The document discusses the account of John the Baptist's beheading by Herod Antipas, who ruled over Galilee and Perea. It delves into the political and moral implications of Herod's actions, illustrating his inner turmoil and weakness as he struggles with his conscience after executing John for condemning his unlawful marriage. Additionally, the text reflects on the broader themes of tyranny, justice, and the consequences of rebuking authority.

1. MATTHEW 14 COMME TARY
EDITED BY GLE PEASE
John the Baptist Beheaded
1 At that time Herod the tetrarch heard the
reports about Jesus,
BAR ES, "Herod the tetrarch - See also Mar_6:14-16; Luk_9:7-9. This was a son
of Herod the Great. Herod the Great died probably in the first year after the birth of
Christ, and left his kingdom to his three sons, of whom this “Herod Antipas” was one. He
ruled over Galilee and Perea. See the notes at Mat_2:15. The title “tetrarch” literally
denotes one who rules over a “fourth” part of any country. It came, however, to signify
the governor or ruler of any province subject to the Roman emperor - Robinson,
Lexicon.
Heard of the fame of Jesus - Jesus had been a considerable time engaged in the
work of the ministry, and it may seem remarkable that he had not before heard of him.
Herod might, however, have been absent on some expedition to a remote part of the
country. It is to be remembered, also, that he was a man of much dissoluteness of
morals, and that he paid little attention to the affairs of the people. He might have heard
of Jesus before, but it had not arrested his attention. He did not think it a matter worthy
of much regard.
CLARKE, "Herod the tetrarch - This was Herod Antipas, the son of Herod the
Great. See the notes on Mat_2:1, where an account is given of the Herod family. The
word tetrarch properly signifies a person who rules over the fourth part of a country; but
it is taken in a more general sense by the Jewish writers, meaning sometimes a governor
simply, or a king; see Mat_14:9. The estates of Herod the Great were not, at his death,
divided into four tetrarchies, but only into three: one was given by the Emperor
Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the
third to Philip: all three, sons of Herod the Great.
GILL, "At that time Herod the tetrarch,.... Not Herod the Great, in whose reign Christ
was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish

2. chronologer (c) rightly observes,
"Herod Antipater, whom they call ‫,טיתרקי‬ "the tetrarch"; the son of Herod the First, and
brother of Archelaus, and the third king of the family of Herod.''
And though he is here called a "tetrarch", he is in Mar_6:14 called a king: the reason of
his being styled a "tetrarch" was this; his father Herod divided his large kingdom into
four parts, and bequeathed them to his sons, which was confirmed by the Roman senate:
Archelaus reigned in Judea in his stead; upon whose decease, that part was put under
the care of a Roman governor; who, when John the Baptist began to preach, was Pontius
Pilate; this same Herod here spoken of, being "tetrarch" of Galilee, which was the part
assigned him; and his brother Philip "tetrarch" of Ituraea, and of the region of
Trachonitis; and Lysanias, "tetrarch" of Abilene, Luk_3:1 the word "tetrarch": signifying
one that has the "fourth" part of government: and in Munster's Hebrew Gospel, he is
called "one of the four princes"; and in the Arabic version, "a prince of the fourth part";
and in the Persic, a "governor of the fourth part of the kingdom". The "time" referred to,
was after the death of John the Baptist; and when Christ had been for a good while, and
in many places, preaching and working miracles; the particular instant which respect is
had unto, is the sending forth of the twelve disciples to preach and work miracles; and
which might serve the more to spread the fame of Christ, and which reached the court of
Herod; who, it is said here,
heard of the fame of Jesus: what a wonderful preacher he was, and what mighty things
were done by him.
HE RY, "We have here the story of John's martyrdom. Observe,
I. The occasion of relating this story here, Mat_14:1, Mat_14:2. Here is,
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
(1Co_2:8). Which none of the princes of this world knew, 1Co_1:26. 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.
JAMISO , "Mat_14:1-12. Herod thinks Jesus a resurrection of the murdered
Baptist - Account of his imprisonment and death. ( = Mar_6:14-29; Luk_9:7-9).
The time of this alarm of Herod Antipas appears to have been during the mission of
the Twelve, and shortly after the Baptist - who had been in prison for probably more
than a year - had been cruelly put to death.
Herod’s theory of the works of Christ (Mat_14:1, Mat_14:2).
At that time Herod the tetrarch — Herod Antipas, one of the three sons of Herod
the Great, and own brother of Archelaus (Mat_2:22), who ruled as ethnarch over Galilee
and Perea.

3. heard of the fame of Jesus — “for His name was spread abroad” (Mar_6:14).
HAWKER 1-12, ""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."
What a vast variety of solemn thoughts arise from this short, but affecting narrative of
the death of John the Baptist. The cruelty of the actors, the implacable hatred of the
human mind, towards this poor Prophet, the savage feelings of Herod’s guests, and,
above all, the Lord’s providence in the appointment! what endless meditations arise
from these, and the like subjects, suggested by the event. Oh! what a proof the whole
brings of that solemn scripture: The righteous shall rejoice when he seeth the vengeance,
he shall wash his feet in the blood of the wicked. So that a man shall say, verily, there is a
reward for the righteous, verily he is a God that judgeth the earth. Psa_58:10-11. Reader!
pause over the subject. Who that would desire truly to know to what a state the human
nature is reduced by the fall of man, must learn it; under divine teaching, from such
savage instances as are here exhibited. What one man is capable of doing, all are; and,
but for restraining grace, if temptations arose to prompt to like acts, would do. The seeds
of every sin are in every heart, the same by the fall. Reader! do you believe this? Yes! if
God the Holy Ghost hath convinced you of sin. And until this is feelingly known in the
heart, never will the infinitely precious redemption by the Lord Jesus Christ be
understood or valued. Oh! how precious to them that believe is Jesus! 1Pe_2:7. Hence a
child of God reads this account of Herod, therefrom to abhor himself, and to love Jesus!
1Co_4:7.
CALVI , "The reason why the Evangelists relate this occurrence is, to inform us
that the name of Christ was universally celebrated, and, therefore, the Jews could
not be excused on the plea of ignorance. Many might otherwise have been perplexed
by this question, “How came it that, while Christ dwelt on the earth, Judea
remained in a profound sleep, as if he had withdrawn into some corner, and had
displayed to none his divine power?” The Evangelists accordingly state, that the
report concerning him was everywhere spread abroad, and penetrated even into the
court of Herod.
BARCLAY 1-12, "In this tragic drama of the death of John the Baptist, the
dramatis personas stand clearly delineated and vividly displayed.

4. (i) There is John himself. As far as Herod was concerned John had two faults. (a) He
was too popular with the people. Josephus also tells the story of the death of John,
and it is from this point of view that he tells it. Josephus writes (Antiquities of the
Jews, 18. 5. 2): " ow when many others came in crowds about him, for they were
greatly moved by hearing his words, Herod, who feared lest the great influence John
had over the people might put it into his power and inclination to raise a rebellion
(for they seemed ready to do anything he should advise), thought it best, by putting
him to death, to prevent any mischief he might cause, and not bring himself into
difficulties by sparing a man who might make him repent of it when it was too late.
Accordingly he was sent a prisoner out of Herod's suspicious temper to Machaerus
... and was there put to death." As Josephus read the facts, it was Herod's suspicious
jealousy of John which made him kill John. Herod, like every weak and suspicious
and frightened tyrant, could think of no way of dealing with a possible rival other
than killing him.
(b) But the gospel writers see the story from a different point of view. As they see it,
Herod killed John because he was a man who told the truth. It is always dangerous
to rebuke a tyrant, and that is precisely what John did.
The facts were quite simple. Herod Antipas was married to a daughter of the king of
the abatean Arabs. He had a brother in Rome also called Herod; the gospel writers
call this Roman Herod, Philip; his full name may have been Herod Philip, or they
may simply have got mixed up in the complicated marriage relationships of the
Herods. This Herod who stayed in Rome was a wealthy private individual, who had
no kingdom of his own. On a visit to Rome, Herod Antipas seduced his brother's
wife, and persuaded her to leave his brother and to marry him. In order to do so he
had to put away his own wife, with, as we shall see, disastrous consequences to
himself. In doing this, apart altogether from the moral aspect of the question, Herod
broke two laws. He divorced his own wife without cause, and he married his sister-
in-law, which was a marriage, under Jewish law, within the prohibited
relationships. Without hesitation John rebuked him.
It is always dangerous to rebuke an eastern despot, and by his rebuke John signed
his own death warrant. He was a man who fearlessly rebuked evil wherever he saw
it. When John Knox was standing for his principles against Queen Mary, she
demanded whether he thought it right that the authority of rulers should be
resisted. His answer was: "If princes exceed their bounds, madam, they may be
resisted and even deposed." The world owes much to the great men who took their
lives in their hands and had the courage to tell even kings and queens that there is a
moral law which they break at their peril.
(ii) There is Herodias. As we shall see, she was the ruination of Herod in every
possible sense, although she was a woman not without a sense of greatness. At the
moment we simply note that she was stained by a triple guilt. She was a woman of
loose morals and of infidelity. She was a vindictive woman, who nursed her wrath to
keep it warm, and who was out for revenge, even when she was justly condemned.
And--perhaps worst of all--she was a woman who did not hesitate to use even her

5. own daughter to realize her own vindictive ends. It would have been bad enough if
she herself had sought ways of taking vengeance on the man of God who confronted
her with her shame. It was infinitely worse that she used her daughter for her
nefarious purposes and made her as great a sinner as herself. There is little to be
said for a parent who stains a child with guilt in order to achieve some evil personal
purpose.
(iii) There is Herodias' daughter, Salome. Salome must have been young, perhaps
sixteen or seventeen years of age. Whatever she may later have become, in this
instance she is surely more sinned against than sinning. There must have been in her
an element of shamelessness. Here was a royal princess who acted as a dancing-girl.
The dances which these girls danced were suggestive and immoral. For a royal
princess to dance in public at all was an amazing thing. Herodias thought nothing of
outraging modesty and demeaning her daughter, if only she could gain her revenge
on a man who had justly rebuked her.
THE FALL OF HEROD (Matthew 14:1-12 continued)
(iv) There is Herod himself. He is called the tetrarch. Tetrarch literally means the
ruler of a fourth part; but it came to be used quite generally, as here, of any
subordinate ruler of a section of a country. Herod the Great had many sons. When
he died, he divided his territory into three, and, with the consent of the Romans,
willed it to three of them. To Archelaus he left Judaea and Samaria; to Philip he left
the northern territory of Trachonitis and Ituraea; to Herod Antipas--the Herod of
this story--he left Galilee and Peraea. Herod Antipas was by no means an
exceptionally bad king; but here he began on the road that led to his complete ruin.
We may note three things about him.
(a) He was a man with a guilty conscience. When Jesus became prominent, Herod
immediately leaped to the conclusion that this was John come back to life again.
Origen has a most interesting suggestion about this. He points out that Mary, the
mother of Jesus, and Elisabeth, the mother of John, were closely related (Luke
1:36). That is to say, Jesus and John were blood relations. And Origen speaks of a
tradition which says that Jesus and John closely resembled each other in
appearance. If that was the case, then Herod's guilty conscience might appear to
him to have even more grounds for its fears. He is the great proof that no man can
rid himself of a sin by ridding himself of the man who confronts him with it. There
is such a thing as conscience, and, even if a man's human accuser is eliminated, his
divine accuser is still not silenced.
(b) Herod's action was typical of a weak man. He kept a foolish oath and broke a
great law. He had promised Salome to give her anything she might ask, little
thinking what she would request. He knew well that to grant her request, so as to
keep his oath, was to break a far greater law; and yet he chose to do it because he
was too weak to admit his error. He was more frightened of a woman's tantrums
than of the moral law. He was more frightened of the criticism, and perhaps the
amusement, of his guests, than of the voice of conscience. Herod was a man who
could take a firm stand on the wrong things, even when he knew what was right;

6. and such a stand is the sign, not of strength, but of weakness.
(c) We have already said that Herod's action in this case was the beginning of his
ruin, and so it was. The result of his seduction of Herodias and his divorce of his
own wife, was that (very naturally) Aretas, the father of his wife, and the ruler of
the abateans, bitterly resented the insult perpetrated against his daughter. He
made war against Herod, and heavily defeated him. The comment of Josephus is:
"Some of the Jews thought that the destruction of Herod's army came from God,
and that very justly, as a punishment for what he did against John, who was called
the Baptist" (Antiquities of the Jews, 18. 5. 2). Herod was in fact only rescued by
calling in the power of the Romans to clear things up.
From the very beginning Herod's illegal and immoral alliance with Herodias
brought him nothing but trouble. But the influence of Herodias was not to stop
there. The years went by and Caligula came to the Roman throne. The Philip who
had been tetrarch of Trachonitis and Ituraea died, and Caligula gave the province
to another of the Herod family named Agrippa; and with the province he gave him
the title of king. The fact that Agrippa was called king moved Herodias to bitter
envy. Josephus says, "She was not able to conceal how miserable she was, by reason
of the envy she had towards him" (Antiquities of the Jews, 18. 7. 1). The
consequence of her envy was that she incited Herod to go to Rome and to ask
Caligula that he too should be granted the title of king, for Herodias was determined
to be a queen. "Let us go to Rome," she said, "and let us spare no pains or expenses,
either of saver or gold, since they cannot be kept for any better use than for the
obtaining of a kingdom."
Herod was very unwilling to take action; he was naturally lazy, and he also foresaw
serious trouble. But this persistent woman had her way. Herod prepared to set out
to Rome; but Agrippa sent messengers to forestall him with accusations that Herod
was preparing treacherously to rebel from Rome. The result was that Caligula
believed Agrippa's accusations, took Herod's province from him, with all his money,
and gave it to Agrippa, and banished Herod to far off Gaul to languish there in exile
until he died.
So in the end it was through Herodias that Herod lost his fortune and his kingdom,
and dragged out a weary existence in the far away places of Gaul. It is just here that
Herodias showed her one flash of greatness and of magnanimity. She was in fact
Agrippa's sister, and Caligula told her that he did not intend to take her private
fortune from her and that for Agrippa's sake she need not accompany her husband
into exile. Herodias answered, "Thou indeed, O Emperor, actest after a magnificent
manner, and as becomes thyself, in what thou offerest me; but the love which I have
for my husband hinders me from partaking of the favour of thy gift; for it is not just
that I, who have been a partner in his prosperity, should forsake him in his
misfortune" (Antiquities of the Jews, 8. 7. 2). And so Herodias accompanied Herod
to his exile.
If ever there was proof that sin brings its own punishment, that proof lies in the

7. story of Herod. It was an ill day when Herod first seduced Herodias. From that act
of infidelity came the murder of John, and in the end disaster, in which he lost all,
except the woman who loved him and ruined him.
BE SO , "Matthew 14:1-2. ow at that time — When our Lord had spent about a
year in his public ministry, and had sent out his disciples to preach the gospel, to
cast out devils, and to heal diseases, and they, by virtue of his name, had been
successful in that work; Mark 6:12-14; Luke 9:6-7; Herod the tetrarch — King of
Galilee and Peræa, the fourth part of his father’s dominions; (see note on Matthew
2:1;) heard of the fame of Jesus — ow everywhere spread abroad, in consequence
of the marvellous works done by him and his apostles; and said, This is John the
Baptist: he is risen from the dead — Herod was a Sadducee; and the Sadducees
denied the resurrection of the dead: but Sadducism staggers when conscience
awakes. See the note on Mark 6:14-28.
COFFMA , "This Herod was a son of Herod the Great by the second Mariamne,
daughter of Simon. He had inherited the tetrarchy of Galilee of Perea. On a visit to
Rome, he was enamored by Herodias, his niece, who was the wife of his half-
brother, Herod Philip II, who at that time were private citizens in Rome. Herod
seduced her, divorced his own wife, married her, and made her his queen. Herod's
comment concerning John, recorded in these two verses, was made in the aftermath
of John's murder, which is detailed in this chapter. His remarks pointed up his guilt
and also the conviction he held that John was indeed a righteous man.
ELLICOTT, "(1) Herod the tetrarch.—The son of Herod the Great by Malthace.
Under his father’s will he succeeded to the government of Galilee and Peræa, with
the title of Tetrarch, and as ruler of a fourth part of the Roman province of Syria.
His first wife was a daughter of Aretas, an Arabian king or chief, named in 2
Corinthians 11:32 as king of the Damascenes. Herodias, the wife of his half-brother
Philip (not the Tetrarch of Trachonitis, Luke 3:1, but son of Herod the Great by
Mariamne, and though wealthy, holding no official position as a ruler), was
daughter of Aristobulus, the son whom Herod put to death, and was therefore niece
to both her husbands. Prompted partly by passion, partly by ambition, she left
Philip, and became the wife of Antipas (Jos. Ant. xviii. 5, §4). The marriage, at once
adulterous and by the Mosaic law doubly incestuous, shocked the conscience of all
the stricter Jews. It involved Antipas in a war with the father of the wife whom he
had divorced and dismissed, and it was probably in connection with this war that
we read of soldiers on actual duty as coming under the teaching of the Baptist in
Luke 3:14. The prophetic spirit of the Baptist, the very spirit of Elijah in his
dealings with Ahab and Jezebel, made him the spokesman of the general feeling,
and so brought him within the range of the vindictive bitterness of the guilty queen.
Heard of the fame of Jesus.—The words do not necessarily imply that no tidings had
reached him till now. Our Lord’s ministry, however, had been at this time at the
furthest not longer than a year, and possibly less, and Antipas, residing at Tiberias
and surrounded by courtiers, might well be slow to hear of the works and teaching
of the Prophet of azareth. Possibly, the nobleman of Capernaum (John 4:46), or

8. Manaen the foster-brother of the tetrarch (Acts 13:1), or Chuza his steward (Luke
8:3), may have been among his first informants, as “the servants” (the word is not
that used for “slaves”) to whom he now communicated his theory as to the reported
wonders.
BURKITT, "Observe here, 1. How strange it was the Herod should not hear of the
fame of Jesus till now; all the country and adjoining regions had rung of his fame,
only Herod's court hears nothing. Miserable is that greatness which keeps princes
from the knowledge of Jesus Christ. How plain is it from hence that our Saviour
came not to court? He once sent indeed a message to that fox (Herod) whose den he
would not approach; teaching us by his example, not to affect, but to avoid, outward
pomp and glory. The courts to thrive in.
Observe, 2. The misconstruction of Herod, when he heard of our Saviour's fame:
this, says he, is John the Baptist, whom I beheaded. His conscience told him he had
offered an unjust violence to an innocent man; and now he is afraid that he is come
again to be revenged on him for his head. A wicked man needs no worse tormentor
than his own mind. O the terrors and tortures of a guilty conscience! How great are
the anxieties of guilt, and the fears of divine displeasure, than which nothing is more
stinging and perpetually tormenting.
PETT, "John had stirred the people in Peraea, another part of Herod’s territory
east of Jordan. But his ministry had been restricted to preaching. He had performed
no miracles. ow, however, came news to Herod of great crowds gathering to hear a
prophet who performed amazing miracles, who was right here in Galilee. To a man
like Herod, who bore a heavy burden of guilt this news was disturbing. As far as he
was concerned there could only be one explanation (it was after all unusual that two
such prophets should arise one after the other). This must be John the Baptist
returned with heavenly power.
EBC, "THE CRISIS IN GALILEE
THE lives of John and of Jesus, lived so far apart, and with so little intercommunication,
have yet been interwoven in a remarkable way, the connection only appearing at the
most critical times in the life of our Lord. This interweaving, strikingly anticipated in the
incidents of the nativity as recorded by St. Luke, appears, not only at the time of our
Saviour’s baptism and first introduction to His Messianic work, but again at the
beginning of His Galilean ministry, which dates from the time when John was cast into
prison, and once again as the stern prophet of the desert finishes his course; for his
martyrdom precipitates a crisis, to which events for some time have been tending.
The period of crisis, embracing the facts recorded in the two chapters following and in
part of the sixteenth, is marked by events of thrilling interest. The shadow of the cross
falls so very darkly now upon the Saviour’s path, that we may look for some more
striking effects of light and shade, - Rembrandt-like touches, if with reverence we may so
put it, - in the Evangelist’s picture. Many impressive contrasts will arrest our attention as
we proceed to touch briefly on the story of the time.
I - THE BANQUET OF HEROD AND THE FEAST OF CHRIST Mat_14:1-21

9. "Among them that are born of woman there hath not risen a greater than John the
Baptist." Such was the Saviour’s testimony to His forerunner in the hour of his
weakness; and the sequel fully justified it. The answer which came to John’s inquiry
brought him no outward relief. His prison bolts were as firmly fastened as before, Herod
was as inexorable, the prospect before Him as dark as ever; but he had the assurance
that Jesus was the Christ, and that His blessed work of healing the sick and preaching
the gospel to the poor was going on; and that was enough for him. So he was quite
content to languish on, resting in the Lord and waiting patiently for Him. We learn from
St. Mark that Herod was in the habit of sending for him at times, evidently interested in
the strange man, probably to some extent fascinated by him, and possibly not without
some lingering hope that there might be some way of reconciling the preacher of
righteousness and securing the blessing of so well-accredited a messenger of Heaven.
There is little doubt that at these times the way was open for John to be restored to
liberty, if only he had been willing to lower his testimony against Herod’s sin, or consent
to say no more about it; but no such thought ever crossed his noble soul. He had said, "It
is not lawful for thee to have her"; and not even in the hour of deepest depression and
darkest doubt did he for a moment relax the rigour of his requirements as a preacher of
righteousness.
As he had lived, so he died. We shall not dwell on the details of the revolting story. It is
quite realistic enough in the simple recital of the Evangelist. One cannot help recalling in
this connection four hideous pictures of Salome with the head of John the Baptist
recently displayed, all on the line, in the Salon at Paris. Of what possible use are such
representations? To what sort of taste do they minister? There was no picture of John
looking with flashing eyes at the guilty monarch as he said, "It is not lawful for thee to
have her." That is the scene which is worthy of remembrance: let it abide in the memory
and heart; let the tragic end serve only as a dark background to make the central figure
luminous, "a burning and a shining light."
The time of Herod’s merciful visitation is over. So long as he kept the Baptist safe (Mar_
6:19-20) from the machinations of Herodias, he retained one link with better things. The
stern prisoner was to him like a second conscience; and so long as he was there within
easy reach, and Herod continued from time to time to see him and hear what he had to
say, there remained some hope of repentance and reformation. Had he only yielded to
the promptings of his better nature, and obeyed the prophet, the way of the Lord would
have been prepared, the preacher of righteousness would have been followed by the
Prince of Peace; and the gospel of Jesus, with all its unspeakable blessing, would have
had free course in his court and throughout his realm. But the sacrifice of the prophet to
the cruelty of Herodias and the folly and wickedness of his vow put an end to such
prospects; and the fame of Christ’s deeds of mercy, when at last it reached his ears,
instead of stirring in him a living hope, aroused the demon of guilty conscience, which
could not rid itself of the superstitious fear that it was John the Baptist risen from the
dead. Thus passed away for ever the great opportunity of Herod Antipas.
The disciples of John withdrew in sorrow, but not in despair. They had evidently caught
the spirit of their master; for as soon as they had reverently and lovingly taken up the
mortal remains and buried them, they came and told Jesus.
It must have been a terrible blow to Him, - perhaps even more than it was to them, for
they had Him to go to; while He had none on earth to take counsel with: He must carry
the heavy burden of responsibility all alone; for even the most advanced of the Twelve
could not enter into any of His thoughts and purposes; and certainly not one of them, we
might indeed say not all of them together, had at this time anything like the strength and

10. steadfastness of the great man who had just been taken away. We learn from the other
accounts that at the same time the Twelve returned from their first missionary journey;
so that the question would immediately come up, What was to be done? It was a critical
time. Should they stir up the people to avenge the death of their prophet? This would
have been after the manner of men, but not according to the counsel of God. Long ago
the Saviour had set aside, as quite apart from His way of working, all appeals to force;
His kingdom must be a kingdom of the truth, and on the truth He will rely, with nothing
else to trust to than the power of patient love. So He takes His disciples away to the other
side of the lake, outside the jurisdiction of Herod, with the thoughtful invitation: "Come
ye yourselves apart into a desert place, and rest awhile."
What are the prospects of the kingdom now? Sin and righteousness have long been at
strife in the court of Galilee; now sin has conquered and has the field. The great preacher
of righteousness is dead; and the Christ, to Whom he bore such faithful witness, has
gone to the desert. Again the sad prophecy is fulfilled: "He is despised and rejected of
men; a man of sorrows, and acquainted with grief." That little boat crossing from the
populous shores of Gennesaret to the desert land on the other side-what does it mean?
Defeat? A lost cause? Is this the end of the mission in Galilee, begun to the music of that
majestic prophecy which spoke of it as daybreak on the hills and shores of Naphtali and
Zebulun, Gennesaret and Jordan? Is this the outcome of two mighty movements so full
of promise and hope? Did not all Jerusalem and Judea go after John, confessing their
sins and accepting his baptism? And has not all Galilee thronged after Jesus, bringing
their sick to be healed, and listening, at least with outward respect and often expressed
astonishment, to His words of truth and hope? Now John is dead, and Jesus is crossing
with His own disciples and those of John in a boat-one boat enough to hold them all-to
mourn together in a desert place apart. Suppose we had been sitting on the shore that
day, and had watched it getting ever smaller as it crossed the sea, what should we have
thought of the prospects? Should we have found it easy to believe in Christ that day?
Verily "the kingdom of God cometh not with observation."
The multitudes will not believe on Him; yet they will not let Him rest. They have rejected
the kingdom; but they would fain get as much as they can of those earthly blessings
which have been scattered so freely as its signs. So the people, noticing the direction the
boat has taken, throng after Him, running on foot round the northern shore. When
Jesus sees them, sad and weary as He is, He cannot turn away. He knows too well that it
is with no pure and lofty devotion that they follow Him; but He cannot see a multitude of
people without having His heart moved with a great longing to bless them. So He "went
forth, and healed their sick."
He continued His loving work, lavishing His sympathy on those who had no sympathy
with Him, tilt evening fell, and the disciples suggested that it was time to send the people
away, especially as they were beginning to suffer from want of food. "But Jesus said unto
them, They need not depart: give ye them to eat. And they say unto Him, We have here
but five loaves, and two fishes. He said, Bring them hither to Me."
The miracle which follows is of very special significance. Many things point to this.
(1) It is the one miracle which all the four Evangelists record.
(2) It occurs at a critical time in our Lord’s history. There has been discouragement after
discouragement, repulse after repulse, despite and rejection by the leaders, obstinate
unbelief and impenitence on the part of the people, the good seed finding almost
everywhere hard or shallow or thorny soil, with little or no promise of the longed-for
harvest. And now a crowning disaster has come in the death of John. Can we wonder

11. that Christ received the tidings of it as a premonition of His own? Can we wonder that
henceforth He should give less attention to public preaching, and more to the training of
the little band of faithful disciples who must be prepared for days of darkness coming on
apace-prepared for the cross, manifestly now the only way to the crown?
(3) There is the significant remark (Joh_6:4) that "the Passover was nigh." This was the
last Passover but one of our Saviour’s life. The next was to be marked by the sacrifice of
Himself as "the Lamb of God that taketh away the sin of the world." Another year, and
He will have fulfilled His course, as John has fulfilled His. Was it not, then, most natural
that His mind should be full, not only of thoughts of the approaching Passover, but also
of what the next one must bring. This is no mere conjecture; for it plainly appears in the
long and most suggestive discourse St. John reports as following immediately upon the
miracle and designed for its application.
The feeding of the five thousand is indeed a sign of the kingdom, like those grouped
together in the earlier part of the Gospel (Mat_8:1-34, Mat_1:1-25). It showed the
compassion of the Lord upon the hungry multitude, and His readiness to supply their
wants. It showed the Lordship of Christ over nature, and served as a representation in
miniature of what the God of nature is doing every year, when, by agencies as far beyond
our ken as those by which His Son multiplied the loaves that day, He transmutes the
handful of seed-corn into the rich harvests of grain which feed the multitudes of men. It
taught also, by implication, that the same God Who feeds the bodies of men with the rich
abundance of the year is able and willing to satisfy all their spiritual wants. But there is
something more than all this, as we might gather from the very way it is told: "And He
commanded the multitude to sit down on the grass, and took the five loaves, and looking
up to heaven, He blessed, and brake, and gave the loaves to the disciples, and the
disciples to the multitude." Can we read these words without thinking of what our
Saviour did just a year later, when He took bread and blessed it, and brake it, and gave it
to the disciples and said, "Take, eat, this is My body?" (Mat_26:26) He is not, indeed,
instituting the Supper now; but it is very plain that the same thoughts are in His mind as
when, a year later, He did so. And what might be inferred from the recital of what He did
becomes still more evident when we are told what afterwards He said-especially such
utterances as these: "I am the bread of life; The bread which I will give you is My flesh,
which I will give for the life of the world; Verily I say unto you, Except ye eat the flesh of
the Son of man, and drink His blood, ye have no life in you."
We have, then, here, not a sign of the kingdom only, but a parable of life eternal, life to
be bestowed in no other way than by the death to be accomplished at Jerusalem at the
next passover, life for thousands, life ministered through the disciples to the multitudes,
and not diminished in the ministering, but growing and multiplying in their hands, so
that after all are fed there remain "twelve baskets full,"-far more than at the first: a
beautiful hint of the abundance that will remain for the Gentile nations of the earth. That
passover parable comes out of the anguish of the great Redeemer’s heart. Already, as He
breaks that bread and gives it to the people, He is enduring the cross and despising the
shame of it, for the joy set before Him of giving the bread of life to a hungry world.
One can scarcely fail at this point to contrast the feast in honour of Herod’s birthday
with the feast which symbolised the Saviour’s death. "When a convenient day was come,
Herod on his birthday made a supper to his lords, high captains, and chief estates of
Galilee; and "the rest is well known, -the feasting, mirth, and revelry, ending in the dark
tragedy, followed by the remorse of a guilty conscience, the gnawing of the worm that
dieth not, the burning of the fire that is not quenched. Then think of that other feast on
the green grass in the pure air of the fresh and breezy hillside-the hungry multitudes, the

12. homely fare, the few barley loaves and the two small fishes; yet by the blessing of the
Lord Jesus there was provided a repast far more enjoyable to these keen appetites than
all the delicacies of the banquet to the lords of Galilee-a feast pointing indeed to a death,
but a death which was to bring life and peace and joy to thousands, with abundance over
for all who will receive it. The one is the feast to which the world invites; the other is the
least which Christ provides for all who are willing to "labour not for the meat that
perisheth, but for that which endureth unto eternal life."
II - CALM ON THE MOUNTAIN AND TROUBLE ON THE SEA.
We learn from the fourth Gospel that the immediate result of the impression made by
our Lord’s miraculous feeding of the five thousand was an attempt on the part of the
people to take Him by force and make Him a king. Thus, as always, their minds would
run on political change, and the hope of bettering their circumstances thereby; while
they refuse to allow themselves to think of that spiritual change which must begin with
themselves, and show itself in that repentance and hunger and thirst after righteousness,
which He so longed to see in them. Even His disciples, as we know, were not now, nor
for a long time subsequent to this, altogether free from the same spirit of earthliness;
and it is quite likely that the general enthusiasm would excite them not a little, and
perhaps lead them to raise the question, as they were often fain to do, whether the time
had not at last come for their Master to declare Himself openly, put Himself at the head
of these thousands, take advantage of the widespread feeling of irritation and discontent
awakened by the murder of John the Baptist, whom all men counted for a prophet,
(Mar_11:32) hurl Herod Antipas from the high position he disgraced, and, with all
Galilee under His control and full of enthusiasm for His cause, march southward on
Jerusalem. This was no doubt the course of action they for the most part expected and
wished; and, with One at their head Who could do such wonders, what was there to
hinder complete success?
May we not also with reverence suppose that this was one of the occasions on which
Satan renewed those assaults which he began in the wilderness of Judea? A little later,
when Peter was trying to turn Him aside from the path of the Cross, Jesus recognised it,
not merely as a suggestion of the disciple, but as a renewed temptation of the great
adversary. We may well suppose, then, that at this crisis the old temptation to bestow on
Him the kingdoms of the world and the glory of them-not for their own sake, of course
(there could have been no temptation in that direction), but for the sake of the
advancement of the interests of the heavenly kingdom by the use of worldly methods of
policy and force-was presented to Him with peculiar strength.
However. this may have been, the circumstances required prompt action of some kind. It
was necessary that the disciples should be got out of reach of temptation as soon as
possible; so He constrained them to enter into a boat, and go before Him to the other
side, while He dispersed the multitude. And need we wonder that in the circumstances
He should wish to be entirely alone? He could not consult with those He trusted most,
for they were quite in the dark, and anything they were at all likely to say would only
increase the pressure put upon Him by the people. He had only One for His Counsellor
and Comforter, His Father in heaven, Whose will He had come to do; so He must be
alone with Him. He must have been in a state of great physical exhaustion after all the
fatigue of the day, for though He had come for rest He had found none; but the brave,
strong spirit conquers the weary flesh, and instead of going to sleep He ascends the
neighbouring height to spend the night in prayer.
It is interesting to remember that it was after this night spent in prayer that He delivered
the remarkable discourse recorded in the sixth chapter of St. John, in which He speaks

13. so plainly about giving His flesh for the life of the world. It is evident, then, that, if any
question had arisen in His mind as to the path of duty, when He was suddenly
confronted with the enthusiastic desire of the multitudes to crown Him at once, it was
speedily set at rest: He now plainly saw that it was not the will of His Father in heaven
that He should take advantage of any such stirring of worldly desire, that Be must give
no encouragement to any, except those who were hungering and thirsting after
righteousness, to range themselves upon His side. Hence, no doubt, the sifting nature of
the discourse He delivered the following day. He is eager to gather the multitudes to
Himself; but He cannot allow them to come under any false assumption; -He must have
spiritually-minded disciples, or none at all: accordingly He makes His discourse so
strongly spiritual, directs their attention so far away from earthly issues to the issues of
eternity ("I will raise him up at the last day" is the promise He gives over and over again,
whereas they wanted to be raised up then and there to high places in the world), that not
only did the multitude lose all their enthusiasm, but "from that time many of His
disciples went back, and walked no more with Him," while even the Twelve themselves
were shaken in their allegiance, as seems evident from the sorrowful question with
which He turned to them: "Will ye also go away?" We may reverently suppose, then, that
our Lord was occupied, during the early part of the night, with thoughts like these-in
preparation, as it were, for the faithful words He will speak and the sad duty He will
discharge on the morrow.
Meantime a storm has arisen on the lake-one of those sudden and often terrible squalls
to which inland waters everywhere are subject, but which are greatly aggravated here by
the contrast between the tropical climate of the lake, 620 feet below the level of the
Mediterranean, and the cool air on the heights which surround it. The storm becomes
fiercer as the night advances. The Saviour has been much absorbed, but He cannot fail to
notice how angry the lake is becoming, and to what peril His loved disciples are exposed.
As the Passover was nigh, the moon would be nearly full, and there would be frequent
opportunities, between the passing of the clouds, to watch the little boat. As long as
there seems any prospect of their weathering the storm by their own exertions He leaves
them to themselves; but when it appears that they are making no progress, though it is
evident that they are "toiling in rowing," He sets out at once to their relief.
The rescue which follows recalls a former incident on the same lake. (Mat_8:23-27) But
the points of difference are both important and instructive. Then He was with His
disciples in the ship, though asleep; in their extremity they had only to rouse Him with
the cry, "Save, Lord, or we perish!" to secure immediate calm and safety. Now He was
not with them; He was out of sight, and beyond the reach even of the most piercing cries.
It was therefore a much severer trial than the last, and remembering the special
significance of the miracle of the loaves, we can scarcely fail to notice a corresponding
suggestiveness in this one. That one had dimly foreshadowed His death; did not this, in
the same way, foreshadow the relations He would sustain to His disciples after His
death? May we not look upon His ascent of this mountain as a picture of His ascension
into heaven-His betaking Himself to His Father now as a shadow of His going to the
Father then-His prayer on the mount as a shadow of His heavenly intercession? It was to
pray that He ascended; and though He, no doubt, needed, at that trying time, to pray for
Himself, His heart would be poured out in pleading for His disciples too, especially when
the storm came on. And these disciples constrained to go off in a boat by themselves, -
are they not a picture of the Church after Christ had gone to His Father, launched on the
stormy sea of the world? What will they do without Him? What will they do when the
winds rise and the waves roar in the dark night? Oh! if only He were here, Who was
sleeping in the boat that day, and only needed to be roused to sympathise and save!

14. Where is He now? There on the hilltop, interceding, looking down with tenderest
compassion, watching every effort of the toiling rowers. Nay, He is nearer still! See that
Form upon the waves! "It is a spirit," they cry; and are afraid, very much as, a little more
than a year afterward, when He came suddenly into the midst of them with His "Peace
be unto you," they were terrified and affrighted, and supposed that they had seen a
spirit. (Luk_24:37) But presently they hear the familiar voice: "Be of good cheer: it is I;
be not afraid." There can be no doubt that the remembrance of that night on the lake of
Galilee would be a wondrous consolation to these disciples during the storms of
persecution through which they had to pass after their Master had ascended up to
heaven; and their faith in the presence of His Spirit, and His constant readiness to help
and save, would be greatly strengthened by the memory of that apparently spectral Form
they had seen coming across the troubled sea to their relief. Have we not some reason,
then, for saying that here, too, we have not only another of the many signs of the
kingdom showing our Lord’s power over nature and constant readiness to help His
people in time of need, but a parable of the future, most appropriately following that
parable of life through death set forth in the feeding of the thousands on the day before?
There seems, in fact, a strange prophetic element running all through the scenes of that
wondrous time. We have already referred to the disposition on the part even of the
Twelve, as manifested next day at the close of the discourse on the "bread of life," to
desert Him-to show the same spirit which afterward, when the crisis reached its height,
so demoralised them that "they all forsook Him, and fled"; and have we not, in the
closing incident, in which Peter figures so conspicuously, a mild foreshadowing of his
terrible fall, when the storm of human passion was raging as fiercely in Jerusalem as did
the winds and waves on the lake of Galilee that night? There is the same self-confidence:
"Lord, if it be Thou, bid me come unto Thee on the water"; the same alarm when he was
brought face to face with the danger the thought of which he had braved; then the
sinking, sinking as if about to perish, yet not hopelessly (for the Master had prayed for
him that his faith should not fail); then the humble prayer, "Lord, save me"; and the
gracious hand immediately stretched out to save. Had the adventurous disciple learnt
his lesson well that day, what it would have saved him! May we not say that there is
never a great and terrible fall, however sudden it seems, which has not been preceded by
warnings, even long before, which, if heeded, would have certainly averted it? How much
need have the disciples of Christ to learn thoroughly the lessons their Lord teaches them
in His gentler dealings, so that when darker days and heavier trials come they may be
ready, having taken unto themselves the whole armour of God to withstand in the evil
day, and having done all, to stand.
There are many other important lessons which might be learnt from this incident, but
we may not dwell on them; a mere enumeration of some of them may, however, he
attempted. It was faith, in part at least, which led the apostle to make this venture; and
this is, no doubt, the reason why the Lord did not forbid it. Faith is too precious to be
repressed; but the faith of Peter on this occasion is anything but simple, clear, and
strong: there is a large measure of self-will in it, of impulsiveness, of self-confidence,
perhaps of love of display. A confused and encumbered faith of this kind is sure to lead
into mischief, -to set on foot rash enterprises, which show great enthusiasm, and
perhaps seem to rebuke the caution of the less confident for the time, but which come to
grief, and in the end bring no credit to the cause of Christ. The rash disciple’s enterprise
is not, however, an entire failure: he does succeed so far; but presently the weakness of
his faith betrays itself. As long as the impulse lasted, and his eye was fixed on his Master,
all went well; but when the first burst of enthusiasm was spent, and he had time to look
round upon the waves, he began to sink. But how encouraging it is to observe that, when

15. put to extremity, that which is genuine in the man carries it over all the rest!-the faith
which had been encumbered extricates itself, and becomes simple, clear, and strong; the
last atom of self-confidence is gone, and with it all thought of display; nothing but
simple faith is left in that strong cry of his, "Lord, save me!"
Nothing could be imagined better suited than this incident to discriminate between self-
confidence and faith. Peter enters on this experience with the two well mixed together, -
so well mixed that neither he himself nor his fellow-disciples could distinguish them; but
the testing process precipitates one and clarifies the other, -lets the self-confidence all go
and brings out the faith pure and strong. Immediately, therefore, his Lord is at his side,
and he is safe; -a great lesson this on faith, especially in revealing its simplicity. Peter
tried to make a grand thing of it: he had to come back to the simple, humble cry, and the
grasping of his Saviour’s outstretched hand.
The same lesson is taught on a larger scale in the brief account of the cures the Master
wrought when they reached the other side, where all that was asked was the privilege of
touching His garment’s hem, "and as many as touched were made perfectly whole"; not
the great ones, not the strong ones, but "as many as touched." Only let us keep in touch
with Him, and all will assuredly be well with us both in time and in eternity.
BIBLICAL ILLUSTRATOR 1-11, "Herod the tetratch heard of the fame of Jesus.
A Court preacher
Herod is favourable to John, how could he be more unfortunate than to strike in the face
the king who protects him? Is not the confidence of Herod an indication of the
providence of God, not to be cast aside? This is what Court preachers of almost all
epochs say to themselves. Moses was taught at the Court of Pharaoh, but said to the
King, “Let the people of God go.” John says to Herod, “It is not lawful.”
I. His fidelity. He might have taken another means of fulfilling his mission, completely
saving his life. He might have aroused the people against the King, and have made
himself a popular hero. That is the protestation which God demands, not noisy
indignation, but that humble and firm testimony in the presence of evil. But you suffer
for your frankness; but who has found the secret of loving truly without suffering. False
love always seeks itself; it will not alienate a heart to save it. True love, which seeks the
good of others, and not its own interest, consents to be forgotten, sacrificed.
II. The recompense of this fidelity. Life for us so easy and for the old saints so terrible;
we are tempted to accuse God of inexplicable severity. John dead! are you sure? Ask the
authors of the crime. Herod sees him haunting him everywhere. Dead!-one cannot die
when one has served God. To-day John speaks to us, his example has cheered our souls.
Dead! no, in the cause which he has served nothing is useless, and if the most obscure
devotion does not lose its recompense, what will be the recompense of a martyrdom
such as his? Dead! but is that dying, to go to rejoin those who were witnesses of God on
earth. “Let me die the death of the righteous,” etc. (E. Bersier, D. D.)
The Church built and enlarged by humble but heroic fidelity to truth
It is from similar devotedness that the Church has been able to arise and enlarge. When
you see glittering in the air some massive cathedral, which remains standing as a
testimony to the faith of past generations, think, then, of the blocks buried in the depths

16. of the ground. None look to see them, but without those layers the edifice would fall at
the first gust of a storm. Well, if to-day there is in the world a Christian Church, if there
is a refuge accessible to all the sorrows of earth, an asylum where the soul escapes for
ever from the oppressions of this world, a spiritual home where faith, hope, and love
abide for ever; if we ourselves have been able to find there a place; it is certain that at its
base there are acts of devotion without number, obscure deaths, unknown sufferings,
silent sacrifices, which none can count. (E. Bersier, D. D)
Compromising Court preachers
Who knows now but that the favour of the monarch is a providential arrangement by
God, for the furtherance of His Truth? Will you go, and by an early and unseasonable
speech overthrow the designs of God:” Yes, my brethren, this is that which Court
preachers of almost all epochs say to themselves. This is that which was said at the Court
of Constantine, and thus it was that that emperor was deified who murdered his own
son. Alas! this is that which was said in the sixteenth century, at the Court of Henry
VIII., while that monarch stained the English Reformation with his disgraceful
profligacy. This is that which was said at the Court of Philip of Hesse, and it was thus
that Luther, in a day of weakness, covered, with a cowardly compromise, the profligacies
of that prince. This is that which was said at the Court of Louis XIV., and it was thus that
Bossuet, so implacable upon this point against Luther himself, had scarcely a
courageous word, in presence of scandals far more crying still. This is how Massillon
reassured himself at the Regent’s Court. This is how, upon the free soil of America, in the
face of negro slavery and of all the infamy which accompanied it, some thousands of
ministers of the gospel remained a long time silent, or only spoke so peaceably that a
clap of thunder might have come to startle their sleeping consciences. Ah! deplorable
allurement of the favour of the world! That is why dishonoured Religion has had some
Te Deum for every fortunate action of power, some absolutions for all scandals, and why
to-day it is miserably compromised in all the complications of human politics, when,
alone, and without other support than its very truth, it would have, perhaps, brought
over the world to Jesus Christ. (E. Bersier, D. D.)
Conscience and the moral law
Herod had a motive which shut our all reason and argument. It was his guilty conscience
told him this was John the Baptist. The use I make of this passage is to set before you
such considerations as naturally arise from it, and are proper for the direction and
government of ourselves.
I. Observe the great force and efficacy of conscience. The fears which surround the guilty
are so many undoubted proofs and records of the Judge’s authority.
II. This moral law is promulgated to every rational creature: the work of the Law is
written in the heart. The rebukes of conscience will sooner or later restore the true sense
to the Law, which was darkened by the shades of false reason serving the inclinations of
a corrupted heart.
III. What care the wise author of our being has taken, not only to manifest himself and
his laws to us, but likewise to secure our obedience, and thereby our eternal happiness
and welfare. (T. Sherlock, D.D.)

