6</scripRef>. 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 class="indent" id="Matt.xv-p48">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> <scripRef id="Matt.xv-p48.1" osisRef="Bible:1Tim.4.4" parsed="|1Tim|4|4|0|0" passage="1Ti 4:4">1 Tim. iv.
4</scripRef>. Samuel <i>blessed</i> the feast, <scripRef id="Matt.xv-p48.2" osisRef="Bible:1Sam.9.13 Bible:Acts.2.46-Acts.2.47 Bible:Acts.27.24 Bible:Acts.27.35" parsed="|1Sam|9|13|0|0;|Acts|2|46|2|47;|Acts|27|24|0|0;|Acts|27|35|0|0" passage="1Sa 9:13,Ac 2:46,47,27:24,35">1 Sam. ix. 13; Acts ii. 46, 47;
xxvii. 34, 35</scripRef>. This is <i>eating and drinking to the
glory of God</i> (<scripRef id="Matt.xv-p48.3" osisRef="Bible:1Cor.10.31" parsed="|1Cor|10|31|0|0" passage="1Co 10:31">1 Cor. x.
31</scripRef>); <i>giving God thanks</i> (<scripRef id="Matt.xv-p48.4" osisRef="Bible:Rom.14.6" parsed="|Rom|14|6|0|0" passage="Ro 14:6">Rom. xiv. 6</scripRef>); <i>eating before God,</i> as
Moses, and his father-in-law, <scripRef id="Matt.xv-p48.5" osisRef="Bible:Exod.18.12 Bible:Exod.18.15" parsed="|Exod|18|12|0|0;|Exod|18|15|0|0" passage="Ex 18:12,15">Exod.
xviii. 12, 15</scripRef>. 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 class="indent" id="Matt.xv-p49">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> (<scripRef id="Matt.xv-p49.1" osisRef="Bible:Rev.1.1 Bible:Rev.1.4" parsed="|Rev|1|1|0|0;|Rev|1|4|0|0" passage="Re 1:1,4">Rev. i. 1,
4</scripRef>); <i>they delivered all that,</i> and that only,
<i>which they received from the Lord,</i> <scripRef id="Matt.xv-p49.2" osisRef="Bible:1Cor.11.23" parsed="|1Cor|11|23|0|0" passage="1Co 11:23">1 Cor. xi. 23</scripRef>. 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>
<scripRef id="Matt.xv-p49.3" osisRef="Bible:Matt.24.45" parsed="|Matt|24|45|0|0" passage="Mt 24:45"><i>ch.</i> xxiv. 45</scripRef>. And,
blessed be God, be the multitude ever so great, there is enough for
all, enough for each.</p>
<p class="indent" id="Matt.xv-p50">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>
<scripRef id="Matt.xv-p50.1" osisRef="Bible:2Cor.9.10" parsed="|2Cor|9|10|0|0" passage="2Co 9:10">2 Cor. ix. 10</scripRef>. Thus
<i>there is that scattereth and yet increaseth;</i> that
scattereth, and so increaseth.</p>
<p class="indent" id="Matt.xv-p51">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 class="indent" id="Matt.xv-p52">1. There was enough: <i>They did all eat,
and were filled.</i> Note, Those whom Christ feeds, he fills; so
runs the promise (<scripRef id="Matt.xv-p52.1" osisRef="Bible:Ps.37.19" parsed="|Ps|37|19|0|0" passage="Ps 37:19">Ps. xxxvii.
19</scripRef>), <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> <scripRef id="Matt.xv-p52.2" osisRef="Bible:Hag.1.6" parsed="|Hag|1|6|0|0" passage="Hag 1:6">Hag. i. 6</scripRef>.</p>
<p class="indent" id="Matt.xv-p53">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>
(<scripRef id="Matt.xv-p53.1" osisRef="Bible:Luke.15.17" parsed="|Luke|15|17|0|0" passage="Lu 15:17">Luke xv. 17</scripRef>), 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> <scripRef id="Matt.xv-p53.2" osisRef="Bible:2Kgs.4.43" parsed="|2Kgs|4|43|0|0" passage="2Ki 4:43">2 Kings iv.
