John the Baptist had said concerning Christ, He
must increase, but I must decrease,
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 him 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 it to be given her. 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 it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus.
We have here the story of John's martyrdom. Observe,
I. The occasion of relating this story
here,
1. The account brought to Herod of the
miracles which Christ wrought. Herod the tetrarch or chief governor
of Galilee heard of the fame of Jesus. 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
(
2. The construction he puts upon this
(
(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 live not for ever,
but the word takes hold,
(2.) How he was filled with causeless
fears, merely from the guilt of his own conscience. Thus blood
cries, not only from the earth on which it was shed, but
from the heart of him that shed it, and makes him
Magor-missabib—A terror round about, 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 the
wicked flee when none pursue (
(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.
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,
1. John's faithfulness in reproving Herod,
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
2. The imprisonment of John for his
faithfulness,
3. The restraint that Herod lay under from
further venting of his rage against John,
(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,
(2.) That which hindered him was his
fear of the multitude, because they counted John as a
prophet. 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, the terror of
the mighty, 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,
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 they hear not the
voice of the oppressor,
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 drunk with the blood of the saints,
(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 made sick with
bottles of wine, he stretched out his hand with scorners
(
(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,
(3.) The bloody demand the young lady made
of John the Baptist's head,
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 his 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,
(4.) Herod's grant of this demand
(
[1.] A pretended concern for John. The king was sorry. 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; Natalem colimus, tacete lites—We are celebrating the birth-day, let there be no contentions.
[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.
[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 them
that sat at meat with him; 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,
[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
every man is tempted when he is drawn aside of his own lust, and
enticed,
(5.) The execution of John, pursuant to
this grant (
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, die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, 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, it was done and his testimony finished, 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.
5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated,
(1.) The damsel brought the head in triumph
to her mother, as a trophy of the victories of her malice and
revenge,
(2.) The disciples buried the body,
and brought the news in tears to our Lord Jesus. The disciples of
John had fasted often while their master was in prison, their
bridegroom was taken away from them, and they prayed
earnestly for his deliverance, as the church did for Peter's,
[1.] They buried the body. 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 (
[2.] They went and told Jesus; 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,
First, 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 our souls in adversity.
Secondly, 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,
Josephus mentions this story of the death of John the Baptist (Antiq. 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.
13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, 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 his 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.
This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, 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,
I. The great resort of people to Christ,
when he was retired into a desert place,
II. The tender compassion of our Lord Jesus
towards those who thus followed him,
III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The evening 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 the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him! They need not depart. 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 the one thing needful, need not be cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them.
But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore, give you them to eat. Note, The Lord is for the body; it is the work of his hands, 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 seek first the kingdom of God, and make that our chief care, we may depend upon God to add other things to us, as far as he sees fit, and may cast all care of them upon him. 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.
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.
1. The number of the guests was five thousand of men, besides women and children; 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; for many are called, but few are chosen. 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.
2. The bill of fare was very disproportionable to the number of the guests, but five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they were retired into the desert. 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. Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table.
V. The liberal distribution of this
provision among the multitude (
Now at this miraculous meal we may observe,
1. The seating of the guests (
2. The craving of a blessing. He did not
appoint one of his disciples to be his chaplain, but he himself
looked up to heaven, and blessed, and gave thanks; 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, like one having authority; 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 received with
thanksgiving,
3. The carving of the meat. The Master of
the feast was himself head-carver, for he brake, and gave the
loaves to the disciples, and the disciples to the multitude.
Christ intended hereby to put honour upon his disciples, that they
might be respected as workers together with him; 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 the churches he signified to
his servant John (
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 the seed sown,
VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare.
1. There was enough: They did all eat,
and were filled. Note, Those whom Christ feeds, he fills; so
runs the promise (
2. There was to spare; They took up of
the fragments that remained, twelve baskets full, 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; bread enough, and to spare
(
It is the same divine power, though exerted in an ordinary way, which multiplies the seed sown in the ground every year, and makes the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves. This is the Lord's doing; it is by Christ that all natural things consist, and by the word of his power that they are upheld.
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 his 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.
We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his walking upon the water to his disciples. 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,
I. Christ's dismissing of his disciples and
the multitude, after he had fed them miraculously. He
constrained his disciples to get into a ship, and to go before
him unto the other side,
When they had sat down to eat and drink, they did not rise up to play, but each went to his business.
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.
2. He constrained the disciples to go
into a ship 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 constrained them. They were loth to go to sea
without him. If thy presence go not with us, carry us not up
hence.
II. Christ's retirement hereupon (
1. That he was alone; he went apart into a solitary place, and was there all alone. 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.