17. The rewards and punishment of religion are in the present as well as in the
future
It is thought a great disadvantage to religion that it has only such distant hopes and fears
to support it; and it is true that the great objects of our hopes and fears are placed on the
ether side of the grave, whilst the temptations to sin meet us in every turn and are
almost constantly present with us. But then to balance this it must be considered that
though the punishments and rewards of religion are at such a distance, yet the hopes
and fears are always present, and influence the happiness of our lives here, as much, and
often much more, than any other good or evil which can befall us. The peace of mind
which flows from doing right, the fear, anxiety, the torments which attend the guilty, will
inevitably determine the condition of men to happiness or misery in our life. (T.
Sherlock, D.D.)
The terrors of conscience
The state of the wicked is a very restless one. The wildness and inconsistency of Herod’s
imagination.
I. The reproaches of conscience unavoidable, proved from
(1) Scripture;
(2) Reason;
(3) Experience. Tales of ghosts and spectres accounted for upon this principle.
II. To account for the difficulties that attend the proof of this proposition, it is to be
observed-
1. That our judgments often mislead us when they are formed only upon the outside
and surface of men’s actions.
2. That the reprehensions of conscience are not a continued, but intermitting,
disease.
3. The few instances of wicked men that go out of the world without feeling the
stings of conscience, to be ascribed either to ill principles early and deeply imbibed,
or to an obstinacy of temper, or to a natural and acquired stupidity. These only prove
that there are monsters in the moral, as well as in the natural world, but make
nothing against the settled laws of either applications. Even for pleasure’s sake we
ought to abstain from all criminal pleasures. It is the best way to secure peace to
ourselves by having it always in our consciences. Let those chiefly listen to this
reprover who are otherwise set in great measure above reproof. (F. Atterbury.)
Wounds of conscience
Whatever doth violence to the plain dictates of our reason concerning virtue and vice,
duty and sin, will as certainly discompose and afflict our thoughts as a wound will raise a
smart in the flesh that receives it. (F. Atterbury.)

18. Herod, a man governed by fear
I. He is an example of how cowardice, superstition, and cruelty naturally go together.
1. Fear of his bad wife leads him to imprison John.
2. Fear of the multitude stays him from killing him.
3. Fear of his oath and fear of ridicule drive him to carry out a vow which it was
wicked to make, and tenfold more wicked to keep.
4. Fear of a bad conscience makes him tremble lest Jesus should prove to be John
risen from the dead to trouble him.
II. Only when Jesus is brought bound before him, and is surrounded by his men of war,
does the coward gain courage to mock him. (J. P. Norris.)
Conscience a preacher
I. There can be no dispute that he is lawfully in office.
II. He has been long in office.
III. This preacher never lacks clearness of discrimination.
IV. Boldness is another characteristic of this preacher.
V. Awakening.
VI. Preaches everywhere.
VII. And as for effectiveness, wizen has this preacher been surpassed?
VIII. Benevolent.
IX. Will never stop preaching.
1. All other preaching can be effective only as it harmonizes with that of this
preacher.
2. Shall the everlasting ministrations of this preacher be to us a blessing or a curse?
(H. B. Hooker, D. D.)
Herod; or, the power of conscience
I. Conscience will not be silenced by wealth or earthly surroundings.
II. A guilty conscience is troubled with not only real, but imaginary, troubles.
III. A guilty conscience will torment a sinner in spite of his avowed scepticism. (T.
Kelly.)
Conscience-fears
A man will give himself up to the gallows twenty years after the treacherous stroke. Nero
was haunted by the ghost of his mother, whom he had put to death. Caligula suffered
from want of sleep-he was haunted by the faces of his murdered victims. We can still see
the corridors recently excavated on the Palatine Hill. We can walk under the vaulted

19. passages where his assassins met him. “Often weary with lying awake,” writes Suetonius,
“sometimes he sat up in bed, at others walked in the longest porticos about the house,
looking out for the approach of day.” You may see the very spot where his assassins
waited for him round the corner. Domitian had those long wails cased with clear agate.
The mark of the slabs may still be seen. The agate reflected as in a glass any figure that
might be concealed round an angle, so that a surprise was impossible. It is said that
Theodoric, after ordering the decapitation of Lysimachus, was haunted in the middle of
his feasts by the spectre of a gory head upon a charger. And how often must a nobler
head than that of Lysimachus have haunted a more ignoble prince than Theodoric as he
sat at meat and muttered shudderingly aside, “It is John whom I beheaded!” (H. R.
Haweis.)
Conscience in defiance of sceptical decrial
Herod was a Sadducee; he appears to have been the avowed patron and protector of that
sect which believed neither in the existence of spirit, whether angels, men, or devils. Yet
see how the conscience of Herod crushes his creed to pieces; though he believed not in
the resurrection of the dead, yet he feared that John had risen from the dead; though he
despised the idea of hell as a fable, and as a bugbear, he felt within him all the horrors of
Gehenna, the gnawings of a “worm that dieth not,” the scorchings of a “fire that is not
quenched.” Men may try to believe that there is no existence beyond the grave; they may
write upon the sepulchre, “Death is an eternal sleep”; these flimsy pretences burst
through them like a river rushing through a mound of sand, or a roaring lion through a
spider’s web. (Dr. Thomas.)
Head in a charger
History tells of similar instances of barbarity. Mark Antony caused the heads of these
whom he had proscribed to be brought to him while he was at table, and entertained
himself by looking at them. Cicero’s head being one of those brought, he ordered it to be
placed on the very tribune whence Cicero had spoken against him. Agrippina, the
mother of Nero, sent an officer to kill Lollia Paulina, her rival for the throne. When her
head was brought, she examined it with her hands, till she discovered some mark by
which the lady had been distinguished.
Troubled conscience
Though Herod thought good to set a face on it to strangers, unto whom it was not safe to
bewray his fear; yet to his domestics he freely discovered his thoughts; “This is John
Baptist.” The troubled conscience will many a time open that to familiars, which it hides
from the eyes of others. Shame and fear meet together in guiltiness. (Bishop Hall.)
Need of ministerial faithfulness
There was a foolish law among the Lacedaemonians, that none should tell his neighbour
any ill news which had befallen him, but every one should be left to find it out for
themselves. There are many who would be glad if there was a law that could tie up
ministers’ months from scaring them with their sins; most are more offended with the
talk of hell than troubled for that sinful state that should bring them thither. But when

20. shall ministers have a fitter time to tell sinners of their dangers, if not now, for the time
cometh when no more offers of love can be done for them. (H. Smith.)
Bold in reproof
A minister without boldness is like a smooth file a knife without an edge, a sentinel that
is afraid to let off his gun. If men will be bold in sin, ministers must be bold to reprove.
(Gurnall.)
Conscience a tormentor
A wicked man needs no other tormentor, especially for the sins of blood, than his own
heart. Revel, O Herod, and feast and frolic; and please thyself with” dances, and
triumphs, and pastimes: thy sin shall be as some Fury, that shall invisibly follow thee,
and scourge thy guilty heart with secret lashes, and upon all occasions shall begin thy
hell within thee. (Bishop Hall.)
Herod a hypocrite
Is there a worldly-minded man, that lives in some known sin, yet makes much of the
preacher, frequents the church, talks godly, looks demurely, carries fair? Trust him not;
he will prove, after his pious fits, like some testy horse, which goes on some paces readily
and eagerly, but anon either stands still, or falls to flinging and plunging, and never
leaves till he have cast his rider. (Bishop Hall.)
Influence of Balls
I was employing a very respectable woman a few days to do some work for me, and one
evening she said to me, “You must please to let me off earlier to-night, ma’am; I’m going
to the bail.” “To the ball,” I exclaimed in amazement, “to the ball!” “Yes,” she said: “I am
at all the balls.” I could not understand her; for, never going to such places myself, I am
somewhat ignorant of what goes on. So she added, “I am keeper of the china and am tea-
maker; so I am obliged to be there; and I shall not get to bed before six o’clock to-
morrow morning. Oh ma’am!” she burst out, “it’s a dreadful life! I have seen young
ladies, when they first came to this town, looking so bright, their cheeks so rosy, their
eyes so dancing with joy; and before the winter was over I have not known them, they
looked so old and pale and haggard and miserable.” (S. S. Teacher’s Journal.)
Dancing
Dancing in itself, as it is a set, regular harmonious motion of the body, cannot be
unlawful, more than walking or running. Circumstances may make it sinful. The wanton
gesticulations of a virgin, in a wild assembly of gallants warmed with wine, could be no
other than riggidh and unmaidenly. (Bishop Hall.)

21. Known by our pleasures
There cannot be a better glass, wherein to discern the face of our hearts, than our
pleasures; such as they are, such are we; whether vain or holy. (Bishop Hall.)
Blundering wickedness
I. Herod in his first act moves too late. Herod imprisoned John, intending a crushing
blow against the good cause; but it was ineffectual. He was powerless to hinder John’s
work. That work was done, and not to be undone. His influence was already abroad in
the air. His words were pricking the hearts of thousands. Herod could not arrest this,
any more than he could lock up the atmosphere within prison bars.
II. Even if Herod could have stopped the revolution he had seized the wrong man. John
had passed over the leadership to his chief. The Messiah was spreading His truth in the
villages, to the northward, out of reach.
III. In bringing John to his castle to confront his royal authority, he only gives the
fearless prophet A chance to come to close quarters with him. The ruler furnished a great
opportunity to God’s prophet and he took it.
IV. incontinent depravity reels through revelry to blood-guiltiness. Poor and comfortless
is evil’s triumph. (W. V. Kelley.)
The dead prophet yet alive
The prophet’s voice is not silenced by the executioner’s hand, but sounds on in the
guilty, haunted soul. John troubles Herod more now than when he was alive. The
prisoner does not stay down in the dungeon any more, but rooms with Herod, sits
spectral at the Tetrarch’s feasts, makes festival doleful as funeral, wakes him in the night,
and keeps saying unpleasant things on the inner side of his ear-drum. (W. V. Kelley.)
Martyrdom of John Baptist
Learn from this-
I. That if we faithfully do our duty, we must be prepared to suffer for it. John would have
received many marks of favour and acts of kindness from Herod, if only he would have
kept silence on one subject; because he dared not be silent, he met with prison and
death. So with us. If we are really in earnest in serving God, Satan will be sure to stir up
some opposition against us. These hindrances are the tests of our faithfulness.
II. That God’s grace is always sufficient. The Baptist’s life and death were lonely; but,
though separated from Jesus in the body, he was nearer to Him in spirit than the
multitude which thronged Him. It is blessed to be constantly in God’s house, to live in an
atmosphere of Divine consolation; but it is even more blessed to be content if, through
no fault of our own, we are deprived of this: nothing can take away from us the
satisfaction of reposing our soul simply upon the will of God.
III. That death may be viewed not with horror but with joy. Herodias sought to wreak
cruel vengeance on John; she did but release him from a weary imprisonment, and open
the door to his eternal bliss. If only we are ready for death can death come too soon? It is

22. the door of release from storm and cloud, sorrow and sin. (S. W. Skeffington, M. A.)
Contrast
(1) the fearlessness of the witness to the truth, with the fickleness of the truckler
to public opinion;
(2) the true consistency which adheres unswervingly to the truth and does not
shrink from bearing testimony at all hazards and against all transgressors, with
that false consistency which holds to a sinful promise rather than own itself to be
in the wrong;
(3) the external fortunes in this world of the friends and the enemies of the truth;
its enemies feasting in pomp, and carrying out unchecked their own wicked will,
while its friends lie solitary in a dungeon or are cruelly murdered;
(4) their spiritual and eternal condition the witness-bearer passing from prison
to rest and peace, the blasphemer going on from one enormity to another, and
finally going down to his own place. (Vernon W. Hutting, B. A.)
Herod’s marriage with Herodias
The marriage was unlawful for three reasons.
1. The former husband of Herodias, Philip, was still living. This is expressly asserted
by Josephus.
2. The former wife of Antipas was still living, and had fled to her father, Aretas, on
hearing of his intention to marry Herodias.
3. Antipas and Herodias were already related to one another within the forbidden
degrees of consanguinity.
Dislike of faithful rebuke
Lais broke her looking-glass because it showed the wrinkles on her face. Man; men are
angry with those who tell them their faults, when they should be angry with the faults
that are told them.
A charger
A somewhat capacious platter, often made of silver, which was charged or loaded with
meat at banquets. The sight of the Baptist’s head would be a feast to Herodias and her
daughter. (J. Morison)
Monarchs subject to law
How different a part did John act from that of the judges of Persia in the times of
Cambyses. That madman of a monarch wished to marry his sister; and he demanded of
the judges whether there were any Persian law that would sanction such a marriage.
They pusillanimously answered that they could find no such law but they found another-
that the monarch of Persia was at liberty to do whatsoever he pleased. (J. Morison.)

23. Reproving the rich
It is not uncommon for men to reprove the poor and the humble in society for their
offences, but it is a rare virtue to charge crime, with unflinching fidelity, upon the higher
classes. The poor are lectured on all hands, and the most contemptible clap-traps are
adopted to catch their ear. But where are the Johns to lecture the rich and the royal, the
Herods? (D. Thomas, D. D.)
Fidelity often provokes
Faithful rebukes, if they do not profit, usually provoke. (M. Henry.)
Faithful prelates
So Latimer presented for a new-year’s gift to King Henry VIII., a New Testament, with a
napkin, having this posy about it. “Whoremongers and adulterers God will judge.”
Archbishop Grindal lost Queen Elizabeth’s favour, and was confined, for favouring
prophecies etc., as it was pretended; but in truth, for condemning an unlawful marriage
of Julio, an Italian physician, with another man’s wife. (John Trapp.)
Herod’s birthday
A mere plot. A great feast must be prepared, the states invited, the damsel must dance,
the king swear, the Baptist thereupon he beheaded, that the queen may be gratified. And
this tragedy was new acted at Paris. A.D. 1572, when the French massacre was
committed under pretence of a wedding royal. (John Trapp.)
Like mother, like daughter
Neither good bird nor good egg. Such another hussy as this was dame Alice Pierce, a
concubine to our Edward III. For when, as at a parliament in the fiftieth year of that
king’s reign, it was petitioned that the Duke of Lancaster, the Lord Latimer,
chamberlain, and this dame Alice might be removed from court, and the petition was
vehemently urged by Sir Peter la Mare; this knight afterwards, at the suit of that
impudent woman, was committed to perpetual imprisonment at Nottingham. And
another such history we have of one Diana Valentina mistress to Henry II., King of
France whom she had so subdued that he gave her all the confiscations of goods made in
the kingdom for cause of heresy. Whereupon many were burned in France for religion,
as they said, but indeed to maintain the pride and satisfy the covetousness of that lewd
woman. (John Trapp.)
Herod’s oath
Were his oaths an absolute bar upon retraction? No doubt the original promise was the
original sin. He should not have made such an unconditional promise. He made it in the

24. spirit of a braggart and a despot. His oaths were hatched in wickedness. But though thus
hatched, was he not bound, when they were once in existence, to adhere to them? There
was something good in adhering to them-something of respect and reverence for the
Divine Being, who is either explicitly or implicitly appealed to in all oaths. But there was
also something appallingly bad. There was adherence to what was utterly unlawful and
wicked. He had no business to peril such lives as that of John on the freak and pleasure
of Salome, or on the hate of Herodias, or on any rash words of his own. It was criminal
to put any lives in such peril. If his oath had merely perilled valuable goods and chattles,
then, though he had sworn to his own hurt, it would have been his duty not to change.
But no oath whatsoever, and no bond whatsoever within the limits of possibility, could
constitute an obligation to commit a crime. Illegitimate oaths are immoral, and should
be repented of, not fulfilled. (J. Morison, D. D.)
Herod’s sorrow at death of the Baptist
As Andronicus, the Greek Emperor, that deep dissembler, would weep over those whom
he had for no cause, caused to be executed, as if he had been the most sorrowful man
alive; so this cunning murderer craftily hides his malice, and seeming sad in the face is
glad at heart to be rid of the importunate Baptist, that he may sin uncontrolled. (John
Trapp.)
The last struggle of conscience
In that moment there must have come before his mind his past reverence for the
prophet, the joy which had for a time accompanied the strivings of a better life, possibly
the counsels of his foster-brother, Manaen. Had there been only the personal influence
of Herodias, these might have prevailed against it; but, like most weak men, Herod
feared to be thought weak. It was not so much his regard for the oath which he had taken
(that, had it been taken in secret, he might have got over), but his shrinking from the
taunt, or whispered jest, or contemptuous gesture, of the assembled guests, if they
should see him draw back from his plighted word. A false regard for public opinion, for
what people will say or think of us in our own narrow circle, was in this, as in so many
other instances, an incentive to guilt, instead of a restraint. (Dean Plumptre.)
Salome’s death retributive
A tradition or legend relates that Salome’s death was retributive in its outward form. She
fell upon the ice, and in the fall her head was severed from the body. (Dean Plumptre.)
2 and he said to his attendants, “This is John the
Baptist; he has risen from the dead! That is why

25. miraculous powers are at work in him.”
BAR ES, "This is John the Baptist - Herod feared John. His conscience smote
him for his crimes. He remembered that he had wickedly put him to death. He knew him
to be a distinguished prophet; and he concluded that no other one was capable of
working such miracles but he who had been so eminent a servant of God in his life, and
who, he supposed, had again risen from the dead and entered the dominions of his
murderer. The alarm in his court, it seems, was general. Herod’s conscience told him
that this was John. Others thought that it might be the expected Elijah or one of the old
prophets, Mar_6:15.
CLARKE, "This is John the Baptist - Ον εγω απεκεφαλισα, Whom I beheaded.
These words are added here by the Codex Bezae and several others, by the Saxon, and
five copies of the Itala. - See the power of conscience! He is miserable because he is
guilty; being continually under the dominion of self-accusation, reproach, and remorse.
No need for the Baptist now: conscience performs the office of ten thousand accusers!
But, to complete the misery, a guilty conscience offers no relief from God - points out no
salvation from sin.
He is risen from the dead - From this we may observe:
1. That the resurrection of the dead was a common opinion among the Jews; and
2. That the materiality of the soul made no part of Herod’s creed.
Bad and profligate as he was, it was not deemed by him a thing impossible with God to
raise the dead; and the spirit of the murdered Baptist had a permanent resurrection in
his guilty conscience.
GILL, "And said unto his servants,.... Those of his household, his courtiers, with
whom he more familiarly conversed; to these he expressed his fears, that it might be true
what was suggested by the people, and he was ready to believe it himself;
this is John the Baptist: some copies add, "whom I have beheaded", as in Mar_6:16
the guilt of which action rose in his mind, lay heavy on him, and filled him with horror
and a thousand fears:
he is risen from the dead; which if he was a Sadducee, as he is thought to be, by
comparing Mat_16:6 with Mar_8:15 was directly contrary to his former sentiments, and
was extorted from him by his guilty conscience; who now fears, what before he did not
believe; and what he fears, he affirms; concluding that John was raised from the dead, to
give proof of his innocence, and to revenge his death on him:
and therefore mighty works do show themselves in him, or "are wrought by
him"; for though he wrought no miracles in his lifetime, yet, according to a vulgar

26. notion, that after death men are endued with a greater power, Herod thought this to be
the case; or that he was possessed of greater power, on purpose to punish him for the
murder of him; and that these miracles which were wrought by him, were convincing
proofs of the truth of his resurrection, and of what he was able to do to him, and what he
might righteously expect from him.
HE RY, "2. The construction he puts upon this (Mat_14:2); He said to his servants
that told him of the fame of Jesus, as sure as we are here, this is John the Baptist; he is
risen from the dead. Either the leaven of Herod was not Sadducism, for the Sadducees
say, There is no resurrection (Act_23:8); 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 John Baptist is certainly risen, and
therefore mighty works do show forth themselves in him. John, while he lived, did no
miracle (Joh_10:41); 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 his mighty works, but mighty works showing forth
themselves in him. Observe here concerning Herod,
(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, Zec_1:5, Zec_1:6. See
2Ti_2:9. Sometimes God raises up many faithful ministers out of the ashes of one. This
hope there is of God's trees, though they be cut down, Job_14:7-9.
(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 Magoᑇmissabib - 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
(Pro_28:1); are in great fear, where no fear is, Psa_14:5. 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 Johannes redivivus - John restored to life; and so he might have
undeceived himself; but God justly left him to this infatuation.
(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, Mat_14:3, Mat_14:4. Herod was one of
John's hearers (Mar_6:20), 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 not to suffer sin upon them; they have the fairest opportunity of

27. dealing with them, and with them may expect the most favourable acceptance.
The particular sin he reproved him for was, marrying his brother Philip's wife, not his
widow (that had not been so criminal), but his wife. Philip was now living, and Herod
inveigled his wife from him, and kept here for his own. Here was a complication of
wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by
this woman; and it was an aggravation of the wrong, that he was his brother, his half-
brother, by the father, but not by the mother. See Psa_50:20. For this sin John reproved
him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to
have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but,
It is not lawful; the sinfulness of sin, as it is the transgression of the law, 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. “It is
not lawful for thee, 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.
It is not fit indeed, to say to a king, Thou art Belial (Job_34:18), any more than to call a
brother Raca, or, Thou fool: 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, Thou art the man; for it follows there
(Mat_14:19), that God (whose agents and ambassadors faithful ministers are) accepteth
not the persons of princes, nor regardeth the rich more than the poor.
JAMISO , "And said unto his servants — his counselors or court-ministers.
This is John the Baptist: he is risen from the dead, etc. — The murdered
prophet haunted his guilty breast like a specter and seemed to him alive again and
clothed with unearthly powers in the person of Jesus.
CALVI , "2.And said to his servants. From the words of Luke it may be inferred,
that Herod did not of his own accord adopt this conjecture, but that it was suggested
to him by a report which was current among the people. And, indeed, I have no
doubt that the hatred which they bore to the tyrant, and their detestation of so
shocking a murder, gave rise, as is commonly the ease, to those rumors. It was a
superstition deeply rooted, as we have formerly mentioned, in the minds of men,
that the dead return to life in a different person. early akin to this is the opinion
which they now adopt, that Herod, when he cruelly put to death the holy man, was
far from obtaining what he expected; because he had suddenly risen from the dead
by the miraculous power of God, and would oppose and attack his enemies with
greater severity than ever.
Mark and Luke, however, show that men spoke variously on this subject: some
thought that he was Elijah, and others that he was one of the prophets, or that he
was so eminently endued with the gifts of the Spirit, that he might be compared to
the prophets. The reason why they thought that he might be Elijah, rather than any
other prophet, has been already stated. Malachi having predicted (Malachi 4:5) that

28. Elijah would come to gather the scattered Church, they misunderstood that
prediction as relating to the person of Elijah, instead of being a simple comparison
to the following effect: “That the coming of Messiah may not be unknown, and that
the people may not remain ignorant of the grace of redemption, there will be an
Elijah to go before, like him who of old raised up that which was fallen, and the
worship of God which had been overthrown. He will go before, by a remarkable
power of the Spirit, to proclaim the great and dreadful day of the Lord.” The Jews,
with their usual grossness of interpretation, had applied this to Elijah the Tishbite,
(1 Kings 17:1,) as if he were to appear again and discharge the office of a prophet.
Others again conjecture, either that some one of the ancient prophets had risen, or
that he was some great man, who approached to them in excellence.
It was astonishing that, amidst the diversity of views which were suggested, the true
interpretation did not occur to any one; more especially as the state of matters at
that very time directed them to Christ. God had promised to them a Redeemer, who
would relieve them when they were distressed and in despair. The extremity of
affliction into which they had been plunged was a loud call for divine assistance.
The Redeemer is at hand, who had been so clearly pointed out by the preaching of
John, and who himself testifies respecting his office. They are compelled to
acknowledge that some divine power belongs to him, and yet they fall into their own
fancies, and change him into the persons of other men. It is thus that the world is
wont, in base ingratitude, to obliterate the remembrance of the favors which God
has bestowed.
With respect to Herod himself, as I hinted, little ago, the conjecture that John had
risen did not at first occur to himself; but as bad consciences are wont to tremble
and hesitate, and turn with every wind, he readily believed what he dreaded. With
such blind terrors God frequently alarms wicked men; so that, after all the pains
they take to harden themselves, and to escape agitation, their internal executioner
gives them no rest, but chastises them with severity.
And therefore miracles work in him. We naturally wonder what reasoning could
have led them to this conclusion. John had performed no miracle during the whole
course of his preaching. There appears to be no probability, therefore, in the
conjecture, that it was John whom they saw performing extraordinary miracles. But
they imagine that miracles are now performed by him for the first time, in order to
prove his resurrection, and to show that the holy prophet of God had been wickedly
put to death by Herod, and now came forward with a visible and divine protection,
that no man might afterwards venture to assail him. They think that miracles work (
ἐνεζγοῦσιν ) in him; that is, are powerfully displayed, so as to give him greater
authority, and make it evident that the Lord is with him.
COKE, ". This is John the Baptist— From Luke 9:7 we learn that Herod and his
courtiers were strangely perplexed respecting the fame of Jesus, which occasioned
manyspeculations among them. Some supposed that it wasJohn risen from the dead,
others, that it was Elias, and others, one of the old prophets; but Herod declared it
to be his opinion that it was John; and therefore, says he, mighty works do shew

29. forth themselves in him, that is to say, extraordinary and miraculous powers were
exerted by him. Erasmus indeed thinks, that as Herod was of the sect of the
Sadducees, who denied the immortality of the soul, (compare ch. Matthew 16:6.
Mark 8:15.) he might say this by way of irony to his servants, ridiculing the notions
of the lower people, and those who joined in that opinion; and this solution might
have passed, had not Herod been perplexed on this occasion, Luke 9:7. The image of
the Baptist whom he wrongfully put to death, presented itself often to his thought,
and tormented him; therefore, when it was reported that he was risen from the
dead, and was working miracles, Herod, fearing some punishment would be
inflicted on him for his crime, in the confusion of his thoughts said, that John was
risen from the dead, notwithstanding he was a Sadducee. ay, he might say this,
although he had heard of Jesus and his miracles before, there being nothing more
common than for persons in vehement perturbations to talk inconsistently. Besides,
it is no easy matter to arrive at a steady belief of so great an absurdity as the
annihilation of the human mind. The being of God, the immortality of the soul, the
rewards and punishments of a future state,with the other great principles of natural
religion; often obtrude themselves upon unbelievers, in spite of all their efforts to
banish them; and leave a sting behind them in the conscience, whose pain, however
it may be concealed, cannot easily be allayed. Of this, Herod is a remarkable
example; for, notwithstanding he was a king, his conscience made itself heard and
felt, amidst all the noise, the hurry, the flatteries, and the debaucheries of a court.
ELLICOTT, "(2) This is John the Baptist.—In Matthew 16:14, Luke 9:7-9, this is
given as one of the three opinions that were floating among the people as to our
Lord’s character, the other two being, (1) that He was Elijah, and (2) that He was
one of the old prophets who had risen again. The policy of the tetrarch connected
him with the Sadducean priestly party rather than with the more popular and rigid
Pharisees, and a comparison of Matthew 16:6 with Mark 8:15 at least suggests the
identity of the “leaven of Herod” with that of the Sadducees. On this supposition,
his acceptance of the first of the three rumours is every way remarkable. The
superstitious terror of a conscience stained with guilt is stronger than his scepticism
as a Sadducee, even though there mingled with it, as was probable enough, the
wider unbelief of Roman epicureanism. To him the new Prophet, working signs and
wonders which John had never worked, was but the re-appearance of the man
whom he had murdered. It was more than a spectre from the unseen world, more
than the metempsychosis of the soul of John into another body. It was nothing less
than John himself.
PETT, "Surely the only explanation for this new figure with these amazing powers
was that it was John, come back from the dead. That alone explained the source of
His unusual powers. This could only bode ill for Herod because of his previous
treatment of John. And when a Herod was disturbed, no one knew quite what he
would do.
There is a deliberate irony in that Herod is here seen as believing in the resurrection
of the dead, but only as a kind of tool that God can use against him to punish him.
Later Israel would have the same kind of experience through the resurrection of

30. Jesus. Because of their unbelief His resurrection could only bring them harm as God
reached out to judge them, for He was raised not only as Saviour but as judge. But
there is in this belief of Herod a hint of what will actually happen to Jesus, and this
is expanded on in the parallel incident in the chiasmus of the section, where we will
learn that Jesus will rise from the dead (Matthew 17:23).
3 ow Herod had arrested John and bound him
and put him in prison because of Herodias, his
brother Philip’s wife,
BAR ES, "For Herod had laid hold on John ... - See Mar_6:17-20; Luk_3:19-
20. This Herodias was a granddaughter of Herod the Great. She was first married to
Herod Philip, by whom she had a daughter, Salome, probably the one that danced and
pleased Herod. Josephus says that this marriage of Herod Antipas with Herodias took
place while he was on a journey to Rome. He stopped at his brother’s; fell in love with
his wife; agreed to put away his own wife, the daughter of Aretas, King of Petraea; and
Herodias agreed to leave her own husband and live with him. They were living,
therefore, in adultery; and John, in faithfulness, though at the risk of his life, had
reproved them for their crimes. Herod was guilty of two crimes in this act:
1. Of “adultery,” since she was the wife of another man.
2. Of “incest,” since she was a near relation, and such marriages were expressly
forbidden, Lev_18:16.
CLARKE, "For Herodias’ sake - This infamous woman was the daughter of
Aristobulus and Bernice, and grand-daughter of Herod the Great. Her first marriage was
with Herod Philip, her uncle, by whom she had Salome: some time after, she left her
husband, and lived publicly with Herod Antipas, her brother-in-law, who had been
before married to the daughter of Aretas, king of Arabia Petraea. As soon as Aretas
understood that Herod had determined to put away his daughter, he prepared to make
war on him: the two armies met, and that of Herod was cut to pieces by the Arabians;
and this, Josephus says, was supposed to be a judgment of God on him for the murder of
John the Baptist. See the account in Josephus, Antiq. lib. xviii. c. 7.
GILL, "For Herod had laid hold on John,.... By his servants, whom he sent to
apprehend him:
and bound him; laid him in chains, as if he was a malefactor;

31. and put him in prison, in the castle of Machaerus (d),
for Herodias's sake; who was angry with him, had a bitter quarrel against him, and by
whose instigation all this was done; who was
his brother Philip's wife. This Herodias was the daughter of Aristobulus, son to
Herod the Great (e), and brother to Philip, and to this Herod; so that she was niece to
them both; and first married the one, and then the other, whilst the former was living.
Philip and this Herod were both sons of Herod the Great, but not by the same woman;
Philip was born of Cleopatra of Jerusalem, and Herod Antipas of Malthace, a Samaritan
(f); so that Philip was his brother by his father's side, but not by his mother's; the
Evangelist Mark adds, "for he had married her": the case was this, Herod being sent for
to Rome, called at his brother Philip's by the way, where he fell into an amorous intrigue
with his wife, and agreed, upon his return, to take her with him and marry her; as he
accordingly did, and divorced his own wife, who was daughter of Aretas, king of Arabia
Petraea; which occasioned a war between Herod and his wife's father, in which the
former was beaten (g),
HE RY, "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, Mat_14:3, Mat_14:4. Herod was one of
John's hearers (Mar_6:20), 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 not to suffer sin upon them; they have the fairest opportunity of
dealing with them, and with them may expect the most favourable acceptance.
The particular sin he reproved him for was, marrying his brother Philip's wife, not his
widow (that had not been so criminal), but his wife. Philip was now living, and Herod
inveigled his wife from him, and kept here for his own. Here was a complication of
wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by
this woman; and it was an aggravation of the wrong, that he was his brother, his half-
brother, by the father, but not by the mother. See Psa_50:20. For this sin John reproved
him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to
have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but,
It is not lawful; the sinfulness of sin, as it is the transgression of the law, 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. “It is
not lawful for thee, 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.
It is not fit indeed, to say to a king, Thou art Belial (Job_34:18), any more than to call a
brother Raca, or, Thou fool: it is not fit, while they keep within the sphere of their own

32. 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, Thou art the man; for it follows there
(Mat_14:19), that God (whose agents and ambassadors faithful ministers are) accepteth
not the persons of princes, nor regardeth the rich more than the poor.
2. The imprisonment of John for his faithfulness, Mat_14:3. Herod laid hold on John
when he was going on to preach and baptize, put an end to his work, bound him, and put
him in prison; partly to gratify his own revenge, and partly to please Herodias, who of
the two seemed to be most incensed against him; it was for her sake 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, 1Ki_22:8. See Pro_9:8; Pro_15:10,
Pro_15:12. Veritas odium parit - Truth produces hatred. (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, Act_20:20. 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 busy-body in other men's matters, 1Pe_4:15.
CALVI , "This narrative is at present omitted by Luke, because he had explained
it on a former occasion; and for my own part, as I am unwilling to annoy my
readers by writing the same thing twice, I shall handle this passage with greater
brevity (354) The Evangelists relate that John was seized, because he had openly
condemned Herod for carrying off Herodias, and for his incestuous marriage with
her. Josephus assigns a different reason, namely, that Herod, dreading on his own
account a change of affairs, regarded John with suspicion, (Ant. 18. 5:2;) and it is
possible that this may have been the pretext on which the tyrant excused his crime,
or that such a report may have been in circulation; for it frequently happens that
various motives are assigned for unjust violence and cruelty. The true state of the
fact, however, is pointed out by the Evangelists: Herod was offended at the holy
man, because he had been reproved by him.
Josephus is mistaken in supposing that Herodias was carried off, not from his
brother Philip, but from Herod, King of Chalcis, his uncle, (Ant. 18:5:4.) For not
only was the crime still recent when the Evangelists wrote, but it was committed
before the eyes of all. What is elsewhere stated by Josephus, (Ant. 18:4:6,) that
Philip was a person of amiable dispositions, emboldened Herod, I have no doubt, to
expect that an outrage committed on a mild, gentle, and peaceable man, would pass
with impunity. Another probable conjecture may be mentioned. There is greater
reason to suppose that Herodias was married to her uncle Philip than to her grand-
uncle, her grandfather’s brother, who must have been at that time in the
decrepitude of old age. ow Herod Antipas (who is here mentioned) and Philip were
not brothers by the same mother; for Herod was the son of Marthaca, third wife of
Herod the Great, and Philip was the son of Cleopatra. (355)
To return to the Evangelists, they tell us that John was thrown into prison, because

33. he had reproved Herod’s crime with greater freedom than the ferocity of the tyrant
would endure. The atrocious character of the deed was in itself sufficiently
detestable and infamous; for not only did he keep in his own house another man’s
wife, whom he had torn away from lawful wedlock, but the person on whom he had
committed this outrage was his own brother. When, in addition to this, he is freely
reproved by John, Herod has some reason to fear that sedition will suddenly break
out. His lust did not allow him to correct his fault; but having imprisoned the
prophet of God, he promises to himself repose and liberty. (356)
Ignorance of history has led many persons into a fruitless debate; “Have I a right to
marry the woman who was formerly married to my brother?” Though the modesty
of nature recoils from such a marriage, (357) yet John condemns the rape still more
than the incest; for it was by violence or by stratagem (358) that Herod had
deprived his brother of his lawful wife: and otherwise it would have been less lawful
for him to marry his niece than to marry his brother’s widow. There cannot be a
doubt, that a crime so flagrant was universally blamed. But others loaded Herod
with their curses in his absence. John alone comes into his presence, and reproves
him boldly to his face, if by any means he may be brought to repentance. Hence we
learn with what unshaken fortitude the servants of God ought to be armed when
they have to do with princes; for in almost every court hypocrisy and servile flattery
are prevalent; and the ears of princes, having been accustomed to this smooth
language, do not tolerate any voice which reproves their vices with any severity. But
as a prophet of God ought not to overlook so shocking a crime, John steps forward,
though a disagreeable and unwelcome adviser, and, rather than fail in his duty,
scruples not to incur the frown of the tyrant, even though he knew Herod to be so
strongly held by the snares of the prostitute, that he could scarcely be moved from
his purpose.
BE SO , "Matthew 14:3-7. For Herod had laid hold on John — Had formerly
seized him; and put him in prison for Herodias’s sake — On account of the reproof
which John gave him for marrying Herodias, his brother Philip’s wife — Who was
still living. For John said to him — Probably in some private conference he had with
him, It is not lawful for thee to have her — Indeed it was not lawful for either of
them to have her. For her father, Aristobulus, was their own brother. John’s words
were rough, like his raiment. He would not break the force of truth by using soft
words even to a king. And when he would have put him to death — In a fit of
passion; he feared the multitude — He knew his abuse of his power had already
rendered him odious to the people, and as their resentments were much excited
already, he was afraid if he should proceed to put a prophet to death, they would
break out into a flame which he could not quench. He was then restrained by fear of
the multitude; and afterward by the reverence he had for John, Mark 6:19, &c. But
when Herod’s birthday was kept — Some think, that by γενεσια, here rendered
birthday, the day of Herod’s accession to his tetrarchy is meant: and the word may
perhaps be sometimes used with this latitude; but, unless where there is positive
evidence that it has that meaning, the safer way is to prefer the customary
interpretation. The daughter of Herodias — Whose name was Salome, and who was
afterward infamous for a life suitable to this beginning, danced before them —

34. Doubtless in consequence of a previous plan laid by her mother. For “in ancient
times, it was so far from being the custom for ladies of distinction to dance in public,
that it was reckoned indecent if they were so much as present at public
entertainments. Queen Vashti thought it so dishonourable, that, rather than submit
to it, even when commanded by King Ahasuerus, she forfeited her crown. Esther
1:12. It may, therefore, be believed, that this dancing of Herodias’s daughter in such
a large company of men, at a public entertainment, was a very extraordinary
circumstance, and must have been brought about by some contrivance of her
mother.” And pleased Herod — And also his guests, Mark 6:22, whereupon, being
delighted with her dancing and heated with wine, he promised with an oath —
Profanely and foolishly sware unto her, and that, it seems, more than once, both the
evangelists using the plural, ορκους, oaths, (see Matthew 14:9, and Mark 6:26;) to
give her whatsoever she would ask, even to the half of his kingdom, Mark 6:23.
“Thus profusely would he reward a worthless dance; while a prison and death were
the recompense of the man of God who honestly sought the salvation of his soul?” —
Scott.
COFFMA , "The Jews fiercely resented Herod's incestuous marriage with
Herodias for three reasons: First, he was already married; second, she was his niece;
and third, she was his brother's wife. The Jewish law expressly forbade a man's
marrying his brother's wife, even after the brother's death, much less while he was
still alive; the one exception being that when a man died without an heir, his brother
was commanded to marry the deceased's widow and produce an heir to his estate
(Leviticus 18:16; Deuteronomy 25:5-10).
Herod's imprisonment of John was due to the hatred of Herodias and shows what
an evil influence can sometimes be exerted by an unprincipled woman in high place.
Had it not been for the designs of the cruel, heartless, and immoral Herodias, John
the Baptist might well have lived to see the Christ after his resurrection.
COKE, "Matthew 14:3. For Herod had laid hold on John— Here is a digression in
the history, from this to the 13th verse, in which the Evangelist gives us an account
of the Baptist's death, though he does not tell us precisely when it happened. St.
Mark indeed seems to assign it as the cause of the Apostles' return from their
circuit; and St. Matthew and St. Luke mention it as the reason why Jesus retired
with them to the desert of Bethsaida. It is therefore probable that John was put to
death while the Apostles were first abroad, perhaps not long before Jesus became
the subject of conversation at court: hence, because he was but lately dead, the
people in general, the courtiers, and even Herod himself, believed that he was risen,
when they heard the fame of Christ's miracles. In some of his private conferences
with the king, the Baptist had been so bold as to reprove him for his adultery with
Herodias. This princess was grand-daughter to Herod the Great, by his son
Aristobulus, and had formerly been married to her uncle, Herod-Philip, the son of
her grandfather by Mariamne. Some time after that marriage, this Herod Antipas,
tetrarch of Galilee, and son of Herod the Great by Malthace, happening, in his way
to Rome, to lodge at his brother's house, fell passionately in love with Herodias, and
on his return made offers to her: she accepted his addresses, deserting her husband,

35. who was only a private person, (Philip tetrarch of Iturea, mentioned Luke 3:1 being
a different person from this Philip,) that she might share with the tetrarch in the
honours of a crown. On the other hand, to make way for her, he divorced his wife,
the daughter of Aretas, king of Arabia. As Antipas was Herod the Great's son, he
was brother to Herod-Philip, the husband of Herodias, and uncle to Herodias
herself; wherefore both parties being guilty of incest as well as adultery, they
deserved the rebuke, which the Baptist gave them with a courage highly becoming
the messenger of God: for though he had experienced the advantage of the
tetrarch's friendship, he was not afraid to displease him when his duty required it.
Herod had with great pleasure heard John's discourses, and by his persuasion had
done many good actions; Mark 6:20 but now that he was touched to the quick, he
resented it to such a degree, that he laid his monitor in irons. Thus it happens
sometimes, that they who do not fear God sincerely, will go certain lengths in the
obedience of his commandments, provided something is remitted to them by way of
indulgence; but when they are more straitly pressed, throwing off the yoke, they not
only become obstinate but furious; which shews that no man has any reason of self-
complacency because he obeys many of the divine laws, unless he has learned
through the power of Divine grace to subject himself to God in every respect, and
without exception. Josephus asserts another reason for the apprehending of John;
namely, his excessive popularity. See his Antiq. lib. xviii. c. 5. Macknight, and Jortin
BURKITT, "Observe here, 1. The person that put the holy baptist to death: It was
Herod, it was Herod the king, it was Herod that invited John to preach at court, and
heard him gladly.
1. It was Herod Antipas, son to that Herod, who sought Christ's life, chap. 11.
cruelty runs in the blood, Herod the murderer of John, who was the forerunner of
Christ, descended from that Herod who would have murdered Christ himself.
2. It was Herod the king. Sad! that princes who should always be nursing fathers to,
should at any time be the bloody butchers of, the prophets of God.
3. It was Herod that heard John gladly; John took the ear and the heart of Herod,
and Herod binds the hands and feet of John. O how inconstant is a carnal heart to
good resolutions; the word has oft-time an awakening influence, where it doth not
leave an abiding impression upon the minds of men.
Observe, 2. The cause of the baptist's death; it was for telling a king of his crime.
Herod cut off that head whose tongue was so bold as to tell him of his faults. The
persecutions which the prophets of God fall under, is usually for telling great men of
their sins: men in power are impatient of reproof, and imagine their authority gives
them a license to transgress.
Observe, 3. The plain-dealing of the baptist, in reproving Herod for his crime,
which, in one act, was adultery, incest, and violence.
Adultery, that he took another's wife; incest, that he took his brother's wife;