43</scripRef>.</p>
<p class="indent" id="Matt.xv-p54">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>
</div><scripCom id="Matt.xv-p54.1" osisRef="Bible:Matt.14.22-Matt.14.33" parsed="|Matt|14|22|14|33" passage="Mt 14:22-33" type="Commentary"/><div class="Commentary" id="Bible:Matt.14.22-Matt.14.33">
<h4 id="Matt.xv-p54.2">Jesus Walks to His Disciples on the
Sea.</h4>
<p class="passage" id="Matt.xv-p55">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.   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.   24 But
the ship was now in the midst of the sea, tossed with waves: for
the wind was contrary.   25 And in the fourth watch of the
night Jesus went unto them, walking on the sea.   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.   27 But
straightway Jesus spake unto them, saying, Be of good cheer; it is
I; be not afraid.   28 And Peter answered him and said, Lord,
if it be thou, bid me come unto thee on the water.   29 And he
said, Come. And when Peter was come down out of the ship, he walked
on the water, to go to Jesus.   30 But when he saw the wind
boisterous, he was afraid; and beginning to sink, he cried, saying,
Lord, save me.   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?   32 And when they
were come into the ship, the wind ceased.   33 Then they that
were in the ship came and worshipped him, saying, Of a truth thou
art the Son of God.</p>
<p class="indent" id="Matt.xv-p56">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 class="indent" id="Matt.xv-p57">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> <scripRef id="Matt.xv-p57.1" osisRef="Bible:Matt.14.22" parsed="|Matt|14|22|0|0" passage="Mt 14:22"><i>v.</i>
22</scripRef>. 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> (<scripRef id="Matt.xv-p57.2" osisRef="Bible:John.6.15" parsed="|John|6|15|0|0" passage="Joh 6:15">John vi. 15</scripRef>); to avoid which, he immediately
scattered the people, sent away the disciples, lest they should
join with them, and he himself withdrew, <scripRef id="Matt.xv-p57.3" osisRef="Bible:John.6.15" parsed="|John|6|15|0|0" passage="Joh 6:15">John vi. 15</scripRef>.</p>
<p class="indent" id="Matt.xv-p58">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 class="indent" id="Matt.xv-p59">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 class="indent" id="Matt.xv-p60">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> <scripRef id="Matt.xv-p60.1" osisRef="Bible:Exod.33.15" parsed="|Exod|33|15|0|0" passage="Ex 33:15">Exod. xxxiii.
15</scripRef>. 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 class="indent" id="Matt.xv-p61">II. Christ's retirement hereupon (<scripRef id="Matt.xv-p61.1" osisRef="Bible:Matt.14.23" parsed="|Matt|14|23|0|0" passage="Mt 14:23"><i>v.</i> 23</scripRef>); <i>He went up into a
mountain apart to pray.</i> Observe here,</p>
<p class="indent" id="Matt.xv-p62">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 class="indent" id="Matt.xv-p63">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, <scripRef id="Matt.xv-p63.1" osisRef="Bible:Matt.6.6" parsed="|Matt|6|6|0|0" passage="Mt 6:6"><i>ch.</i> vi. 6</scripRef>. 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 class="indent" id="Matt.xv-p64">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> <scripRef id="Matt.xv-p64.1" osisRef="Bible:Job.15.4" parsed="|Job|15|4|0|0" passage="Job 15:4">Job xv.
4</scripRef>.</p>
<p class="indent" id="Matt.xv-p65">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> <scripRef id="Matt.xv-p65.1" osisRef="Bible:Matt.14.24" parsed="|Matt|14|24|0|0" passage="Mt 14:24"><i>v.</i>
24</scripRef>. We may observe here,</p>
<p class="indent" id="Matt.xv-p66">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 class="indent" id="Matt.xv-p67">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 (<scripRef id="Matt.xv-p67.1" osisRef="Bible:Matt.8.24" parsed="|Matt|8|24|0|0" passage="Mt 8:24"><i>ch.</i> viii. 24</scripRef>), 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 class="indent" id="Matt.xv-p68">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 class="indent" id="Matt.xv-p69">IV. Christ's approach to them in this
condition (<scripRef id="Matt.xv-p69.1" osisRef="Bible:Matt.14.25" parsed="|Matt|14|25|0|0" passage="Mt 14:25"><i>v.</i> 25</scripRef>);
and in this we have an instance,</p>
<p class="indent" id="Matt.xv-p70">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 (<scripRef id="Matt.xv-p70.1" osisRef="Bible:Exod.14.24" parsed="|Exod|14|24|0|0" passage="Ex 14:24">Exod. xiv.