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 the form
of a servant, 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,
3. That he was long alone; there he was
when the evening was come, and, for aught that appears, there
he was till towards morning, the fourth watch of the night. The
night came on, and it was a stormy, tempestuous night, yet he
continued instant in prayer. 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 pouring out our hearts before the Lord. We must not
restrain prayer,
III. The condition that the poor disciples
were in at this time: Their ship was now in the midst of the
sea, tossed with waves,
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, let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other.
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 know not now, but they shall know
hereafter, 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 (
4. Though the wind was contrary, and they were tossed with waves, yet being ordered by their Master to the other side, 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.
IV. Christ's approach to them in this
condition (
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 the fourth watch,
toward three o'clock in the morning, for then the fourth watch
began. It was in the morning-watch that the Lord appeared
for Israel in the Red sea (
2. Of his power, that he went unto them,
walking on the sea. 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, the depths are congealed in the heart of the sea,
V. Here is an account of what passed between Christ and his distressed friends upon his approach.
1. Between him and all the disciples. We are here told,
(1.) How their fears were raised (
(2.) How these fears were silenced,
[1.] He rectified their mistake, by making
himself known to them, as Joseph to his brethren; It is I.
He does not name himself, as he did to Paul, I am Jesus; for
Paul as yet knew him not: but to these disciples it was enough to
say, It is I; they knew his voice, as his sheep
(
[2.] He encouraged them against their fright; It is I, and therefore, First, Be of good cheer; tharseite—"Be courageous; 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. Secondly, Be not afraid; 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. "Be not afraid 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.
2. Between him and Peter,
(1.) Peter's courage, and Christ's countenancing that.
[1.] It was very bold in Peter, that he
would venture to come to Christ upon the water (
First, 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, Bid
me walk on the waters, as desiring it for the miracle sake;
but, Bid me come to thee, 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.
Lord, said Peter, bid me come to thee. 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 hold him, and will not let him
go,
Secondly, 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 If it be thou, bid me come. 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, wisdom is profitable to direct.
Thirdly, 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?
[2.] It was very kind and condescending in
Christ, that he was pleased to own him in it,
First, He bid him come. 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, "Come, come, 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."
Secondly, He bore him out when he
did come; Peter walked upon the water. The communion of true
believers with Christ is represented by their being quickened
with him, raised up with him, made to sit with him, (
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 our souls are following hard
after God, then it is that his right hand upholds us; it
was David's experience,
(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,
[1.] Peter's great fear (
Here is, First, The cause of this
fear; He saw the wind boisterous. While Peter kept his eye
fixed upon Christ, and upon his word and power, he walked upon
the water well enough; but when he took notice withal of the
danger he was in, and observed how the floods lift up their
waves, 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 considered not his own body (
Secondly, The effect of this fear;
He began to sink. While faith kept up, he kept up above
water: but when faith staggered, he began to sink. Note, The
sinking of our spirits is owing to the weakness of our faith; we
are upheld (but it is as we are saved) through faith
(
Thirdly, The remedy he had recourse
to in this distress, the old, tried, approved remedy, and that was
prayer: he cried, Lord, save me. Observe, 1. The manner of
his praying; it is fervent and importunate; He cried. Note,
When faith is weak, prayer should be strong. Our Lord Jesus has
taught us in the day of our fear to offer up strong cries,
[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,
First, He saved him; he answered
him with the saving strength of his right hand (
Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides; O thou of little faith, wherefore didst thou doubt? 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 little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith: therefore we doubt, because we are but of little faith. 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. Wherefore didst thou doubt? 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 a very present Help.
VI. The ceasing of the storm,
When they were come into the ship,
immediately the storm ceased, for it had done its work, its
trying work. He that has gathered the winds into his fists, and
bound the waters in a garment, is the same that ascended and
descended; and his word even stormy winds fulfil,
VII. The adoration paid to Christ hereupon
(
1. It was a confirmation of their faith in
Christ, and abundantly convinced them that the fulness of the
Godhead dwelt in him; 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; Thou truly art the Son of God.
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 know it of a truth. Note, It is good for
us to know more and more of the certainty of those things
wherein we have been instructed,
2. They took occasion from it to give
him the glory due unto his name. They not only owned that great
truth, but were suitable affected by it; they worshiped
Christ. Note, When Christ manifests his glory for us, we ought
to return it to him (
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.
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 (
I. The forwardness and faith of the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart 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,
1. How the men of that place were brought to Christ; they had knowledge of him. 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.
They had knowledge of him, 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 the
condemnation of the world, that Christ was in the world, and
the world knew him not (
2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts; They sent out into all that country. 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. They sent into their own country, 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.
3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed; They brought unto him all that were diseased. 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 the Sun of Righteousness, that hath healing under his wings?
4. How they made their application to him;
They besought him that they might only touch the hem of his
garment,
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 many as touched, were made perfectly
whole. 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,
he that has begun the good work will perform it,