36. violence, that he took her in spite of her husband.
Therefore John does not mince the matter, and say, it is not the crown and sceptre
of Herod that could daunt the faithful messenger of God. There ought to meet in
God's ministers, both courage and impartiality.
Courage, in fearing no faces; impartiality in sparing no sins. For none are so great,
but they are under the authority and command of the law of God.
PETT, "We are now told why Herod was upset at the idea of John coming back
from the grave. It was because of the way that he himself had treated him. Herod
had gone on a visit to see his brother Philip (not the tetrarch Herod Philip) and had
fallen in love with Philip’s wife, Herodias, who spotting the opportunity of greater
prestige and influence had yielded to Herod’s entreaties and had divorced her
husband and married him. But such behaviour was forbidden by Jewish Law. A
man could not marry the wife of his brother while his brother was still alive.
Verses 3-12
The Forerunner Is Rejected By The Civil Authorities And Put To Death (14:3-12).
A warning of what lies ahead for Jesus in the future is now introduced. For John,
His forerunner has been put to death by Herod the Tetrarch in a most shameful
way, and suspicion is now falling on Jesus because, as a result of His ‘mighty
works’, He is being seen as John risen from the dead and thus manifesting heavenly
powers. Herod’s view was probably that he had come back to haunt him. For he was
superstitiously afraid. There is an irony here in that Herod believes in ‘the
resurrection’ but from a totally false viewpoint. Instead of it being man’s friend it is
seen as his enemy, as God’s way of getting back at man. Such is the blindness of
man.
So what Jesus stands for is now being opposed by the powers that be. These words
of Herod are an indication of how far he was from really knowing what was going
on in the country that he ruled. His ruling was all done by hearsay and speculation
and ‘report’, as so often with such monarchs. And the sense of his opposition is such
that Jesus will withdraw from the vicinity (Matthew 14:13), recognising the dangers
inherent in the situation, for His hour had not yet come. (Among Jesus’ disciples
were those from Herod’s household (Luke 8:2) who probably received news of what
was happening at court).
While the prime purpose of the narrative here is to explain why Jesus is wary of
Herod, the detailed account that follows indicates that Matthew has also another
further message to get over, which is why he describes it in some detail. When
Matthew goes into detail we can be sure that he always has a purpose for it, and
here he is bringing out that this is an ‘evil and adulterous generation’ (Matthew
12:39; Matthew 16:4). For he brings out here that at all levels of Palestinian society
there is disobedience, spiritual blindness, adultery, lasciviousness, rebellion against
God’s known will and a hatred of the prophets, and that Israel’s society was

37. controlled, not by men who read and loved God’s word (Deuteronomy 17:19-20),
but by those who were swayed only by a love of the world and its pleasures. If the
Scribes and Pharisees revealed the spiritual destitution of Israel, Herod and his
court revealed its total corruption The story sums up Israel. Easy divorce (contrast
Matthew 5:27-32; Matthew 19:3-12), murder (contrast Matthew 5:21-26),
‘lawlessness’ (it is not lawful) and retribution on the godly (contrast Matthew 5:10-
12; and see Matthew 22:33-41; Matthew 23:34-36), casual oaths (contrast Matthew
5:33-37), an eye for an eye (see Matthew 5:38-42); and pure heartlessness (contrast
Matthew 5:43-48). Here was an example of ‘the kingly rule of earth’ set over against
what we have seen of the Kingly Rule of Heaven.
Josephus tells us that Herod’s fear of John had partly arisen from his fear that John
would start an insurrection against men whom he saw as evil, (Herod’s views of
John may well have been influenced by what he knew from his spies about the
teachings of the community at Qumran with its expectations of one day rising up
and crushing the ungodly). And he may have seen as central to this purpose John’s
continual public accusation of him as doing ‘what was not lawful’. Such a charge of
‘lawlessness’ was usually a preliminary to retributive action. Thus the picture of
John’s attitude against Herod here ties in with Josephus’ view of him that Herod
(who would tend to think politically) saw him as a possible reactionary and
revolutionary.
ote On Herod The Tetrarch.
Herod the Tetrarch was a son of Herod the Great, and after his father’s death was
made tetrarch of Galilee and Peraea, and was popularly though inaccurately termed
‘king’. Herod was previously married and his first wife was the daughter of Aretas,
king of the abateans, and he divorced her in order to marry Herodias who was his
half-brother Philip’s wife. This in itself was politically explosive causing a deep rift
and warfare with the abateans, which resulted in his defeat, from which he was
only saved by the intervention of Rome. Philip (not the tetrarch) was a son of Herod
the Great and Mariamne II and thus his half-brother. Thus to marry his divorced
wife was to break Jewish Law (Leviticus 18:16; Leviticus 20:21). But Herodias was
an adventuress, and happily divorced her husband in order to gain the great prize
of being married to a tetrarch. She was in fact the daughter of Herod’s half brother
Aristobulus, and was totally unscrupulous. It was in the end her ever increasing
desire for status that led to Herod losing his tetrarchy and being banished to Gaul.
But it was then that she revealed that even she was not all bad. When the emperor
was prepared to exempt her from the banishment, she chose rather to endure it with
her husband.
End of note.
Analysis.
a For Herod had laid hold on John, and bound him (Matthew 14:3 a).
b And put him in prison for the sake of Herodias, his brother Philip’s wife, for John

38. said to him, “It is not lawful for you to have her” (Matthew 14:3-4).
c And when he would have put him to death, he feared the populace, because they
counted him as a prophet (Matthew 14:5).
d But when Herod’s birthday came, the daughter of Herodias danced among the
people gathered (‘in the midst’), and pleased Herod (Matthew 14:6).
e Whereupon he promised with an oath to give her whatever she should ask
(Matthew 14:7).
d And she, being put forward by her mother, says, “Give me here on a large dish the
head of John the Baptist” (Matthew 14:8).
c And the king was grieved, but for the sake of his oaths, and of those who sat at
meat with him, (he was afraid of them) he commanded it to be given, and he sent
and beheaded John in the prison (Matthew 14:9-10).
b And his head was brought on a large dish, and given to the damsel, and she
brought it to her mother,
a And his disciples came, and took up the corpse, and buried him, and they went
and told Jesus (Matthew 14:11-12).
ote that in ‘a’ Herod lays hold of John and binds him, and in the parallel John’s
disciples lay hold of his body and bury him. In ‘b’ Herod puts John in prison for
Herodias’ sake, and in the parallel John’s head, cut off for her sake, is given to
Herodias. In ‘c’ Herod wanted to put John to death but feared the people, and in the
parallel he puts him to death because he fears his contemporaries. In ‘d’ Herod is
seduced by Salome’s dancing, and in the parallel she asks for the head of John on a
dish (continuing the party atmosphere) in response. In ‘e’ is the foolish oath made
by a drunken Herod, a proof of his unworthiness.
4 for John had been saying to him: “It is not
lawful for you to have her.”
CLARKE, "For John said unto him, It is not lawful for thee to have her. -
Here is an instance of zeal, fidelity, and courage, highly worthy of imitation. Plainness,
mildness, and modesty, are qualifications necessary to be observed when we reprove the
great. The best service a subject can render his prince is to lay before him, in the plainest
but most respectful manner, what the law of God requires of him, and what it forbids.
How unutterable must the punishment of those be who are chaplains to princes, or great
men, and who either flatter them in their vices, or wink at their sins!
GILL, "For John said unto him,.... John having heard of this incestuous marriage,
went to Herod, and reproved him to his face for it; and, as Luke says, "for all the evils he
had done", Luk_3:19 for he was a very wicked man, and guilty of many flagitious crimes:
John, in so doing, showed his zeal for holiness, his hatred of sin, his courage and
faithfulness in reproving thus freely so great a man; and made it manifest, that he came

39. in the spirit of Elijah: what he said to him was,
it is not lawful for thee to have her, being forbidden, Lev_18:16 for though by
another law it was right to marry a brother's wife, after his decease, when he left no
issue, yet this was not the case here; Philip was now living, and, had he been dead, such a
marriage would have been unlawful, because there was issue; she had a daughter, who
afterwards is said to dance before Herod; and besides, he himself had another wife,
whom he put away; so that his sin was a very aggravated and complicated one: lying with
a brother's wife, was one of those sins which, according to the Jewish (h) canons,
deserved cutting off, or death by the hand of God. Josephus (i) gives another reason of
the imprisonment and death of John, that Herod feared that the people of the Jews,
through his means, would be moved to sedition, and revolt from his government; which
might be what Herodias suggested to him, or what he gave out himself, to cover the true
cause of his proceedings: but the true reason is, what is here given, and is to be
confirmed by the testimony of Jewish writers. One of their chronologers (k) delivers the
account in these express words:
"Herod Antipater was a very wicked and pernicious man, many of the wise men of Israel
he slew with the sword; and he took to wife, his brother Philip's wife, whilst he was
living; and because John the high priest (for so through mistake they call him) ‫על‬ ‫הוכיחו‬
‫זה‬ "reproved him for this"; (see Luk_3:19) he slew him with the sword, with many of the
wise men of Israel.''
And, says their historian (l),
"also he, Herod, slew John, because he said unto him, it is forbidden thee to take the
wife of Philip, and he slew him; this is that John that practised baptism.''
COKE, "Matthew 14:4. For John said unto him, &c.— Possessed of great credit
with Herod, and with the people, it is not possible to suppose that the Baptist would
have incurred Herod's jealousy and displeasure, had he been an impostor, and an
associate of a pretended Messiah,—for fear of blasting at once all his preconcerted
designs. Certainly, he would now, more than ever, have employed all his art to keep
the influence that he had acquired with the king and the people. But how opposite to
all this was his conduct: at this critical point of time, in this peculiar situation, when
both his own and his confederate's interest absolutely required him to act in the
manner just mentioned, he even proceeded to reprove Herod himself for the
wickedness of his life.An impostor, in John's particular situation, could not but have
reflected, at the first thought of so dangerous a step as that which occasioned his
death, that it was not his own immediate assistance only of which his associate
would be deprived by his destruction,—though this alone would have been sufficient
to prevent him from adopting it; but he would besides have considered, that his own
imprisonment and death would probably strike such a panic into the people,
however zealous they had before been in his favour, aswould refrain them from
listening afterwards to Jesus, or payingthe same regard which they might otherwise
have done to his pretensions: nay, nothing was more probable, than that John's
public ministry, being put to so ignominious an end, would evendestroy that good
opinion of John himself, which they had hitherto entertained, and induce them to

40. believe, that, notwithstanding his fair outside, he could be no better than an
impostor. For by what arguments could John think it possible, that the Jews would
persuade themselves hewas really sent to be the divine forerunner of this
triumphant Messiah, when they should have seen him seized by Herod's order,
imprisoned, and put to death? Besides, therefore, John's regard to his own success,
his liberty, andeven his life itself, which no impostor can be thought desirous of
exposing to certain destruction for no reason; his connection with Jesus, if they were
deceivers, and the necessary dependence of both upon the mutual success and
assistance of each other, must unquestionably have restrained John from provoking
at this time the inveterate hatred of Herodias, and drawing on himself Herod's
violent suspicion and displeasure. So that the remarkable behaviour of John, in this
important particular, and at so critical a conjuncture, affords us one of the strongest
presumptive proofs imaginable, that neither he nor Jesus could possibly be
deceivers. See on Mark 1:14 and Bell's Inquiry, p. 384.
PETT, "Thus John had boldly approached Herod and told him that what he was
doing was against the Law of God. Herod’s immediate response had been to
imprison him. ‘John said to him continually’ (imperfect tense) that what he was
doing was ‘unlawful’ (against the Law of God). The continual charge of doing what
‘was not lawful’ would have aroused fears in Herod that John was planning an
insurrection against him, especially in view of John’s increasing popularity and his
fierce declarations of judgment. Like his father he was no doubt somewhat
paranoid.
5 Herod wanted to kill John, but he was afraid of
the people, because they considered John a
prophet.
CLARKE, "He feared the multitude - Miserable prince! who fears more to offend
his people, than to sin against his God, by shedding innocent blood. When a man resists
sin only by the help of human motives, he cannot long defend himself.
GILL, "And when he would have put him to death,.... As soon as he apprehended
him, and put him into prison; being provoked by his reproving him, and being stirred up
by Herodias, who was greatly incensed and enraged, and would have killed him herself,
but could not, being hindered by Herod: who, though he had a good will and strong

41. inclination to take away his life, yet what with fearing the terror of his own conscience,
and the reverence and respect he had for John, as a good man; and especially for the
reason here given, he did not do it, for
he feared the multitude: not God, but the multitude; and these, not only the large
number of people that attended on John's ministry, and were baptized by him, and
became his disciples, but the generality of the people, the whole body of the Jewish
nation. So God is pleased oftentimes to restrain the wickedness of princes, by the fear of
their subjects:
because they counted him as a prophet; a holy good man, and who was sent of
God; they respected him as such, believing him to be a true and real prophet, and treated
him with honour and reverence, suitable to his character; wherefore Herod was afraid,
should he take away his life, that the people would mutiny, rise up against him, and
revolt from him. In what esteem John was with the people of the Jews in general, may be
learned from the character Josephus gives of him, as a good man; who stirred up the
Jews to the practice of virtue, especially piety and justice; which made the common
people fond of him and his doctrine; and who were of opinion, that the defeat of Herod's
army, which followed the death of John, was a just judgment of God upon him for it (m).
HE RY, "3. The restraint that Herod lay under from further venting of his rage
against John, Mat_14:5.
(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, 2Ki_8:13.
(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, Ecc_7:17. 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, Mat_14:2. Men
fear being hanged for that which they do not fear being damned for.
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),

42. 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, Job_3:18.
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, Rev_17:5, Rev_17:6. 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, he hath killed. 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,
CALVI , "5.And though he wished to put him to death. There is some appearance
of contradiction between the words of Matthew and Mark: for the former says that
Herod was desirous to commit this shocking murder, but was restrained by the fear
of the people; while the latter charges Herodias alone with this cruelty. But the
difficulty is soon removed. At first Herod would have been unwilling, if a stronger
necessity had not compelled him reluctantly to do so, to put to death the holy man;
because he regarded him with reverence, and, indeed, was prevented by religious
scruples from practising such atrocious cruelty against a prophet of God; and that
he afterwards shook off this fear of God, in consequence of the incessant urgency of
Herodias; but that afterwards, when infuriated by that demon he longed for the
death of the holy man, he was withheld by a new restraint, because he dreaded on
his own account a popular commotion. And here we must attend to the words of
Mark, Herodias lay in wait for him; (359) which imply, that as Herod was not of
himself sufficiently disposed to commit the murder, she either attempted to gain him
over by indirect wiles, or labored to find some secret method of putting the holy
man to death. I am more disposed to adopt the former view, that she employed
stratagems for influencing the mind of her husband, but did not succeed, so long as
Herod was prevented by remorse of conscience from pronouncing sentence of death
on the holy man. ext followed another fear that the business of his death should
excite the people to some insurrection. But Mark glances only at what prevented
Herod from yielding immediately to the entreaties of the prostitute; for Herodias
would have wished that, as soon as John was thrown into prison, he should be
privately executed. Herod, on the contrary, reverenced the holy man, so far as even
to comply willingly with his advises: Herod feared John ow the fear which is here
mentioned, was not a dread arising from a mistaken opinion, as we dread those who
have obtained some authority over us, though we reckon them to be unworthy of the
honor. But this fear was a voluntary respect; for Herod was convinced that he was a

43. holy man and a faithful servant of God, and therefore did not dare to despise him.
(360) And this deserves our attention; for though John knew by experience that it
was, in many respects, advantageous for him to have some share in the good wishes
of the tetrarch, (361) yet he was not afraid to offend him, when he could find no
other way of securing that favor, than by wickedly conniving at a known and
disgraceful crime. He might indeed have protested that he did not at all consult his
private interests, and that he had no other object in view than the public advantage;
for it is certain that he requested nothing from motives of ambition (362) but that
Herod yielded to his holy counsels, which had a reference to the lawful
administration of the kingdom. But as he perceives that he has no right to accept
this kind of compensation, (363) which would procure for him some kind offices by
betraying the truth, he chooses rather to turn a friend into an enemy than to
encourage, by flattery or silence, an evil which he is laid under the necessity of
reproving with severity.
John has thus, by his example, furnished an undoubted rule for pious teachers, not
to wink at the faults of princes, so as to purchase their favor at this price, how
advantageous soever that favor might appear to be to the public interests. (364) In
Herod, on the other hand, the Spirit of God exhibits, as in a mirror, how frequently
it happens that those who do not sincerely worship God are nevertheless willing, in
some measure, to obey His commands, provided that He will grant them some
indulgence or abatement. But whenever they are hard pressed, they throw off the
yoke, and break out not only into obstinacy, but into rage. There is no reason,
therefore, why they who comply with many sound advises should be well satisfied
with themselves, till they have learned to yield and surrender themselves
unreservedly to God.
PETT, "But although he would have liked to have John put to death, he dared not
do so, for he was afraid of the disturbance that it would cause among the people. He
knew that they believed that John was a prophet, so that to execute him would be
looked on by them as sacrilege. And disturbances among the people would not be
smiled on by his Roman masters.
Herod both feared and hated John. He wanted him alive, and he wanted him dead.
But had he not superstitiously feared him John would no doubt have been dead
already. Herod was clearly a weak man filled with conflicting emotions.
‘As a prophet.’ Jesus has just referred to Himself indirectly as a prophet (Matthew
13:57). Perhaps there is an intended hint here of what happens to popular prophets
in Israel.
6 On Herod’s birthday the daughter of Herodias

44. danced for the guests and pleased Herod so much
BAR ES, "See also Mar_6:21-29. But when Herod’s birthday was come Kings were
accustomed to observe the day of their birth with much pomp, and commonly, also, by
giving a feast to their principal nobility. See Gen_40:20. Mark adds that this birthday
was kept by making a supper to his “lords, high captains, and chief estates in Galilee;”
that is to the chief men in office. “High captains” means, in the original, commanders of
thousands, or of a division of 1,000 people.
The daughter of Herodias - That is, “Salome,” her daughter by her former
husband. This was a violation of all the rules of modesty and propriety. One great
principle of all eastern nations is to keep their females from public view. For this
purpose they are confined in a particular part of the house, called the harem. See the
notes at Mat_9:1-8. If they appear in public, it is always with a veil, so closely drawn that
their faces cannot be seen. No modest woman would have appeared in this manner
before the court, and it is probable, therefore, that she partook of the dissolute principles
of her mother. It is also probable that the dance was one well known in Greece - the
lascivious and wanton dance of the Ionics.
CLARKE, "Herod’s birth-day - Either the day in which he was born, or the day on
which he began to reign; for both were termed birth-days. See 1Sa_13:1, and Hos_7:5.
The kings of Persia were accustomed to reject no petition that was preferred to them
during the entertainment. See Herodotus in Calliope, and Est_5:3.
The daughter - danced - This was Salome, mentioned before. Danced: by a literal
rendering of the saltavit of the Vulgate, in my old MS. of the English Bible, the whole of
this business seems to be treated with sovereign contempt: for thus says the translator,
Shee leped in the myddle.
GILL, "But when Herod's birthday was kept,.... The birthdays of princes, both of
their coming into the world, and accession to the throne of government, were kept by the
Gentiles; as by the Egyptians, Gen_40:20 and by the (n) Persians, and Romans (o), and
other nations, but not by the Jews; who reckon these among the feasts of idolaters.
"These (say they (p)) are the feasts of idolaters; the "Calends", and the "Saturnalia", the
time kept in memory of subduing a kingdom (or when a king takes possession of it, the
day of his accession), ‫מלכים‬ ‫של‬ ‫גנוסיא‬ ‫,ויום‬ "and the birthday of kings" (when they are made
and crowned, the day of coronation), and the day of birth, and the day of death.''
And it is a question, whether this day, that was kept, was the day of Herod's natural
birth, or of his civil government, being his accession, or coronation day: and it might
also be a question, whether it was the then present Herod's birthday, or whether it was
not his father Herod's, was it not that Mark says, Mar_6:21 it was his birthday; since it is
the latter the poet (q) refers to, as kept by Jews, when he says, "At cum Herodis venere
dies"; and the old Scholiast upon him observes, that

45. "Herod reigned over the Jews in Syria, in the times of Augustus; therefore the Herodians
kept Herod's birthday, as also the sabbath, on which day they set up candles in the
windows lighted, and encircled with violets.''
This they did, believing him to be the Messiah: and it is further to be observed, that the
word here used, is said (r) to be proper to the dead, and not to the living; and that he
that uses it of the living, speaks very inaccurately: but however, it was a festival, and a
time of great mirth and jollity; and a proper opportunity offered to Herodias, to execute
her malicious designs against John the Baptist; for at this time,
the daughter of Herodias danced before them: in the original text it is, "in the
midst", in the middle of the hall; or in the midst of the company, the lords, high
captains, and chief estates of Galilee, for whom Herod made a supper, Mar_6:21 and the
Syriac renders it ‫סמיכא‬ ‫,קדם‬ "before the guests". Music and dancing were usual at such
entertainments, they were the common appendages of a feast (s): the daughter of
Herodias, who danced before the company for their diversion, whether alone, or with
others, was very probably Salome (t), whom she had by her former husband; and
therefore is called, not the daughter of Herod, but of Herodias:
and pleased Herod; and as Mark adds, "and them that sat with him"; so that the
pleasure he had did not arise merely from the respect and honour shown to him and his
birthday, by her appearing with so much cheerfulness on this occasion before him; who
had taken her father's wife from him, and defiled her mother; but from the airs,
gestures, and motions of the lady in dancing; which were so extremely fine and regular,
that she gave wonderful satisfaction and delight to Herod, and the whole company.
HE RY, "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, Job_3:18.
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, Rev_17:5, Rev_17:6. 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, he hath killed. 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,

46. CALVI , "6.And when Herod’s birthday was kept. The Evangelists now begin to
relate the stratagem by which Herodias at length succeeded in a design which she
had long meditated, the taking away of John’s life. The opportunity was afforded to
her by an annual festival, when Herod was celebrating his birthday. It is scarcely
possible that such magnificent preparations should not draw luxury, pride,
unbridled merriment, and other crimes, and likewise many other evils, along with
them. ot that there is any thing wrong in the mere act of preparing an expensive
banquet; but such is the tendency of the human mind to licentiousness, that when
the reins are loosened, they quickly go astray. The ancient custom of observing a
birthday every year as an occasion of joy cannot in itself be disapproved; for that
day, as often as it returns, reminds each of us to give thanks to God, who brought us
into this world, and has permitted us, in his kindness, to spend many years in it;
next, to bring to our recollection how improperly and uselessly the time which God
granted to us has been permitted to pass away; and, lastly, that we ought to commit
ourselves to the protection of the same God for the remainder of our life.
But nothing is so pure that the world shall not taint it with its own vices. A birthday,
which ought to have been held sacred, is profaned by the greater part of men with
disgraceful abuses; and there is scarcely a single entertainment at all costly that is
free from wicked debauchery. First, men drink more freely; next, the door is opened
to filthy and immodest conversation; and, lastly, no moderation is observed. This
was the reason why the patriarch Job was in the habit of offering sacrifices, while
his sons were feasting alternately in each other’s houses, (Job 1:5.) It was because he
thought that, when the guests invite one another to mirth, they are far from
maintaining due moderation, and sin in a variety of ways.
Thus it happened that Herod, intending to give a rich entertainment to his guests,
permitted his wife’s daughter to dance. Hence, too, it appears what sort of discipline
existed at his court; for, though most people at that time thought themselves at
liberty to dance, yet for a marriageable young woman to dance was a shameful
display of the impudence of the strumpet. But the unchaste Herodias had moulded
her daughter Salome to her own manners in such a manner that she might not bring
disgrace upon her. (365) And what was the consequence? The wicked murder of a
holy prophet. The heat of wine had such an influence on Herod, that, forgetting
gravity and prudence, he promised to a dancing girl, that he would give her even to
the half of his kingdom. A shameful example truly, that a drunken king not only
permits himself to behold with approbation a spectacle (366) which was disgraceful
to his family, but holds out such a reward! Let us therefore learn to be careful in
anticipating and resisting the devil, lest he entangle us in such snares.
COKE, "Matthew 14:6. But when Herod's birth-day was kept— If Herod's
resentment of the freedom which John the Baptist took with him was great, that of
Herodias was much greater. The crime that she was guilty of was odious; she could
not bear to have it named, and far less reproved. She was therefore enraged to the
higher pitch, and nothing less than the Baptist's head would satisfy her. Therefore
Herodias had a quarrel against him, and would have killed him, but she could not;
Mark 6:19. Ever since he offended her, she had been plotting against his life, but

47. could not yet accomplish her purpose; for (Matthew 14:20.) Herod feared, or
reverenced John, &c. Great and powerful as the king was, he stood in awe of John,
though in low life, and durst not attempt any thing against him; such force have
piety and virtue sometimes upon the minds of the highest offenders. Herodias,
therefore, finding that she could not prevail against the Baptist in the way of direct
solicitation, watched an opportunity to destroy him by craft. At length one offered
itself. Herod, on his birth-day, made a sumptuous entertainment for the great lords,
generals, and other great persons of his kingdom; wherefore, as it was the custom in
those countries, for princes to bestow favours at their feasts, sometimes of their own
accord, sometimes in consequence of petitions which were then presented, Herodias
thought the birth-day a fit opportunity to get the Baptist destroyed. With this view
she proposed to Salome, her daughter by Philip, who was now of age, and had
followed her mother's fortunes, to dance before the company at the birth-day;
pretending, no doubt, that it would turn out greatly to her advantage, because the
king, in the excess of his good-humour, would probably bid her name what she
would please to have, as the reward of her complaisance; or if he should not, she
might, consistently enough with good manners, beg him to grant her the boon she
was most desirous to obtain: only, before she named any particular favour, it would
be proper to come out and consult with her mother. The Evangelists, indeed, do not
absolutely speak of this previous agreement: but St. Mark gives the strongest hint of
it, Mark 6:21, &c.; And when a convenient day ευκαιρον, a favourable opportunity]
was come, that Herod, &c.: for, as he had mentioned the attempts which Herodias
had made, without success, to destroy the Baptist,—by calling this a convenient day,
on account of the feast, he insinuates, that she thought the entertainment afforded
favourable opportunity to take away the Baptist's life; consequently he directs us to
consider all the favourable transactions of the birth-day, which have any reference
to the Baptist's death, as the effect of Herodias's contrivance. Besides, a previous
agreement between the mother and the daughter must be admitted, in order to
account for the latter's dancing before the company on the birth-day: the reason is,
in ancient times it was so far from being the custom for ladies of distinction to dance
in public, that it was reckoned indecent if they were so much as present at public
entertainments: we need refer only to the instance of queen Vashti, who thought it
so dishonourable, that rather than submit to it even when commanded by
Ahasuerus, she forfeited her crown. We may likewise remark, that notwithstanding
Herodias was a lady of no distinguished character for virtue, she had such a regard
to decency and reputation, that she did not appear at this birth-day feast. We may
therefore believe, that it was an extraordinary thing for young ladies of qualityto
dance before large companies of men at public entertainments; and if so, the reader
must be sensible, that this dance of Herodias's daughter could not happen by
accident, but must have been brought about by some contrivance or another. See
Calmet, Macknight, and Lardner's Credibility, part 1: vol. 1: p. 23.
ELLICOTT, "(6) Herod’s birthday.—Some critics have looked on the feast as one
commemorating Herod’s accession—his birth-day as a ruler; but there seems no
reason for not accepting the word in its simple natural sense. Such feasts were
common enough in the imperial life at Rome, and that of Herod’s birthday had
become proverbial even there (Persius, Sat. v., i. 180).

48. The daughter of Herodias danced before them.—Dances in filmy garments that but
half concealed the form, commonly of an impure or voluptuous nature, were
common enough both at Eastern and Roman banquets, the guests being simply
spectators. But the dancers were for the most part women who made it their calling,
like the nautch-girls of India; and it was a new thing, at which every decent Jew
would shudder, for the daughter of a kingly house to come-thus into a shameless
publicity and expose herself to the gaze of the banqueters, including as they did the
chief captains and chiliarchs of the Roman legions, as well as Herod’s own courtiers
and the chief men of the province (Mark 6:21). But Herodias, it would seem, knew
the tetrarch’s weak point as well as Madame du Barry knew that of Louis XV. of
France, and sought to bend him to her will, even though it were by the sacrifice of
her daughter’s modesty. She danced before them—literally, in the midst of them—
as they reclined on their couches indolently gazing. Her name is given by Josephus
(Ant. xviii. 5, § 4) as Salome.
BURKITT, "Several observables are here to be taken notice of.
1. The time of this execrable murder: it was upon eastern kings to celebrate their
birth-days: Pharaoh's birth-day was kept, Genesis 40:20. Herod's here; both with
blood; yet these personal stains do not make the practice unlawful. When we
solemnize our birth-day with thankfulness to our Creator and Preserver, for life
and being, for protection and preservation to that moment, and commend ourselves
to the care of his good providence for the remainder of our days, this is an act of
piety and religion. But Herod's birth-day was kept with revelling and feasting, with
music and dancing: not that dancing which is itself, is a set, regular, harmonious
motion of the body, can be unlawful, and more than walking or running:
circumstances may make it sinful.
But from this, although disorderly banquet on Herod's birth-day, we learn, that
great men's feasts and frolics are too often, a season of much sin.
Observe, 2. The instigator and promoter of the Holy Baptist's death, Herodias and
her daughter: that good man falls a sacrifice to the fury and malice, to the pride and
scorn, of a lustful woman, for being a rub in the way of her licentious adultery.
Resolute sinners, who are mad upon their lusts, run furiously upon their gainsayers,
though they be the prophets of God themselves, and resolve to bear down all
opposition they meet with in the gratification of their unlawful desires.
Observe, 3. With what reluctance Herod consented to this villainy: The king was
sorry: wicked men oft-times sin with a troubled and disturbed conscience: they have
a mighty struggle with themselves before they commit their sins: but at last their
lusts get the mastery over their consciences. So did Herod's here; for:
4. ot withstanding his sorrow. He commands the fact: He sent and beheaded John
in the sorrow. And a three-fold cord tied him to this performance.

49. 1. The conscience of his oath. See his hypocrisy: he made conscience of a rash oath,
who made no scruple of real murder.
2. Respect to his reputation, Them that sat with him heard his promise, and will be
witness of his levity, if he do not perform. Insisting upon punctilio of honour has
hazarded the loss of millions of souls.
3. A loathness to discontent Herodias and her daughter. O vain and foolish
hypocrite, who dreaded the displeasure of a wanton mistress, before the offending of
God and conscience!
Observe, 5. These wicked women not only require the Baptist to be beheaded, but
that his head be brought in a charger to them. What a dish is here to be served up at
a prince's table on his birth-day! A dead man's head swimming in blood! How
prodigiously insatiably is cruelty and revenge! Herodias did not think herself safe
till John was dead; she could not think him dead till his head was off; she could not
believe his head was off till she had it in her hand.
Revenge never thinks it has made sure enough. O how cruel is a wicked heart, that
could take pleasure in a spectacle of so much horror! How was that holy head tossed
by impure and filthy hands! That true and faithful tongue, those pure eyes, those
mortified cheeks are now insultingly handled by an incestuous harlot, and made a
scorn to the drunken eyes of Herod's guest.
From the whole, learn, 1. That neither the holiest of prophets, nor the best of men,
are more secure from violence, than from natural death. He that was sanctified in
the womb, conceived and born with so much miracle, lived with so much reverence
and observation, is now at midnight obscurely murdered in a close prison.
Learn, 2. That it is as true a martyrdom to suffer for duty, as for faith: he dies as
tryly a martyr that dies for doing his duty, as he that dies for professing the faith,
and bearing witness to the truth.
PETT, "And then there had been an unfortunate occurrence for a man whose life
was ruled by pleasure, drink and lust, and who ignored the Law of God. It had been
his birthday. And at the gathering of those who came together to do him honour (a
Hellenistic, not a Jewish custom) there was public dancing. And Salome, the
daughter of Herodias, (probably about fourteen years of age), who was seemingly a
slut at heart, had danced, no doubt suggestively (most such dancing was suggestive.
That was a main purpose of it) and certainly effectively, in front of the gathering,
and had stirred the drunken king’s desires. Such behaviour was not what would be
expected of a Tetrarch’s daughter in Jewry, and the fact that he allowed it shows
the depths to which he had sunk. But he had little regard for Jewish Law or Jewish
feelings. Her dance had stirred him up emotionally, to such an extent that he wanted
to please her. She was after all his daughter-in-law. He would not therefore feel that
any request, made by someone with whom he probably had much familiarity, was
likely to be a threat to his position.

50. 7 that he promised with an oath to give her
whatever she asked.
BAR ES, "He promised with an oath - This a foolish and wicked oath.
To please a wanton girl, the monarch called the eternal God to witness his willingness to
give her half his kingdom, Mar_6:23. It seems, also, that he was willing to shed the
holiest blood it contained. An oath like this it was not lawful to make, and it should have
been broken. See Mat_14:9.
GILL, "Whereupon he promised with an oath,.... On account of her fine dancing,
and being extremely pleased with it himself; and the more, that it gave such pleasure to
the whole court: he first promised her,
to give her whatsoever she would ask; and then repeating it, he confirmed it with
an oath; adding, as Mark says, that he would give it her, even "to the half of his
kingdom": a way of speaking used by princes, when they give full power to persons to ask
what they will of them; and to express their great munificence and liberality; signifying,
let it be ever so great, or cost what it will, though as much as half a kingdom comes to, it
shall be granted; see Est_5:3. A very foolish promise, and a rash oath these, which were
made upon such a consideration, as only a fine dance. If she, as Theophylact observes,
had asked for his head, would he have given it her? And if he swore by his head, which
was a common form of swearing with the Jews (u), she very appropriately, though
unjustly, as Dr. Lightfoot observes, answers to him; as you have swore by your head, give
me John Baptist's head.
HE RY, "(1.) The humouring of Herod by the damsel's dancing upon a birthday. It
seems, Herod's birthday 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 (Hos_7:5), for it is part of the sport of a
fool to do mischief, Pro_10:23. 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 Pro_23:31-33. Herod was now in a
mirthful mood, and nothing was more agreeable to him than that which fed his vanity.

51. (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, Mat_14:7. It was a
very extravagant obligation which Herod here entered into, and no way becoming a
prudent man that is afraid of being snared in the words of his mouth (Pro_6:2), much
less a good man that fears an oath, Ecc_9:2. 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, It was an error, Ecc_5:6.
COKE, "Matthew 14:7. He promised with an oath— It is very probable that this
oath of Herod's was repeatedly given; because, according to the manners of the
East, it was disgraceful for women of rank to appear in public; and they never did
appear, unless they were sent for, or had an important request to make. (See Esther
5:2-3 and the former note.) It was immediately concluded, that Salome's
extraordinary condescension proceeded from her having some favour to ask of the
king: besides, the honour she was doing to the day andthe company might be
interpreted as a public acknowledgment of Herod's civility to her, and at the same
time judged a becoming expression of her gratitude. As for the king, he considered
the respect shewn to his guests as terminating upon himself; and having greatly
injured the young lady by debauching her mother, he was caught with flattery, and
grew vain. His fancy also being heated with wine and music, and the applause of his
guests, the sight of the damsel dancing, and the idea of her mother, whom he
passionately loved, he made her the promise which he imagined she was silently
soliciting; apromise which, though it had the air of royal munificence, suited but ill
with the gravity of wisdom or with any spark of goodness. See Mark 6:22-23 and
Macknight.
ELLICOTT, "(7) He promised with an oath.—The scandalous chronicles of the time
were not without stories of extravagant rewards paid to mimes and dancers, and
Herod might fancy that in this also he was reproducing the magnificence of the
imperial court at Rome. But he probably hardly expected “the half of his kingdom”
(Mark 6:23) as the “whatsoever thou shalt ask.” A jewel, a bracelet, a palace, or a
city, were probably in his thoughts as what she was likely to ask and he would
gladly give.
8 Prompted by her mother, she said, “Give me
here on a platter the head of John the Baptist.”

52. BAR ES, "Being before instructed of her mother - Not before she danced, but
afterward, and before she made the request of Herod.
See Mar_6:24. The only appearance of what was right in the whole transaction was
her honoring her mother by consulting her, but in this she only intended to accomplish
the purposes of wickedness more effectively.
In a charger - The original word means a large platter on which food is placed. We
should have supposed that she would have been struck with abhorrence at such a
direction from her mother; but she seems to have been gratified. John, by his
faithfulness, had offended the whole family, and here was ample opportunity for an
adulterous mother and her dissolute child to gratify their resentment. It was customary
for princes to require the heads of persons ordered for execution to be brought to them.
For this there were two reasons:
1. To gratify their resentment - to feast their eyes on the proof that their enemy was
dead; and,
2. To ascertain the fact that the sentence had been executed.
There is a similar instance in Roman history of a woman requiring the head of an
enemy to be brought to her. Agrippina, the mother of Nero, who was afterward emperor,
sent an officer to put to death Lollia Paulina, who had been her rival for the imperial
dignity. When Lollia’s head was brought to her, not knowing it at first, she examined it
with her own hands until she perceived some particular feature by which the lady was
distinguished.
CLARKE, "Give me here John Baptist’s head in a charger - The word charger
formerly signified a large dish, bowl, or drinking cup: the Saxon has a dish, Tindal, a
platter; any thing is better than charger, which never conveyed much meaning, and now
conveys none. The evangelist says she was instructed before, by her mother, to ask the
Baptist’s head! What a most infernal mother, to give such instructions to her child! and
what a promising daughter to receive them! What a present for a young lady! - the
bloody head of the murdered forerunner of Jesus! and what a gratification for an
adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the
troubler of her brother-husband’s conscience, is no more! Short, however, was their
glorying! See on Mat_14:3 (note).
GILL, "And she being before instructed of her mother,.... What request to
make; for as Mark says, "she went forth" to her mother immediately, as soon as she had
received the king's promise, and took advice of her, what she should ask; who bid her
ask for the head of John the Baptist; and accordingly she went in, "straightway with
haste unto the king", as the same evangelist observes, to take him at his word, and whilst
he was in the mood; being urged and hastened on by her mother, who was eager to
satisfy her revenge on John; and said,
give me here John Baptist's head in a charger: she desires his head, and this to be
brought to her in a large dish, that her mother might be sure of his death; and have an
opportunity of insulting that mouth and tongue, that had spoke against her incestuous
marriage: and she desires to have it given "here", in that very place, at that very time,
where, and while the company was together, who were witnesses of the king's promise

53. and oath; and this she did, lest when the festival was over, and he was out of his cups, he
should repent of his folly and rashness. The mother and daughter seem to be much alike,
both for lasciviousness, revenge, and cruelty: and if what the historian says (w) be true,
that this same person Salome, the daughter of Herodias, as she walked over a river
which was frozen in the winter season, the ice broke, and she fell in, and the pieces of ice
cut off her head; the "lex talionis", the law of retaliation, was righteously executed on
her.
HE RY, "(3.) The bloody demand the young lady made of John the Baptist's head,
Mat_14:8. She was before instructed of her mother. Note, The case of those children is
very sad, whose parents are their counsellors to do wickedly, as Ahaziah's (2Ch_22:3);
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 obey their parents against the Lord, but if
they command them to sin, must say, as Levi did to father and mother, they have not
seen them.
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, Rev_20:4, where we read of the
souls of those that were beheaded for the witness of Jesus. 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 given her here in a charger, 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.
BE SO , "Matthew 14:8. And she, being before instructed of her mother —
amely, before she made her request: for, after the king had made her this promise,
she immediately went forth and said to her mother, What shall I ask? And her
mother, having now obtained the wished-for opportunity of executing her revenge,
eagerly replied, Ask the head of John the Baptist; representing, no doubt, to her
daughter, that he had attempted to expel and ruin them both; and that, considering
the opinion which the king still entertained of him, he might some time or other,
though in irons, regain Herod’s favour and accomplish his design; for which reason,
the opportunity of taking his life was not to be neglected, if she regarded her own
safety. These, or such like arguments, wrought up the young lady to such a pitch,
that she not only consented to do as she was bidden, but became hearty in the cause:
for, Mark 6:25, she came in straightway with haste, Greek, ευθεως µετα σπουδης,
immediately with eagerness; and while all the guests sat mute, expecting what
mighty thing would be asked, she demanded the holy Baptist’s head, as of greater

54. value to her than the half of the kingdom. Give me here — Fearing if the king had
time to consider, he would not do it; John Baptist’s head in a charger — επι πινακι,
a large dish, or bowl. And the king was sorry — Knowing that John was a good
man; yet, for the oath’s sake, &c. So he murdered an innocent man for mere
tenderness of conscience! Such was the tenderness of the consciences of those Jewish
rulers, who, while they were using their utmost efforts to take away, by a most
unjust and cruel process, the life of Christ, yet scrupled going into the judgment-hall
of Pilate, lest they should be defiled! But Herod was influenced also by a regard for
those who sat with him at meat. Doubtless he was unwilling to appear either rash, or
fickle, or false before them, as they were probably the first persons of his kingdom
for rank and character. Thus out of a misplaced regard to his oath and his guests,
this king committed a most unjust and cruel action, which will ever reflect the
greatest dishonour upon his memory.
COKE, "Matthew 14:8. And she, being before instructed— Being before urged.
Doddridge. When the plot had thus succeeded, and Salome had obtained the king's
promise, she went out to consult with her mother, who immediately disclosed her
purpose, bidding her ask the Baptist's head. A counsel of this kind, no doubt,
surprised Salome, for she could not see of what use the head could be to her;
besides, she might think the demand improper, as their quarrel with the Baptist,
and the cause of it, were universally known; not to mention, that when she
consented to dance, it was natural to imagine her fancy had been running on very
different subjects: Probably, therefore, at the first she scrupled to comply, as may
be gathered also from the force of the word προβιβασθεισα, (rendered in our
version before instructed), by which St. Matthew expresses the effect that her
mother's solicitation had upon her. According to Hesychius, the Greek word
προσβαζειν, signifies to urge, excite, or impel; and consequently supposes reluctance
in the person urged. Herodias, however, full of the fiercest resentment against the
holy man, would take no denial. She peremptorily insisted that her counsel should
be followed, without question representing to her daughter that John had attempted
to expel and ruin them both; and that, considering the opinion which the king still
entertained of him, he might sometime or other, though in irons, regain Herod's
favour, and accomplish his design; for which reason, the present opportunity of
taking away his life was not to be neglected, if she regarded her own safety. These
and the like arguments wrought up Salome to such a pitch, that she not only
consented to do as she was bidden, but became hearty in the cause; for we read in
Mark 6:25. (where the narration is by far the most circumstantial, and very
animated) that she came in ευθεως µετα σπουδης, immediately, with eagerness; and
while all the guests sat mute, expecting what mighty thing would be asked, she
demanded the holy Baptist's head, as of greater value to her than half the kingdom.
Give me here (fearing that, if he had time to consider, he would not do it,) John the
Baptist's head in a charger, πιναξ, a large dish, which the antiquated word charger
well expresses. We must just observe, that it was and is customary with princes in
the Eastern parts of the world, to require the heads of those whom they had ordered
to be executed to be brought to them, that they might be assured of their death: The
grand signior does it to this day. See Lardner's Credibility, as above; Beza; and
Blackwall's Sacred Classics, vol. 1: p. 383.