24</scripRef>), 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 class="indent" id="Matt.xv-p71">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>
<scripRef id="Matt.xv-p71.1" osisRef="Bible:Exod.15.8" parsed="|Exod|15|8|0|0" passage="Ex 15:8">Exod. xv. 8</scripRef>), 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>
(<scripRef id="Matt.xv-p71.2" osisRef="Bible:Job.9.8" parsed="|Job|9|8|0|0" passage="Job 9:8">Job ix. 8</scripRef>), 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> (<scripRef id="Matt.xv-p71.3" osisRef="Bible:Isa.51.10" parsed="|Isa|51|10|0|0" passage="Isa 51:10">Isa. li. 10</scripRef>), 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, <scripRef id="Matt.xv-p71.4" osisRef="Bible:Rev.10.2" parsed="|Rev|10|2|0|0" passage="Re 10:2">Rev. x.
2</scripRef>. The same power that made iron to swim (<scripRef id="Matt.xv-p71.5" osisRef="Bible:2Kgs.6.6" parsed="|2Kgs|6|6|0|0" passage="2Ki 6:6">2 Kings vi. 6</scripRef>), did this. <i>What
ailed thee, O thou sea?</i> <scripRef id="Matt.xv-p71.6" osisRef="Bible:Ps.114.5" parsed="|Ps|114|5|0|0" passage="Ps 114:5">Ps. cxiii.
5</scripRef>. <i>It was at the presence of the Lord. Thy way, O
God, is in the sea,</i> (<scripRef id="Matt.xv-p71.7" osisRef="Bible:Ps.77.19" parsed="|Ps|77|19|0|0" passage="Ps 77:19">Ps. lxxvii.
19</scripRef>). Note, Christ can take what way he pleases to save
his people.</p>
<p class="indent" id="Matt.xv-p72">V. Here is an account of what passed
between Christ and his distressed friends upon his approach.</p>
<p class="indent" id="Matt.xv-p73">1. Between him and all the disciples. We
are here told,</p>
<p class="indent" id="Matt.xv-p74">(1.) How their fears were raised (<scripRef id="Matt.xv-p74.1" osisRef="Bible:Matt.14.26" parsed="|Matt|14|26|0|0" passage="Mt 14:26"><i>v.</i> 26</scripRef>); <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, <scripRef id="Matt.xv-p74.2" osisRef="Bible:Luke.1.29 Bible:Exod.3.6-Exod.3.7" parsed="|Luke|1|29|0|0;|Exod|3|6|3|7" passage="Lu 1:29,Ex 3:6,7">Luke i. 29; Exod. iii. 6, 7</scripRef>. The
comforts of <i>the Spirit of adoption</i> are introduced by the
terrors of <i>the spirit of bondage,</i> <scripRef id="Matt.xv-p74.3" osisRef="Bible:Rom.8.15" parsed="|Rom|8|15|0|0" passage="Ro 8:15">Rom. viii. 15</scripRef>. [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 <scripRef id="Matt.xv-p74.4" osisRef="Bible:Job.4.14-Job.4.15" parsed="|Job|4|14|4|15" passage="Job 4:14,15">Job iv. 14, 15</scripRef>. 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, <scripRef id="Matt.xv-p74.5" osisRef="Bible:Ps.9.10" parsed="|Ps|9|10|0|0" passage="Ps 9:10">Ps. ix. 10</scripRef>. [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 class="indent" id="Matt.xv-p75">(2.) How these fears were silenced,
<scripRef id="Matt.xv-p75.1" osisRef="Bible:Matt.14.27" parsed="|Matt|14|27|0|0" passage="Mt 14:27"><i>v.</i> 27</scripRef>. 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 class="indent" id="Matt.xv-p76">[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>
(<scripRef id="Matt.xv-p76.1" osisRef="Bible:John.10.4" parsed="|John|10|4|0|0" passage="Joh 10:4">John x. 4</scripRef>), as Mary
Magdalene, <scripRef id="Matt.xv-p76.2" osisRef="Bible:John.20.16" parsed="|John|20|16|0|0" passage="Joh 20:16">John xx. 16</scripRef>.