55. ELLICOTT, "(8) Being before instructed of her mother.—Better, being prompted,
or instigated. The word does not imply that the girl had been instructed before she
danced what to ask for, and St. Mark distinctly states (Mark 6:24) that she went out
from the banquet-hall to ask her mother what use she was to make of the tetrarch’s
promise. The mother’s absence shows that the supper was one for men only, and
that it was among them, flushed as they were with wine, that the daughter had
appeared in reckless disregard of all maiden modesty.
PETT, "So Herodias stepped in and impressed on her daughter that she should ask
for the head of John the Baptist. It tells us all that we need to know about Salome,
whose anger and bitterness must have been stirred up by her mother, that instead of
protesting at such a thought, she fell in line with it. Both must have known what
even the worst of their ‘friends’ would think about such a move, but they were filled
with such intense bitterness against John that it overcame everything else. Salome,
therefore, made her request to Herod, “Give me here on a large dish the head of
John the Baptist.” This was to be her birthday dish. The idea was probably that it
suited birthday celebrations, and the hope may have been that it would be seen as a
grotesque joke, deserving a laugh at such an assembly as her ‘meal’ was served up.
The very grotesqueness of the request demonstrates to what depths of depravity
Salome had sunk, helped on by her mother. She was worthy of the house of Herod.
9 The king was distressed, but because of his oaths
and his dinner guests, he ordered that her request
be granted
BAR ES, "And the king was sorry - There might have been several reasons for
this.
1. Herod had a high respect for John, and feared him. He knew that he was a holy
man, and had “observed him,” Mar_6:20. In the margin (Mark) this is “kept him,” or
“saved him.” In fact he had interposed and saved John from being put to death by
Herodias, who had had a quarrel with John, and would have killed him but for Herod,
Mar_6:19. Herod, though a bad man, had a respect and veneration for John as a holy
and just man, as wicked people often will have.
2. John was in high repute among the people, and Herod might have been afraid that
his murder might excite commotion.
3. Herod, though a wicked man, does not appear to have been insensible to some of
the common principles of human nature. Here was a great and most manifest crime
proposed - no less than the murder of an acknowledged prophet of the Lord. It was

56. deliberate. It was to gratify the malice of a wicked woman. It was the price of a few
moments’ entertainment. His conscience, though in feeble and dying accents, checked
him. He would have preferred a request not so manifestly wicked, and that would not
have involved him in so much difficulty.
For the oath’s sake - Herod felt that he was bound by this oath; but he was not. The
oath should not have been taken: but, being taken, he could not be bound by it. No oath
could justify a man in committing murder. The true principle is, that Herod was bound
by a prior obligation - by the law of God - not to commit murder; and no act of his, be it
an oath or anything else, could free him from that obligation.
And them which sat with him at meat - This was the strongest reason why Herod
murdered John. He had not firmness enough to obey the law of God and to follow the
dictates of conscience against the opinions of wicked people. He was afraid of the charge
of cowardice and want of spirit; afraid of ridicule and the contempt of the wicked. This is
the principle of the laws of honor; this the foundation of dwelling. It is not so much for
his own sake that one man murders another in a duel, for the offence is often a mere
trifle - it is a word, or look, that never would injure him. It is because the “men of
honor,” as they call themselves, his companions, would consider him a coward and
would laugh at him. Those companions may be unprincipled contemners of the laws of
God and man; and yet the duellist, against his own conscience, against the laws of God,
against the good opinion of the virtuous part of the world, and against the laws of his
country, seeks by deadly aim to murder another merely to gratify his dissolute
companions. And this is the law of honor! This is the secret of duelling! This the source
of that remorse that settles in awful blackness, and that thunders damnation around the
duellist in his dying hours! It should be added, this is the course of all youthful guilt.
Young men are led along by others. They have not firmness enough to follow the
teachings of a father and of the law of God. They are afraid of being called mean and
cowardly by the wicked; and they often sink low in vice and crime, never to rise again.
At meat - That is, at supper. The word “meat,” at the time the Bible was translated,
meant provisions of all kinds. It is now restricted to flesh, and does not convey a full idea
of the original.
CLARKE, "The king was sorry - He knew John to be a righteous man, and at first
did many things gladly which John told him it was his duty to perform: Mar_6:20.
Nevertheless, for the oath’s sake - The Oaths, ορκους - he had probably sworn
again and again - one sin begets many.
And them which sat with him at meat - Who were probably such as himself, and
would have considered it a breach of honor if he had not fulfilled his sworn promise: he
therefore commanded it to be given!
GILL, "And the king was sorry,.... As he might be upon many accounts; partly on
account of John, whom, notwithstanding his freedom in reproving him, he had a
respect; and partly on his own account, his conscience dictating to him that it was an evil
action, and would leave a brand of perpetual infamy upon him; as also on account of the
people, who were so much affected to John, lest they should make an insurrection, and
rebel against him; and likewise, because it was reckoned an ill omen with the Romans, to
take away life on that day they received their own; and therefore carefully abstained, on
such days, from executions.

57. Nevertheless for his oath's sake; that he might not be guilty of perjury, chose rather
to commit murder; though it would have been no iniquity in him, to have acted contrary
to such a rash promise, and wicked oath; which would have been better to have been
broke, than kept;
and them which sat with him at meat; lest he should be thought by them fickle and
inconstant, and not a man of his word, and who had no regard to an oath: or it may be,
they, either to curry favour with Herodias, or out of ill will they might bear to John; or in
great respect to the damsel, who had so well pleased them with her dancing; instead of
dissuading him from it, pressed him much to perform his promise: and therefore,
he commanded it to be given her; in the form and manner she requested it. Some
have thought, that the whole of this affair was a concerted scheme; and that Herod
himself was in it, though he pretended to be sorry and uneasy, having fixed on this
season as a convenient time for it; and chose to have it done in this way, and in so public
a manner, to lessen the odium of it; or otherwise, it is not easy to account for his
extravagant promise, and his punctual performance of it.
HE RY, "(4.) Herod's grant of this demand (Mat_14:9); The king was sorry, at least
took on him to be so, but, for the oath's sake, he commanded it to be given her. Here is,
[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 birthday 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 birthday, 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, Jer_36:25. If some of the common people
had been here, they would have rescued this Jonathan, as 1Sa_14:45.
[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, Jam_1:14. Perhaps Herod
presently reflecting upon the extravagance of his promise, on which she might ground a

58. 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; he commanded it to be
given her.
SBC, "It is quite clear that, in spite of his promise, Herod had no right to behead John
the Baptist. He had no right to make such a promise, to begin with; and when he had
made it, he was for that reason bound to break it. Nor is it difficult to define the principle
which governs all these cases. If a man has no right to do a thing, his promising to do it
does not give him the right. Such a promise is void, to begin with.
I. Conflicts of duty are, no doubt, sometimes quite real, and even a very good man does
not see clearly which of the lines to follow. But far, far more common are the conflicts of
duty in which right is all on one side, and only the appearance of right on the other.
What, for instance, can be commoner than the false law of fellowship, which makes any
one who has joined in wrong unwilling to do right, because it would seem like deserting
his companions? While he is putting off amendment for his companions’ sake, he could
not do them a greater service than to commence at once, and give them courage to do
what they are longing to do, but dare not. But he does not see this, and he will not be
allowed to see it; and so he puts this imaginary barrier between himself and his duty,
and has a sort of sense that his conscience is in doubt, and that if he is not doing one
duty he is doing another.
II. As a rule, these perplexities only beset those who begin by wrongdoing. All
wrongdoing has a tendency to call for other wrongdoing, either as its natural and proper
sequel, or as its only protection. Herod would most certainly not have had to choose
between breaking his word and putting John the Baptist to death, if he had not begun by
illegally putting the prophet in prison. The conflict, in fact, is one of the sequels of
previous faults, and one of the severest punishments. And if we would avoid the
temptation of such a conflict, we must watch our steps.
Bishop Temple, Rugby Sermons, 2nd series, p. 282.
COFFMA , "The scene of this bloody accent on Herod's birthday party was the old
prison of Machaerus, some five miles east of the Dead Sea. One can reflect only with
sorrow upon the feelings of the godly John when informed of his fate. Herod heard
only the music and dancing; John heard only the grating of the prison door as the
headsman came to lead him to the block. Yet, through the power of faith, any man
in his right mind would prefer the fate of John the Baptist to that of Herod. The
disciples went away and told Jesus! That bodes nothing good for Herod, or for any
other sinner who opposes or maltreats one of God's faithful children. All people
must finally stand before Christ for judgment.
The foolish fear of what people might think is highlighted by this incident. Herod,
while fully capable of murder, and intending it at one time, nevertheless seemed at
the moment to have been in the mood to spare John; but he had opened his mouth
with a foolish promise, and fear of what his guests might think forced him to go
through with it. Countless times, Satan has maneuvered some cowardly soul into a
situation where some terrible deed is committed for fear of turning back. Satan

59. surely is a master at setting a stage like that booby trap into which Herod fell. John
lost his head; Herod lost his throne as a result of that shameful deed. Aretas, father
of Herod's first wife, invaded Herod's tetrarchy; Herod fled to Rome, where
Caligula banished both him and Herodias to Lyons in Gaul on a charge of
misgovernment. That birthday party was loaded with consequences. Things of the
kind related in this passage probably account for the Jewish detestation[1] of
birthday parties which were long held by the orthodox to be a part of idolatrous
worship.
E D OTE:
[1] J. R. Dummelow, One Volume Commentary ( ew York: Macmillan Company,
1937), p. 675.
COKE, "Matthew 14:9. And the king was sorry— Sudden horror, no doubt, seized
every heart on hearing Salome's request; the king's gaietyvanished; he was
confounded and vexed; but being unwilling to appear either rash, or fickle, or false,
before a company of the first persons in his kingdom for rank and character, he
commanded her request to be granted; not one of the guests being so friendly as to
speak the least word to divert him from his mad purpose, though he gave them an
opportunity to do it,by signifying to them that he performed his oath out of regard
to the company:—perhaps they dreaded the resentment of Herodias. Thus, out of a
misplaced regard to his oath and his guests, king Herod committed the most unjust
and cruel of actions, which will ever reflect the deepest dishonour and disgrace upon
his memory. See Macknight, and the note on umbers 30:2.
ELLICOTT, "(9) The king was sorry.—It was the last struggle of conscience. In
that moment there must have come before his mind his past reverence for the
prophet, the joy which had for a time accompanied the strivings of a better life,
possibly the counsels of his foster-brother Manaen. Had there been only the
personal influence of Herodias these might have prevailed against it, but, like most
weak men, Herod feared to be thought weak. It was not so much his regard for the
oath which he had taken (that, had it been taken in secret, he might have got over),
but his shrinking from the taunt, or whispered jest, or contemptuous gesture of the
assembled guests, if they should see him draw back from his plighted word. A false
regard for public opinion, for what people will say or think of us in our own narrow
circle, was in this, as in so many other instances, an incentive to guilt instead of a
restraint.
PETT, "The king was ‘grieved’. He might hate John but he respected him and was
even afraid of him. This was the last request that he had expected. But because of
the strength of his oath, which he no doubt now regretted, and in order to maintain
face in front of all the great and prominent men who had heard his oath, he
commanded that it should be done as she said. Legally he could have withdrawn
from his oath under Jewish Law, but his guests were not Jewish, and to them a
prophet would not have been worth bothering about, so that Herod may well have
recognised that they might well despise someone who counted an odd prophet as

60. being worth more than a man’s oath.
‘The king.’ An honorary title (see above). Matthew may well have intended it to be
sardonic. This man wanted to be king, and yet he behaved like this.
10 and had John beheaded in the prison.
GILL, "And he sent,.... "An executioner", as in Mar_6:27 where the Latin word
"speculator", or as it is sometimes written "spiculator", is used; and is the name of an
officer concerned in executions, and particularly in beheading of persons; and so is used
by Latin writers.
"In a civil war (says (x) Seneca), a servant hid his master that was proscribed; and when
he had fitted his rings for himself, and put on his clothes, he met "speculatoribus", the
"speculators"; he told them he desired nothing, but that they would perform their
orders, and immediately stretched out his neck.''
And the same writer elsewhere (y) speaks of a soldier that was condemned by Piso, on
suspicion of murdering his fellow soldier;
"Who was had without the camp, and as soon as he stretched out his neck, he, who was
thought to be killed, suddenly appeared; upon which the centurion that had the
management of the execution, ordered "speculatorem", the "speculator", to put up his
sword, and returned the condemned person to Piso.''
The word is also used by the Jewish doctors, and in the same sense: take the following
instance among many (z).
"R. Ishmael said to R. Simeon ben Gamaliel (when they were both apprehended, in order
to be executed), brother, there was a man ready to receive his blow, and they entreated
‫,לאספקלטור‬ "the speculator": one said, I am a priest, the son of an high priest, slay me
first, that I may not see the death of my companion; and the other said to him, I am a
prince, the son of a prince, slay me first, that I may not see the death of my companion:
he replied unto them, cast lots; and they cast lots, and the lot fell on R. Simeon ben
Gamaliel; immediately he took a sword, "and cut off his head".''
And as this word is often used by them (a) for an executioner, so ‫,ספקולא‬ "specula" is
often made mention of by them (b), as a sort of punishment by death: and such an
officer was sent by Herod, to inflict this punishment upon John; who accordingly
executed it,
and beheaded John in the prison; that is, of Machoeras, where he lay, without

61. giving him a hearing, or allowing him to speak for himself, or with his friends: and which
was done in this private manner, partly for dispatch, and partly on account of the
people; who it might have been feared, had the execution been public and known, would
have rose and rescued him.
HE RY, "(5.) The execution of John, pursuant to this grant (Mat_14:10); He sent
and beheaded John in the prison. 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, Isa_26:21; Psa_9:12.
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.
SBC 10-12, "I. If you consider the manner of John the Baptist’s death, as Scripture
brings it before us, I cannot help thinking that at first sight it will seem to you rather
disappointing. The death of John the Baptist is as nearly as possible what we should
have expected it not to be; he becomes a martyr, but without any of the glories which
light up a martyr’s death; he is shut up by Herod in a castle; there he lingers on month
by month, until at length a wicked woman asks for his head, and Herod sends an
executioner to murder him in prison.
II. At the time of John’s death he had finished his work. His work was not to preach the
Gospel, but to point to, and prepare the way for, Him who did preach it; and if Christ
was now come, what more need of John? You may say, perhaps, that it was but a poor
reward for John the Baptist, that after he had laboured earnestly as the messenger of
Christ, he should be shut up in prison, and allowed to drag on a weary existence there,
and at last lose his life to please Herodias. This is perfectly true, if you look at the matter
from a merely human point of view. But the question is, not whether a man thinks it
time to leave this world, but whether he has done God’s work in it. The lesson He would
teach us is, that we should give to Him the prime of our faculties, and consecrate to His
service our health and strength, and then leave it to Him, without a murmur or a sigh, to
determine, as seems best to Him, how we shall leave this world when our work is done.
III. St. John was the forerunner of Christ; so far, we cannot be exactly like him. But in
what spirit did he go before Christ? This is really the question of questions. The spirit in
which he went before Christ was that of simple obedience and bold determination to do
God’s will. He has taught us that we are to do our duty simply, boldly, and sincerely, as
in the fear of God. We are to act as believing that God’s eye is upon us; that He knows
our acts, our words, our thoughts; that we are His and not our own; that we have a great

62. work to do for Him, and a short day in which to do it, and a long night before us in which
no work can be done.
Bishop Harvey Goodwin, Parish Sermons, 5th series, p. 248.
Reference: Mat_14:10.—Preacher’s Monthly, vol. vii., p. 45.
BE SO , "Matthew 14:10-11. And he sent and beheaded John in the prison —
How mysterious is the providence of God, which left the life of so holy a man in such
infamous hands! which permitted it to be sacrificed to the malice of an abandoned
harlot, the petulancy of a vain girl, and the rashness of a foolish, perhaps drunken
prince, who made a prophet’s head the reward of a dance! But we are sure the
Almighty will repay his servants in another world, for whatever they suffer in this.
And his head was brought and given to the damsel. The head of the prophet, whose
rebukes had awed the king in his loosest moments, and whose exhortations had
often excited him to virtuous actions, was immediately brought, pale and bloody, in
a charger, and given to the daughter of Herodias, in the presence of the guests; and
she brought it to her mother — The young lady gladly received the bloody present,
and carried it to her mother, who enjoyed the whole pleasure of revenge, and
feasted her eyes with the sight of her enemy’s head, now rendered silent and
harmless. But the Baptist’s voice became the louder for his being murdered, filling
the earth, reaching up to heaven, and publishing the woman’s adultery to all ages
and to all people! St. Jerome tells us that Herodias treated the head in a very
disdainful manner, pulling out the tongue, which she imagined had injured her, and
piercing it with a needle. Thus they gratified themselves in the indulgence of their
lusts, and triumphed in the murder of this holy prophet, till the righteous judgment
of God overtook them all. For, as Dr. Whitby, with many others, observes,
Providence interested itself very remarkably in the revenge of this murder on all
concerned; Herod’s army was defeated in a war occasioned by his marrying
Herodias, which even many Jews thought a judgment sent upon him for the murder
of John. Both he and Herodias, whose ambition occasioned his ruin, were afterward
driven from their kingdom in great disgrace, and died in banishment at Lyons in
Gaul: and, if any credit may be given to icephorus, Salome, the young lady who
made this cruel request, fell into the ice, as she was walking over it, which closing
suddenly cut off her head. See Macknight and Doddridge.
COKE, "Matthew 14:10. And he sent, and beheaded John— This was contrary to
the law of Moses, whereby it was enjoined that malefactors should be publicly
executed. Thus the Baptist, having performed his office, died soon after Christ had
begun his ministry. God took him then to himself, as St. Chrysostom has observed,
that the people might no longer be divided between him and Christ, but might the
more readily follow the Messiah. His reputation, however, ended not with his life:
the people continued to honour his memory; insomuch, that when Herod had lost an
army by a great overthrow, the Jews, as Josephus informs us, said that it was a
divine judgment, and a just punishment inflicted upon him for putting John to
death. See his Antiq. lib. 18. 100. 7. Chrysostom's 28th homily upon John, and
Jortin's Discourses, p. 187.

63. ELLICOTT, "(10) He sent, and beheaded John in the prison.—Measured by the
standard of earthly greatness, it seems almost like a paradox to say of one who had
only been for a few short months a preacher of righteousness in the wilderness of
Judæa, as men have said of the kings and conquerors of the world, “So passed from
the earth one of the greatest of her sons;” and yet this, and nothing less than this, if
we accept our Lord’s words, must be our estimate of the Baptist’s character.
Intensity of purpose, dauntless courage, profound humility, self-denial carried to its
highest point, a burning love that passed beyond the limits of race and nation,
tenderness of sympathy for the toilers of the world, for the fallen and the outcast, all
these were there; and what elements of moral greatness can go beyond them? And
the consciousness of Christendom has recognised that greatness. Art and poetry
have symbolised it in outward form, and the work of the Forerunner, the conviction
that the preaching of repentance must precede that of forgiveness, has been
reproduced in every great revival of religious life which has brought the kingdom of
heaven nearer to men’s hearts and hopes.
11 His head was brought in on a platter and given
to the girl, who carried it to her mother.
BAR ES, "And his head was brought in a charger ... - For the sake of these
wicked people, the bloody offering - the head of the slaughtered prophet was brought
and given as the reward to the daughter and mother.
What an offering to a woman! Josephus says of Herodias that “she was a woman full
of ambition and envy, having a mighty influence on Herod, and able to persuade him to
things he was not at all inclined to.” This is one of the many proofs that we have that the
evangelists drew characters according to truth.
CLARKE, "His head was given to the damsel: and she brought it to her
mother - There is no person so revengeful as a lascivious woman when reproved and
blamed. A preacher of the Gospel has most to fear from this quarter: - the first of this
profession lost his life for the sake of truth and chastity; and others, especially those who
have any thing to do with men in power who are profligates, may learn what they are to
expect in return for a faithful discharge of their duty.
GILL, "By the executioner that cut it off, to Herod, whilst he and his guests were at
table; by which it should seem, that the prison was very near; and it is not improbable,

64. that it was the castle of Macheerus that Herod made this entertainment in:
and given to the damsel; the daughter of Herodias, who, by her mother's instigation,
had asked it, and who received it out of the hands of Herod himself; or however, it was
delivered to her by his orders:
and she brought it to her mother; who had put her upon it, than which, nothing
could be a more agreeable dish to her; and who, as Jerome says (c), because she could
not bear truth, that tongue which spoke truth; she plucked out, and pierced it through
and through with a needle, as Fulvia did Cicero's: but this triumph over the faithful
reprover of her, and Herod's vices, did not last long; for quickly after this, they were
stripped of their honours and riches, and deprived of the kingdom, and banished to
Lyons in France, where they died (d). A Jewish chronologer says (e), Herod was driven
out of the land by Tiberius, and fled to Spain, and died there.
HE RY, "By the executioner that cut it off, to Herod, whilst he and his guests were at
table; by which it should seem, that the prison was very near; and it is not improbable,
that it was the castle of Macheerus that Herod made this entertainment in:
and given to the damsel; the daughter of Herodias, who, by her mother's instigation,
had asked it, and who received it out of the hands of Herod himself; or however, it was
delivered to her by his orders:
and she brought it to her mother; who had put her upon it, than which, nothing
could be a more agreeable dish to her; and who, as Jerome says (c), because she could
not bear truth, that tongue which spoke truth; she plucked out, and pierced it through
and through with a needle, as Fulvia did Cicero's: but this triumph over the faithful
reprover of her, and Herod's vices, did not last long; for quickly after this, they were
stripped of their honours and riches, and deprived of the kingdom, and banished to
Lyons in France, where they died (d). A Jewish chronologer says (e), Herod was driven
out of the land by Tiberius, and fled to Spain, and died there.
COKE, "Matthew 14:11. And his head was brought in a charger— The head of the
prophet, whose rebukes had awed the king in his loosest moments, and whose
exhortations had often excited him to virtuous actions, was immediately brought
pale and bloody in a charger, and given to the daughter of Herodias, in presence of
the guests; which proves that the prison in which they confined the Baptist was at
hand, in Tiberias, where Herod kept his court, and not in Machoerus Castle, as the
interpolater of Josephus affirms. Salome, forgetting the tenderness of her sex, and
the dignity of her rank, with a steady cruelty, agreeable to her relation to so bad a
woman, received the bloody present, and carried it to her mother; who enjoyed the
whole pleasure of revenge, and feasted her eyes with the sight of her enemy's head,
now rendered silent and harmless. St. Jerome tells us, that Herodias treated the
head in a very disdainful manner, pulling out the tongue, which she imagined had
injured her, and piercing it with a needle: thus they gratified themselves in the
indulgence of their lusts, and triumphed in the murder of this holy prophet, till the
righteous judgment of God overtook them all: for Providence interested itself very
remarkably in the revenge of this murder on all concerned; as Herod's army was
defeated in a war, occasioned by marrying Herodias (see the last note); and both he

65. and Herodias, whose ambition occasioned his ruin, were afterwards driven from
their kingdom, and died in banishment at Lyons in Gaul; and if any credit may be
given to icephorus, Salome,—whowasafterwardsinfamousforalife suitable to this
beginning,—fell into the ice, as she was walking over it, which, closing suddenly, cut
off her head. See Whitby, Doddridge, and Univ. History, vol. 10: p. 632. 8vo.
ELLICOTT, "(11) She brought it to her mother.—A glance at the after-history of
those who were accomplices in the deed of blood will not be out of place. Shortly
after the new society, for which John had prepared the way, had started upon its
great career, when her brother, the young Agrippa, had obtained the title of king,
through the favour of Caligula, Herodias, consistent in her ambition, stirred up her
husband to seek the same honour. With this view she accompanied him to Rome;
but they were followed by complaints from the oppressed Galileans, and the result
was that he was deposed from his tetrarchy, and banished to Lugdunum (the
modern Lyons) in Gaul. Thither she accompanied him, faithful to his fallen
fortunes, in spite of overtures from her brother to return to Judæa, and there they
died (Jos. Ant. xviii. 7, § 2). A tradition or legend relates that Salome’s death was
retributive in its outward form. She fell upon the ice, and in the fall her head was
severed from the body. Josephus, however, simply records the fact that she married
first her great-uncle Philip, the Tetrarch of Trachonitis, and afterwards her first
cousin, Aristobulus (Ant. xviii. 5, § 4).
PETT, "Then John’s head was placed on a large serving dish, and ceremoniously
handed over to the waiting teenage slut, who took it in to her mother. So hardened
were they both that this grisly behaviour seems not to have worried them a jot.
There appears to have been no hesitation on Salome’s part.
The presenting of John’s head on a meat dish, coming as it does before the feeding
of the five thousand, may well have been meant by Matthew to be seen as in direct
contrast. The ungodly partake of the blood of the prophets (Matthew 23:30). The
righteous partake of the food of God, (and spiritually of the body and blood of
Christ - John 6:53-57)
12 John’s disciples came and took his body and
buried it. Then they went and told Jesus.
BAR ES, "And his disciples ... - The head was with Herodias.
The body, with pious care, they buried.

66. And went and told Jesus - This was done, probably, for the following reasons:
1. It was an important event, and one particularly connected with the work of Jesus.
John was his forerunner, and it was important that he should be made acquainted
with his death.
2. It is not unreasonable to suppose that in their affliction they came to him for
consolation; nor is it improper in our affliction to follow their example, and go and
tell Jesus.
3. Their master had been slain by a cruel king. Jesus was engaged in the same cause,
and they probably supposed that he was in danger. They therefore came to warn
him of it, and he Mat_14:13 sought a place of safety.
CLARKE, "His disciples came, and took up the Body - The Head was in the
possession of Herodias, who, ’tis probable, took a diabolic pleasure in viewing that
speechless mouth which had often been the cause of planting thorns in her criminal bed;
and in offering indignities to that tongue from which she could no longer dread a
reproof. Her character justifies every bad conjecture that can well be formed on this
head: and St. Jerome positively says that, when she got it, she drew out the tongue, and
thrust it through with her bodkin. On the whole we may observe: -
That the diversions of the world, feasting and dancing, are but too commonly the
occasions of sin. After so fatal an example as this, can we doubt whether balls are not
snares for souls; destructive of chastity, modesty, and sometimes even of humanity
itself; and a pernicious invention to excite the most criminal passions! How many on
such occasions have sacrificed their chastity, and then, to hide their shame, have stifled
the feelings of the human being and the parent, and, by direct or indirect means, have
put a period to the innocent offspring of their connections! Unhappy mother, who
exposes her daughter to the same shipwreck herself has suffered, and makes her own
child the instrument of her lust and revenge! Behold here, ye professedly religious
parents, the fruits of what was doubtless called in those times, elegant breeding and
accomplished dancing! Fix your eyes on that vicious mother, that prostituted daughter,
and especially on that murdered ambassador of God, and then send your children to
genteel boarding-schools, to learn the accomplishment of Dancing! where the fear of
God makes no part of the education.
GILL, "And his disciples came,.... To the prison where his body was left, and to
which they had liberty of recourse before; see Mat_11:2 and very probably, upon hearing
what was done, might apply to Herod, as Joseph of Arimathea did to Pilate, for the body
of Jesus; who might, as he did, give them leave to take it: and
took up the body and buried it. Theophylact says, his body was buried in Baste
Caesarea, and that his head was first reposited in Emesesa. This was the last office of
love to their master, and was done in respect and gratitude to him, and to show that they
still abode by his doctrine; and was what decency and the belief of the resurrection of the
dead, as well as the will of God, require should be done:
and went and told Jesus; that their master was dead, what kind of death he suffered,
and by what means it was brought about; and how that they had interred him; and what
Herod also had said of Jesus, that he was John risen from the dead. Their coming to
Christ, and informing him of all this, show, that they were taught by their master to

67. respect him as the Messiah, and believe in him, and adhere to him; and it is very likely
that they continued with him.
HE RY, "[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, Heb_13:8, Heb_13:20.
The removal of ministers should bring us nearer to Christ, into a more immediate
communion with him. Thirdly, Comforts otherwise highly valuable, are sometimes
therefore 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.
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.
SBC, "(with Mat_28:8)
The grave of the dead John, and the grave of the living Jesus. The grave of John was the
end of a "school." The grave of Jesus was the beginning of a Church. Why? The only
answer is the message which the women brought back from the empty sepulchre on that
Easter Day: "The Lord is risen." The whole history of the Christian Church, and even its
very existence, is unintelligible, except on the supposition of the resurrection. But for
that the fate of John’s disciples would have been the fate of Christ; they would have
melted away into the mass of the nation, and at most there would have been one more
petty Galilean sect, that would have lived on for a generation, and died out when the last
of his companions died.
I. The first point to be considered is that the conduct of Christ’s disciples after His death
was exactly the opposite of what might have been expected. (1) They held together. The
natural thing for them to do would have been to disband; for the one bond was gone. (2)
Their conceptions of Jesus underwent a remarkable change on His death. The death that

68. should have cast a deeper shadow of incomprehensibleness over His strange and lofty
claims poured a new light upon them, which made them all plain and clear. (3) Another
equally unlikely sequel of the death of Jesus is the unmistakable moral transformation
effected on the disciples. Timorous and tremulous before, something or other touched
them into altogether new boldness and self-possession.
II. The disciples’ immediate belief in the resurrection furnishes a reasonable, and the
only reasonable, explanation of the facts. There is no better historical evidence of a fact
than the existence of an institution built upon it—coeval with it.
III. Such a belief could not have originated or maintained itself unless it had been true.
IV. The message of Easter is a message to us as truly as it was to the heavy-hearted
unbelieving men that first received it. The one proof of a life beyond the grave is the
resurrection of Jesus Christ. Therefore let us be glad with the gladness of men plucked
from a dark abyss of doubt and uncertainty, and planted on the rock of solid certainty.
A. Maclaren, The Secret of Power, p. 159.
I. Our text tells of a death. It was a sudden and violent death. It was a solitary death. No
congenial spirit was with the departing, to cheer him with a thought of hope or with a
breath of prayer. The life itself went out in inactivity. It might seem, man might call it, a
failure. Its latest days were its least brilliant.
II. His disciples came and took up the body and buried it. They who might not minister
to the life shall minister to the death. No jealousy, no tyranny, survives death; so now the
disciples are free to come and take the body. There is scarcely one tie in life stronger or
more indestructible than that which binds the scholar to his master, if each be what he
ought to be. If indeed the relation has been at once paternal and brotherly and
ministerial, cemented by mutual love, and consecrated by a common love for One in
whom each has his being, then the co-existence is delightful beyond words, and the
separation in death bitter—only not to despair. How much more then this discipleship to
one actually sent of God—to one who was the kinsman, the friend, the harbinger of
Jesus. Scarcely any funeral was ever like that one,—the surprise, the shock, the anguish,
the indignation, yet also, let us believe, the thanksgiving of heart and soul which
accompanied the laying of that still young life to its latest and only satisfying rest in the
enjoyment of a world where doubt is not, where God is. When we think of it we can
almost place ourselves beside that tomb, and then go straight with these mourners and
tell Jesus.
III. Unhappy that sorrow which cannot tell itself to Jesus. There are such sorrows. The
burning fever of passion, whether in the form of baffled lust or dissatisfied ambition or
self-defeated speculation, will not, scarcely can, go, quite as it is, to tell Jesus. And yet if
it would, it would not be cast out, Little do we know, the best of us, of the largeness of
that heart. We, who feel ourselves grieved and wearied, we scarce know why, by the
search for something which never comes, by the perpetual baffling of hope undefined
and effort misdirected, we are the men sought. Part with the dead lord, with the usurper
of the heart’s heart, bury him out of thy sight, and come and tell Jesus.
C. J. Vaughan, Words of Hope, p. 233.

69. BE SO , "Matthew 14:12. And his disciples came and took up the body — Which
it seems had been thrown over the prison walls, without burial, probably by order
of Herodias. And buried it — Laid it, says Mark, doubtless with great reverence and
due lamentation, in a tomb, belonging to some of them who were willing to pay this
last act of duty to their master’s memory. And went and told Jesus — What had
happened; and, remembering the repeated testimony which John had borne to him,
probably continued their attendance upon him.
ELLICOTT, "(12) His disciples came.—Among those who thus transferred their
allegiance to their true Lord were, we must believe, the two whom John had sent to
Him from his prison. From this time they probably ceased in Judæa to be a distinct
community, though, as the instances of Apollos (Acts 18:25) and the disciples at
Ephesus (Acts 19:3) show, they still maintained a separate existence in the more
distant regions to which the influence of the Baptist had indirectly penetrated.
BURKITT, "The disciples of John hearing that their holy master was thus basely
and barbarously murdered, took up his dead body and buried it.
Whence we learn, that the faithful servants of God are not ashamed of the suffering
of the saints, but will testify their respect unto them both living and dead.
Observe farther, our blessed Saviour, upon the notice of John's death, flies unto the
desert for the preservation of his own life. Jesus knew that his hour was not yet
come, and therefore he keeps out of Herod's way. It is no cowardice to fly from
persecutors, when Christ our captain both practices it himself, and directs us to it,
saying, When they persecute you in one city, flee, &c.
PETT, "Then the faithful disciples of John came, no doubt devastated by the news,
and took up John’s corpse, and gave it a decent burial. We are probably to see in
this an indication that God had not forgotten him even after death (compare
Matthew 27:57-60). It was a brave act, and probably prevented the body being
publicly humiliated, for the public exposure of the body of an executed criminal was
common practise. (It may, however, have been publicly humiliated before they
obtained it). Then they went and informed Jesus of what had happened. This may
suggest that they would now offer their allegiance to Him. That it came as a warning
to Him is suggested by what follows.
BIBLICAL ILLUSTRATOR, "And went and told Jesus.
Salve for the sore heart
I commend the behaviour of these disciples-
1. To all who are sinful and unpardoned. Go and tell Jesus the unpardoned sins of
your life.
2. To all who are tempted.
3. To all who are slandered and persecuted.

70. 4. To all who have been bereaved.
5. Christ is always near. (Dr. Talmage.)
The true Friend and Interpreter
1. In Jesus we have the true, Divine Friend of humanity, not of our circumstances,
but of ourselves, who undertakes for us just what no one else can.
2. The providence which permitted the removal of John from their head was
necessary to send them forward to the great Teacher.
3. When we make great ones, heroes, of the servants, we are in danger of
dishonouring and keeping at a distance from the Master.
4. By this critical turn in their history, John’s disciples were not only brought
forward to Christ, but actually brought closer and nearer to Him than they otherwise
could or would have been. They round the grace to help in time of need.
5. They learnt and did the right thing. They brought the mystery of the Divine
providence to Him who alone could throw light upon 2:6. Of what use is it to have
such a Friend unless we make use of Him? No religious means can be put in place of
Ibis; we may be with Him more intimately in the spirit than His disciples in the flesh.
(W. Smith.)
Tell Jesus-a word to the troubled
I. Some of the grounds upon which the believer is warranted to repair to the Lord Jesus
in every trying hour.
1. His mediatorial work-anticipates every objection, and answers every argument
growing out of a deep and painful sense of unworthiness, etc. Ever accessible.
2. His earthly experience enables him to sympathize with all the forms of human
suffering.
3. The mutual relations which exist between the Christ and the believer.
4. The invitations and declarations of His Word.
II. Some of the blessings that will follow the cultivation of this habit.
1. Intimate communion.
2. It will nourish and strengthen all the Christian graces.
3. It will free us from anxious care.
4. It will bring continuous honour and glory to Jesus. (C. Winslow, D. D.)
A complaining Christian once said to a cheerful, happy Christian, “Things always seem
to go smoothly with you; I never hear you make any complaints.” To which he replied, “I
have found out an effectual way of guarding against that fault-telling Jesus all, and
telling Him before I tell any one else; then, I find, I seldom need tell any one else, for in
telling Him about my troubles, I often find the burden entirely removed.” (A. Tucker.)

71. “Go and tell Jesus”
I. A lesson of encouragement for weary labourers. The twelve disciples fatigued from
their mission.
II. A lesson for Christian mourners.
1. The last act of affection-“They took up the body and buried it.”
2. The best step for consolation. There is access to Jesus, sympathy with Jesus, relief
from Jesus. (C. J. P. Eyre, M. A.)
The body, not the man, buried
“The disciples came and took up the body and buried it.” I like that way of speaking of
human burial; it is the true way; it is emphatically the Christian way of speaking of the
act. You buried it, not Him. “By and by,” said Socrates to his friends, “you will be saying,
‘ Socrates is dead, but Socrates will not be dead. By and by you will be saying, ‘ Socrates
is in his coffin,’ but Socrates will not be in his coffin. By and by you will be saying, ‘ We
are going to bury Socrates,’ but you will not bury Socrates, you will only bury something
that belonged to him.” Well spoken, thou Old World philosopher; the fuller light of
Christianity comes to confirm thy conjecture, and to verify thy reasoning. No; there is no
burying a man. You cannot bury a soul. (J. B. French.)
Jesus Feeds the Five Thousand
13 When Jesus heard what had happened, he
withdrew by boat privately to a solitary place.
Hearing of this, the crowds followed him on foot
from the towns.
BAR ES, "And when Jesus heard of it, he departed - He went to a place of
safety.
He never threw himself unnecessarily into danger. It was proper that he should secure
his life until the appointed time had come for him to die.

72. By a ship into a desert place - That is, he crossed the Sea of Galilee. He went to the
country east of the sea, into a place little inhabited. Luke says Luk_9:10 he went to a
place called Bethsaida. See the notes at Mat_11:21. “A desert place” means a place little
cultivated, where there were few or no inhabitants. On the east of the Sea of Galilee there
was a large tract of country of this description rough, uncultivated, and chiefly used to
pasture flocks.
CLARKE, "When Jesus heard of it, he departed thence - Had the blessed
Jesus continued in that place, it is probable the hand of this impure female murderer
would have been stretched out against him also: he withdrew, therefore, not through
fear, but to teach his messengers rather to yield to the storm than expose themselves to
destruction, where, from circumstances, the case is evidently hopeless.
The people - followed him on foot - πεζη, or, by land, which is a common
acceptation of the word in the best Greek writers. See many examples in Kypke.
GILL, "When Jesus heard of it,.... Of the death of John, and of the cruel usage he
had met with; and particularly, that his fame had reached the court of Herod, and that
he was talked of there, and said by Herod himself to be John the Baptist, that was risen
from the dead;
he departed thence by ship, into a desert place apart; to avoid Herod, though
not through fear of death; but because his time was not yet come: which may teach us,
that it is lawful to shun dangers, when there is an opportunity; which may be done,
without betraying truth, or sacrificing a good conscience. The other evangelists, Mark
and Luke, assign another reason of this departure of Christ's, that it was upon the return
of his disciples to him from their embassy; when having given him an account of what
they had done, and taught, he judged it proper they should retire, and get some
refreshment and rest; and both may very well be thought to be the reasons of this recess.
At the same time that John's disciples brought him the news of their master's death,
Christ's disciples return to him, with the account of the success of their ministry; who
might not only be weary, and want refreshment, but be discouraged in their minds, at
this instance of cruelty; wherefore Christ thought it necessary to retire, partly for his
own safety, and partly for their ease; and that he might have an opportunity of fortifying
their minds against all trials and persecutions they were to meet with: the place from
whence he departed, was either Capernaum, his own country and city, or Nazareth,
where we have lately heard of him; or some other place in Galilee, where he was, when
John's disciples came to him: the place whither he went, was "a desert place"; and, as
Luke says, "belonging to the city called Bethsaida", the city of Andrew and Peter, which
lay on the other side of the sea of Galilee, or Tiberias; over which he went by ship, Joh_
6:1.
And when the people had heard thereof; of his departure, and whither he went,
they followed him on foot out of their cities; such as Nazareth, Capernaum,
Tiberias, and others; and passing the bridge at Jordan, as Dr. Lightfoot observes, they
outwent the ship, and got thither before them, as Mark relates. This showed their great
affection and zeal for Christ, and their diligence in attending on him.
HE RY, "This passage of story, concerning Christ's feeding five thousand men with

73. 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, Mat_
14:13. He withdrew into privacy when he heard, not of John's death, but of the thoughts
Herod had concerning him, that he was John the Baptist risen from the dead, 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
hour was not yet come, 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; he departed by ship. But a city on a hill cannot
be hid; when the people heard it, they followed him on foot 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, the
scripture was fulfilled, that unto him shall the gathering of the people be. It should
seem, there was more crowding to Christ after John's martyrdom than before.
Sometimes the suffering of the saints are made to further the gospel (Phi_1:12), 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. When the ark removes, ye shall remove, and go after it, Jos_3:3. 2. Those
that truly desire the sincere milk of the word, 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, Isa_51:3; Isa_
41:19, Isa_41:20.
BIBLICAL ILLUSTRATOR, "When Jesus heard of it He departed thence by ship.
The sorrowing Saviour
Jesus hears of John’s death, and thereupon seeks seclusion.
I. Here we learn How to behave in time of trouble.
1. Christ was deeply affected by John’s death-that event gave Him great sorrow.
2. There was good reason for Christ being deeply affected. John from the first had
been a faithful friend; his sole object was to magnify Christ.
II. How Christ acted when this great sorrow filled his soul.
1. He sought the desert; He desired to be alone. That He might pray. The multitudes
come; He meets them.
2. His sorrow for the dead is changed into compassion for the living. He must now
work, not weep. God finds work for every sorrowing heart that trusts in Him, in
which relief is found. (A Scott.)
Solitude not permanent
There are some occurrences that simply make us quiet. There are shocks we can only

74. answer by eloquent dumbness. He departed and went into a wilderness: it was better to
be among the barren sands than among murderers and most cruel-minded men. There
are times when we are all but inclined to give up our work. Our rain is lost, our dews fall
in stony places, our best endeavours are returned to us without echo or answer of joy
and gratitude, and we sigh for a lodge in some vast wilderness, some boundless
contiguity of shade. This will be only for awhile, however, in the case of Jesus Christ.
“When He went forth and saw great multitudes He was moved with compassion towards
them, and He healed their sick.” He was bound to come back again: the sickness would
have a greater effect upon Him than the murder. He will not relinquish His work
because of instances that might have shocked Him with fatal distress. He looks upon the
multitudinous man and not only upon the individual mischief-doer and murderer. He
was the Son of Man; Jesus Christ always took the broad and inclusive view, and this held
Him to His work when individual instances might have driven Him away from it and
afflicted Him with fatal discouragement. (Joseph Parker, D. D.)
CALVI , "6.And when Herod’s birthday was kept. The Evangelists now begin to
relate the stratagem by which Herodias at length succeeded in a design which she
had long meditated, the taking away of John’s life. The opportunity was afforded to
her by an annual festival, when Herod was celebrating his birthday. It is scarcely
possible that such magnificent preparations should not draw luxury, pride,
unbridled merriment, and other crimes, and likewise many other evils, along with
them. ot that there is any thing wrong in the mere act of preparing an expensive
banquet; but such is the tendency of the human mind to licentiousness, that when
the reins are loosened, they quickly go astray. The ancient custom of observing a
birthday every year as an occasion of joy cannot in itself be disapproved; for that
day, as often as it returns, reminds each of us to give thanks to God, who brought us
into this world, and has permitted us, in his kindness, to spend many years in it;
next, to bring to our recollection how improperly and uselessly the time which God
granted to us has been permitted to pass away; and, lastly, that we ought to commit
ourselves to the protection of the same God for the remainder of our life.
But nothing is so pure that the world shall not taint it with its own vices. A birthday,
which ought to have been held sacred, is profaned by the greater part of men with
disgraceful abuses; and there is scarcely a single entertainment at all costly that is
free from wicked debauchery. First, men drink more freely; next, the door is opened
to filthy and immodest conversation; and, lastly, no moderation is observed. This
was the reason why the patriarch Job was in the habit of offering sacrifices, while
his sons were feasting alternately in each other’s houses, (Job 1:5.) It was because he
thought that, when the guests invite one another to mirth, they are far from
maintaining due moderation, and sin in a variety of ways.
Thus it happened that Herod, intending to give a rich entertainment to his guests,
permitted his wife’s daughter to dance. Hence, too, it appears what sort of discipline
existed at his court; for, though most people at that time thought themselves at
liberty to dance, yet for a marriageable young woman to dance was a shameful
display of the impudence of the strumpet. But the unchaste Herodias had moulded
her daughter Salome to her own manners in such a manner that she might not bring
disgrace upon her. (365) And what was the consequence? The wicked murder of a

75. holy prophet. The heat of wine had such an influence on Herod, that, forgetting
gravity and prudence, he promised to a dancing girl, that he would give her even to
the half of his kingdom. A shameful example truly, that a drunken king not only
permits himself to behold with approbation a spectacle (366) which was disgraceful
to his family, but holds out such a reward! Let us therefore learn to be careful in
anticipating and resisting the devil, lest he entangle us in such snares.
BARCLAY 13-21, "Galilee must have been a place where it was very difficult to be
alone. Galilee was a small country, only 50 miles from north to south and 25 miles
from east to west, and Josephus tells us that in his time within that small area there
were 204 towns and villages, none with a population of less than 15,000 people. In
such a thickly populated area it was not easy to get away from people for any length
of time. But it was quiet on the other side of the lake, and at its widest the lake was
only 8 miles wide. Jesus' friends were fisherfolk; and it was not difficult to embark
on one of their boats and seek retirement on the east side of the lake. That is what
Jesus did when he heard of the death of John.
There were three perfectly simple and natural reasons why Jesus should seek to be
alone. He was human and he needed rest. He never recklessly ran into danger, and it
was well to withdraw, lest too early he should share the fate of John. And, most of
all, with the Cross coming nearer and nearer, Jesus knew that he must meet with
God before he met with men. He was seeking rest for his body and strength for his
soul in the lonely places.
But he was not to get it. It would be easy to see the boat set sail and to deduce where
it was going; and the crowds flocked round the top of the lake and were waiting for
him at the other side when he arrived. So Jesus healed them and, when the evening
came, he fed them before they took the long road home. Few of Jesus' miracles are
so revealing as this.
(i) It tells us of the compassion of Jesus. When he saw the crowds he was moved with
compassion to the depths of his being. That is a very wonderful thing. Jesus had
come to find peace and quiet and loneliness; instead he found a vast crowd eagerly
demanding what he could give. He might so easily have resented them. What right
had they to invade his privacy with their continual demands? Was he to have no rest
and quiet, no time to himself at all?
But Jesus was not like that. So far from finding them a nuisance, he was moved with
compassion for them. Premanand, the great Christian who was once a wealthy high-
caste Indian, says in his autobiography: "As in the days of old, so now our message
to the non-Christian world has to be the same, that God cares." If that be so, we
must never be too busy for people, and we must never even seem to find them a
trouble and a nuisance. Premanand also says: "My own experience has been that
when I or any other missionary or Indian priest showed signs of restlessness or
impatience towards any educated and thoughtful Christian or non-Christian
visitors, and gave them to understand that we were hard-pressed for time, or that it
was our lunch--or tea--time and that we could not wait, then at once such enquirers

76. were lost, and never returned again." We must never deal with people with one eye
on the clock, and as if we were anxious to be rid of them as soon as we decently can.
Premanand goes on to relate an incident which, it is not too much to say, may have
changed the whole course of the spread of Christianity in Bengal. "There is an
account somewhere of how the first Metropolitan Bishop of India failed to meet the
late Pandit Iswar Chandar Vidyasagar of Bengal through official formality. The
Pandit had been sent as spokesman of the Hindu community in Calcutta, to
establish friendly relations with the Bishop and with the Church. Vidyasagar, who
was the founder of a Hindu College in Calcutta and a social reformer, author and
educationalist of repute, returned disappointed without an interview, and formed a
strong party of educated and wealthy citizens of Calcutta to oppose the Church and
the Bishop, and to guard against the spread of Christianity. formality observed by
one known to be an official of the Christian Church turned a friend into a foe."
What an opportunity for Christ was lost because someone's privacy could not be
invaded except through official channels. Jesus never found any man a nuisance,
even when his whole being was crying out for rest and quiet--and neither must his
followers.
(ii) In this story we see Jesus witnessing that all gifts are from God. He took the food
and he said a blessing. The Jewish grace before meals was very simple: "Blessed art
thou, Jehovah our God, King of the universe, who bringest forth bread from the
earth." That would be the grace which Jesus said, for that was the grace which
every Jewish family used. Here we see Jesus showing that it is God's gifts which he
brings to men. The grace of gratitude is rare enough towards men; it is rarer still
towards God.
THE PLACE OF THE DISCIPLE I THE WORK OF CHRIST (Matthew 14:13-
21 continued)
(iii) This miracle informs us very clearly of the place of the disciple in the work of
Christ. The story tells that Jesus gave to the disciples and the disciples gave to the
crowd. Jesus worked through the hands of his disciples that day, and he still does.
Again and again we come face to face with this truth which is at the heart of the
Church. It is true that the disciple is helpless without his Lord, but it is also true
that the Lord is helpless without his disciple. If Jesus wants something done, if he
wants a child taught or a person helped, he has to get a man to do it. He needs
people through whom he can act, and through whom he can speak.
Very early in the days of his enquiring, Premanand came into contact with Bishop
Whitley at Ranchi. He writes: "The Bishop read the Bible with me daily, and
sometimes I read Bengali with him, and we talked together in Bengali. The longer I
lived with the Bishop the closer I came to him, and found that his life revealed
Christ to me, and his deeds and words made it easier for me to understand the mind
and teaching of Christ about which I read daily in the Bible. I had a new vision of
Christ, when I actually saw Christ's life of love, sacrifice and self-denial in the
everyday life of the Bishop. He became actually the epistle of Christ to me."

77. Jesus Christ needs disciples through whom he can work and through whom his
truth and his love can enter into the lives of others. He needs men to whom he can
give, in order that they may give to others. Without such men he cannot get things
done and it is our task to be such men for him.
It would be easy to be daunted and discouraged by a task of such magnitude. But
there is another thing in this story that may lift up our hearts. When Jesus told the
disciples to feed the crowd, they told him that all they had was five loaves and two
fishes; and yet with what they brought to him, Jesus wrought his miracle. Jesus sets
every one of us the tremendous task of communicating himself to men; but he does
not demand from us splendours and magnificences that we do not possess. He says
to us, "Come to me as you are, however ill-equipped; bring to me what you have,
however little, and I will use it greatly in my service." Little is always much in the
hands of Christ.
(iv) At the end of the miracle there is that strange little touch that the fragments
were gathered up. Even when a miracle could feed men sumptuously there was no
waste. There is something to note here. God gives to men with munificence, but a
wasteful extravagance is never right. God's generous giving and our wise using must
go hand in hand.
THE MAKI G OF A MIRACLE (Matthew 14:13-21 continued)
There are some people who read the miracles of Jesus, and feel no need to
understand. Let them remain for ever undisturbed in the sweet simplicity of their
faith. There are others who read and their minds question and they feel they must
understand. Let them take no shame of it, for God comes far more than half way to
meet the questing mind. But in whatever way we approach the miracles of Jesus,
one thing is certain. We must never be content to regard them as something which
happened; we must always regard them as something which happens. They are not
isolated events in history; they are demonstrations of the always and forever
operative power of Jesus Christ. There are three ways in which we can look at this
miracle.
(i) We may look at it as a simple multiplication of loaves and fishes. That would be
very difficult to understand; and would be something which happened once and
never repeated itself. If we regard it that way, let us be content; but let us not be
critical and condemnatory of anyone who feels that he must find another way.
(ii) Many people see in this miracle a sacrament. They have felt that those who were
present received only the smallest morsel of food, and yet with that were
strengthened for their journey and were content. They have felt that this was not a
meal where people glutted their physical appetite; but a meal where they ate the
spiritual food of Christ. If that be so, this is a miracle which is re-enacted every time
we sit at the table of our Lord; for there comes to us the spiritual food which sends
us out to walk with firmer feet and greater strength the way of life which leads to
God.

78. (iii) There are those who see in this miracle something which in a sense is perfectly
natural, and yet which in another sense is a real miracle, and which in any sense is
very precious. Picture the scene. There is the crowd; it is late; and they are hungry.
But was it really likely that the vast majority of that crowd would set out around the
lake without any food at all? Would they not take something with them, however
little? ow it was evening and they were hungry. But they were also selfish. And no
one would produce what he had, lest he have to share it and leave himself without
enough. Then Jesus took the lead. Such as he and his disciples had, he began to
share with a blessing and an invitation and a smile. And thereupon all began to
share, and before they knew what was happening, there was enough and more than
enough for all.
If this is what happened, it was not the miracle of the multiplication of loaves and
fishes; it was the miracle of the changing of selfish people into generous people at
the touch of Christ. It was the miracle of the birth of love in grudging hearts. It was
the miracle of changed men and women with something of Christ in them to banish
their selfishness. If that be so, then in the realest sense Christ fed them with himself
and sent his Spirit to dwell within their hearts.
It does not matter how we understand this miracle. One thing is sure--when Christ
is there, the weary find rest and the hungry soul is fed.
BE SO , "Matthew 14:13-14. When Jesus heard it, he departed thence — It
appears from Mark 6:30, that the disciples of John arrived with the news of their
master’s death at, or immediately after, the time when the apostles returned from
their mission, and gave Jesus an account of the miracles which they had performed,
and of the success of their ministry. Perhaps tidings of John’s death had reached
them before their return, and had caused them to hasten it. Be this as it may, it is
probable that the distressing intelligence had thrown them into great consternation,
and that our Lord retired into the desert with them with a view to allay it, and to
give them an opportunity to indulge such meditations as were suitable to so awful a
dispensation. Mark assigns also another reason of our Lord’s retreat on this
occasion, namely, the continual hurry the apostles were kept in by the multitude,
which thronged about Jesus to such a degree, that they had not leisure so much as to
eat without interruption, and much less for religious retirement and recollection.
Perhaps, likewise, by this retreat, our Lord proposed to shun Herod, who desired to
see him, and might be contriving some method of obtaining an interview with him;
for Jesus had perfect knowledge not only of the conversation which passed at the
court of Galilee, but also of Herod’s thoughts and designs. When the people heard
thereof — That is, heard to what place he was going, they followed him on foot out
of the cities — They went after him by land, and travelled with such eagerness that
they arrived at the place before him, having increased their numbers out of all the
cities by which they passed. And Jesus went forth and saw a great multitude —
Much greater, it appears, than that which he had left at Capernaum. On this
occasion, as on many others, he was moved with compassion toward them, because,
says Mark, they were as sheep not having a shepherd. Therefore, he both preached

79. to them and healed their sick — Healed them, says Luke, that had need of healing
— Even all, it appears, that were brought to him.
COFFMA , "Robertson wrote, " ote that four separate withdrawals from Galilee
are given. In every case, he keeps out of Herod's territory, and in every case he goes
to the mountains."[2]
The desert mentioned is not a waterless place, but an uninhabited place. Insight as
to the scriptural use of the term "desert" may be obtained from a glance at the
following accounts from the four gospel accounts of the same incident: Matthew
calls the place a "desert," adding a word about there being "grass" there (Matthew
14:19); Mark relates that there was "green grass" (Mark 6:39); and John refers to
"much grass" (John 6:10). Luke gives the location as Bethsaida (Luke 9:10), a
beautifully-situated city near the mountains at the northeast corner of Galilee.
Wide, level grassy places may still be seen there, but so far from the city as to have
made it impractical for the people to go and buy bread.
The people, seeing that Christ had gone across the lake to Bethsaida with the
Twelve, merely walked around the northern end of the lake and met him there.
E D OTE:
[2] A. T. Robertson, Harmony of the Gospels ( ew York: Harper and Brothers,
1922), p. 85.
COKE, "Matthew 14:13. When Jesus heard of it, he departed, &c.— Into the desert
of Bethsaida, Luke 9; Luke 10 on the other side of the sea, John 6:1 and
consequently in the tetrarchy of Philip, who was a meek and peaceable prince.
Perhaps by this retreat Jesus proposed to shun Herod, who desired to see him, and
might be contriving some method of obtaining an interview with him; for he had
perfect knowledge not only of the conversation which passed at the court of Galilee,
but of Herod's thoughts also. It is true he remained but a little while, perhaps two or
three days only, under Philip's jurisdiction; for Herod's perplexity quickly wore off,
and therefore, though about the time that our Lord retired, he might be contriving
means to get a sight of him, yet, as he soon returned to his former estate of mind, he
troubled himself no farther with the matter. See Luke 23:8.
ELLICOTT, "(13) When Jesus heard of it.—We may, I think reverently trace as the
motives of this withdrawal, (1) the strong personal emotion which the death of one
whom Jesus had known and loved could not fail to cause, and (2) the wish to avoid
being the centre of the popular excitement which the death of John was likely to
cause, and which we know, as a matter of fact (Jos. Ant. xviii. 5, § 2), was so strong
that men looked on all the subsequent troubles of Antipas and his wife as a
retributive judgment for it. This was, indeed, sufficiently shown by the eagerness
with which the people followed Him into His retirement. Two other circumstances,
named by the other Evangelists, tended to increase the crowd that thronged around
Him. (1) The Twelve had just returned from their missionary circuit (Mark 6:30-31;

80. Luke 9:10), and it was, indeed, partly to give them, too, an interval of repose that He
thus withdrew from His public work; and (2) the Passover was coming on (John
6:4), and all the roads of Galilee were thronged with companies of pilgrims
hastening to keep the feast at Jerusalem.
Into a desert place.—St. Luke names this as “a city called Bethsaida,” i.e., one of the
two towns bearing that name on the coast of the Sea of Galilee. The name (which
signified House of Fish=Fish-town) was a natural one for villages so placed, and the
topography of all countries, our own included, presents too many instances of two or
more places bearing the same name. with some distinctive epithet, to make the fact
at all strange here. In St. Mark’s account the disciples sail, after the feeding of the
five thousand, to the other Bethsaida (Mark 6:45); and as this appears in John 6:17
to have been in the direction of Capernaum, the scene of the miracle must have been
Bethsaida-Julias. on the north-east shore of the lake.
PETT, "‘ ow when Jesus heard, he withdrew from there in a boat, to a wilderness
place apart, and when the crowds heard of it, they followed him on foot from the
cities.’
‘When Jesus heard.’ What did Jesus hear? Was it the news of the death of John as
in Matthew 14:12. Or was it the news of what Herod was saying about Him in
Matthew 14:2? Matthew quite possibly intends us to understand by it the whole
scenario. He learned of the death of John and He heard the rumours that were
flying around about the way that Herod was thinking. But whichever way it was He
noted the danger that it involved. Herod in this mood was not to be trusted. So He
‘withdrew’ across the water into a wilderness place, in the same way as Israel had
done from Pharaoh. Compare, ‘Out of Egypt have I called My Son’ (Matthew 2:15).
This was why He had come. For withdrawal as a result of hearing of danger see also
Matthew 2:22; Matthew 4:12.
And ‘when the crowds heard of it they followed Him on foot from the cities’. There
is probably significance to be read into the fact that ‘they followed Jesus’. Here were
those who would not desert Him as others had but would follow Him wherever He
went (compare Matthew 8:19). They are the beginnings of the new community,
which is why the disciples have a duty to feed them. ‘On foot.’ It was ‘on foot’ that
the people originally set off on the Exodus (Exodus 12:37), to ‘a wilderness’ place.
The wilderness in Psalms 78:19 is also anarthrous. They have left the cities (as they
left the cities of Egypt) and sought Him in the wilderness, leaving the cities behind.
Cities are regularly the sign of rebellion against God in the Scriptures (e.g. Genesis
4:17; Genesis 11:1-9; and often). So, in a few brief words, every one of which counts,
Matthew has skilfully depicted a new Exodus.
PETT, "Jesus Provides A Messianic Fellowship Meal In The Wilderness For His
Symbolic ew Community (14:13-21).
Jesus, having been rejected by His home country and by the powers that be, has
compassion on those who do follow Him into ‘a wilderness place’ and feeds them

81. with bread from Heaven. There may here be a deliberate connection with the
Exodus. ( ote that Psalms 77:19 LXX (Psalms 78:19 MT) with the Exodus in mind
also has no article on ‘wilderness’). In the words of Psalms 78 (already in mind in
Matthew 13:35), ‘They said, “Can God prepare a table in the wilderness? -- Can He
give bread also?” -- He commanded the skies above and opened the doors of
Heaven, and He rained down manna on them to eat, and gave them of the corn of
Heaven. Man did eat the bread of the mighty. He sent them food to the full’ (Psalms
78:19-25). ote the parallel connections, firstly with the wilderness (Matthew 14:15;
Psalms 78:19), secondly with the provision from Heaven (Matthew 14:19; Psalms
78:24), and thirdly the fact that they received food to the full (Matthew 14:20;
Psalms 78:25). So the One Who had enlightened them with parables in ‘fulfilment’
of Psalms 78:2 (see Matthew 13:35), now fed them with a full sufficiency of bread in
the terms of that Psalm.
We are reminded again of Matthew 2:15 where God ‘brought His Son out of Egypt’,
and here He now was, feeding His people in a wilderness place, as He had done
originally. Here was the new congregation of Israel in embryo, fleeing in the face of
the cruel king (Herod), and being fed with the bread of Heaven in the wilderness.
Here was the greater than Elisha feeding the crowds by a miracle (2 Kings 4:42-44).
That feeding followed the re-entry into the land via the crossing of the Jordan,
Jericho and Bethel (2 Kings 2:13-23), thus repeating the Exodus. Here was the
prelude to the coming Messianic feast (Isaiah 25:6; Isaiah 55:2 ff) fulfilling the
expectation that when the Messiah came He would feed His people with the manna
(see Revelation 2:17, and compare 2 Baruch 29:8 for the Jewish tradition). Here was
the One Who was providing ‘bread for the eater’ (as He had provided seed for the
sower) in terms of His word going forth to do His will (Isaiah 55:10). Here was One
Who was Himself the Bread of Life symbolically feeding His people on Himself
through their coming and believing (John 6:32-35; John 6:47-51). ote that in fact
John 6:31 quotes from Psalms 78:24 demonstrating that Jesus had that Psalm in
mind. But in a sense this idea of the bread of life was not new. Isaiah 55:2 very much
brings out the significance of bread as symbolising what is good and life-giving in
the spiritual sphere.
The connection with Elisha is strengthened by Jesus words, ‘YOU give them to eat’
for in 2 Kings 4:42 we read that Elisha said, ‘Give to the people that they may eat’,
and the final conclusion is also significant, ‘thus says the LORD, they will eat and
will leave thereof’ (2 Kings 4:43). And ‘they did eat and left thereof according to the
word of the LORD’ (2 Kings 4:44). The connection with Elisha is significant, for
Elisha followed Elijah, and now Jesus, revealing Himself as a greater than Elisha, is
following John, the new Elijah. It is not accidental that this incident follows
immediately on the description of the death of John. Were it not for Elisha the death
of Elijah would have been a huge body blow to the righteous in Israel, especially the
‘sons of the prophets’ (2 Kings 2:3), but Elisha had successfully replaced Elijah and
triumphantly entered Israel in his place (Crossing the Jordan - Jericho - Bethel (2
Kings 2:13-23)). ow in the same way on the death of John, the new Deliverer, as
One on Whom John’s followers can fix their hopes, is revealed in the wilderness,
just as John had appeared in the wilderness before Him (Matthew 3:1), and the

82. crowds flock to Him as they had flocked to John (Matthew 3:5).
We should note also the emphasis that there is in Matthew 14:19 on the fact that this
is a family meal with the master of the feast dispensing the bread and fishes. This
clearly stresses the oneness of the community.
We should note further that the initial feeding with manna in the wilderness was
closely connected with the glory of God. ‘As Aaron spoke to the whole congregation
of the people of Israel, and they looked towards the wilderness, and behold the glory
of the Lord appeared in the cloud, and the Lord said to Moses, -- say to them -- in
the morning you will be filled with bread, then you will know that I am YHWH
your God’ (Exodus 16:10-12). So by feeding the people Jesus was calling on them to
recognise that the glory of God was there.
That Jesus intended this feeding of the people to be highly significant comes out in
that, along with His walking on the water, it is the only miracle that Jesus
performed that was not ‘forced on Him’, (for in those days people were used to
fending for themselves so that His feeding of them was a ‘voluntary’ act), either as a
result of having compassion on someone who needed something extraordinary
doing, responding to an appeal, or being forced by circumstances. Here it was
totally and deliberately a self-revelation which no one expected from Him. As we see
above, it demonstrated that a new Deliverance had begun, and that these were His
new Messianic people. (Indeed it got so close to the mark that some of the people,
catching the point, even if wrongly interpreting it, began to plan to make him king
(John 6:15), and He had quickly to withdraw from the scene, but the Synoptics are
not interested in that. They want it to have a positive message about His
Messiahship, and ignore the adverse happenings. Incidentally this is strong evidence
of how miraculous it was. Men do not get so stirred up by sharing a picnic, or
partaking of a symbolic meal).
Analysis.
a ow when Jesus heard it, He withdrew from there in a boat, to a wilderness place
apart, and when the crowds heard of it, they followed Him on foot from the cities,
and he came forth, and saw a great crowd, and he had compassion on them, and
healed their sick (Matthew 14:13-14)
b And when even was come, the disciples came to him, saying, “The place is
wilderness, and the time is already past. Send the crowds away, that they may go
into the villages, and buy themselves food” (Matthew 14:15).
c But Jesus said to them, “They have no need to go away. You give them to eat”
(Matthew 14:16).
d And they say to him, “We have here but five loaves, and two fishes” (Matthew
14:17).
e And he said, “Bring them here to me”, and he commanded the crowds to sit down
on the grass
d And he took the five loaves, and the two fishes (Matthew 14:19 a)
c And looking up to heaven, he blessed, and broke and gave the loaves to the

83. disciples, and the disciples to the crowds (Matthew 14:19 b).
b And they all ate, and were filled, and they took up what remained over of the
broken pieces, twelve baskets full (Matthew 14:20).
a And those who ate were about five thousand men, besides women and children
(Matthew 14:21).
ote that in ‘a’ the crowds gathered to Jesus and He had compassion on them, and
in the parallel all the crowds who are fed by Him are five thousand plus women and
children. In ‘b’ the disciples want the crowd sent away because they are in the
wilderness, so that they may find something to eat, and in the parallel they all ate
and were filled in the wilderness without departing, with plenty to spare. In ‘c’
Jesus says that they have no need to go away and that the disciples are to feed them,
and in the parallel he commits the bread that He has to God and the disciples are
thus able to feed them. In ‘d’ they declare that they have only five loaves and two
fishes, and in the parallel Jesus commandeers the five loaves and the two fishes.
Centrally in ‘e’ what is available is to be brought to Jesus, and He commands the
crowds to sit down.
14 When Jesus landed and saw a large crowd, he
had compassion on them and healed their sick.
BAR ES, "Was moved with compassion - That is, pitied them.
Mar_6:34 says he was moved with compassion because they were as sheep having no
shepherd. A shepherd is one who takes care of a flock. It was his duty to feed it; to
defend it from wolves and other wild beasts; to take care of the young and feeble; to lead
it by green pastures and still waters, Psa_23:1-6. In Eastern countries this was a
principal employment of the inhabitants. When Christ says the people were as sheep
without a shepherd, he means that they had no teachers and guides who cared for them
and took pains to instruct them. The scribes and Pharisees were haughty and proud, and
cared little for the common people; and when they did attempt to teach them, they led
them astray. They therefore came in great multitudes to him who preached the gospel to
the poor Mat_11:5, and who was thus the good shepherd, Joh_10:14.
CLARKE, "Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved
with tender compassion, so I think the word should in general be translated: see the note
on Mat_9:36. As a verb, it does not appear to have been used by any but ecclesiastical
writers. It always intimates that motion of the bowels, accompanied with extreme
tenderness and concern, which is felt at the sight of the miseries of another.

84. GILL, "And Jesus went forth,.... Either from the mountain where he sat with his
disciples, Joh_6:3 or out of the desert, where he had retired for secrecy; or out of the
ship, which seems best, the company having got thither before his landing:
and saw a great multitude; for, there were about five thousand men, beside women
and children, Mat_14:21
and was moved with compassion toward them: partly on account of their bodily
infirmities, which were very many and great; and partly on account of the bad situation
they were in, through want of spiritual pastors to feed them with the bread of life; for
Mark gives this as the reason, moving his compassion, "because they were as sheep, not
having a shepherd": all which shows the truth of Christ's human nature; proves him to
be a merciful high priest, and one truly concerned for both the bodies and souls of men:
and he healed their sick; which they brought along with them, and that without the
use of any medicine, by a word speaking: so that as the former phrase gives proof of his
humanity, this attests his divinity: but this was not all he did, he not only healed their
bodies, but he taught them the doctrines of the Gospel; and spake to them concerning
the kingdom of God, for the good of their souls, as the other evangelists relate.
HE RY, "II. The tender compassion of our Lord Jesus towards those who thus
followed him, Mat_14:14. 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 even Christ pleased not himself. 2.
When he saw the multitude, he had compassion on them. 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; his compassions fails not. 3. He did not only pity them, but he helped them; many
of them were sick, and he, in compassion to them, healed them; for he came into the
world to be the great Healer. After awhile, they were all hungry, and he, in compassion
to them, fed them. Note, In all the favours Christ shows to us, he is moved with
compassion, Isa_63:9.
SBC, "A Great Multitude a Sad Sight.
I. The Redeemer’s reason for compassionating the great multitude is a reason of
universal application. It was a reason for feeling compassion for that assemblage that
day in Palestine; it is a reason for feeling compassion for any assemblage whatever.
Christ’s pity was not moved by any of those accidental and temporary causes which exist
at some times and in some places, and not elsewhere. Sinfulness and the need of a
Saviour are things which press, whether felt or not, upon all human beings. That
spiritual malady of sin from which the Great Physician alone can save us is one that is
wide as the human race. He sees in it the weightiest reason for compassionating any
mortal, through every stage of his existence—from the first quiet slumber in the cradle to
the rigid silence in the shroud.
II. The Redeemer’s reason for feeling compassion toward the multitude was the
strongest reason for doing so. When we think what sin is and what sin tends to, we

85. cannot but feel how rightly the Saviour judged. For sin is indeed man’s sorest disease
and man’s greatest unhappiness. And sin, if unpardoned, leads to death—death spiritual
and eternal. A sinful soul is a soul stricken with the worst of diseases, leading to the most
awful of deaths. It was because Christ looked on into the unseen world, and discerned
the wrath in which sin unpardoned would land the soul, that He felt so deep a
compassion as He looked on the great multitude gathered in the Eastern desert.
III. If Jesus thought the sight of a great multitude a sad sight, if He could not look upon
the multitude but with compassion, it must have been because He could not look but
with compassion on each individual soul in the multitude. And as that multitude was a
fair sample of the human race, it follows that Christ feels that there is something for Him
to pity as He looks on each of us—on each separate human being. Let us be clothed with
humility. It is the right frame of spirit for beings such as you and me. Let us go humbly
to the foot of the Cross, and, feeling our helplessness, let us patiently wait till the kind
Saviour shall look upon us with compassion and take away our sins.
A. K. H. B., The Graver Thoughts of a Country Parson, 1st series, p. 142.
HAWKER 13-21, ""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."
I pray the Reader after he hath duly pondered the many blessed instructions contained
in this miracle, to attend to one feature in our Lord’s character, which can never be too
often regarded, nor too affectionately valued; I mean the movement of Christ’s heart
upon this occasion, which is here sweetly noticed and testified, in the immediate act of
healing the sick among the multitude. It ought to be our chief delight to notice, in every
act of Jesus where it is more immediately recommended to our view, those actions of our
Lord where his human feelings are brought forward to our observation. What can be so
truly blessed as to mark the tendencies of Christ’s love to his people, in that very nature
of ours which he hath taken into union with the Godhead, and in which, and through
which, the mercies of his divine nature flow to us in a way and manner which are
peculiarly his own; that is to say, the mercies and compassion of the God-Man Christ
Jesus! Oh! what an endless subject of joy ariseth to the mind of the redeemed, when
properly considered from this one point of view! The mercies and compassions of my
God and Savior, are the mercies and compassions of God, for He is One with the Father
over all, God blessed forever. Amen. But they are no less the mercies and compassions of
the Man Christ Jesus, for, verily, He took not on him the nature of Angels, but he took
on him the seed of Abraham, and on purpose that he might be a merciful and faithful
High Priest in things pertaining to God, to make reconciliation for the sins of the people.
So that by this blessed compound of the two natures, his Godhead gives him an infinite
fulness to supply all mercy towards his redeemed, and his Manhood gives him a fellow

86. feeling, that those mercies come to us through an human channel, and in, and by both,
they are the sweet, precious; and most affectionate compassions of the God-Man Christ
Jesus, who is the Head over all things to the Church, which is his body, the fulness of
him which filleth all in all. And, Reader! without amplifying, in this place, the subject,
think what will be the communications of glory, if such be now the communications of
grace, when we shall see him as he is, and we shall know even as we are known!
CALVI , "14.He was moved with compassion towards them. The other two
Evangelists, and particularly Mark, state more clearly the reason why this
compassion ( συµπάθεια) was awakened in the mind of Christ. It was because he
saw famishing souls, whom the warmth of zeal had carried away from their homes
and led into a desert place This scarcity of teaching indicated a wretched state of
disorder; and accordingly Mark says that Jesus was moved with compassion
towards them, because they were as sheep not having a shepherd ot that, as to his
Divine nature, he looked upon them all as sheep, but that, as man, he judged
according to the present aspect of the case. It was no small manifestation of piety
that they left their own homes, and flocked in crowds to the Prophet of God, though
he purposely concealed himself from them. Besides, it ought to be remarked, that
Christ was mindful of the character which he sustained; for he had been
commanded to discharge the duties of a public teacher, and was therefore bound to
look upon all the Jews, for the time being, as belonging to the flock of God and to
the Church, till they withdrew from it.
So strongly was Christ moved by this feeling of compassion, that though, in common
with his disciples, he was fatigued and almost worn out by uninterrupted toil, he did
not spare himself. He had endeavored to obtain some relaxation, and that on his
own account as well as for the sake of his disciples; but when urgent duty calls him
to additional labor, he willingly lays aside that private consideration, (377) and
devotes himself to teaching the multitudes. Although he has now laid aside those
feelings which belonged to him as a mortal man, yet there is no reason to doubt that
he looks down from heaven on poor sheep that have no shepherd, provided they ask
relief of their wants. Mark says, that he began to teach them MA Y things; that is,
he spent a long time in preaching, that they might reap some lasting advantage.
Luke says, that he spoke to them concerning the Kingdom of God, which amounts to
the same thing. Matthew makes no mention of any thing but miracles, because they
were of great importance in establishing Christ’s reputation; but it may naturally be
concluded that he did not leave out doctrine, which was a matter of the highest
importance.
ELLICOTT, "(14) And Jesus went forth.—The words imply that our Lord, from
the height to which He had withdrawn, saw the crowds drawing near, and then,
instead of retiring still further, went forward, moved by the touch of pity which the
sight of an eager and suffering multitude never failed to rouse in Him (Matthew
9:36), to meet them and relieve their sufferings. St. Mark (Mark 6:34) adds that the
source of His compassion was (as in Matthew 9:36) that they were as sheep having
no shepherd.

87. BURKITT, "Observe here, with what condolency and tender sympathy the
compassionate Jesus exercised acts of mercy and compassion towards the miserable
and distressed.
He was moved with compassion; that is, touched with an inward sense and feeling of
their sorrow;
And he healed their sick. Those that came to Christ for healing, found three
advantages of cure, above the power and performance of any earthly physician; to
wit, certainty, bounty, and ease.
Certainty, in that all comers were infallibly cured; bounty, in that they were freely
cured, without charge; and ease, in that they were cured without pain.
PETT, "And when Jesus left the boat, He saw the great crowd and had compassion
on them. Compare here Matthew 9:36. ‘Because they were as sheep without a
shepherd’ has therefore to be read in, as it is expressly in Mark 6:34. He knew that
He was their Shepherd, and ‘He healed their sick’. Compare ‘those who are whole
have no need of a physician, but those who are sick’ (Matthew 9:12), and ‘Himself
bore our afflictions and carried our diseases’ (Matthew 8:17). He was thus as the
Servant bearing the burdens of these crowds, and as a physician was making them
whole. Mark says that ‘He taught them many things’, and Luke has it that ‘He
welcomed them and spoke to them of the Kingly Rule of God’ and healed (Luke
9:11). Matthew intends his description therefore to be all encompassing. Here are
the new people of God being tended by the Shepherd.
We should note here the supreme patience and compassion of Jesus. He had headed
off across the water in order to seek solitude and safety. Yet here the crowds had
come together, disturbing His solitude, and drawing attention to His presence. But
there is not even the hint of impatient concern in His behaviour. He accepts them for
what they are, and welcomes them, patiently teaching and healing. The tenacity of
the crowds comes out in that they had clearly watched the progress of the boat on
the small Lake as it bore Him off, and had recognised that by going round the
northern end of the Lake they could head Him off, which was what they had done.
15 As evening approached, the disciples came to
him and said, “This is a remote place, and it’s
already getting late. Send the crowds away, so
they can go to the villages and buy themselves

88. some food.”
BAR ES, "The time is now past - That is, the day is passing away; it is near night,
and it is proper to make some provision for the temporal wants of so many.
Perhaps it may mean it was past the usual time for refreshment.
CLARKE, "Send the multitude away, that they may go - and buy - The
disciples of Christ are solicitous for the people’s temporal as well a spiritual welfare: and
he is not worthy to be called a minister of Christ, who dues not endeavor to promote
both to the uttermost of his power. The preaching of Christ must have been
accompanied with uncommon power to these people’s souls, to have induced them to
leave their homes to follow him from village to village, for they could never hear enough;
and to neglect to make use of any means for the support of their lives, so that they might
still have the privilege of hearing him. When a soul is either well replenished with the
bread of life, or hungry after it, the necessities of the body are, for the time, little
regarded.
GILL, "And when it was evening,.... Mark says, "when the day was now far spent";
and Luke, "when the day began to wear away"; it was upon the decline of the day. The
Jews, as Grotius rightly observes, had two evenings; the one began when the sun
declined at noon, and the other at sun setting: now it was the former of these, and not
the latter, that was now come; for after this, you read of another evening that was come,
Mat_14:23 between which two evenings Christ made the multitude to sit down, and he
fed them in a miraculous manner; and the disciples reason for the dismission of the
multitude, that might go into the neighbouring villages, and buy provisions, shows that
it could not be the last, but the first of these evenings, that is here meant.
His disciples came to him; the twelve, whom he had left in that part of the desert he
retired to; or on the mount, where he had sat down with them for their rest and
refreshment:
saying, this is a desert place; where no food was to be had; where were no houses of
entertainment:
and the time is now past; not the time of the day, but of dining: the usual dinner time
was past, which, with the Jews, was the fifth hour of the day, and answers to eleven
o'clock with us, or at furthest six; which, with us, is twelve at noon; concerning which,
the Jewish doctors thus dispute (f).
"The first hour, is the time of eating for the Lydians, or Cannibals; the second for
thieves, the third for heirs, the fourth for workmen, and the fifth for every man: but does
not R. Papa say, that the fourth is the time of dining for every man? But if so, if the
fourth is the time for every man, the fifth is for workmen, and the sixth for the disciples

89. of the wise men.''
Which is elsewhere (g) delivered with some little variation, thus;
"the first hour is the time of eating for Lydians; the second, for thieves; the third, for
heirs; the fourth, for workmen; the fifth, for scholars; and the sixth, for every man: but
does not R. Papa say, &c.''
But supposing the usual time of dining to be, at the furthest, at the sixth hour, at twelve
o'clock, this time must be elapsed, since the first evening was commenced; so that the
reasoning of the disciples is very just,
send the multitude away. Christ was preaching to them, the disciples move that he
would break off his discourse, and dismiss them; in the synagogue the manner of
dismissing the people was, by reading the ‫,הפטרה‬ or "dismission", which was some
passage out of the prophetic writings.
That they may go into the villages and buy themselves victuals; the little towns
which lay nearest the desert, where they might be supplied with suitable provisions.
HE RY 15-17, "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

90. 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.
CALVI , "15.When the evening was drawing on. The disciples had now lost their
object, and they see that Christ is again absorbed in teaching, while the multitudes
are so eager to receive instruction that they do not think of retiring. Theytherefore
advise that for the sake of attending to their bodily wants, Christ should send them
away into the neighboring villages. He had purposely delayed till now the miracle
which he intended to perform; first, that his disciples might consider it more
attentively, and might thus derive from it greater advantage; and next, that the very
circumstance of the time might convince them that, though he does not prevent, and
even does not immediately supply, the wants of his people, yet he never ceases to
care for them, but has always at hand the assistance which he affords at the very
time when it is required.
BE SO ,"Matthew 14:15-18. And when it was evening his disciples came to him —
That is, the first evening, which began at three in the afternoon. That this is the
meaning is plain from Matthew 14:23, where another evening is said to have come
after the people were fed and dismissed. Accordingly, Mark says, they came when
the day was now far spent; and Luke, when the day began to wear away: saying,
This is a desert place — Where there is neither food nor lodging to be had; and the
time is now past — The word ωρα, here translated time, denotes the season of doing
any thing. Here it seems to signify the season of the people’s attending on Christ,
which was now past, because they had continued with him as long as they could
without receiving some refreshment. Send the multitude away, that they may go,
and buy themselves victuals — Thus the disciples manifested their concern for the
temporal as well as spiritual relief of the people: and it be comes all ministers of
Christ to imitate them herein, and regard the bodily necessities of their hearers, as
well as those of their souls. But Jesus said, They need not depart — amely, in
order to procure victuals. He would neither dismiss them hungry, as they were, nor
detain them longer without food, nor put them to the trouble and charge of buying
victuals for themselves, but orders his disciples to provide for them: Give ye them to
eat — Alas, poor disciples! they had nothing for themselves: how then should they
give the multitude to eat? Observe, reader, when Christ requires of us what of

91. ourselves we are unable to perform, it is to show us our weakness, and to excite us to
look to him that worketh all our works in us and for us. They said, We have here
but five loaves and two fishes — Provision certainly very insufficient to satisfy the
hunger of five thousand men, and a great multitude of women and children. It must
be observed, that Christ had not yet shown his power in any such way as that in
which he was now about to manifest it, and the proofs he had given of it in other
instances were not now recollected or adverted to by the disciples. Christ’s ordering
them, therefore, to give food to this immense multitude of men, women, and
children, seems to have greatly surprised them. But, as John observes, John 6:6, he
himself knew what he would do. He said, Bring them hither to me — That I may
bless them. Observe, reader, the way to have our temporal blessings, blessings
indeed, is to bring them to Christ; for they can only be sanctified by his word, and
by prayer to him. That is likely to prosper, and be a comfort to us, which we put
into the hands of our Lord Jesus, that he may dispose of it as he pleases, and that we
may receive it back from his hand, and then it will be doubly sweet to us. And 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.
COKE, "Matthew 14:15. When it was evening— When Jesus was come ashore, he
taught the multitude with his usual goodness, and healed their sick (Matthew
14:14.), spending several days in these charitable offices. The words of the text lead
us to this supposition; for the disciples came and told him, that it was time to dismiss
the people:—And when it was evening,—that is to say, at three o'clock in the
afternoon, for the Jews had two evenings, one of which commenced when the sun
had declined and the greater part of the day was spent, and the other when the sun
was set. The first evening, which began at three, is here meant, as appears from
Matthew 14:23 where another evening is said to have come after the people were fed
and dismissed; namely, the second evening, which began at sun-setting. See ch.
Matthew 28:1.—At this time his disciples came to him, saying, &c. which implies,
that the people had now no meat remaining; and therefore, as it was the custom in
those countries to have two or three days' provisions with them when they travelled
(see on Luke 10:34.), we may reasonably presume, that the multitude had been with
Jesus several days before the disciples had any thought of dismissing them. The time
is now passed, is interpreted by some, the time of dining. The Greek word ρα,
denotes the season of doing any thing, and here it seems to signify the season of the
people's attending on Christ, which was now passed, because theyhad continued
with him till their provisions were consumed. See Macknight, and Beausobre and
Lenfant.
ELLICOTT, "(15) And when it was evening.—The narrative that follows is, in
many ways, one of the most important in the Gospel narratives. (1.) It is the only
miracle recorded by all the four Evangelists, and thus is practically one of the chief
data for interweaving the supplemental narrative of St. John with that of the other
three. (2.) It was the fullest manifestation of the sovereignty of the Son of Man over
the world of nature. The act was distinctly, if we accept the facts of the case, one of
creative power, and does not admit. as some of the works of healing might seem to
do, of being explained away as the result of strong faith or excited imagination on

92. the part of those who were its objects. The only rationalising explanation which has
ever been offered—viz., that our Lord by His example, in offering the five loaves
and the two fishes for the use of others than His own company of the Twelve, stirred
the multitude to bring out the little store which, till then, each man in his selfish
anxiety had kept concealed—is ludicrously inadequate. The narrative must be
accepted or rejected as a whole; and if accepted, it is, as we have said, a proof of
supernatural, if not absolutely of divine, power. (3.) o narrative of any other
miracle offers so many marks of naturalness, both in the vividness of colouring with
which it is told, and the coincidences, manifestly without design, which it presents to
us. It is hardly possible to imagine four independent writers—independent, even if
two of them were derived from a common source—reproducing, in this way, a mere
legend. (4.) The nature of this evidence will be seen in all its strength by combining
the facts of the four records as we proceed. (5.) The miracle was important, as we
see from John 6, on account of its dogmatic symbolism. It became the text of the
dialogue at Capernaum in which (not to anticipate the otes on the fourth Gospel)
communion with the life of Christ was shadowed forth under the figure of eating the
flesh of Him who is the true Bread from heaven.
His disciples came to him.—In St. John’s narrative, Philip and Andrew are
prominent as speakers, and our Lord puts to the former the question, “Whence
shall we buy bread that these may eat?” As Philip and Andrew both belonged to one
of the Bethsaidas, their local knowledge made the question natural. It was
apparently after this private conversation that the main body of the disciples came
to their Master beseeching Him to dismiss the multitude that they might buy food in
the nearest villages. They were met by what must have seemed to them the
marvellous calmness of the answer: “They need not depart, give ye them to eat.”
Philip’s rough estimate having been passed on to the others, they answer that it
would take two hundred pennyworth of bread (the Roman penny, as a coin, was
worth 7½d. of our money, but its value is better measured by its being the average
day’s wages of a soldier or labourer, Matthew 20:2) to feed so great a number
(Mark 6:37; John 6:7). Then Jesus asks them, “How many loaves have ye?” and
Andrew (John 6:8), as the spokesman of the others, replies that they have found a
lad with five loaves (barley loaves, in St. John, the food of the poor) and two fishes.
BURKITT, " ote here, 1. The disciples pity towards the multitude that had been
long attending upon Christ's ministry in the desert; they presuming the people
hungry, having fasted all the day, requested our Saviour to dismiss them, that they
may procure some bodily refreshment.
Learn hence, that it well becomes the ministers of Christ to respect the bodily
necessities, as well as to regard the spiritual wants of their people. As the bodily
father must take care of the soul of his child, so must the spiritual Father have
respect to the bodily necessities of his children.
Observe, 2. The motion which the disciples make on behalf of the multitude, Send
them away that they may buy victuals. Here was a strong charity, but a weak faith.
A strong charity in that they desire the people's relief: but a weak faith, in that they

93. suppose that they could not be otherwise relieved, but by sending them away to buy
victuals; forgetting that Christ, who had healed the multitude miraculously, could as
easily feed them miraculously, if he pleased: all things being equally easy to
omnipotency.
PETT, "The crowds spent the day listening to Jesus, and as evening approached, the
disciples became concerned. The crowds had come a long way and would be hungry.
And they were a long way from home. The usual mealtime had already passed. So
they were going to need provision, and here they were in ‘a wilderness’. The only
hope for them therefore was to scatter among the surrounding villages in order to
buy some food, however little. So they called on Jesus to dismiss the crowds for this
purpose. It was an act of compassion towards the crowds, being carried out by men
who could see no other option.
ote the reference to villages. They are well away from the larger cities and towns.
It was to avoid them that Jesus had come here.
SBC 15-21, "Jesus and His Bounty.
I. The problem of the disciples. The desert place, the night, and the multitude without
food, presented a problem that might well constitute reason for anxiety to any that were
of a sympathetic nature. The disciples were prepared for the desert themselves, with or
without food; but to be there with five thousand men, besides women and children, and
all hungering, was a very different matter. There was no provision in their faith for so
unexpected an event. Their advice was to send the multitude away to provide for
themselves. There is an easy way out of present difficulties which, if taken, may lead to
difficulties in the future which may be of a more unyielding kind than any which beset
the present. Great confusion might ensue by sending the multitude hungering away. The
disciples seem to have forgotten (1) that the people had followed their Master, not them;
(2) that the Master knew as much and more of the multitude than they did; (3) that the
Master was moved with compassion towards the people.
II. The solution of the Master. "Give ye them to eat," said the Master. The command
seemed extravagant; but they knew that it had not been His habit to gather in where He
had not scattered abroad. It made them feel how inadequate they were, with the little
they had, to obey it. They had only five loaves and two fishes, do as they would, and with
a multitude to feed. The loaves were, however, just what the people needed. We have all
some little which, if wisely used, may be of benefit to our fellows. Whatever of good and
holy things we have should be holily and usefully employed. The two talents are as
valuable within their sphere as five are within theirs. The Master took the five loaves and
two fishes from the disciples, and manifested His great power through that which they
gave Him. He brought them into the fellowship of His mystery. Our first condition of
usefulness is to take the little we have to Christ, if only we have the little. And we shall
find that if we have taken whatever of thought and feeling and opportunity we have, and
if all have been blessed by Him, that that which is blessed by Him is equal to all that life’s
occasion demands; but without being blessed our loaves remain five, and the people,
however frantic our effort, continue hungering.
J. O. Davies, Sunrise on the Soul, p. 321.