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> <scripRef id="Matt.xv-p76.3" osisRef="Bible:Song.2.8" parsed="|Song|2|8|0|0" passage="So 2:8,">Cant. ii. 8;
v. 2</scripRef>. 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 class="indent" id="Matt.xv-p77">[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 class="indent" id="Matt.xv-p78">2. Between him and Peter, <scripRef id="Matt.xv-p78.1" osisRef="Bible:Matt.14.28-Matt.14.31" parsed="|Matt|14|28|14|31" passage="Mt 14:28-31"><i>v.</i> 28-31</scripRef>, where
observe,</p>
<p class="indent" id="Matt.xv-p79">(1.) Peter's courage, and Christ's
countenancing that.</p>
<p class="indent" id="Matt.xv-p80">[1.] It was very bold in Peter, that he
would venture to come to Christ <i>upon the water</i> (<scripRef id="Matt.xv-p80.1" osisRef="Bible:Matt.14.28" parsed="|Matt|14|28|0|0" passage="Mt 14:28"><i>v.</i> 28</scripRef>); <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 class="indent" id="Matt.xv-p81"><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> <scripRef id="Matt.xv-p81.1" osisRef="Bible:Song.3.4" parsed="|Song|3|4|0|0" passage="So 3:4">Cant. iii. 4</scripRef>.</p>
<p class="indent" id="Matt.xv-p82"><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 class="indent" id="Matt.xv-p83"><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 class="indent" id="Matt.xv-p84">[2.] It was very kind and condescending in
Christ, that he was pleased to own him in it, <scripRef id="Matt.xv-p84.1" osisRef="Bible:Matt.14.29" parsed="|Matt|14|29|0|0" passage="Mt 14:29"><i>v.</i> 29</scripRef>. 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 class="indent" id="Matt.xv-p85"><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 class="indent" id="Matt.xv-p86"><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> (<scripRef id="Matt.xv-p86.1" osisRef="Bible:Eph.2.5-Eph.2.6" parsed="|Eph|2|5|2|6" passage="Eph 2:5,6">Eph. ii. 5, 6</scripRef>), and being
<i>crucified with him,</i> <scripRef id="Matt.xv-p86.2" osisRef="Bible:Gal.2.20" parsed="|Gal|2|20|0|0" passage="Ga 2:20">Gal. ii.
20</scripRef>. 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 (<scripRef id="Matt.xv-p86.3" osisRef="Bible:1John.5.4" parsed="|1John|5|4|0|0" passage="1Jo 5:4">1 John v.
4</scripRef>), by faith in Christ's victory (<scripRef id="Matt.xv-p86.4" osisRef="Bible:John.16.33" parsed="|John|16|33|0|0" passage="Joh 16:33">John xvi. 33</scripRef>), and with him are <i>crucified
to it,</i> <scripRef id="Matt.xv-p86.5" osisRef="Bible:Gal.6.14" parsed="|Gal|6|14|0|0" passage="Ga 6:14">Gal. vi. 14</scripRef>. See
blessed Peter 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>
<scripRef id="Matt.xv-p86.6" osisRef="Bible:Rom.8.35" parsed="|Rom|8|35|0|0" passage="Ro 8:35">Rom. viii. 35</scripRef>, &amp;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, <scripRef id="Matt.xv-p86.7" osisRef="Bible:Rev.15.2-Rev.15.3" parsed="|Rev|15|2|15|3" passage="Re 15:2,3">Rev. xv. 2, 3</scripRef>.</p>
<p class="indent" id="Matt.xv-p87">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, <scripRef id="Matt.xv-p87.1" osisRef="Bible:Ps.63.8" parsed="|Ps|63|8|0|0" passage="Ps 63:8">Ps. lxiii.
8</scripRef>. 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>
(<scripRef id="Matt.xv-p87.2" osisRef="Bible:Exod.19.4" parsed="|Exod|19|4|0|0" passage="Ex 19:4">Exod. xix. 4</scripRef>); 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 class="indent" id="Matt.xv-p88">(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 class="indent" id="Matt.xv-p89">[1.] Peter's great fear (<scripRef id="Matt.xv-p89.1" osisRef="Bible:Matt.14.30" parsed="|Matt|14|30|0|0" passage="Mt 14:30"><i>v.</i> 30</scripRef>); <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 class="indent" id="Matt.xv-p90">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> (<scripRef id="Matt.xv-p90.1" osisRef="Bible:Rom.4.19" parsed="|Rom|4|19|0|0" passage="Ro 4:19">Rom. iv. 19</scripRef>); 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>
<scripRef id="Matt.xv-p90.2" osisRef="Bible:Matt.14.18" parsed="|Matt|14|18|0|0" passage="Mt 14:18"><i>v.</i> 18</scripRef>. Peter,
<i>when he saw the wind boisterous,</i> should have remembered what
he had seen (<scripRef id="Matt.xv-p90.3" osisRef="Bible:Matt.8.27" parsed="|Matt|8|27|0|0" passage="Mt 8:27"><i>ch.</i> viii.
27</scripRef>), 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> <scripRef id="Matt.xv-p90.4" osisRef="Bible:Isa.51.12-Isa.51.13" parsed="|Isa|51|12|51|13" passage="Isa 51:12,13">Isa. li. 12, 13</scripRef>.</p>
<p class="indent" id="Matt.xv-p91"><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>
(<scripRef id="Matt.xv-p91.1" osisRef="Bible:1Pet.1.5" parsed="|1Pet|1|5|0|0" passage="1Pe 1:5">1 Pet. i. 5</scripRef>); and
therefore, when our <i>souls are cast down and disquieted,</i> the
sovereign remedy is, <i>to hope in God,</i> <scripRef id="Matt.xv-p91.2" osisRef="Bible:Ps.43.5" parsed="|Ps|43|5|0|0" passage="Ps 43:5">Ps. xliii. 5</scripRef>. It is probable that Peter, being
bred a fisherman, could swim very well (<scripRef id="Matt.xv-p91.3" osisRef="Bible:John.21.7" parsed="|John|21|7|0|0" passage="Joh 21:7">John xxi. 7</scripRef>); 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> (<scripRef id="Matt.xv-p91.4" osisRef="Bible:Exod.15.5" parsed="|Exod|15|5|0|0" passage="Ex 15:5">Exod. xv. 5</scripRef>), 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 class="indent" id="Matt.xv-p92"><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>
<scripRef id="Matt.xv-p92.1" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v. 7</scripRef>. 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 class="indent" id="Matt.xv-p93">[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 class="indent" id="Matt.xv-p94"><i>First,</i> He saved him; <i>he answered
him with the saving strength of his right hand</i> (<scripRef id="Matt.xv-p94.1" osisRef="Bible:Ps.20.6" parsed="|Ps|20|6|0|0" passage="Ps 20:6">Ps. xx. 6</scripRef>), for immediately <i>he
stretched forth his hand, and caught him.</i> Note, Christ's time
to save is, when we sink (<scripRef id="Matt.xv-p94.2" osisRef="Bible:Ps.18.4-Ps.18.7" parsed="|Ps|18|4|18|7" passage="Ps 18:4-7">Ps. xviii.
4-7</scripRef>): 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> <scripRef id="Matt.xv-p94.3" osisRef="Bible:John.10.28" parsed="|John|10|28|0|0" passage="Joh 10:28">John x.
28</scripRef>. 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, <scripRef id="Matt.xv-p94.4" osisRef="Bible:Ps.34.4" parsed="|Ps|34|4|0|0" passage="Ps 34:4">Ps. xxxiv.
4</scripRef>.</p>
<p class="indent" id="Matt.xv-p95"><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 class="indent" id="Matt.xv-p96">VI. The <i>ceasing of the storm,</i>
<scripRef id="Matt.xv-p96.1" osisRef="Bible:Matt.14.32" parsed="|Matt|14|32|0|0" passage="Mt 14:32"><i>v.</i> 32</scripRef>. 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, <scripRef id="Matt.xv-p96.2" osisRef="Bible:Rev.1.9" parsed="|Rev|1|9|0|0" passage="Re 1:9">Rev. i. 9</scripRef>. Those that walk with him shall reign
with him; those that are exposed, and that suffer with him, shall
triumph with him.</p>
<p class="indent" id="Matt.xv-p97"><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>
<scripRef id="Matt.xv-p97.1" osisRef="Bible:Ps.148.8" parsed="|Ps|148|8|0|0" passage="Ps 148:8">Ps. cxlviii. 8</scripRef>. 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 class="indent" id="Matt.xv-p98">VII. The adoration paid to Christ hereupon
(<scripRef id="Matt.xv-p98.1" osisRef="Bible:Matt.14.33" parsed="|Matt|14|33|0|0" passage="Mt 14:33"><i>v.</i> 33</scripRef>); <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 class="indent" id="Matt.xv-p99">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> <scripRef id="Matt.xv-p99.1" osisRef="Bible:Luke.1.4" parsed="|Luke|1|4|0|0" passage="Lu 1:4">Luke i. 4</scripRef>. 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 class="indent" id="Matt.xv-p100">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 (<scripRef id="Matt.xv-p100.1" osisRef="Bible:Ps.50.15" parsed="|Ps|50|15|0|0" passage="Ps 50:15">Ps. l.