94. BIBLICAL ILLUSTRATOR 15-21, "They need not depart; give ye them to eat.
Christ feeding the multitude
The miracles of Jesus were:
(1) public;
(2) beneficent.
I. The nature and circumstances of the miracle.
1. When was it wrought? In “the evening.” The evening of a day that had been well
spent.
2. Where was it performed? In “a desert place.” The miracle as to time and place
encourages our confidence in Christ in the most trying and destitute situations.
3. What was the order of its performance.
(1) Christ’s tenderness to the people-“They need not depart.”
(2) The all-sufficiency which He possessed in Himself.
(3) The plainness of their provision, as well as the scantiness of the supply.
(4) However little you have bring it to Jesus, and He will make it more.
(5) His devotion-“looking up to heaven.”
(6) Our Lord employed the disciples as the dispensers of His bounty.
(7) A lesson of frugality-“They took up the fragments.”
II. Reflections.
1. In this provision see an emblem of Jesus Christ. He is the true Bread.
2. In the distribution of this provision learn the office and work of Christian
ministers.
3. In the apparent deficiency of this provision we are reminded of the treatment of
the Saviour and His gospel by an unbelieving world. “Five loaves and two fishes”
appeared nothing to the supply of such an assembly.
4. In the real sufficiency of this provision we are instructed in the glorious ability of
Christ to complete the happiness of all that believe. The multitude “ did all eat and
were filled.” (T. Kidd.)
The five barley loaves in the desert
I. Christ’s retreat into the desert. He sought retirement; multitude intruded, yet Christ
was not disappointed or annoyed.
II. The men sitting down to the barley loaves.
1. There is the want of bread for the congregation in the desert.
2. Jesus asks the disciples what supply they have.
3. Jesus orders the disciples to bring the loaves to Himself. Christ’s way of giving us

95. more is to begin with what we have.
4. Jesus next commands the multitude to sit down in order. The multitude needed
great faith. We cannot first eat and then believe; must believe and eat. The disciples
need faith and courage; sent by Christ on a trying errand-“Give ye them to eat. The
foolishness of preaching becomes the power of God.
III. The bread blessed end multiplied.
1. Jesus gave thanks to God for the bread in the face of all the multitude.
2. Jesus blesses the bread before he breaks and gives to the people; and His blessing
breathed upon it fills the bread with an infinite fulness. Christ is the Bread of Life to
the sinner dying for want; sweet to the soul in the desert.
3. Jesus breaks the bread and multiplies in the using; He breaks and distributes to
the apostles, and they break and distribute to the people; and probably the people
break and distribute to each other. Christ breathes upon and blesses the Word.
IV. The fragments remaining.
1. After the feast is finished there are many fragments over.
2. Jesus and His disciples live upon these fragments. The fragments are more than
the entire supply for the feast. The more we feed on Christ, the more always is there
of Christ to feed on; He increases to us. (A. M. Stuart.)
The food of the worm
I. Christ feeds the famishing world by means of His Church.
1. The food, though supernaturally provided, is carried to the hungry by the ordinary
means.
2. The disciples were prepared for their work. They had to learn the absolute
disproportion between the means at their command and the needs of the crowd.
3. We must carry our poor and inadequate resources to Christ.
II. The bread is enough for all the world-“They did all eat and were filled.”
III. The bread that is given to the famishing is multiplied for the future of the
distributors. (American Homiletic Review.)
The miracle of the loaves and fishes
I. Explain and illustrate the various circumstances connected with the miracle.
II. The spiritual lessons which the miracle affords. In the people we see a striking
representation of the moral condition of the human family. In the provision we see a
true exhibition of the blessing of the gospel. In its distribution we see the nature of the
office of the Christian ministry. In the abundance remaining we see the boundlessness of
gospel supplies. What personal participation of gospel blessing is necessary to our
happiness and satisfaction? (Dr. J. Burns.)

96. The food of the world
Scripture miracles are not merely wonders, but signs. This one is a symbolic revelation
of Christ supplying all the wants of this hungry world. Three points-the distribution, the
meal, the gathering up.
I. Christ feeds the famishing world by means of his church.
1. Economy of power. God does not interfere supernaturally, any further than is
necessary. Christ’s incarnation and sacrifice are the purely supernatural work of the
Divine power and mercy; but, after their introduction into the world, human agency
is required for the diffusion of the new power. Christian people are henceforth
Christ’s instruments.
2. Preparation of the disciples for this work. Looking at their own resources, they felt
utterly inadequate to the work. Humility and self-distrust are necessary if God is to
work with and in us. He works with bruised reeds, and out of them makes polished
shafts, pillars in His house. In His hands our feeble resources are enough.
3. The disciples seem to have partaken first. Those only can distribute and impart,
who have themselves found sustenance and life in Christ. And an obligation lies on
them to do so. Power to its last particle is duty.
II. The bread is enough for all the world. The gospel addresses itself to universal wants,
brushing aside all surface distinctions, and going right down to the depths of our
common nature. The seed of the kingdom is like corn, an exotic nowhere, for wherever
man lives it will grow-and yet an exotic everywhere, for it came down from heaven.
Other food requires an educated palate for its appreciation; but any hungry man in any
land will relish bread. For every soul on earth this living, dying love of Jesus addresses
itself to and satisfies his deepest wants. It is the bread which gives life to the world.
III. The bread given to the famishing is multiplied for the future of the distributors. To
impart to others is to gain for oneself. If you would learn, teach. If you would have your
own spiritual life strengthened and deepened, remember that not by solitary meditation
or raptures of silent communion alone can that be accomplished, but by these and by
honest, manful work for God in the world. (A. Maclaren, D. D.)
The work of the Church in a starving world
An emblem of the whole work of the Church in this starving world. The multitudes
famish. Tell Christ of their wants. Count your own small resources till you have
completely learned your poverty: then take them to Jesus. He will accept them, and in
His hands they will become mighty, being transfigured from human thoughts and forces
into Divine words, spiritual powers. On that bread which He gives, do you yourself live.
Then carry it boldly to all the hungry. Rank after rank will eat. All races, all ages, from
grey hairs to babbling childhood, will find there the food of their souls. As you part the
blessing, it will grow beneath His eye; and the longer you give, the fuller handed you will
become. Nor shall the bread fail, nor the word become weak, till all the world has tasted
of its sweetness, and been refreshed by its potent life. (A. Maclaren, D. D.)
The miracle of the loaves

97. I. The urgency of the need.
1. What is wanted-food.
2. The urgency of the want-in the wilderness.
II. The abundance of the supply-“He openeth His hand and filleth all things living with
plenteousness.”
1. Like the five loaves the word is, in the letter of it contemptible and mean.
2. The miracle instructive on account of its typical character; the disciples received
the food they set before the people from the hands of Jesus. We should determine:
(1) To eat the food ourselves;
(2) To distribute it to others. (C. Clayton, M. A.)
Compassion for the multitude
I. Our mission and our weakness. Hungry men around us. To feed them, superstition
offers stones instead of bread. Infidelity tries to persuade that they are not hungry. You
say “ Who are we that we should feed this multitude, who can count them?” Do not let
the magnitude of the work dispirit you. “The supply is scant” you say. There is a
tendency to shift responsibility. “Let us send them away into the villages to buy meat.”
II. Our line of duty and the master’s strength.
1. “In immediate obedience to Christ’s commands.
2. In consecrating what we have to Christ.
3. In prayer.
4. In active service. (C. H. Spurgeon.)
Communication begets plenty
I. The productions of the earth and of the earth’s industry, outward possessions and
benefits, the things that are consumed in the using. Shut up your bread-corn in a
granary, and though it may not rot, it cannot grow; but strow it Abroad over the furrows
of the ground, and it will swell into a harvest. Lock up your piece of silver or gold, and it
is no better than dead; but send it out into the world’s free commerce, and the rusty
solitary shall become a glittering host. An avaricious policy is dull-sighted and thriftless.
It saves, but to be barren. Modern science teaches us that public wealth is born of trust
and free communications.
II. Intelligence and knowledge, the power of learning and the treasures of learning, are
multiplied by distribution. The human mind is not less ready than the soil to render back
with interest what is sown in it. Jesus gave to the disciples, and the disciples to the
multitude. That is the way in which instruction is imparted. It passes from one to the
many. It finds companions. Truth begets truth; and you must have a company to show
the supply. What would have seemed inconsiderable if left by itself, grows into great
account as it is sent forward among those who apprehend it, and transmit it in new and
manifold forms. It is manifested, it is accumulated, by travelling down among the
sympathies and wants of those whose hearts love it, whose natures crave it, and whose

98. ability and experience reproduce and recommend it to all men.
III. Joy, hope, and all cheering influences are increased by being sent round from a
single mind among the ranks of the world’s poor sojourners. Nothing is more heightened
by communication than just such impulses as those we here require. Joy and hope are
social; they ask for companionship; they spread by contact and mutual encouragement.
He who has awakened them in his own breast, finds them greatly enhanced by
expressing them; and their expression is caught up and repeated by numberless voices
that had till then slept. (L. N. Frothingham.)
Sitting on grass
The tall grass which, broken down by the feet of the thousands there gathered together,
would make as it were “couches” for them to recline upon. (Dean Stanley.)
Multiplied by giving
From whence God multiplies the crops of corn from a few grains, from thence He
multiplied the loaves in His own hands. For the power was in the hands of Christ. For
those five loaves were, as it were, seed, not indeed committed to the earth, but
multiplied by Him who made the earth. (Augustine.)
When you give a loaf or a coin to a poor man, you do not lose it, but you sow it; for, as
from one grain of seed many grains grow, so it is likewise with loaves and money.
(Lapide.)
Increase by distribution
Christ could as welt have multiplied the loaves whole; why would He rather do it in the
breaking? Perhaps to teach us that in the distribution of our goods we should expect His
blessing, and not in their entireness and reservation. There is no man but increaseth by
scattering. (Bishop Hall.)
Strong charity, weak faith
“Send them away, that they may buy victuals.” Here was a strong charity, but a weak
faith: a strong charity, in that they would have the people relieved; a weak faith, in that
they supposed they could not otherwise be so well relieved. As a man, when he sees
many ways lie before him, takes that which he thinks both fairest and nearest, so do
they: this way of relief lay openest to their view and promised most. (Bishop Hall.)
Baskets for fragments
The Roman poet Juvenal describes a large provision-basket, together with a bundle of
hay, as being part of the equipment of the Jewish mendicants who thronged the grove of

99. Egeria at Rome. The motive for this custom was to avoid ceremonial impurity in eating,
or in resting at night. (A. Cart.)
Our Lord in prayer
Likely he was weary in body, and also worn in spirit for lack of that finer sympathy
which His disciples could not give Him being very earthly yet. He who loves his fellows
and labours among those who can ill understand him will best know what this weariness
of our Lord must have been like He had to endure the world-pressure of surrounding
humanity in all its ungodlike phases. (George Macdonald.)
16 Jesus replied, “They do not need to go away.
You give them something to eat.”
BAR ES, "Jesus said They need not depart; give ye them to eat - John adds
Joh_6:5-6 that previous to this Jesus had addressed Philip, and asked, Whence shall we
buy bread that these may eat? and that he “said this to prove him; for he himself knew
what he would do;” that is, he said this to try his faith; to test the confidence of Philip in
himself.
Philip, it seems, had not the kind of confidence which he ought to have had. He
immediately began to think of their ability to purchase food for them. Two hundred
pennyworth of bread, said he, would not be enough, Joh_6:7. In the original it is two
hundred denarii. These were Roman coins amounting to about fourteen cents (7d.) each.
The whole two hundred, therefore, would have been equal to about twenty-eight dollars.
In the view of Philip this was a great sum, a sum which twelve poor fishermen were by
no means able to provide. It was this fact, and not any unwillingness to provide for them,
which led the disciples to request that they should be sent into the villages around in
order to obtain food. Jesus knew how much they had, and he required of them, as he
does of all, implicit faith, and told them to give them to eat. He requires us to do what he
commands, and we need not doubt that he will give us strength to accomplish it.
CLARKE, "They need not depart - He that seeks first the kingdom of heaven is
sure to have every temporal requisite. When a man ensures the first, God always takes
care to throw the other into the bargain. He who has an interest in Jesus has in him an
inexhaustible treasure of spiritual and temporal good. Though the means by which man
may help his fellows have failed, we are not to suppose that the bounty of God is
exhausted. When we are about to give up all hope of farther supply, the gracious word of
Christ still holds good - They need not depart; give ye them to eat.
Give ye them to eat - Should we say, Lord, how shall thy poor, feeble ministering

100. servants feed so many hungry souls as attend thy word! Begin at the command of Jesus -
make the attempt - divide what you have - and the bread of God shall be multiplied in
your hands, and all shall eat and be satisfied.
GILL, "But Jesus said unto them,.... the disciples,
they need not depart; meaning so long as he was with them, who had power enough
to provide a sufficient meal for them, as well as by a word speaking, to heal their
diseases; however, to try their faith, and make way for the working of the following
miracle, he says to them,
give ye them to eat; such provisions as you have along with you.
HE RY, "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.
JAMISO , "
CALVI , "16.Give you to them something to eat. As a fuller exposition of this
miracle will be found at the sixth chapter of John’s Gospel, instead of troubling my
readers with a repetition of what I have said, I would rather send them to that
exposition; but rather than pass over this passage entirely, I shall offer a brief
recapitulation. Hitherto Christ had bestowed his whole attention on feeding souls,
but now he includes within his duties as a shepherd the care even of their bodies.
And in this way he confirms his own saying, that to those who
seek the kingdom of God, and his righteousness,

101. all other things will be added, (Matthew 6:33.)
We have no right, indeed, to expect that Christ will always follow this method of
supplying the hungry and thirsty with food; but it is certain that he will never
permit his own people to want the necessaries of life, but will stretch out his hand
from heaven, whenever he shall see it to be necessary to relieve their necessities.
Those who wish to have Christ for their provider, must first learn not to long for
refined luxuries, but to be satisfied with barley-bread.
Christ commanded that the people should sit down in companies; and he did so,
first, that by this arrangement of the ranks the miracle might be more manifest;
secondly, that the number of the men might be more easily ascertained, and that,
while they looked at each other, they might in their turn bear testimony to this
heavenly favor. Thirdly, perceiving that his disciples were anxious, he intended to
make trial of their obedience by giving them an injunction which at first sight
appeared to be absurd; for, as no provisions were at hand, there was reason to
wonder why Christ was making arrangements that resembled a feast. To the same
purpose is what follows, that he gave them the loaves, in order that in their hands
the astonishing increase might take place, and that they might thus be the ministers
of Christ’s divine power; for as if it had been of small importance that they should
be eye-witnesses, Christ determined that his power should be handled by them.
(378) Two hundred pence, according to the computation of Budaeus, are worth
about thirty-four French livres; (379) and so when the disciples speak of what is
sufficient for them, that every one of them may take a little, they calculate at the rate
of a farthing for each individual. Forming so high an estimate of the sum of money
that would be required to purchase bread barely sufficient for procuring a morsel to
the people, they are entitled to no small praise for their obedience, when they
implicitly comply with the command of Christ, and leave the result to his disposal.
BURKITT, "Observe here, 1. Our Saviour's strange answer to the disciples motion:
They need not depart, says Christ. eed not! Why? the people must either feed or
famish. Victuals they must have, and this being a desert place, there was none to be
had. Surely then there was need enough.
But, 2. Christ's command was more strange than his assertion: Give ye them to eat.
Alas, poor disciples! They had nothing for themselves to eat, how then should they
give the multitude to eat? When Christ requires of us what of ourselves we are
unable to perform, it is to shew us our impotency and weakness, and to provoke us
to look to him that worketh all our works in us and for us.
PETT,"Then Jesus quietly turned to the disciples and said, ‘There is no need for
them to go away. You give them to eat.’ (The ‘you’ is emphatic). It is difficult to
avoid the impression that Jesus has 2 Kings 4:42 in mind, where Elisha says to his
followers, ‘Give to the people that they may eat’, at a time when there was patently
too little food for everyone. There it was followed by the insufficient becoming
sufficient and to spare. Was Jesus then testing out His disciples to see what they
would do, and how they would respond, as He will shortly test out Peter (Matthew

102. 14:29)? After all they had claimed that they had ‘understood’ about the coming of
the Kingly Rule of Heaven (Matthew 13:51). Did they have sufficient understanding
for this moment? There may have been a slight hope at the back of His mind that it
would be so, but the more probable significance in what He is doing is that He wants
His disciples to recognise that in following Him and being His Apostles they must
take responsibility for believers, not leave them to themselves.
( In LXX Elisha says, ‘dote tow laow’ - ‘give to the people’. Here Jesus says ‘dote
autois’ - ‘give to them’. LXX then uses esthio while Jesus uses phagein, but it should
be noted that LXX then has phagomai in verse 43 where ‘the Lord’ says they shall
eat. Matthew’s source may well have been distinguishing Jesus from Elisha by
deliberately using the verb ‘the Lord’ used).
17 “We have here only five loaves of bread and
two fish,” they answered.
BAR ES, "We have here but five loaves ... - These loaves were in the possession
of a lad, or young man, who was with them, and were made of barley, Joh_6:9
It is possible that this lad was one in attendance on the apostles to carry their food, but
it is most probable he was one who had provision to sell among the multitude. Barley
was a cheap kind of food, scarcely one-third the value of wheat, and was much used by
poor people. A considerable part of the food of the people in that region was probably
fish, as they lived on the borders of a lake that abounded in fish.
CLARKE, "We have here but five loaves and two fishes - When we are deeply
conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith.
God often permits his servants to be brought low, that they may have repeated
opportunities of proving the kindness and mercy of their gracious Lord and Master.
GILL, "And they say unto him,.... In order to excuse themselves, and to show the
impossibility of feeding such a large number of people;
we have here but five loaves; and these barley ones, coarse bread;
and two fishes; small ones, which were dried and salted, and fit for present eating;
which they either brought along with them for their own refreshment, or rather, were
brought thither by a boy to sell, as is usual where a great concourse of people are got

103. together: these words seem to be spoken by Andrew, Simon Peter's brother; who added,
"but what are they among so many?" see Joh_6:8 not thinking of the power of Christ,
who was able to multiply, and make this provision a sufficiency for the whole company.
HE RY, "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.
JAMISO , "
BURKITT, " ote here, what a poor and slender provision the Lord of the whole
earth has for his household and family; five loaves, and those barley; two fishes, and
they small: teaching us, that these bodies of ours must be fed, but not pampered.
Our belly must not be our master, much less our God. We read but twice that Christ
made any entertainments, and both times his guests were fed with loaves nad fishes,
plain fare and homely diet. The end of food is to sustain nature, we stifle it with
gluttonous variety: meat was ordained for the belly, the belly for the body, the body
for the soul, and the soul for God.
Observe farther, as the quality of the victuals was plain and coarse, so the quantity
of it was small and little: five loaves and two fishes. Well might the disciples say,
What are these among so many? The eye of sense and reason sees an impossibility of
those effects which faith can easily apprehend, and divine power more easily
produce.
PETT, "Their reply was simple. ‘All we have available are five loaves and two fishes’. We learn
from elsewhere (John 6:8-9) that these were contributed by a young boy who had probably
preserved them by having the foresight to keep his own packed lunch untouched, ready for his
homeward journey, meanwhile no doubt benefiting from the generosity of others (he would think
that being grown ups they probably had plenty).

104. In the light of the mention later of ‘five thousand men’, and the later ‘seven loaves’ of the parallel
story, the numbers are probably seen by Matthew as significant. The ‘five’ would represent the
covenant, as five regularly does, and this was therefore covenant food. The two fishes would then
make up the seven to indicate a divinely complete and perfect meal. It was thus ideal provision for
a divine covenant meal. But it did not seem so to the disciples. To them it was just not enough.
18 “Bring them here to me,” he said.
CLARKE, "Bring them hither to me - No creature of God should be considered
as good or safe without the blessing of God in it. If thou have but even a handful of meal
and a few herbs, bring them to Christ by prayer and faith, and he will make them a
sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel
attend also to this - let him bring all his gifts and graces to his Maker - let him ever know
that his word can be of no use, unless the blessing of Christ be in it.
GILL, "Bring them hither to me - No creature of God should be considered as
good or safe without the blessing of God in it. If thou have but even a handful of meal
and a few herbs, bring them to Christ by prayer and faith, and he will make them a
sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel
attend also to this - let him bring all his gifts and graces to his Maker - let him ever know
that his word can be of no use, unless the blessing of Christ be in it.
HE RY, "V. The liberal distribution of this provision among the multitude (Mat_
14:18, Mat_14:19); Bring them hither to me. 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 doing it as unto the Lord.
BURKITT, "Observe, 1. How the master of the feast marshals his guests, he
commands them all to sit down: none of them reply, "sit down, but to what? Here
are the mouths, but where is the meat? We can soon be set, but whence shall we be
served?" othing of this; but they obey and expect.
O how easy is it to trust to God, and rely upon Providence, when there is corn in the

105. barn, and bread in the cupboard! But when our stores are all empty, and nothing
before us, then to depend upon an invisible bounty, is a true and noble act of faith.
Observe, 2. The actions performed by our blessed Saviour, He blessed, and brake,
and gave the loaves to his disciples and they to the multitude.
1. He blessed. Teaching us by his example, in all our wants to look up to heaven for
a supply, to wait upon God for his blessing, and not to sit down to our food as a
beast to his forage.
2. He brake the loaves. He could have multiplied them whole, why would he rather
do it in the breaking? Perhaps to teach us, that we are to expect his blessing in the
distribution, rather than in the reservation of what he gives us.
Scattering is the way to increasing: not grain hoarded up in the granary, but
scattered in the furrows of the field, yields increase. Liberality is the way to riches,
and penuriousness the road to poverty.
3. Christ gave the bread thus broken to his disciples that they might distribute it to
the multitude. But why did not our Lord distribute it with his own hand, but by the
hands of his disciples? Doubtless to win respect to his disciples from the people.
The same course doth our Lord take in spiritual distributions. He that could feed
the world by his immediate hand, chooses rather by the hands of his ministers to
divide the bread of life to all hearers.
PETT, "Then the command was given which made all the difference. Jesus commanded that
they be brought to Him. In His hands they would prove totally sufficient. No one present could
have even imagined what was about to happen. It had been one thing for Elisha to feed a hundred
men, but here were well over five thousand people, and Jesus had far less than Elisha had to start
with.
19 And he directed the people to sit down on the
grass. Taking the five loaves and the two fish and
looking up to heaven, he gave thanks and broke
the loaves. Then he gave them to the disciples, and
the disciples gave them to the people.

106. BAR ES, "And he commanded the multitude to sit down - In the original it is
“to recline” on the grass, or to lie as they did at their meals.
The Jews never sat, as we do, at meals, but reclined or lay at length. See the notes at
Mat_23:6. Mark and Luke add that they reclined in companies, by hundreds and by
fifties.
And looking up to heaven, he blessed - Luke adds, he blessed “them;” that is, the
loaves. The word “to bless” means, often, to give thanks; sometimes to pray for a
blessing; that is, to pray for the divine favor and friendship; to pray that what we do may
meet his approbation. In seeking a blessing on our food, it means that we pray that it
may be made nourishing to our bodies; that we may have proper gratitude to God, the
giver, for providing for our wants; and that we may remember the Creator while we
partake the bounties of his providence. Our Saviour always sought a blessing on his
food. In this he was an example for us. What he did we should do. It is right thus to seek
the blessing of God. He provides for us; he daily opens his hand and satisfies our wants,
and it is proper that we should render suitable acknowledgments for his goodness.
The custom among the Jews was universal. The form of prayer which they used in the
time of Christ has been preserved by their writers, the Talmudists. It is this: “Blessed be
thou, O Lord our God, the King of the world, who hast produced this food and this drink
from the earth and the vine.”
And brake - The loaves of bread, among the Jews, were made thin and brittle, and
were therefore broken and not cut.
CLARKE, "And took the five loaves, etc. - This was the act of the father of a
family among the Jews - his business it was to take the bread into his hands, and render
thanks to God, before any of the family was permitted to taste of it.
Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and
fountain of all excellence.
He blessed - The word God should, I think, be rather inserted here than the word
them, because it does not appear that it was the loaves which Christ blessed, but that
God who had provided them; and this indeed was the Jewish custom, not to bless the
food, but the God who gave it.
However, there are others who believe the loaves are meant, and that he blessed them
in order to multiply them. The Jewish form of blessing, or what we term grace, before
and after meat, was as follows: -
Before Meat
‫הארץ‬ ‫מן‬ ‫לחם‬ ‫המוצא‬ ‫העולם‬ ‫מלך‬ ‫אלהינו‬ ‫אתה‬ ‫ברוך‬
Baruc attah Elohinoo melec haolam hamotse lechem min haarets
Blessed art thou, our God, King of the universe, who bringest bread out of the
earth!
After Meat

107. ‫הגפן‬ ‫פרי‬ ‫בורא‬ ‫העולם‬ ‫מלך‬ ‫אלהינו‬ ‫ברוך‬
Barnuc Elohinoo melec haolam bore peri hagephen
Blessed art thou, our God, King of the universe, the Creator of the fruit of the
vine!
And brake - We read often in the Scriptures of breaking bread, never of cutting it:
because the Jews made their bread broad and thin like cakes, and to divide such, being
very brittle, there was no need of a knife.
GILL, "And he commanded the multitude to sit down on the grass,.... The
other evangelists say, that he ordered the disciples to cause the people to sit down; both
no doubt were done: the multitude were commanded to sit down by Christ, which,
without his orders, they would never have done; and the disciples were enjoined to place
them in form, by companies, in ranks, by hundreds and by fifties, that their number
might be the better taken, and the food more orderly distributed by the apostles:
and took the five loaves and the two fishes: into his hands, lifting them up, that
they might be seen by the whole company; and they be fully convinced of the miracle
going to be wrought by him:
and looking up to heaven; to his Father in heaven, who is the Father of mercies; and
from whom every mercy and blessing of life comes; and giving thanks to him for the
same, as was usually done by him,
he blessed the five loaves and the two fishes;
and brake the loaves, and divided the fishes;
and gave the loaves, and fishes also,
to the disciples, and the disciples to the multitude; who were the ministers and
servants of Christ, employed by him in this manner, for the more orderly and quick
dispatch of this business: and which was an emblem of their spiritual work and office:
who received all their food from Christ, which they distributed to the churches, and fed
them with.
HE RY, "Now at this miraculous meal we may observe,
1. The seating of the guests (Mat_14:19); He commanded them to sit down; 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 sit down on the grass. When Ahasuerus would 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, the beds or couches they sat on were of gold and silver, upon a
pavement of red, and blue, and white, and black marble, Est_1:6. 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

108. 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, he
commanded them to sit down on the grass. By doing every thing thus, without any
pomp or splendour, he plainly showed that his kingdom was not of this world, nor
cometh with observation.
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, 1Ti_4:4. Samuel blessed the feast, 1Sa_9:13; Act_2:46, Act_2:47; Act_
27:34, Act_27:35. This is eating and drinking to the glory of God (1Co_10:31); giving
God thanks (Rom_14:6); eating before God, as Moses, and his father-in-law, Exo_18:12,
Exo_18:15. When Christ blessed, he looked up to heaven, to teach us, in prayer, to eye
God as a Father in heaven; and when we receive our creature-comforts to look
thitherward, as taking them from God's hand, and depending on him for a blessing.
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 (Rev_1:1, Rev_
1:4); they delivered all that, and that only, which they received from the Lord, 1Co_
11:23. 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
stewards, to give to every one his portion of meat, Mat_24:45. And, blessed be God, be
the multitude ever so great, there is enough for all, enough for each.
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, 2Co_9:10. Thus there
is that scattereth and yet increaseth; that scattereth, and so increaseth.
CALVI , "19.He blessed. In this passage, as in many others, blessing denotes
thanksgiving. ow Christ has taught us, by his example, that we cannot partake of
our food with holiness and purity, unless we express our gratitude to God, from
whose hand it comes to us. Accordingly, Paul tells us, that every kind of food which
God bestows upon us is sanctifed by the word of God and prayer, (1 Timothy 4:5;)
by which he means, that brutal men, who do not regard by faith the blessing of God,
and do not offer to him thanksgiving, corrupt and pollute by the filth of their
unbelief all that is by nature pure; and, on the other hand, that they are corrupted
and defiled by the food which they swallow, because to unbelievers nothing is clean.
Christ has therefore laid down for his followers the proper manner of taking food,

109. that they may not profane their own persons and the gifts of God by wicked
sacrilege.
Raising his eyes towards heaven. This expresses warm and earnest supplication. ot
that such an attitude is at all times necessary when we pray, but because the Son of
God did not choose to disregard the outward forms which are fitted to aid human
weakness. It ought also to be taken into account, that to raise the eyes upwards is an
excitement well fitted to arouse us from sloth, when our minds are too strongly fixed
on the earth.
BE SO , "Matthew 14:19-21. He commanded the multitude to sit down on the
grass — Mark says, by companies, as we render the phrase συµποσια, συµποσια,
which is literally, companies, companies, that is, in separate companies. These, as
appears by comparing Mark 6:39 with Luke 9:14, consisted some of fifty persons,
some of a hundred, according as the ground would admit. Our Lord probably
ordered them to be ranged in this manner that they might sit compactly, that their
numbers might appear, that the meat might be divided among them with ease, and
that none might be neglected in the distribution. And no sooner did Christ signify
his will to the disciples, and they intimated it to the multitude, than they all instantly
did as they were ordered: so great an opinion had they of Christ’s wisdom and
power! Though they thus sat on the ground, under no canopy but the sky, and had
only barley bread, and, as it seems, cold or dried fishes to eat, and probably nothing
but water to drink; yet, as Mr. Henry truly and beautifully observes, there was
more real grandeur displayed by the Master of this feast than by Ahasuerus, in that
royal feast which was intended to show the riches of his glorious kingdom, and the
honour of his excellent majesty. And took the five loaves, &c. — Thus acting like the
master of a family among the Jews, who was wont to take the bread into his hands
and to give thanks to God, before any at the table was permitted to eat any thing:
And looking up to heaven — With great reverence and affection; he blessed — That
is, says Dr. Whitby, with whom agree many other commentators, he blessed, or gave
thanks to God, the liberal giver of all good, for his infinite beneficence in furnishing
food to all flesh, and for the power he had conferred on him of relieving mankind by
his miracles, particularly that which he was about to work, and which perhaps he
prayed for, to raise the attention of the multitude, as we find him doing before the
resurrection of Lazarus, John 11:41. They apprehend that his looking up to heaven
when he blessed, shows that his blessing was directed to God, and that it imported a
thanksgiving for his great goodness. Accordingly John expresses it by ευχαριστησας,
having given thanks, he distributed, &c. It must be observed, however, that most
commentators refer the expression, he blessed, to the loaves and fishes, because
Luke says expressly, ευλογησεν αυτους, he blessed them; that is, he commanded
upon them that singular blessing by which they were multiplied in the distribution.
Thus God is said to bless the springing of the corn, Psalms 65:10. And gave the
loaves to his disciples, and the disciples to the multitude — “It is not to be
supposed,” says Macknight, “that twelve persons could put first a piece of bread,
and then a piece of fish, into the hands of five thousand men, besides the women and
children, who were all fed with such expedition, that, notwithstanding the thing was
not so much as proposed to the disciples till about three, all was over by five o’clock

110. in the afternoon, as may be gathered from John 6:16, where see the note. It is
natural, therefore, to conclude, that, in distributing the meat, the disciples used the
most expeditious method, putting, by their Master’s direction, the bread first, and
after that the fish, into the hands of those only who sat at the ends of the ranks, with
orders to give it to their companions. On this supposition, the meat must have
extended its dimensions, not in our Lord’s hands only, but in the hands of the
multitude likewise, continuing to swell till there was a greater quantity than they,
who held it, could make use of; so that breaking off what was sufficient for
themselves, they gave the remainder to the persons next them, who, in like manner,
saw the bread and fish swell in their own hands till they also had enough and to
spare. The meat being thus created among the hands of the multitude, and before
their eyes, as long as there was a single person to be fed, they did all eat, and were
filled, to their unspeakable astonishment. In this manner did he who is the Bread of
Life feed about ten thousand people, (for doubtless the women and children were as
numerous as the men,) with five loaves and two small fishes, giving a magnificent
proof, not only of his goodness, but of his creating power. For after all had eaten to
satiety, the disciples, at Jesus’s command, (see note on John 6:12,)
took up twelve baskets full of the broken pieces of meat, each disciple a basket, in
which there must have been much more than the quantity at first set before the
Lord to divide. The stupendous miracle, therefore, without all doubt, was
conspicuous, not to the disciples only, who, carrying each his basket in his hand, had
an abiding, sensible demonstration of its truth, but to every individual guest at this
divine feast, who had all felt themselves delighted, filled, refreshed, and
strengthened by the meal. This being one of the most astonishing, and at the same
time the most extensively convincing of all the miracles Jesus performed during the
course of his ministry, every one of the evangelists has recorded it; and, which is
remarkable, it is the only one found in each of their histories.
COFFMA , "Christ tested the faith of the multitude by the command to sit down
on the grass. The store out of which food was to be supplied for so vast a company
was evident to all; and it is a mark of their confidence in the Lord that they sat
down.
ote that Christ, as Billy Sunday said, "was the chef on that occasion, not the
waiter." He gave to the disciples; they gave to the multitudes. This is eternally true
of all who would truly serve Christ; they must receive FROM HIM all that is
imparted to others. Even yet, men must believe on Christ "through their word,"
that is, through the word of the apostles.
Christ's giving thanks is a reminder, through example, that men should express
thanks for food. If one ever had a right to eat without it, it was Christ; but, even
though he had created that food only a moment before, still he gave thanks to God
for it.
ELLICOTT, "(19) He commanded the multitude to sit down on the grass.—This,
too, was done with a calm and orderly precision. They were to sit down in

111. companies of fifty or a hundred each, and thus the number of those who were fed
became a matter of easy calculation. St. Mark, with a vivid picturesqueness,
describes them as presenting the appearance of so many beds of flowers in a well-
ordered garden. The bright colours of Eastern dress probably made the
resemblance more striking than it would be with a like multitude so arranged
among ourselves.
Looking up to heaven, he blessed, and brake.—The act was natural and simple
enough, the “saying grace” (St. John uses the word, “giving thanks”) of the head of
a Jewish household as he gathered his family around him. The formulæ in such
cases were commonly short and simple, like our own, such e.g. as, “May God, the
ever-blessed One, bless what He has given us.” Looking, however, to the teaching
which followed the miracle, as in John 6, and to our Lord’s subsequent use at the
Last Supper of the same words and acts, with others which gave them a new and
higher meaning, we can hardly be wrong in thinking that as He now distributed the
earthly bread to the hungering crowd, through the agency of His Apostles, there was
present to His mind the thought that hereafter He would, through the same
instrumentality, impart to souls that hungered after righteousness the gift of
communion with Himself, that thus they might feed on the true Bread that cometh
down from heaven.
It lies in the nature of the case, as a miracle of the highest order, that the process of
multiplication is inconceivable in its details. Did each loaf, in succession, supply a
thousand with food, and then come to an end, its place taken by another? Was the
structure of the fishes, bone and skin and head, reproduced in each portion that was
given to the guests at that great feast? We know not, and the Evangelists did not
care to ask or to record. It was enough for them that the multitude “did all eat, and
were filled.”
PETT, "‘He commanded the crowds to recline on the grass.’ Reclining was the attitude taken up
for a banquet. This was to be no symbolic meal, but genuine provision. This day they were to be
fed to the full.
Then Jesus took the five loaves and two fishes and looking up to Heaven blessed them and broke
them, and gave them to His disciples. And the disciples gave them to the crowds. No explanation
is given. It is written as though this was just another ordinary meal. The miraculous is simply
assumed as though, with Jesus there, what else could people expect.
The description ‘looking up to Heaven He blessed and broke the loaves and the fishes’ is a typical
statement of what would actually happen at a Jewish meal table. It would certainly remind
Matthew’s readers of their own later covenant meal, which followed the same pattern, but it would
only do so as a reminder of God as the great Provider. For the inclusion of the fishes, when they
could so easily have been quietly dropped, demonstrates that ‘the Lord’s Table’ is not in mind.
The point of the full repetition of the detail, by a Matthew who usually abbreviates, indicates rather
the source of what followed. It indicates that the answer is coming from Heaven, as the manna
once did. ‘He gave them bread from Heaven to eat’ (John 6:31 citing Psalms 78:24) as the were
beginning the new Exodus. It was bread that was without money and without price’ which gave life
to the soul (Isaiah 55:2), ‘bread for the eater’ symbolic of the fruitfulness of His powerful word
(Isaiah 55:10). And all these as pictures of the good things that God has for those who love Him,
the bread of life received by coming to Him and believing on Him (John 6:35), life-giving bread for
the soul received freely from God (Isaiah 55:2-3), bread for the eater because it accomplishes

112. what He pleases (Isaiah 55:11). A further emphasis is on the fact that this is a ‘family’ meal. They
are come together with Jesus as the head of the family. They are His mother, His brothers and
His sisters (Matthew 12:50). They are now one community looking to Jesus as their head.
‘He blessed.’ This is the normal word for the giving of thanks at a meal. The ‘blessing’ is of God,
(‘Blessed are You’), not of the food. The breaking of the food was for distribution.
20 They all ate and were satisfied, and the
disciples picked up twelve basketfuls of broken
pieces that were left over.
BAR ES, "And they did all eat, and were filled - This was an undoubted
miracle.
The quantity must have been greatly increased to have supplied so many. He that
could increase that small quantity so much had the power of creation; and he that could
do that could create the world out of nothing, and had no less than divine power.
Twelve baskets full - The size of these baskets is unknown. They were probably
such as travelers carried their provisions in. They were used commonly by the Jews in
their journeys. In traveling among the Gentiles or Samaritans, a Jew could expect little
hospitality. There were not, as now, public houses for the entertainment of strangers. At
great distances there were caravansaries, but they were intended chiefly as lodging-
places for the night, and not to provide food for travelers. Hence, in journeying among
strangers or in deserts, they carried baskets of provisions, and this is the reason why
they were furnished with them here. It is probable that each of the apostles had one, and
they were all filled. John Joh_6:12 says that Jesus directed them to gather up these
fragments, that nothing might be lost - an example of economy. God creates all food; it
has, therefore, a kind of sacredness; it is all needed by some person or other, and none
should be lost.
CLARKE, "They did all eat, and were filled - Little or much is the same in the
hands of Jesus Christ. Here was an incontestable miracle - five thousand men, besides
women and children, fed with five cakes and two fishes! Here must have been a manifest
creation of substance - the parts of the bread were not dilated to make them appear
large, nor was there any delusion in the eating - for they all ate, and were all filled. Here
then is one miracle of our Lord attested by at least five thousand persons! But did not
this creation of bread prove the unlimited power of Jesus? Undoubtedly: and nothing
less than eternal power and Godhead could have effected it.
They took up - twelve baskets - It was customary for many of the Jews to carry a
basket with them at all times: and Mr. Wakefield’s conjecture here is very reasonable: -

113. “By the number here particularized, it should seem that each apostle filled his own bread
basket.” Some think that the Jews carried baskets in commemoration of their Egyptian
bondage, when they were accustomed to carry the clay and stubble to make the bricks, in
a basket that was hung about their necks. This seems to be what Sidonius Apollinaris
refers to in the following words, Epist. vii. 6. Ordinis res est, ut, (dum in allegorica
versamur Aegypto) Pharao incedat cum diademate, Israelita cum Cophino.
These words of Alcimus Avitus, lib. v. 30, are to the same effect: -
Servitii longo lassatam pondere plebem,
Oppressos cophinis humeros, attritaque collo
It appears that a basket about the neck, and a bunch of hay, were the general
characteristic of this long enslaved and oppressed people in the different countries
where they sojourned.
Juvenal also mentions the Basket and the hay: -
Cum dedit ille locum, cophino faenoque relicto,
Arcanam Judaea tremens mendicat in aurem
Sat vi. 542
A gypsy Jewess whispers in your ear -
Her goods a basket, and old hay her bed,
She strolls, and telling fortunes, gains her bread
Dryden
And again, Sat iii. 13: -
Nunc sacri fontis nemus, et delubra locantur
Judaeis, quorum cophinus, faenumque supellex
Now the once hallowed fountain, grove, and fane,
Are let to Jews, a wretched, wandering train,
Whose wealth is but a basket stuff’d with hay
Gifford
The simple reason why the Jews carried baskets with them appears to be this: - When
they went into Gentile countries, they carried their own provision with them, as they
were afraid of being polluted by partaking of the meat of heathens. This also obliged
them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that
Juvenal alludes.
After five thousand were fed, twelve times as much, at least, remained, as the whole
multitude at first sat down to! See the note on Luk_9:16.
GILL, "And they did all eat,.... Christ and his twelve disciples, and the five thousand
men, with the women and children, of the five loaves and two fishes; everyone had their
portion,
and were filled; they were satisfied, they had a full meal, they had enough, and to

114. spare; see 2Ch_31:10 which the Targumist paraphrases thus.
"And Azariah said unto him, who was appointed chief over the house of Zadok, and said,
from the time that they began to separate the offering, to bring it into the sanctuary of
the Lord, ‫ושבעין‬ ‫,אכלין‬ "we have eat and are filled", and have "left much"; for "the word of
the Lord" hath blessed his people, and what is left, lo! it is this plenty of good.''
The Jews used not to reckon it a meal, unless a man was filled, and account it an ill sign,
if nothing was left: but here was fulness, and more left than was first had; which was
gathered up, either for the use of the poor, or reserved for after service; teaching us
liberality to the needy, and frugality, not to waste that which is left.
And they took up of the fragments that remained, twelve baskets full;
according to the number of the disciples, every man had his basket full. It may be
inquired, where they could have so many baskets in the wilderness? It is not likely, that
everyone of the apostles had a basket with him; it is indeed not improbable, but that they
might be furnished with them from some in the company, who might bring provisions
with them, either for their own use, or to sell; see Joh_6:9 but perhaps the reason why
they were so easily supplied with such a number of baskets in a desert place, might be a
custom which the Jews (h) had of carrying baskets with hay and straw, in
commemoration of what they did in Egypt; when they were obliged to carry bricks in
baskets, and to go about and pick up straw in baskets to make bricks; hence the (i)
Epigrammatist calls a "Jew", "cistifer", a "basket bearer", or "carrier"; and Juvenal (k)
laughs at these people, as if all their household goods lay in a basket, and a little hay, or
straw: it is said of R. Siraeon, that when he went to the school, ‫צנא‬ ‫,שקיל‬ "he carried a
basket" on his shoulders (l); the gloss suggests, it was to sit upon; but a basket is not
very proper for a seat; very likely it was for the above reason: such a custom will account
for it, how such a number of baskets could be come at in the wilderness.
HE RY, "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 (Psa_37:19), They shall be satisfied. As there was
enough for all, they did all eat, so there was enough for each, they were filled; 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, we eat, and have
not enough, Hag_1:6.
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 (Luk_15:17), an overflowing fulness.
Elisha's multiplying the loaves was somewhat like this, but far short of it; and then it was
said, They shall eat and leave, 2Ki_4:43.
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

115. upheld.
CALVI , "20.And carried away what was left. The fragments that remained after
satisfying so vast a multitude of men were more than twelve times larger in quantity
than what was at first put into their hands, and this contributed not a little to the
splendor of the miracle. In this way all came to know that the power of Christ had
not only created out of nothing the food that was necessary for immediate use, but
that, if it should be required, there was also provision for future wants; and, in a
word, Christ intended that, after the miracle had been wrought, a striking proof of
it should still remain, which, after being refreshed by food, they might contemplate
at leisure.
ow though Christ does not every day multiply our bread, or feed men without the
labor of their hands or the cultivation of their fields, the advantage of this narrative
extends even to us. If we do not perceive that it is the blessing of God which
multiplies the corn, that we may have a sufficiency of food, the only obstacle is, our
own indolence and ingratitude. That, after we have been supported by the annual
produce, there remains seed for the following year, and that this could not have
happened but for an increase from heaven, each of us would easily perceive, were he
not hindered by that very depravity which blinds the eyes both of the mind and of
the flesh, so as not to see a manifest work of God. Christ intended to declare that, as
all things have been delivered into his hands by the Father, so the food which we eat
proceeds from his grace.
COFFMA , "How Jesus did this wonderful thing is not revealed. Certainly, the
modernist view must be rejected, which holds that Christ took the example of the
little lad who had the loaves and fishes and shamed everybody into sharing his
lunch with others, thus providing a banquet out of what they already had! Such a
view denies the record. Christ in this wonder manifested his creative power as he
did at the miracle of Cana in Galilee, where he changed the water into wine. It was
another link in the evidence that made Jesus "that Prophet" like unto Moses who
fed the people with bread from heaven. Indeed, this was precisely the deduction
which that audience drew from those remarkable events (John 6:14).
Saving the fragments and gathering them into baskets suggests a number of things.
The superabundance of Jesus' power is noted in the fact that they had twelve times
as much left over as they had at the start. Also, since there was a popular
superstition to the effect that demons lurked in crumbs, Christ flaunted it by saving
the crumbs. Another thing concerns the ownership of the twelve baskets of
fragments. Trench and other commentators pointed out that there was one
basketful for each of the Twelve; however, by any fair reckoning, their was a prior
claimant on at least one of those baskets, and that was the lad who had provided the
original! It seems only fair to conclude that he was the only legitimate owner of all
that was left, baskets and all. This is a parable to the effect that no man ever gave
anything to Christ but that he got it back, compounded and multiplied.
ELLICOTT, "(20) Twelve baskets full.—The basket here is the cophinus, a small

116. basket carried in the hand, and often used by travellers to hold their food. So
Juvenal (Sat. iii. 14) describes the Jews of Italy as travelling with “their cophinus
and a wisp of hay,” by way of pillow, as their only luggage. St. John records that the
gathering was made by our Lord’s express commands, “that nothing be lost.” The
marvellous display of creative power was not to supersede forethought, thrift,
economy in the use of the gifts it had bestowed. It is probable, from the language of
the disciples in Mark 6:37, and from John 13:29, that they were in the habit of
distributing food to the poor in the villages and towns in which they preached, and
the fragments were, we may believe, reserved for that use.
BURKITT, "They did all eat, not a crumb or a bit, but to satiety and fullness: They
did eat and were filled, yet twelve baskets remained; more was left than was at first
set on. So many bellies, and yet so many baskets filled. The miracle was doubled by
an act of boundless omnipotency. It is hard to say, which was the greater miracle,
the miraculous eating, or the miraculous leaving. If we consider that they ate, we
may justly wonder that they left any thing.
Observe farther, these fragments, though of barley bread and fish bones must not
be lost; but by our Saviour's command, gathered up. The liberal housekeeper of the
world will not allow the loss of his orts. O how fearful then will the account of those
be, who have large and plentiful estates to answer for as lost, being spent upon their
lusts in riot and excess!
PETT, "We may compare here Psalms 78:25, ‘He sent them food to the full’; and 2 Kings 4:44,
‘they ate and left thereof, according to the word of the Lord’. For these people ate to the full of the
Lord’s provision, so much so that of what remained the disciples were able to gather twelve wicker
basketfuls, that is, sufficient for ‘the twelve tribes of Israel’. This last was the guarantee of their
future provision at His hands. He not only fed them now, He would continue to feed them in the
future.
‘And were filled.’ Compare ‘blessed are those who hunger and thirst after righteousness, for they
will be filled’ (Matthew 5:6). It is not only their physical hunger that is to be satisfied. They are also
to be satiated with righteousness and salvation. See also Isaiah 55:2
So that day the needs of His people were met, and both their spirits and their bodies had been
satisfied. His own countrymen might turn against Him (Matthew 13:53-58), the authorities and
Herod could do their worst (Matthew 14:1-12), but nothing could hinder the forward movement of
God’s purposes through His Deliverer as He led them forward in a new Exodus, feeding them
upon Himself as the bread of life received by coming to Him and believing on Him (John 6:35).
21 The number of those who ate was about five
thousand men, besides women and children.

117. BAR ES, "Five thousand men, besides ... - Probably the whole number might
have been ten thousand, To feed so many was an act of great benevolence and a
stupendous miracle.
GILL, "And they that had eaten were about five thousand men,.... The word
"about", is omitted in the Vulgate Latin, in Munster's Hebrew Gospel, and in the Syriac,
Arabic, and Persic versions, which expressly say there were so many. A large number
indeed, to be fed with five loaves and two fishes!
besides women and children; who were not taken into the account, though they all
ate, and were filled, it not being usual with the Jews to number their women; and who
might be near as large a number as the men: for generally there is a very great concourse
of the female sex, and of children, where anything extraordinary, or out of the way, is to
be seen or heard; and of this sort was a large number of Christ's audience, who only
came out of curiosity, or for one sinister end or another.
COFFMA , "What an astounding deed of creative might was that which fed so
great a multitude from a little lad's basket! Also, let it be observed that the status of
woman has been dramatically altered by Christ and the impact of his teaching upon
men's hearts. o one in our age would think of numbering an audience without
taking any account of the number of women and children present. It would be
considered an outrage for anyone to number a throng of people merely by the
number of men, lumping the women and children in as surplus!
ELLICOTT, "(21) Beside women and children.—St. Matthew is the only Evangelist
who mentions their presence, but all the four use the word which emphasises the
fact that all the five thousand were men. As the crowd had come in many cases from
considerable distances, the women and children were probably few in number, were
grouped together by themselves, and were not counted, so that the round number
dwelt in men’s minds without reference to them.
PETT, "Finally we are supplied with an enumeration of the crowds, or rather, of those ‘who ate’.
There were five thousand men, besides women and children. The idea is probably that ten men
were required in order to establish a synagogue. Thus five thousand represented a covenant
community, for five is ever the number of covenant (five fingers to the hand that seals the
covenant, the commandments in sets of five, the measurements of the Tabernacle and Temple in
multiples of five, the covenant altar was five by five, five shekels was the price of deliverance from
Tabernacle service, and so on).
However reference to Exodus 12:37 may also serve to confirm that a new Exodus is in mind for
there we read of ‘men on foot besides children’. However, here, under the new covenant, women
also are now to be seen as important.
We must not multiply up too much from the number of men. The trek round the Lake would
probably have resulted in many women and children being left to make their way home. And
furthermore they would have been needed at home to milk the animals. The fact that only the men
are numbered probably indicates their predominance in the crowd.

118. To sum up there are a number of lessons to be learned from this incident.
That His disciples were to see their own future in terms of meeting the needs of men and women.
They must ‘give them to eat’. Having initially opened their ministry in their recent mission, it would
continue to be the responsibility of the disciples to provide both physical and spiritual sustenance
to the people, in the same way as He Himself provided it to them (compare John 21:15-17). With
regard to the physical side they would in fact seek to carry this out literally in Acts (see Acts 2:44-
47; Acts 4:32-37). And the church has rightly continued to see one of its functions as providing for
the physical needs of the needy. But the equal importance of their ministering to the spiritual side
also soon came home to them. They later knew that they were not to allow ‘serving tables’ to
prevent their preaching of the word (Acts 6:1-3).
That He wanted them to see that He was now here as the Messiah to spread a table before those
who looked to Him (compare Isaiah 25:6; Isaiah 55:1-3; and extra-testamental literature). He
wanted them to see Him as the source of true provision for all men’s needs, the Bread of Life to
their souls (John 6:35). And this would in the end be ministered through His Apostles and those
whom they appointed.
He wanted them to appreciate that He was here among them as the Representative of Israel
(Matthew 2:15), leading them in a second Exodus, in a way as a second Moses (although this
latter is never emphasised), the one who gave them bread from Heaven to eat. Moses had been
with the multitude in the wilderness, and had fed them ‘from Heaven’. Jesus was now here among
them in the wilderness to give better bread than Moses gave them, the true Bread which has
come down from Heaven to give life to the world (John 6:33). A greater than Moses was here, and
a greater Exodus was taking place (Matthew 2:15), establishing a new Israel. (In Matthew the
emphasis is on the new Exodus rather than a new Moses).
He wanted them to recognise that He was here among men in order to establish a new covenant
and a new covenant community, something symbolised by this covenant meal. A new covenant
community was thus in process of formation, and this is what this meal symbolised (compare
Exodus 24:9-11). Such a community has already been indicated by His description of believers as
His mother, His sisters and His brothers (Matthew 12:50), and assumed in the Sermon on the
Mount (Matthew 5:13-16; Matthew 5:45-48; Matthew 6:9-13), and He will emphasise this again
shortly (Matthew 16:18). It would be composed of all those who came in faith to Him for provision,
expressing their need, including this crowd who had been willing to go so far out of their way to be
here, which in itself expressed their faith. In Matthew 26:26 the breaking of the bread would
expand to symbolise His body. Here He was symbolising the fact that He could feed their souls as
they responded to Him (John 6:35). From this meal therefore all were to learn that if they would be
spiritually fed it must be through Jesus Christ, and that He had sufficient and to spare in order to
do this.
He wanted them to know that He was among men in order to feed their inner beings (see John
6:32-40, and compare Isaiah 55:1-3), something which in the end only He could do, and he would
shortly make clear that this would be through His death (John 6:51-58). But His main aim was that
this physical provision might be seen by them as an acted out parable similar to those of the
prophets whereby they would recognise that He was offering to feed their souls. It was a display of
quiet power that evidenced His limitless resources.
He wanted them to learn their lesson from this incident that never again should they, the Apostles,
or the other disciples, see any situation as impossible for Him to deal with.
Note on Other Explanations.
Necessarily Atheists and Agnostics and those who deny the possibility of miracles cannot accept
that it happened like this, and yet often have to admit that it must have some basis in truth. So
they have to think of a way round it. But we should note that by doing so they go against the
evidence. Rather than accept the truth they weave ‘fairy stories’. For in order to give an
explanation that is what they have to do, ignore the evidence and what is written, and spin their
own threads of gold. For the sake of completeness and to assist those who are troubled by such
things we will consider one or two of these explanations.
1). The first is that what happened was that a young boy brought his dinner and gave it to Jesus
who then told the disciples to share it with the crowds, and that all those in the crowds were so

119. moved by His action and the action of the little boy that they all shared their food that they had
brought with them with others (or something similar). It is a nice idea. But it clearly goes contrary
to what the four accounts say. It is not likely that the disciples would have said what they did about
dispersing and buying food without having first checked that the people were without food.
Furthermore it destroys the symbolism and at the same time ignores how long the crowds had
already been away from home. They were not out on a picnic, and had not anticipated this extra
journey. Nor can we understand why if this was what happened a hint of the fact is not supplied by
at least one of the eyewitnesses, as a wonderful picture of the influence of Jesus. And certainly it
would be strange that such a trivial happening as it would then have become should be treated as
so important by all four Gospel writers. Nor would it have stirred the crowds to make Him a king
(John 6:15). The idea trivialises all that the story points to, and every detail is against it.
2). That what happened was that Jesus divided up the loaves into minute amounts which were
then given to the crowds as a ‘token Messianic meal’ and that this gave them such an uplift that
their hearts were satisfied and they were ‘filled’ and therefore did not for a while notice their
hunger. It is a beautiful picture, but it would not have served them well during the night, or next
morning when they awoke hungry. And it still requires us to drastically reduce the numbers
involved, or alternately increase the food available. It is also to assume that the ‘meal’ had a
significance not made apparent in the first three Gospels. If this was what happened it is strange
that the lesson to be drawn from it was totally ignored and that it was interpreted as just physical,
without further explanation. It would also leave everyone still hungry and as much in danger of
fainting as before. Thus Jesus would have failed to fulfil what He promised to the Apostles, that
they would be able to feed the crowds.
3). That the story is simply an invention based on what Elisha did in 2 Kings 4:42-44. But if this
were the case its importance as revealed by its presence in all four Gospels, in different
presentations, is inexplicable. There is no avoiding the fact that all four considered the event
extremely important and on the whole gave basically the same picture. Nor does the incident then
have the significance that it clearly had. Elisha’s was not a covenant meal.
Jesus Walks on the Water
22 Immediately Jesus made the disciples get into
the boat and go on ahead of him to the other side,
while he dismissed the crowd.
BAR ES 22-23, "And straightway Jesus constrained ... - See Mar_6:45-56;
Joh_6:15-21. The word “straightway” means immediately; that is, as soon as the
fragments were gathered up. To “constrain” usually means to compel. It here means to

120. command. There was no need of compulsion. They were at this time on the east side of
the Lake of Gennesareth. He directed them to get into a ship and cross over to the other
side; that is, to Capernaum. Mark adds that he sent them to Bethsaida Mar_6:45.
Bethsaida was situated at the place where the Jordan empties into the lake on the east
side of the river. Compare the notes at Mat_11:21. It is probable that he directed them to
go in a ship or boat to Bethsaida, and remain there till he should dismiss the people, and
that he would meet them there, and with them cross the lake. The effect of the miracle
on the multitude was so great Joh_6:14 that they believed him to be that prophet which
should come into the world; that is, the Messiah, the king that they had expected, and
they were about to take him by force and make him a king, Joh_6:15. To avoid this,
Jesus got away from them as privately as possible. He went into a solitary mountain
alone. In view of the temptation - when human honors were offered to him and almost
forced upon him - he retired for private prayer; an example for all who are tempted with
human honors and applause. Nothing is better to keep the mind humble and
unambitious than to seek some lonely place; to shut out the world with all its honors; to
realize that the great God, before whom all creatures and all honors sink to nothing, is
round about us; and to ask him to keep us from pride and vainglory.
CLARKE, "Jesus constrained his disciples to get into a ship - Either they
were afraid to return into the jurisdiction of Herod, or they were unwilling to embark
without their Lord and Protector, and would not enter their boat till Christ had
commanded them to embark.
From this verse it appears that Christ gave some advices to the multitudes after the
departure of his disciples, which he did not wish them to hear.
Unto the other side - Towards Capernaum, Mat_14:34. Joh_6:16, Joh_6:17, or
Bethsaida, see on Mar_6:45 (note).
GILL, "And straightway Jesus constrained his disciples,.... As soon as ever he
had wrought the above miracle, and perceived that the people were so convinced by it, of
his being the Messiah, that they were determined, whether he would or not, to set him
up for a temporal king, to deliver them from the Roman yoke; which they doubted not he
was able to do, who could feed so large a number, with such a small quantity of
provision; see Joh_6:14 and knowing also, that his disciples had imbibed the same
notion of a temporal kingdom, were very fond of it, and big with expectation thereof;
and would have readily encouraged the populace, and joined with them in such an
action: wherefore, in all haste, he hurried them away, obliged them to depart, lest any
step should be taken, which might be of dangerous consequence to them, and the
people: it looks as if the disciples were bent upon the same thing, and that it was with
much difficulty and reluctance they were brought off of it. Christ was forced to use his
power and authority; and order them directly
to get into a ship; very likely, the same they came over in;
and to go before him unto the other side of the lake of Tiberias or sea of Galilee,
over against Bethsaida, to Capernaum, or the land of Gennesaret;
while he sent the multitudes away: who would not so easily have been prevailed

121. upon to have departed, if Christ had not first shipped off his disciples; for had he
withdrawn himself, and left his disciples with them, they would have been in hopes of
his return, and would have continued in a body with them, in expectation of it; and
therefore, the better to disperse them, and prevent their designs, he sends away his
disciples before him.
HE RY, "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, Mat_14:22. 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 to take him by force, and make him a king (Joh_6:15); to avoid which,
he immediately scattered the people, sent away the disciples, lest they should join with
them, and he himself withdrew, Joh_6:15.
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. Exo_33:15. They were loth to leave him alone, without any
attendance, or any ship to wait for him; but they did it in pure obedience.
JAMISO , "Mat_14:22-26. Jesus crosses to the western side of the lake walking on
the sea - Incidents on landing. ( = Mar_6:45; Joh_6:15-24).
For the exposition, see on Joh_6:15-24.
HAWKER 22-23, ""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."
Those retirings of the Lord are sweet incidents in his life, and they are held forth to the
Church in strong endearments of character. But who shall undertake to describe them?
Who shall take upon them to say, what passed in those hallowed seasons between Christ
in his Mediator-character and the Father? We read of the transfiguration, Mat_17:1-9.
We read also of his agony in the garden, Luk_22:41-45. But here we pause. Every
circumstance in the life of Jesus is, and must be, pregnant with somewhat great, but oar
part is in silence, and holy awe, to exercise our contemplation!
CALVI , "Matthew 14:22.And immediately Jesus constrained his disciples They
must have been constrained; for they would never, of their own accord, have left
him, and gone to the other side. ow in this they testify their great veneration for

122. him, when, contrary to their own opinions, they yield to his command and obey it.
And, indeed, it had an appearance of absurdity, that he should remain alone in a
desert place, when night was approaching. But so much the greater commendation
is due to the submissiveness of those who set a higher value on the authority of their
heavenly teacher than on all that could be pleaded on the other side. And, indeed,
we do not truly and perfectly obey God, unless we implicitly follow whatever he
commands, though our feelings may be opposed to it. There is always the best
reason, no doubt, for every thing that God does; but he often conceals it from us for
a time, in order to instruct us not to be wise in ourselves, but to depend entirely on
the expression of his will. And thus Christ constrained his disciples to cross over, in
order to train them to that rule of obedience which I have mentioned; though there
cannot be a doubt that he intended to prepare the way for the miracle which will
immediately come under our consideration.
BARCLAY 22-27, "The lesson of this passage is abundantly clear but what actually
happened is not. First of all, let us set the scene.
After the feeding of the multitude Jesus sent his disciples away. Matthew says that
he compelled them to embark on the boat and go on ahead. At first sight the word
compelled sounds strange; but if we turn to John's account of the incident we will
most likely find the explanation. John tells us that after the feeding of the multitude,
the crowd wished to come and to make him a king by force (John 6:15). There was a
surge of popular acclamation, and in the excited state of Palestine a revolution
might well have there and then begun. It was a dangerous situation, and the
disciples might well have complicated it, for they, too, were still thinking of Jesus in
terms of earthly power. Jesus sent away his disciples because a situation had arisen
with which he could best deal alone, and in which he did not wish them to become
involved.
When he was alone, he went up into a mountain to pray; and by this time the night
had come. The disciples had set out back across the lake. One of the sudden storms,
for which the lake was notorious, had come down, and they were struggling against
the winds and the waves, and making little progress. As the night wore on, Jesus
began to walk round the head of the lake to reach the other side. Matthew has
already told us that, when Jesus fed the crowds, he made them sit down on the green
grass. By that we know it must have been the springtime. Very likely it was near the
Passover time, which was in the middle of April. If that is so, the moon would be
full. In ancient times the night was divided into four watches--6 p.m. to 9 p.m., 9
p.m. to 12 midnight, 12 midnight to 3 a.m., and 3 a.m. to 6 a.m. So at three o'clock in
the morning, Jesus, walking on the high ground at the north of the lake, clearly saw
the boat fighting with the waves, and came down to the shore to help.
It is then that there is a real difficulty in knowing what happened. In Matthew
14:25-26 we read twice about Jesus walking on the sea, and the curious thing is that
the two phrases in the Greek for on the sea are different. In Matthew 14:25 it is epi
(Greek #1909), ten (Greek #3588), thalassan (Greek #2281), which can equally mean
over the sea, and towards the sea. In Matthew 14:26 it is epi (Greek #1909), tes

123. (Greek #3588), thalasses (Greek #2281), which can mean on the sea, and which is
actually the very same phrase which is used in John 21:1 for at the sea, that is by the
sea-shore, of Tiberias. Still further, the word which is used for walking in both
Matthew 14:25-26 is peripatein (Greek #4043), which means to walk about.
The truth is that there are two perfectly possible interpretations of this passage, so
far as the actual Greek goes. It may describe a miracle in which Jesus actually
walked on the water. Or, it may equally mean that the disciples' boat was driven by
the wind to the northern shore of the lake, that Jesus came down from the mountain
to help them when he saw them struggling in the moonlight, and that he came
walking through the surf and the waves towards the boat, and came so suddenly
upon them that they were terrified when they saw him. Both of these interpretations
are equally valid. Some will prefer one, and some the other.
But, whatever interpretation of the Greek we choose, the significance is perfectly
clear. In the hour of the disciples' need Jesus came to them. When the wind was
contrary and life was a struggle, Jesus was there to help. o sooner had a need
arisen, than Jesus was there to help and to save.
In life the wind is often contrary. There are times when we are up against it and life
is a desperate struggle with ourselves, with our circumstances, with our temptations,
with our sorrows, with our decisions. At such a time no man need struggle alone, for
Jesus comes to him across the storms of life, with hand stretched out to save, and
with his calm clear voice bidding us take heart and--have no fear.
It does not really matter how we take this incident; it is in any event far more than
the story of what Jesus once did in a storm in far-off Palestine; it is the sign and the
symbol of what he always does for his people, when the wind is contrary and we are
in danger of being overwhelmed by the storms of life.
BE SO ,"Matthew 14:22. And straightway Jesus constrained his disciples to get
into a ship, &c. — According to John 6:15, the people were so affected with the
above-mentioned miracle, that they were about to take him by force, and make him
a king, very naturally supposing, doubtless, that he, who with five loaves and two
fishes could feed so many thousands, was able to support armies any length of time
he pleased. And it is probable that his disciples were disposed to encourage and aid
them in these intentions. Jesus, therefore, knowing both the purposes of the
multitude and the inclinations of the disciples, ordered the latter to get into a vessel,
and make for Bethsaida, while he should dismiss the former. This they were
unwilling to do: it is therefore here said that Christ constrained them.
COFFMA , "Why did Jesus need to "constrain" the disciples, indicating that some
definite resistance on their part was encountered? The key to this is in John's
account where it is related that the multitude was about to take Jesus and make him
king by force, a thing the disciples no doubt desired and would have abetted in
every possible way if Jesus had not ordered them to the other side of the lake. Christ
thus dispersed his own true followers, and then the great rabble. They were sent to

124. the other Bethsaida, on the western side of Galilee; the Bethsaida they were leaving
was a larger city, situated on the northeastern shore of Galilee, and called
Bethsaida-Julius.
COKE, "Matthew 14:22. Jesus constrained his disciples— We learn from John 6:15
that in consequence of this great miracle the people were desirous to take him by
force, and make him a king; but Jesus knowing both the purpose of the multitude,
and the inclination of the disciples, which most probably led them to encourage
those purposes, he ordered the latter to get into their boat, and to go before him to
the other side of the creek, to the city of Bethsaida, while he should dismiss the
former. The disciples therefore express great unwillingness to depart: they would
not go till he constrained or obliged them to depart. It seems they would gladly have
detained the people, with whom they fully agreed in sentiment; for it was their
opinion also, that he who could feed such a number with so little, had no reason to
conceal himself; but, without running the least risk, might take the title of Messiah
whenever he pleased. Besides, they certainly supposed that the favourable moment
was come, the people being in so proper a temper, that if Jesus but spake the word,
they would all to a man have listed under him, and formed an army immediately.
See Macknight and Doddridge.
ELLICOTT,"(22) Straightway Jesus constrained his disciples.—St. John narrates
more fully the impression made by the miracle. It led those who witnessed it to the
conclusion that “this was the Prophet that should come into the world.” They sought
to seize Him and make Him a king against His will (John 6:14-15), and He,
shrinking from that form of sovereignty, withdrew from His disciples, dismissed the
multitude, and on the mountain height passed the night in prayer. The disciples at
His bidding were crossing to the other side to Bethsaida (Mark 6:45)—i.e., to the
town of that name on the western shore of the lake near Capernaum (John 6:17). It
was, we may reverently say, as if in this unwonted stir of popular excitement—not
against Him, but in His favour—this nearness to a path of earthly greatness instead
of that which led onward to the cross, He saw something like a renewal of the
temptation in the wilderness, needing special communion with His Father, that He
might once again resist and overcome it. And once again, therefore, He desired to
pass through the conflict alone, as afterwards in Gethsemane, with no human eye to
witness the temptation or the victory.
PETT, "‘Immediately He constrained.’ The urgency behind these words would be difficult to
understand had we not had the explanation in John’s Gospel. Some of the crowds were beginning
to get ideas about proclaiming Him king (John 6:15). This was the last thing that He wanted, and
He did not want His disciples involved in such ideas. So He packed them off hurriedly in their boat
while He Himself despatched the crowds. Hid disciples were to go before Him to the other side,
probably across the top North West corner of the Lake. Thus they might expect that, like the
crowds had done previously, He Himself would make His way round on the shore.
MACLAREN 22-36, "THE KING'S HIGHWAY
The haste and urgency with which the disciples were sent away, against their will, after
the miracle of feeding the five thousand, is explained in John’s account. The crowd had
been excited to a dangerous enthusiasm by a miracle so level to their tastes. A prophet

125. who could feed them was something like a prophet. So they determine to make him a
king. Our Lord, fearing the outburst, resolves to withdraw into the lonely hills, that the
fickle blaze may die down. If the disciples had remained with Him, He could not have so
easily stolen away, and they might have caught the popular fervour. To divide would
distract the crowd, and make it easier for Him to disperse them, while many of them, as
really happened, would be likely to set off by land for Capernaum, when they saw the
boat had gone. The main teaching of this miracle, over and above its demonstration of
the Messianic power of our Lord, is symbolical. All the miracles are parables, and this
eminently so. Thus regarding it, we have-
I. The struggling toilers and the absent Christ.
They had a short row of some five or six miles in prospect, when they started in the early
evening. An hour or so might have done it, but, for some unknown reason, they lingered.
Perhaps instead of pulling across, they may have kept inshore, by the head of the lake,
expecting Jesus to join them at some point. Thus, night finds them but a short way on
their voyage. The paschal moon would be shining down on them, and perhaps in their
eager talk about the miracle they had just seen, they did not make much speed. A sudden
breeze sprang up, as is common at nightfall on mountain lakes; and soon a gale, against
which they could make no headway, was blowing in their teeth. This lasted for eight or
nine hours. Wet and weary, they tugged at the oars through the livelong night, the seas
breaking over them, and the wind howling down the glens.
They had been caught in a similar storm once before, but then He had been on board,
and it was daylight. Now it was dark, ‘and Jesus had not yet come to them,’ How they
would look back at the dim outline of the hills, where they knew He was, and wonder
why He had sent them out into the tempest alone! Mark tells us that He saw them
distressed, hours before He came to them, and that makes His desertion the stranger. It
is but His method of lovingly training them to do without His personal presence, and a
symbol of what is to be the life of His people till the end. He is on the mountain in
prayer, and He sees the labouring boat and the distressed rowers. The contrast is the
same as is given in the last verses of Mark’s Gospel, where the serene composure of the
Lord, sitting at the right hand of God, is sharply set over against the wandering, toiling
lives of His servants, in their evangelistic mission. The commander-in-chief sits apart on
the hill, directing the fight, and sending regiment after regiment to their deaths. Does
that mean indifference? So it might seem but for the words which follow, ‘the Lord
working with them.’ He shares in all the toil; and the lifting up of His holy hands sways
the current of the fight, and inclines the balance. His love appoints effort and persistent
struggle as the law of our lives. Nor are we to mourn or wonder; for the purpose of the
appointment, so far as we are concerned, is to make character, and to give us ‘the
wrestling thews that throw the world.’ Difficulties make men of us. Summer sailors,
yachting in smooth water, have neither the joy of conflict nor the vigour which it gives.
Better the darkness, when we cannot see our way, and the wind in our faces, if the good
of things is to be estimated by their power to ‘strengthen us with strength in our soul!’
II. We have the approaching Christ.
Not till the last watch of the night does He come, when they have long struggled, and the
boat is out in the very middle of the lake, and the storm is fiercest. We may learn from
this the delays of His love. Because He loved Mary and Martha and Lazarus, He stayed
still, in strange inaction, for two days, after their message. Because He loved Peter and
the praying band, He let him lie in prison till the last hour of the last watch of the last
night before his intended execution, and then delivered him with a leisureliness (making
him put on article after article of dress) which tells of conscious omnipotence. Heaven’s

126. clock goes at a different rate from our little timepieces. God’s day is a thousand years,
and the longest tarrying is but ‘a little while.’ When He has come, we find that it is ‘right
early,’ though before He came He seemed to us to delay. He comes across the waves.
Their restless and yielding crests are smoothed and made solid by the touch of His foot.
‘He walketh on the sea as on a pavement’ (Septuagint version of Job_9:8). It is a
revelation of divine power. It is one of the very few miracles affecting Christ’s own
person, and may perhaps be regarded as being, like the Transfiguration, a casual gleam
of latent glory breaking through the body of His humiliation, and so, in some sense,
prophetic. But it is also symbolic. He ever uses tumults and unrest as a means of
advancing His purposes. The stormy sea is the recognised Old Testament emblem of
antagonism to the divine rule; and just as He walked on the billows, so does He reach
His end by the very opposition to it, ‘girding Himself’ with the wrath of men, and making
it to praise Him. In this sense, too, His ‘paths are in the great waters.’ In another aspect,
we have here the symbol of Christ’s using our difficulties and trials as the means of His
loving approach to us. He comes, giving a deeper and more blessed sense of His
presence by means of our sorrows, than in calm sunny weather. It is generally over a
stormy sea that He comes to us, and golden treasures are thrown on our shores after a
tempest.
III. We have the terror and the recognition.
The disciples were as yet little lifted above their fellows; they had no expectation of His
coming, and thought just what any rude minds would have thought, that this mysterious
Thing stalking towards them across the waters came from the unseen world, and
probably that it was the herald of their drowning. Terror froze their blood, and brought
out a shriek (as the word might be rendered) which was heard above the dash of waves
and the raving wind. They had gallantly fought the tempest, but this unmanned them.
We too often mistake Christ, when He comes to us. We do not recognise His working in
the storm, nor His presence giving power to battle with it. We are so absorbed in the
circumstances that we fail to see Him through them. Our tears weave a veil which hides
Him, or the darkness obscures His face, and we see nothing but the threatening crests of
the waves, curling high above our little boat. We mistake our best friend, and we are
afraid of Him as we dimly see Him; and sometimes we think that the tokens of His
presence are only phantasms of our own imagination.
They who were deceived by His appearance knew Him by His voice, as Mary did at the
sepulchre. How blessed must have been the moment when that astounding certitude
thrilled through their souls! That low voice is audible through all the tumult. He speaks
to us by His word, and by the silent speech in our spirits, which makes us conscious that
He is there. He does speak to us in the deepest of our sorrows, in the darkest of our
nights; and when we hear of His voice, and with wonder and joy cry out, ‘It is the Lord,’
our sorrow is soothed, and the darkness is light about us.
The consciousness of His presence banishes all fear. ‘Be not afraid,’ follows ‘It is I.’ It is
of no use to preach courage unless we preach Christ first. If we have not Him with us, we
do well to fear: His presence is the only rational foundation for calm fearlessness. Only
when the Lord of Hosts is with us, ought we not to fear, ‘though the waters roar . . . and
be troubled.’ ‘Through the dear might of Him that walked the waves’ can we feeble
creatures face all terrors, and feel no terror.
IV. We have the end of the storm and of the voyage.
The storm ceases as soon as Jesus is on board. John does not mention the cessation of
the tempest, but tells us that they were immediately at the shore. It does not seem

127. necessary to suppose another miracle, but only that the voyage ended very speedily. It is
not always true that His presence is the end of dangers and difficulties, but the
consciousness of His presence does hush the storm. The worst of trouble is gone when
we know that He shares it; and though the long swell after the gale may last, it no longer
threatens. Nor is it always true that His coming, and our consciousness that He has
come, bring a speedy close to toils. We have to labour on, but in how different a mood
these men would bend to their oars after they had Him on board! With Him beside us
toil is sweet, burdens are lighter, and the road is shortened. Even with Him on board, life
is a stormy voyage; but without Him, it ends in shipwreck. With Him, it may be long, but
it will look all the shorter while it lasts, and when we land the rough weather will be
remembered but as a transient squall. These wearied rowers, who had toiled all night,
stepped on shore as the morning broke on the eastern bank. So we, if we have had Him
for our shipmate, shall land on the eternal shore, and dry our wet garments in the
sunshine, and all the stormy years that seemed so long shall be remembered but as a
watch in the night.
BIBLICAL ILLUSTRATOR, "And straightway Jesus constrained His disciples to get
into a ship, and to go before Him unto the other side.
The midnight voyage home
I. The feast followed by humiliation and trouble.
1. The feast in the desert was the greatest work in which the apostles were ever
engaged during the ministry of Jesus. The miracle was of a more kingly character
than others, shared by a greater number(and more plainly typical of great things to
come in the kingdom of heaven. In this glorious work the twelve have been active
ministers. They were not to remain to receive the congratulations of the multitude;
they must go away at once. Jesus constrains them to return to the ship. Ministers
must not intrude themselves into the Lord’s place; they must be willing servants, and
then go their way and leave the rest to the Lord. The apostles had been highly
exalted, and now they must be humbled. In the sight of the congregation they are
sent away in charge of the empty boat, as if they were mere fishermen still.
2. But they are sent also into the midst of trouble. After we have had faith to
distribute the bread of life comes the trial of obedience. It seemed as if providence
were contrary to their course.
II. The storm aggravated by Christ’s absence, and stilled by his coming.
1. Jesus sent the twelve away alone, and all that the people saw was that “He went
not in the ship with them.” Jesus was to come to them by the coast.
2. Jesus, meanwhile, has not walked along the coast, whence they expected to take
Him in; but has left the shore altogether, and gone up into a mountain apart. In the
retired mountain He cannot be seen by the disciples; but in His prayer to the Father
they will not be forgotten.
3. Jesus comes to them according to His promise; but not according to their
thoughts, either in time or in manner.
4. There is yet one more element of trial mingled for these midnight wrestlers with
the waves. Jesus often appears to be “going past “ in our time of need. Also His
manner of coming alarms the disciples. In our trials we often mistake the coming of

128. the Lord Jesus.
5. Jesus enters the ship; and how glorious is the effect of deliverance out of danger,
of seasonable help, when obeying Christ’s command, against all adversity.
6. An unlooked-for blessing now awaits them on the shore. (A. M. Stuart.)
Jesus constrained His disciples
Why?
1. Lest they should take part with the rash, many-headed multitude, who would have
made Him a king.
2. To inure them to the cross, and teach them to suffer hardship.
3. To give them proof of His power,
Nature and grace
The story of this miracle has instruction for us in connection with the material world in
which we live. Nature is not, in all respects, to be separated off too sharply from grace;
and this miracle reminds us that it is the Lord of this universe who is the Head of the
Church and the Saviour of our souls. (Dean Howson.)
The government of nature
These miracles, dealing with nature, show themselves as interfering with what we may
call the righteous laws of nature. Water should wet the foot, should engulf him who
would tread its surface. Yet even in this, I think, the restoration of an original law-the
supremacy of righteous man, is foreshown. While a man cannot order his own house as
he would, something is wrong in him, and therefore in his house. I think a true man
should be able to rule winds and waters, loaves and fishes, for he comes of the Father
who made the house for him. Man is not master in his own house, because he is not
master in himself, because he is not a law unto himself-is not himself obedient to the law
by which he exists. (George Macdonald.)
Secret of Christ’s power over nature
A higher condition of harmony with law may one day enable us to do things which must
now appear an interruption of law. I believe it is in virtue of the absolute harmony in
Him, His perfect righteousness, that God can create at all. If man were in harmony with
this, if he too were righteous, he would inherit of his Father a something in his degree
correspondent to the creative power in Him; and the world he inhabits, which is but an
extension of his body, would, I think, be subject to him in a way surpassing his wildest
dreams of dominion, for it would be the perfect dominion of holy law-a virtue flowing to
and from him through the channel of a perfect obedience. I suspect that our Lord, in all
His dominion over nature, set forth only the complete man-man as God means him one
day to be. I believe that some of these miracles were the natural result of a physical
nature perfect from the indwelling of a perfect soul, whose unity with the Life of all
things and in all things was absolute-in a word, whose sonship was perfect. (George
Macdonald.)

129. The glorifying of Christ’s body
The difficulty here is our Lord’s withdrawing Himself personally from the control of
earthly natural laws. It is common to conceive of the glorifying of Christ’s body as the
work of a moment, at the Resurrection, or, at least, at the Ascension. But if we suppose
the Spirit’s work in glorifying and perfecting Christ’s body to have been spread over the
Saviour’s whole life, certain periods-such as this walking on the sea, and the
transfiguration-being still distinguished as seasons of special activity, much that is
obscure will be made clear. A body thoroughly of the earth, chained down by unseen
hands to earthly matter, cannot shake itself free from its origin, but that a higher bodily
frame, teeming with the powers of a loftier world, should rise above the earthly level is
less surprising. This manifestation of Christ’s hidden glory was designed to build up His
disciples in the faith. They saw more and more clearly with whom they had to do, and
perceived that He was the revelation of the invisible Father, who alone spreadeth out the
heavens, and treadeth upon the waves of the sea. (Olshausen.)
The Divine coming unrecognized
It often happens that the coming of Christ to His disciples for their relief is that which
frightens them most, because they do not know the extent of God’s wardrobe; for I think
that as a king might never wear the same garment but once, in order to show his riches
and magnificence, so God comes to us in all exigencies, but never twice alike. He
sometimes puts on the garments of trouble; and when we are calling upon Him as
though He were yet in heaven, He is walking by our Ado; and that from which we are
praying God to deliver us is often but God Himself. Thus it is with us as with children
who are terrified by their dreams in the night, and scream for their parents, until, fully
waking, behold they are in their parents’ arms! (H. W. Beecher.)
The sea on which Jesus walked
Shortly after passing the spot which was the scene of the terrible discomfiture of the
Christian hosts by Saladin, we came to the brink of a vast hollow, and the Lake of
Tiberius lay slumbering far beneath our feet. The sun was nearly at the zenith, and
diffused a flood of dazzling light upon the waters, just ruffled by a passing breeze, on
which we beheld a solitary bark, a mere speck, slowly making its way toward Tiberias.
That city, with its huge castle and turreted walls, a pile of melancholy ruins, lay scattered
along the nearer shore. The lake, about ten miles long, add five or six broad, was
embosomed in mountains, or, to describe it more correctly, was like a great caldron sunk
in the lofty table-land, which broke down to its edge in steep cliffs and abrupt ravines. At
one end we could see where the Jordan flowed into it, and, beyond, the lofty peak of
Mount Hermon covered with eternal snow. There was no wood on the hills, there were
no villages on the shore, no boats upon the water; there was no sound in any direction. If
there was beauty, it was that of the intense blue sky of Palestine, reflected in the blue
expanse of waters, and over-canopying a landscape of serene, but corpse-like, placidity,
like a countenance fixed in death, but upon which there yet lingers something of a
parting smile. (W. H. Bartlett.)