15</scripRef>); <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, <scripRef id="Matt.xv-p100.2" osisRef="Bible:Heb.9.6" parsed="|Heb|9|6|0|0" passage="Heb 9:6">Heb.
ix. 6</scripRef>.</p>
</div><scripCom id="Matt.xv-p100.3" osisRef="Bible:Matt.14.34-Matt.14.36" parsed="|Matt|14|34|14|36" passage="Mt 14:34-36" type="Commentary"/><div class="Commentary" id="Bible:Matt.14.34-Matt.14.36">
<h4 id="Matt.xv-p100.4">The People of Gennesaret Flock to
Christ.</h4>
<p class="passage" id="Matt.xv-p101">34 And when they were gone over, they came into
the land of Gennesaret.   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;   36 And
besought him that they might only touch the hem of his garment: and
as many as touched were made perfectly whole.</p>
<p class="indent" id="Matt.xv-p102">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 (<scripRef id="Matt.xv-p102.1" osisRef="Bible:Luke.5.1" parsed="|Luke|5|1|0|0" passage="Lu 5:1">Luke v.
1</scripRef>) <i>The Lake of Gennesaret;</i> it signifies the
valley of branches. Observe here,</p>
<p class="indent" id="Matt.xv-p103">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 class="indent" id="Matt.xv-p104">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 class="indent" id="Matt.xv-p105">They <i>had knowledge of him,</i> that is,
of his being among them, and that he would be but 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> (<scripRef id="Matt.xv-p105.1" osisRef="Bible:John.1.10" parsed="|John|1|10|0|0" passage="Joh 1:10">John i.
10</scripRef>); Jerusalem knew him not (<scripRef id="Matt.xv-p105.2" osisRef="Bible:Luke.19.42" parsed="|Luke|19|42|0|0" passage="Lu 19:42">Luke xix. 42</scripRef>), 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, <scripRef id="Matt.xv-p105.3" osisRef="Bible:Ezek.2.5" parsed="|Ezek|2|5|0|0" passage="Eze 2:5">Ezek. ii.
5</scripRef>.</p>
<p class="indent" id="Matt.xv-p106">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 class="indent" id="Matt.xv-p107">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 class="indent" id="Matt.xv-p108">4. How they made their application to him;
<i>They besought him that they might only touch the hem of his
garment,</i> <scripRef id="Matt.xv-p108.1" osisRef="Bible:Matt.14.36" parsed="|Matt|14|36|0|0" passage="Mt 14:36"><i>v.</i> 36</scripRef>.
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 (<scripRef id="Matt.xv-p108.2" osisRef="Bible:2Kgs.5.11" parsed="|2Kgs|5|11|0|0" passage="2Ki 5:11">2 Kings v. 11</scripRef>); 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 (<scripRef id="Matt.xv-p108.3" osisRef="Bible:Matt.9.20-Matt.9.22" parsed="|Matt|9|20|9|22" passage="Mt 9:20-22"><i>ch.</i> ix. 20-22</scripRef>); 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 class="indent" id="Matt.xv-p109">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> <scripRef id="Matt.xv-p109.1" osisRef="Bible:Phil.1.6" parsed="|Phil|1|6|0|0" passage="Php 1:6">Phil. i. 6</scripRef>. 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>
<scripRef id="Matt.xv-p109.2" osisRef="Bible:Ps.133.2" parsed="|Ps|133|2|0|0" passage="Ps 133:2">Ps. cxxxiii. 2</scripRef>. 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>
</div></div2>