130. 23 After he had dismissed them, he went up on a
mountainside by himself to pray. Later that night,
he was there alone,
CLARKE, "He went up into a mountain apart, to pray - He whom God has
employed in a work of mercy had need to return, by prayer, as speedily, to his Maker, as
he can, lest he should be tempted to value himself on account of that in which he has no
merit - for the good that is done upon earth, the Lord doth it alone. Some make this part
of our Lord’s conduct emblematic of the spirit and practice of prayer, and observe that
the proper dispositions and circumstances for praying well are:
1. Retirement from the world.
2. Elevation of the heart to God.
3. Solitude.
4. The silence and quiet of the night.
It is certain that in this also Christ has left us an example that we should follow his
steps. Retirement from the world is often a means of animating, supporting, and
spiritualizing prayer. Other society should be shut out, when a soul comes to converse
with God.
GILL, "And when he had sent the multitudes away,.... Had ordered them at least
to go away; for, it seems, according to Joh_6:22 that they did not in general disperse:
there was a large body of them that continued upon the spot all night, expecting his
return; in which being disappointed, they took shipping, and came to Capernaum.
He went up into a mountain apart to pray; perhaps the same he went up to before,
and from whence he came down, Joh_6:3. This he chose as a proper place for prayer,
where he could be retired, and alone, have his thoughts free, and, as man, pour out his
soul to his Father, on his own account, and on the behalf of others; and particularly, he
might be concerned about this notion of a temporal kingdom, that his disciples and
others were so fond of; and pray that his disciples might be convinced of their mistake,
and that the people might be hindered from prosecuting their designs. His going up into
a mountain and praying there, were quite contrary to the canons of the Jews; which

131. forbid praying in places ever so little raised.
"Let not a man stand (say they (m)) ‫גבוה‬ ‫,במקום‬ "in an high place", and pray, but in a low
place and pray; as it is said, "Out of the depths have I cried unto thee, O Lord", Psa_
130:1. It is a tradition, that a man may not stand, neither upon a throne, nor upon a
footstool, nor in any high place and pray, because there are no high places before God.''
This rule is delivered by Maimonides (n), in this form:
"A man may not stand in a place that is three hands high, or more, and pray, neither
upon a bed, nor upon a seat, nor upon a throne.''
But Christ did not look upon himself obliged, by these traditions of the elders; but chose
such places, whether high or low, which were most private and retired.
And when evening was come; when it was now dark, Joh_6:17 when the second
evening was come and ended; see Mat_14:15 and it was properly night,
he was there alone; in the mountain, where he continued the greatest part of the
night, even until the fourth watch.
HE RY, "II. Christ's retirement hereupon (Mat_14:23); He went up into a mountain
apart to pray. Observe here,
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, Mat_6:6.
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 sifted as wheat,
Christ prayed for him.
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, Job_15:4.
CALVI , "23.He went up into a mountain alone. It is probable that the Son of God,
who was fully aware of the tempest that was coming on, did not neglect the safety of
his disciples in his prayers; and yet we naturally wonder that he did not rather
prevent the danger than employ himself in prayer. But in discharging all the parts
of his office as Mediator, he showed himself to be God and man, and exhibited
proofs of both natures, as opportunities occurred. Though he had all things at his

132. disposal, he showed himself to be a man by praying; and this he did not
hypocritically, but manifested sincere and human affection towards us. In this
manner his divine majesty was for a time concealed, but was afterwards displayed
at the proper time.
In going up into the mountain he consulted his convenience, that he might have
more leisure for praying when removed from all noise. We know how easily the
slightest interruptions destroy the ardor of prayer, or at least make it languish and
cool. Though Christ was in no danger of this fault, yet he intended to warn us by his
example, that we ought to be exceedingly careful to avail ourselves of every
assistance for setting our minds free from all the snares of the world, that we may
look direct towards heaven. ow in this respect solitude has a powerful influence,
by disposing those who engage in prayer, when God is their only witness, to be more
on their guard, to pour their heart into his bosom, to be more diligent in self-
examination; and, in a word—remembering that they have to do with God—to rise
above themselves. At the same time, it must be observed, that he did not lay down a
fixed rule, as if we were never permitted to pray except in retirement; for Paul
enjoins us to pray everywhere, lifting up clean hands, (1 Timothy 2:8;) and Christ
himself sometimes prayed in presence of others, and even instructed his disciples to
assemble together for offering social prayer. But that permission to pray in all
places does not hinder them from engaging in secret prayer at proper seasons.
BE SO ,"Matthew 14:23. When he had sent the multitudes away — As well as his
disciples, and was now alone, he went up into a mountain apart — Though Christ
had so much to do with and for others, yet he chose sometimes to be alone; and
those are not his followers who are averse to solitude, and out of their element when
they have none to converse with, none to enjoy, but God and their own souls; to
pray — This was our Lord’s business while alone; not merely to meditate, but also,
and especially, to pray to his heavenly Father. It is true, he had not the same reasons
for prayer that we have, for he had no sins to be pardoned or conquered, nor any
depravity of nature to be subdued and taken away; but he had a variety of infinitely
important services to perform, many temptations to overcome, and unparalleled
sufferings to endure; and in all these, as man, “of a reasonable soul, and human
flesh subsisting,” he had need of divine supports and consolations. He had also to
pray for mankind in general, and his church in particular, and now especially for
his disciples, whom he had just sent to sea, and who, he foresaw, were about to be
over-taken by a dreadful storm, and therefore it was necessary he should pray for
their preservation, and that their faith might not fail in the midst of their trouble.
But in thus retiring to pray, as he often did, our Lord seems chiefly to have intended
to set us an example, that we might follow his steps. Like him we must use private,
as well as public and social prayer; and, as he directed, Matthew 6:6, must perform
it privately. As he dismissed the multitude and his own disciples, we must disengage
ourselves from our worldly affairs, cares, and concerns, and even withdraw from
our Christian friends and the members of our own families, that we may converse
with God in secret. The ministers of Christ, in particular, must take care to mix
secret devotion with their public labours for the instruction and salvation of
mankind, if they would secure that divine blessing without which neither the most

133. eloquent preaching, nor the most engaging or benevolent conduct, can command or
promise success. And when the evening was come — This confirms the observation
made on Matthew 14:15, that the Jews had two evenings. The latter is here meant,
beginning at sunset, and termed by us the twilight: he was there alone — And, it
appears from Matthew 14:25, there he was till toward morning. The night came on,
and it was a stormy, tempestuous night, yet he continued instant in prayer. It is our
duty, 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.
COFFMA , "Following so closely upon the rejection at azareth, this enthusiastic
desire of a vast concourse of people to make Jesus king by force must have been a
genuine temptation to Christ. Satan was renewing the temptation to take a short-cut
to popular acclaim. This is evident from the manner in which Jesus responded,
namely, by going apart into the mountain, alone, to pray. Christ met every crisis of
his life in exactly that way. The word "even," as used here, referred to the first even
which began at three o'clock in the afternoon; the second even began at six o'clock.
These first and second evens corresponded almost exactly to our afternoon and
evening.
BURKITT, "Observe here, 1. Christ dismisses the multitude, and then retires to
pray; teaching us, by his example, when we have to do with God, to dismiss the
multitude of our affairs and employments, of our cares and thoughts. O how
unseemly it is to have our tongues talking to God, and our thoughts taken up with
the world!
Observe, 2. The place Christ retires to for prayer, a solitary mountain; not so much
for his own need, for he could be alone, when he was in company, but to teach us,
that when we address ourselves to God in duty, O how good is it to get upon a
mountain, to get our hearts above the world, above worldly employments and
worldly cogitations!
Observe, 3. The occasion of Christ's prayer: he had sent the disciples to sea, he
forsaw the storm arising, and now he gets into a mountain to pray for them, that
their faith might not fail them when their troubles were upon them.
Learn hence, that it is the singular comfort of the church of God, that in all her
difficulties and distresses Christ is interceding for her; when she is on the sea
conflicting with the waves, Christ is upon the mountain praying for her
preservation.
PETT, "This is the second consecutive miracle in which Jesus take the initiative in order to
demonstrate to the disciples Who He is and What He has come to do, and it results in their
recognition that He is ‘the Son of God’. In context this concept goes well beyond Messiahship. He
is Lord of wind and waves, a particularly awesome thing to Israelites who feared and respected
the sea.
Jesus has just demonstrated that He can feed men and women and meet their most basic needs,

134. now He demonstrates that He can protect His disciples in all the contrary winds of life. If the
disciples are finally to feed the people both lessons are essential. But the lessons go farther than
that, for both demonstrate that He is the Lord of creation, and thus truly the Son of God. Both are
therefore a necessary build up towards Peter’s confession in Matthew 16:16 and to His
declaration of the founding of the new ‘congregation’ of Israel in Matthew 16:18.
Analysis.
a And immediately He constrained the disciples to enter into the boat, and to go before Him to the
other side, until He should send the crowds away (Matthew 14:22).
b And after He had sent the crowds away, He went up into the mountain apart to pray, and when
evening was come, He was there alone (Matthew 14:23).
c But the boat was now in the middle of the sea, distressed by the waves, for the wind was
contrary (Matthew 14:24).
d And in the fourth watch of the night he came to them, walking on the sea (Matthew 14:25).
e And when the disciples saw him walking on the sea, they were troubled, saying, “It is a ghost,”
and they cried out for fear (Matthew 14:26).
f But immediately Jesus spoke to them, saying, “Be of good cheer; it is I don’t be afraid” (Matthew
14:27).
g And Peter answered him and said, “Lord, if it is you, bid me come to you on the waters”
(Matthew 14:28).
f And he said, “Come.” And Peter went down from the boat, and walked on the waters to come to
Jesus (Matthew 14:29).
e But when he saw the wind, he was afraid, and beginning to sink, he cried out, saying, “Lord,
save me” (Matthew 14:30).
d And immediately Jesus stretched out his hand, and took hold of him, and says to him, “O you of
little faith, why did you doubt?” (Matthew 14:31).
c And when they were gone up into the boat, the wind ceased (Matthew 14:32).
b And those who were in the boat worshipped him, saying, “Of a truth you are the Son of God”
(Matthew 14:33).
a And when they had crossed over, they came to the land, to Gennesaret (Matthew 14:34).
Note that in ‘a’ He sends the disciples before Him to the other side, and in the parallel they arrive
in Gennesaret. In ‘b’ He spends much time alone praying in the mountain and in the parallel
recognition comes to the disciples that He is the Son of God. In ‘c’ the wind was contrary, and in
the parallel the wind ceased. In ‘d’ Jesus comes to them walking on the sea in total confidence,
and in the parallel is the contrast of the one who has little faith and fails. In ‘e’ the disciples are
afraid thinking that they are seeing a ghost, and in the parallel Peter is afraid, seeing the wind. In
‘f’ Jesus encourages the disciples, and in the parallel He encourages Peter. Centrally in ‘g’ comes
Peter’s request that Jesus bid him come to Him on the waters.
Verse 23
‘And after he had sent the crowds away, he went up into the mountain apart to pray, and when
evening was come, he was there alone.’
Then once He had been able to disperse the crowds He ‘went up into the mountain apart to pray.’
He had much to pray about and spent the remainder of the evening and most of the night in
prayer ‘alone’. This aloneness is in contrast to His disciples who are struggling at Sea. Without
Him they too are alone. Note how in the major chiasmus of the section this ‘aloneness’ parallels
His final ‘aloneness’ with the three disciples on the mount of Transfiguration.
We may possibly see that He had gone alone to pray for three major reasons:
1). The disturbing development of the intentions of the crowds towards Him, especially in the light
of Herod’s unease, and what it might mean for the future.
2). His clear intention to walk across the Sea in order to meet His disciples in the middle, which
could only possibly be seen as a deliberate self-manifestation.
3). His purpose in 2) that, following on the miracle of the loaves and fishes, it might bring home to
His disciples Who He is, ‘the Son of God’.

135. Jesus going into the Mountain always has great significance, and in all other case it has to do with
imparting important information to the disciples. While His disciples are not with Him here note the
clear interconnection between His being in the mountain praying, with the intention of coming to
them (Matthew 14:25), and their being at sea in difficulties (Matthew 14:23-24).
Note On ‘The Mountain’.
In each of the other three times that Matthew indicates that Jesus went up into ‘the mountain’ he
is drawing attention to a significant happening that deeply affects His disciples.
1). In Matthew 5:1 Jesus went up into the mountain in order to get away from the crowds, and the
He taught the Sermon on the Mount to His disciples.
2). Here in Matthew 14:23 Jesus goes into the mountain to pray alone, prior to His great self-
manifestation in walking on the Sea. The result will be that they worship and say, ‘Truly You are
the Son of God’ (Matthew 14:33).
3). In Matthew 15:29 Jesus makes a ‘Messianic’ appearance on the mountain as evidenced by
His mighty works, and feeds four thousand by a miracle and ‘they glorified the God of Israel’
(Matthew 15:31).
4). In Matthew 28:16 Jesus appeared to them on the mountain as the Risen Lord and gave them
their commission to make disciples of all nations, promising His continuing presence with them.
It will be noted that in the first two cases the mountain is seen as a haven from the crowds. In the
third case it does not at first appear to be a haven from the crowds, but we should note that this is
a special crowd. They are all included in the partaking of the covenant meal and have been with
Him in that isolated place listening to His words for three days. They are therefore almost, if not
completely disciples, and not just the normal ‘crowds’. It is thus a haven from the world. The fourth
case fits into the pattern of the other three. It is where He meets with His disciples to give them
their commission for the future.
Furthermore the first and the last examples are places where Jesus specifically charges the
disciples with their responsibilities, while the two middle ones are connected with the revelation of
His power over creation, and end with the glorifying, in the one case of ‘the Son of God’, and in
the other of ‘the God of Israel’. We are probably therefore justified in seeing mention of ‘the
mountain’ as pointing to what we might call ‘mountain top’ experiences, times of special closeness
with God.
BIBLICAL ILLUSTRATOR, "He went up into a mountain apart to pray.
Religious retirement
It hath been disputed which is a state of greater perfection, the social, or the solitary;
whereas, in truth, neither of these estates is complete without the other: as the example
of our blessed Lord (the unerring test and measure of perfection) informs us.
I. Under what limitations may the duty of religious retreat and recollection be
recommended? No man is, or ought to be, so deeply immersed in the affairs of this world
as not to be able to retire from them now and then into his closet.
II. The advantages attending the practice of religious retirement. There are such as
these-that k unites and fixes our scattered thoughts; places us out of the reach of the
most dangerous temptations; frees us from the insinuating contagion of ill examples,
and hushes and lays asleep those troublesome passions which are the great disturbers of
our repose and happiness. (F. Atterbury.)
Refreshment in prayer
The celebrated Haydn was in company with some distinguished persons. The

136. conversation turned on the best means of restoring the mental energies, when exhausted
with long and difficult studies. One said he had recourse, in such a case, to a bottle of
wine; another, that tie went into company. Haydn being asked what he would do, or did
do, said that he retired to his closet and engaged in prayer; and that nothing exerted on
his mind a more happy and efficacious influence than prayer.
Religious retirement
From the behaviour of our Lord, as it is here described, we may draw these observations
for our own use.
I. That we ought to set apart some portions of our time for private and silent acts of
religion for conversation with God and our own hearts. The duties of such times consist-
(1) in a recollection of our past transgressions, in resolutions of amendment and
improvement, and in prayers to God to forgive and assist us.
(2) In a review of the favours and mercies which we have received from Him, and
in a grateful acknowledgment of them.
(3) In meditations on the shortness and uncertainty of life, on the duties which
more particularly belong to our station, on the abilities and opportunities we
have of improving our heart and understanding, and of doing the work of Him
who has sent us into the world.
(4) In general, in a study of religious truths. In all times and places there are
many who pass a thoughtless life in perpetual unconcern for religion, who are
entirely taken up with the follies, the amusements, the hurry and business of this
world. Trace out the causes of this unreasonable conduct.
(1) A bad education;
(2) the common practice of the world when we are grown up;
(3) desire for company.
By securing times of meditation, we may hope to keep ourselves free from vicious habits;
to learn what the defects are to which we are prone, which usually escape our notice; to
rule over our passions; to discover what abilities God has given us; to confirm in
ourselves all good dispositions, and thus we shall be able to converse in safety with the
world.
II. That we ought to employ all the powers and abilities which God has conferred upon
us to the glory of their author, and to the benefit of mankind, and lose no opportunity of
doing good. The actions and the behaviour by which we can be useful to others are,
Liberality, Justice, Instruction, Counsel and Advice, Reproof and Correction,
Commendation and Encouragement, Patience and Meekness, Compassion,
Condescension, Courteousness, and Affability; and a life suitable to the religion which
we profess.
III. That the active and social duties are more valuable and more important than the
contemplative virtues which are of a private and solitary nature.
1. Man is not sufficient to his own happiness; finds himself made for society, to
which his wants, his imperfections, and his desires incline him; it cannot therefore
be his duty to check and overrule these innocent desires.
2. By society we are assisted not only in the conveniences of life, but in the

137. improvement of our understanding and in the performance of our duty.
3. Of two persons who live soberly and righteously, the one in a public station, the
other in retirement, the former must be allowed to be the more excellent person, and
the brighter example of virtue.
4. The accounts which we have of the old solitary saints, though written by their
admirers and adorers, is often little to their advantage or to the credit of Christianity.
IV. That we may have sufficient time and proper opportunities for the exercise of public
and private duties and virtues, and that therefore neither should be omitted. (Jortin.)
Closet prayer
Christ often proposed His own temper and actions as the model, after which all His
disciples should copy. The multitude and variety of His public services neither prevented
His spending a social hour among the families to which His disciples stood related, nor
His finding opportunity for secret devotion. For this, Christ was singularly eminent. An
old divine used to say three things were requisite to make a good minister: “meditation,
temptation, and prayer.” If Jesus Christ found it needful and advantageous to engage in
retired devotion, how much more so must it be for such weak and imperfect creatures as
we are-not only ministers, but private Christians also.
I. The nature and grounds of this duty-
(a) Precepts of Scripture;
(b) Example of Jesus Christ;
(c) Practice of saints in every age;
(d) Important and indispensable part of religion.
II. The manner and spirit in which it should be performed-
(a) Sense of God’s presence;
(b) Solemn and devout;
(c) Joined with reading the Scriptures, and meditation, and self-
examination.
III. The particular objects in relation to which it is practised, Our progress in
knowledge, grace, and holiness, and the obtaining guidance and assistance from God in
all seasons of peculiar need. There are some particular occasions in regard to which this
duty may be practised to advantage. There are some particular seasons in which
Christians should be much in private prayer; such as times of affliction, public calamity,
prevailing departure from the knowledge, experience, and practice of true religion;
seasons of suspense and embarrassment; seasons of ease and prosperity.
IV. The difficulty of a constant and successful attention to closet prayer. (J. Townsend.)

138. 24 and the boat was already a considerable
distance from land, buffeted by the waves because
the wind was against it.
BAR ES, "But the ship was now in the midst of the sea - John says they had
sailed about 25 or 30 furlongs. About 7 1/2 Jewish furlongs made a mile; so that the
distance they had salted was not more than about 4 miles. At no place is the Sea of
Tiberias much more than 10 miles in breadth, so that they were literally in the midst of
the sea.
CLARKE, "Tossed with waves - Grievously agitated. This is the proper meaning
of the word βασανιζοµενον: but one MS. reads βαπτιζοµενον, plunged under the waves,
frequently covered with them; the waves often breaking over the vessel.
GILL, "But the ship was now in the midst of the sea,.... That is, the ship in which
the disciples were put into, to go on the other side, had by this time got into the midst of
the sea: the Syriac and Persic versions say, it was "many furlongs from land"; and the
Arabic expressly says, "about twenty five furlongs": which account seems to be taken
from Joh_6:19 but this was not all, it was not only at such a distance from land, but was
tossed with waves: up and down, and in danger of being overset, and the passengers
lost:
for the wind was against them; which beat the waves with such violence against
them, that they were in the utmost danger of their lives, and not able to get forward; and
what was worst of all, and most discouraging to the disciples, Christ was not with them.
The ship in which the disciples were, was an emblem of the church of Christ, and of its
state and condition in this world: this world is like a sea, for its largeness, and the
abundance of nations and people in it, compared to many waters, Rev_17:15 and for the
tumultuousness of its inhabitants; the wicked being like a troubled sea, which cannot
rest, continually casting up the mire and dirt of sin, to the dishonour of God, and the
grief of his people; and for its fickleness and inconstancy, changes and war being
continually in it: now the church of Christ is like a ship in this troublesome sea; where
the true disciples and followers of Christ are selected together; and are preserved from
the pollutions of the world, and from the danger to which the men of it are exposed,

139. being in their sins, and liable to the wrath and curse of God, and eternal damnation;
which, they that are in Christ, and members of his body, are secure from; the port or
haven to which they are bound, is heaven and eternal happiness; their's and Christ's
Father's house, where are many mansions provided for them; and where they long to be,
and hope, and believe, ere long they shall arrive unto; and hope is as an anchor of their
soul, sure and steadfast: but in the mean while, whilst they are sailing through the sea of
this world, they are often, as the church of old, tossed with tempests, and not comforted,
Isa_55:11 with the tempests of Satan's temptations, the storms of the world's
persecutions, and with the winds of error and false doctrine; and then is it most
uncomfortable to them, when Christ is not with them, which was the case of the disciples
here.
HE RY, "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, Mat_14:24. We may observe here,
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
(Mat_8:24), 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 by faith,
and not by sense.
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.
CALVI , "24.The ship was now in the midst of the sea. The reader will find this
narrative expounded by me at the sixth chapter of John’s Gospel, and therefore I
shall treat it more briefly here. When Christ permitted his disciples to be tossed
about in a perilous condition, for a time, by an opposing storm, it was to fix their
attention more powerfully on the assistance which he brought to them. For the
adverse wind arose about midnight, or at least a little before it, and Christ appears
about the fourth watch, that is, three hours before sunrise. Their arms were not
more fatigued by rowing than their faith was shaken by grievous terrors. But when
they were urged by strong necessity to desire the presence of their Master, it showed
very extraordinary stupidity to be alarmed at his appearance as if he had been a
ghost.

140. For this reason Mark tells us, thattheir heart was blinded, and thatthey understood
not about the loaves; for that miracle had given abundant evidence that Christ
possessed divine power to assist his followers, and that he was careful to assist them,
when necessity required. Justly, therefore, are they now charged with stupidity in
not immediately recollecting that heavenly power, having beheld, on the preceding
day, so astonishing a proof of it, which ought to have been still before their eyes. It
is, no doubt, true, that their blameworthy slowness of apprehension was the reason
why they were astonished; for they had not profited, as they ought to have done, by
other and preceding miracles. But the principal charge brought against them is
blindness, in allowing so recent an exhibition to fade from their memory, or rather
in not directing their mind to the contemplation of Christ’s divinity, of which the
multiplication of the loaves was a sufficiently bright mirror.
Two things are expressed by the words of Mark; first, that they did not properly
consider the glory of Christ, which was exhibited in the multiplication of the loaves;
and, secondly, a reason is assigned, that their heart was blinded. This appears to
have been added, not only as an aggravation of their fault, but as a warning to us
respecting the corruption of our understanding, that we may seek from the Lord
new eyes. It certainly was a proof—as I have lately mentioned—of brutal ignorance,
that they did not perceive the power of God, when they might almost feel it with
their hands; but as the whole human race labors under the same disease, Mark
purposely mentions blindness, in order to inform us that it is no new thing if men
have their eyes closed against the manifest works of God, till they are enlightened
from above; as Moses also said,
The Lord hath not yet given thee a heart to understand, (Deuteronomy 29:4.)
ow though the word heart more frequently denotes the will or the seat of the
affections, yet here, as in that passage which I have now quoted from Moses, it is put
for the understanding.
BE SO ,"Matthew 14:24. But the ship — In which the disciples were; was now in
the midst of the sea, tossed with waves, &c. — A striking emblem of his church, in
the sea of this world, tossed, as it often is, on the waves of affliction and trouble, and
assailed by the contrary wind of persecution. It is worthy of notice here, 1st, That
the disciples were now where Christ had sent them, and yet they 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 would have been less surprising that they should be
thus assaulted; but they had a special command from their Master to go to sea at
this time, and were going about his work, and yet a storm overtakes them! We see,
therefore, that Christ’s disciples may meet with troubles and afflictions in the way
of their duty; and be sent to sea when their Master foresees a storm. They ought not,
however, to take it unkindly; for 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. 2d, This storm did not attack them
immediately on their setting out: they had got into the midst of the sea when it arose.
We may have fair weather in the beginning of our course, and yet meet with storms

141. before we arrive at the port we are bound for. Therefore let not him that girds on
the harness boast as he that puts it off: after a long calm, expect some storm or
other. 3d, It was a great discouragement to the disciples, that now they had not
Christ with them, as they had formerly when they were in a storm: for though he
was then asleep, he was soon waked, Matthew 8:24, but now he was at a distance
from them. Thus Christ inures his disciples first to lesser difficulties, and then to
greater, and so trains them by degrees to live and walk by faith, and not by sight.
4th, Though the wind was contrary, and they were tossed with waves; yet, being
ordered by their Master to go to the other side, they did not tack about and come
back again, but made the best of their way forward. Hereby we learn, that though
troubles and difficulties may assault and annoy us in our duty, they must net drive
us from it; but through the midst of them we must press forward.
COFFMA , "It will appear a little later that Satan was the instigator of that storm.
Failing to induce Christ to accept the mantle of material kingship, the devil was of a
mind to drown all his apostles in the sea! The contrary winds had prevented their
successful crossing; and as late as the fourth watch of the night, they were still
tossed by the angry seas about the point of no return, some three miles from land in
either direction.
There appears to be a progressive design in our Lord's schooling of the Twelve. In
Matthew 8, it was recorded that he was asleep in the stern of the ship during a
storm; but in this instance the disciples were alone. In that case, they had him on
board and could arouse him in an emergency; but in this, Jesus was out of sight, and
they were learning the hard way what it means to walk by faith and not by sight.
COKE, "Matthew 14:24-25. The ship was now in the midst of the sea— The
disciples, having met with a contrary wind, could not keep their course to Bethsaida,
which was situated north-wards, about a league or two from the desert mountain on
which the miraculous dinner was given. If Bethsaida had been at a greater distance,
Jesus would hardly have sent the disciples away; nor would the disciples probably
have consented to go; but as it was only a few miles off, he could easily walk thither
on foot. See the note on John 6:17. The disciples rowed therefore against the wind,
to keep as near their course as possible, and were tossed violently up and down [
Βασανιζοµενοι ] all night, and so had gotten only about one league from the shore,
John 6:19 when towards the conclusion of the fourth watch, or about five o'clock in
the morning, Jesus on the mountain looked at them; but they did not see their
Master, though he beheld their distress, and was about to appear for their relief. See
the Inferences. The Jewish night was divided into four watches, each containing
about three or four hours, especiallyso near the equinox; the first began at six in
theevening, the second at nine, the third at midnight, and the fourth at three in the
morning. Calmet thinks that they learned this division from the Romans. Walking
on the sea was thought so impracticable, that the picture of two feet walking on the
sea was an Egyptian hieroglyphic for an impossibility; and in the Scripture it is
mentioned as the prerogative of God, that he alone treadeth upon the waves of the
sea, Job 9:8. Thus Jesus asserted and proved his Divinity. See Calmet's Dictionary
under the word HOURS, and Grotius, and Beausobre and Lenfant.

142. BURKITT, " ote here, the great danger the disciples were in, and the great
difficulties they had to encounter with; they were in the midst of the sea, they were
tossed with the waves, the wind was contrary, and Christ was absent.
The wisdom of God often suffers his church to be tossed upon the waves of affliction
and persecution, but it shall not be swallowed by them: often is this ark of the
church upon the waters; seldom off them; but never drowned.
HAWKER 24-33, ""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."
Many very blessed instructions arise out of this short memorial of Christ’s grace to his
disciples, which we ought, through the Lord’s teaching, to gather. The ship tossed with
the waves; and the winds contrary, represents the case of the Church of Jesus at large,
and the instance of believers in particular, it is such the Lord comforts in that sweet
scripture: Oh! thou afflicted, tossed with tempest, and not comforted--in righteousness
shalt thou be established; thou shalt be far from oppression; for thou shalt not fear: and
from terror; for it shall not come near thee. Isa_54:11, etc. And how often, amidst such
frights as situations like the tossing of waves induce, is Jesus very near, as He was to his
disciples, and we not conscious of it. Hagar, in the wilderness, could, and did say; Thou
Lord seeth me. Gen_16:13. But you and I too often forget the certain truth. I pray the
Reader to remark in the ease of Peter’s faith, how strong that faith may be, and indeed is,
when at the command of the Almighty Giver of it, the Lord calls it forth; but how
slender, when the Lord suspends his powerful arm in the support of it. But do not,
Reader, overlook the gentle words of Jesus, even in reproof. Oh thou of little faith! (said
Jesus) wherefore didst thou doubt? The Lord did not say, Oh thou of no faith: for faith
he had, through Jesus giving it to him; but his exercise of it was little. And let the Reader
not fail to remark, the sequel of the whole: When they were come into the ship, the wind
ceased. Yes! so is it always when Jesus makes himself known unto his people. Fear not, I
am with thee. Be not dismayed, I am thy God. Look at that precious scripture. Isa_43:1-
2. I entreat the Reader, not to overlook the conviction wrought on the minds of the
mariners of the Godhead of Christ by this event. They worshipped Jesus, and confessed
who he was. The Reader will recollect also, how frequently this conviction was wrought
on the multitude which followed Christ; and yet how shortly after the sense of it wore
off. Luk_4:22-29; Mat_21:9; Mar_15:13-14.
SBC, "I. Very evidently the first thing here suggested is that the way of duty is not
always easy. In saying that I do not allude to the inner difficulties which we have
frequently to overcome before we enter upon the path of obedience, but rather to those

143. hindrances which come upon us from without, while we are honestly trying to go
forward in the course which, believing it to be commanded us by God, we have begun.
Let any one set out to do anything positive or aggressive for Christ, and all experience
declares that before he has gone far he will have to face a contrary wind.
II. Now, what shall we say to sustain ourselves amid an experience like this? (1) This, at
least, we may take to ourselves for comfort—namely, that we are not responsible for the
wind. That is a matter outside of us and beyond our control, and for all such things we
are not to be blamed. The contrary wind is in God’s providence, and is to be made the
best of; nay, so soon as we recognize that it is in God’s providence, we will make the best
of it. (2) The attention required for bearing up against the contrary wind may take us, for
the time being, out of the way of some subtle temptation. In general, all such adverse
providences have operated in keeping us nearer the mercy-seat, and in leading us to
depend more implicitly—or, as the hymn has put it, to "lean" more "hardly"—on the
support of the Lord. (3) There may be much in contending with a contrary wind to
prepare us for higher service in the cause of Christ. Our Lord withdrew to the mountain
to give the disciples a foretaste of what should come when He went up to heaven; and I
have a firm conviction that much of that persistence of the apostles in the face of
persecution, which so strongly impresses us as we read the early chapters of the Acts of
the Apostles, had its root in the remembrance of what they had learned in this night’s
contending with adverse winds on the Galilean lake. This was one of their first
experiments in walking alone, and it helped to steady them afterwards. (4) As we bend to
our oars while the wind is contrary, we may take to ourselves the comfort that the Lord
Jesus is closely watching us.
W. M. Taylor, Contrary Winds and other Sermons, p. 7.
BIBLICAL ILLUSTRATOR, "For the wind was contrary.
The wind was contrary
The Sea of Galilee lies low, being, in fact, six hundred feet beneath the level of the
Mediterranean, and the water-courses on its banks have cut out deep ravines which act
like funnels to draw down the winds from the mountains, so that the storms are often
both sudden and severe. On the present occasion the wind came down with such fury
that even strong rowers like the fishermen apostles could make little way against it, and
after “toiling” for nine hours they had made no more than three miles.
I. The way of duty is not always easy. Even when constrained by love of Christ to
undertake any particular work, we are often beset by difficulties and obstacles: no plain
sailing, always breakers ahead.
II. We may take comfort to ourselves from the following facts;
1. We are not responsible for the “contrary wind.” This takes the sting out of the trial.
If a difficulty rises before me in God’s Providence, apart from any agency or
culpability of my own, then I am in better mood to meet and overcome it than I
should be if I knew it to be the result of my own folly.
2. The attention required for bearing up against the contrary wind may take us, for
the time being, out of some subtle temptation. It would seem that our Lord sent His
disciples away across the lake that night to keep them out of harm’s way, and to give
them something more to think about than the glittering allurements of worldly
greatness. Is it not often so with us? We have not been conscious of it at the moment,

144. but we have seen afterwards that the seeming interruption kept us but of the path of
danger. Better far a strong head-wind than a fog; for in the fog an iceberg may be
veiled, and collision with that would be destruction.
3. The contrary wind may prepare us for higher service in the cause of Christ. In this
night upon the deep the apostles had, as it were, a rehearsal of the difficulties they
would have to contend with after their Master was taken up into heaven. Probably
much of their persistence in the face of persecution had its root in the remembrance
of what they had learned in this night’s contest with adverse winds. It was one of
their first experiments in walking alone, and it helped to steady them. The very
necessity of rowing against the wind develops new strength, and brings latent
resources into play. Had it not been for his deafness, John Kitto would probably
never have become an author.
4. The Lord Jesus is closely watching us. The apostles knew not that He “saw them
toiling in rowing,” for it was dark. Had they known it, what new heart it would have
put into them! To us this knowledge is given-that though Jesus is unseen, He is still
looking down with interest upon us, and will at the right time come and succour us.
So we may leave all care about the issue, and attend, meanwhile, to the rowing. Let
us, then, toil on! It is but a little while at the longest. No contrary wind can last for
ever. By and by Christ will come to us, and then there will be peace. Yes, and after a
time we shall reach the other shore; and when we touch that, we shall be done with
difficulties. So, as one said, just before entering the boat in which he lost his life,
“Ho! for heaven!” What though the waves be rough? Ho! for heaven! What though
the wind be contrary? Ho! for heaven! What though the labour be exhausting? Ho!
for heaven! (W. M. Taylor, D. D.)
PETT, "Note the close interconnection between Jesus being in the mountain praying alone, and
the boat being now in the middle of the Sea distressed (literally ‘tormented’) by the waves, with a
contrary wind. Without Jesus they were making little headway. Indeed we are probably to see that
they had been driven off course towards the middle of the Lake, which would help to explain the
length of time the voyage was taking. (Without an engine voyage lengths can vary hugely
depending on the weather, especially against prevailing winds).
25 Shortly before dawn Jesus went out to them,
walking on the lake.

145. BAR ES, "And in the fourth watch of the night - The Jews anciently divided
the night into three parts of four hours each, usually called watches. The first of these
watches is mentioned in Lam_2:19, the middle watch in Jdg_7:19, and the morning
watch in Exo_14:24. In the time of our Saviour they divided the night into four watches,
the fourth having been introduced by the Romans. These watches consisted of three
hours each. The first commenced at six and continued until nine; the second from nine
to twelve; the third from twelve to three; and the fourth from three to six. The first was
called evening; the second midnight; the third cock-crowing; the fourth morning, Mar_
13:35. It is probable that the term watch was given to each of these divisions from the
practice of placing sentinels around the camp in time of war, or in cities, to watch or
guard the camp or city; and that they were at first relieved three times in the night, but
under the Romans four times. It was in the last of these watches, or between three and
six in the morning, that Jesus appeared to the disciples, so that he had spent most of the
night alone on the mountain in prayer.
Walking on the sea - A manifest and wonderful miracle. It was a boisterous sea. It
was in a dark night. The little boat was 4 or 5 miles from the shore, tossed by the billows.
CLARKE, "The fourth watch - Anciently the Jews divided the night into three
watches, consisting of four hours each. The first watch is mentioned, Lam_2:19 : the
second, Jdg_7:19; and the third, Exo_14:24; but a fourth watch is not mentioned in any
part of the Old Testament. This division the Romans had introduced in Judea, as also
the custom of dividing the day into twelve hours: see Joh_11:9. The first watch began at
six o’clock in the evening, and continued till nine; the second began at nine, and
continued till twelve; the third began at twelve, and continued till three next morning;
and the fourth began at three, and continued till six. It was therefore between the hours
of three and six in the morning that Jesus made his appearance to his disciples.
Walking on the sea - Thus suspending the laws of gravitation was a proper
manifestation of unlimited power. Jesus did this by his own power; therefore Jesus
showed forth his Godhead. In this one miracle we may discover three: -
1. Though at a distance from his disciples, he knew their distress.
2. He found them out on the lake, and probably in the midst of darkness.
3. He walked upon the water.
Job, speaking of those things whereby the omnipotence of God was demonstrated,
says particularly, Job_9:8, He walketh upon the waves of the sea: intimating that this
was impossible to any thing but Omnipotence.
GILL, "And in the fourth watch of the night,.... This is said, according to the
division of the night into four watches, by the Jews; who (o) say, that
"there are four watches in the night, and four watches in the day.''
It is true indeed, that it is disputed among them, whether there were four watches, or

146. only three in the night: some say there were four, others say there were but three (p); not
but that these made a division of the night into four parts, the three first of which, they
thought were properly the watches of the night, and the fourth was the morning. The
first watch began at six o'clock in the evening, and lasted till nine; the second began at
nine, and ended at twelve, which was midnight; the third began at twelve, and closed at
three; the fourth began at three, and ended at six in the morning. But since some (q)
Jewish writers are so positive for the division of the night into three watches only, and a
watch is with them called (r) the third part of the night; and it is dubious with some,
whether the Jewish division is here referred to; and since it is so clear a point, that the
Romans (s) divided their night into four watches, and their writers speak not only of the
first, second, and third watches, but also of the fourth watch (t); it is thought by some,
that the evangelist speaks after the Roman manner: but however, certain it is, that
within this period, probably at the beginning of it, after three o'clock in the morning,
Christ came to his disciples, when they had been almost all the night at sea, tossed with
waves, and in great danger.
Jesus went unto them; from the mountain where he had been praying, the greatest
part of the night, to the sea side, and so upon the waters to them; for it follows,
walking upon the sea; as on dry land: though it was so stormy and boisterous, that
the disciples, though in a ship, were in the utmost danger, yet he upon the waves, was in
none at all; by which action he showed himself to be the Lord of the sea, and to be truly
and properly God; whose character is, that he "treadeth upon the waves of the sea", Job_
9:8.
HE RY, "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 (Mat_14:25); and in this we have an
instance,
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 (Exo_14:24), so was this. He that keepeth Israel neither slumbers
nor sleeps, but, when there is occasion, walks in darkness for their succour; helps, and
that right early.
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, Exo_15:8), 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 tread upon the
waves of the sea (Job_9:8), as it is to ride upon the wings of the wind. He that made the
waters of the sea a wall for the redeemed of the Lord (Isa_51:10), here makes them a
walk for the Redeemer himself, who, as Lord of all, appears with one foot on the sea and

147. the other on dry land, Rev_10:2. The same power that made iron to swim (2Ki_6:6), did
this. What ailed thee, O thou sea? Psa_114:5. It was at the presence of the Lord. Thy
way, O God, is in the sea, (Psa_77:19). Note, Christ can take what way he pleases to save
his people.
BE SO , "Matthew 14:25. And in the fourth watch of the night — The Jews, as
well as the Romans, usually divided the night into four watches of three hours each.
The first watch began at six, the second at nine, the third at twelve, the fourth at
three. During these many tedious and distressing hours of storm and tempest, of
darkness and danger, Jesus saw his disciples, though they saw not him: he beheld
their perplexity and fear, while they were conflicting with the winds and waves, and
observed how they toiled in rowing: Mark 6:48; yet he delayed all this time to go to
their relief; seeing it proper so long to try their faith and patience. But in the fourth
watch — When, it is probable, as the storm was not at all abated, they had begun to
despair of deliverance; Jesus went unto them, walking on the water — agitated,
stormy, and tumultuous as its billows were. Thus God often lengthens out the
troubles of his people, and defers the time of their deliverance. But when things are
come to an extremity, and they are ready to think he hath forgotten them, he
unexpectedly appears for their relief and rescue; of a sudden the storm becomes a
calm, and they are happily brought into a safe port. Thus, in the morning watch he
appeared for Israel in the Red sea, troubled and dismayed their pursuing enemies,
and delivered his people: and in all ages the extremity of his church has been his
opportunity to visit and appear for her. He that keepeth Israel neither slumbers nor
sleeps, but has constantly his eye upon them, and, when there is need, walks in
darkness for their succour, support, and comfort. What a wonderful proof have we
here of Christ’s sovereign power over the creatures, which are all under his feet,
and at his command, forgetting their natures, and changing their most essential
qualities at his word! “To walk on the sea was thought so impracticable, that the
picture of two feet walking on the sea, was an Egyptian hieroglyphic for an
impossible thing. And in the Scripture it is mentioned, as the prerogative of God,
that he alone treadeth on the waves of the sea, Job 9:8.” — Doddridge.
COFFMA , "This was an astounding occurrence, and the fear of the Twelve is
understandable. If they recognized the form of Christ, they may have thought he
had been killed; but for whatever reason, they were thoroughly afraid and troubled.
In this verse is a remarkable example of how words can change meanings.
ELLICOTT, "(25) In the fourth watch of the night.—The Jews, since their conquest
by Pompeius, had adopted the Roman division of the night into four watches, and
this was accordingly between 3 A.M. and 6 A.M., in the dimness of the early dawn.
St. John adds, as from a personal reminiscence, and as guarding against
explanations that would minimise the miracle (such as that our Lord was seen on
the shore, or was swimming to the boat), that they were about twenty-five or thirty
furlongs from the point from which they had started—i.e., as the lake was five miles
wide, nearly three-fourths of the way across.
Walking on the sea.—Here, again, we have to choose between the simple acceptance

148. of the supernatural fact as another instance of His sovereignty, or rejecting it as a
legend. On the former supposition. we may see in it something like an anticipation
(not unconnected, it may be, with the intensity of that crisis in His life) of that
spiritual body of which we see another manifestation in the Transfiguration, and
which became normal after the Resurrection, reaching its completeness in the
wonder of the Ascension. We speculate almost involuntarily on the nature, and, as it
were, process of the miracle, asking whether the ordinary laws that govern motion
were broken or suspended, or counteracted by higher laws. o such questions
would seem to have suggested themselves to the disciples. They, as yet not free from
the popular superstitions of their countrymen, thought that it was “a spirit” (better,
a phantom, or spectre) taking the familiar form, it might be, to lure them to their
destruction, or as a token that some sudden mischance had deprived them of that
loved Presence, and, therefore, in their vague terror, they were troubled, and cried
out for fear.
BURKITT, "Christ having seen the distress of his disciples on the shore, he hastens
to them on the sea. It was not a stormy and tempestuous sea that could separate
betwixt him and them: he that waded through a sea of blood, and through a sea of
wrath, to save his people, will walk upon a sea of water to succour and relieve them.
But observe, the time when Christ came to help them, not till the fourth watch, a
little before the morning. They had been many hours upon the waters, conflicting
with the waves, with their fears and danger. God oft-times lengthens out the
troubles of his children before he delivers them; but when they are come to an
extremity, that is the season of his succours. As God suffers his church to be brought
into extremities before he helps her, so he will help her in extremity. In the fourth
watch Jesus came, &c.
PETT, "His people had good cause to remember God’s power over the sea (Exodus 15:8;
Exodus 15:10; Exodus 15:19), for in the Exodus they had escaped through the Sea which had
swallowed up their antagonists (just as it would have swallowed up Peter without Jesus’ help).
Then they could say of Him ‘Your way was in the sea and Your paths in the great waters’ at the
time when He ‘led His people like a flock by the hand of Moses and Aaron’ (Psalms 77:19-20
compare Isaiah 43:16). The sea was always an unknown force, the control of which by God was
looked on with awe (Psalms 74:13; Psalms 89:9). Thus Jesus may well here have expected them
to remember the Exodus experience, especially when Peter was almost overwhelmed by the Sea,
and would have been without His assistance.
26 When the disciples saw him walking on the
lake, they were terrified. “It’s a ghost,” they said,
and cried out in fear.

149. BAR ES, "They were troubled - They were afraid. The sight was remarkable. It
was sufficient to awe them. In the dark night, amid the tumultuous billows appeared the
form of a man. They thought it was a spirit an apparition. It was a common belief among
the ancients that the spirits of people after death frequently appeared to the living.
CLARKE, "It is a spirit - That the spirits of the dead might and did appear, was a
doctrine held by the greatest and holiest of men that ever existed; and a doctrine which
the caviliers, free-thinkers and bound-thinkers, of different ages, have never been able to
disprove.
GILL, "And when the disciples saw him walking on the sea,.... It being now
morning, and perhaps might have moon light; and besides, there is always more light
upon the water than land; they were able to discern something like a man, walking upon
the surface of the sea, but had not light enough to distinguish what, or who it was; and,
moreover, had no thought of Christ, or expectation of seeing him; and the appearance of
a man walking upon the waters being so unusual, and astonishing,
they were troubled, saying it is a spirit: a nocturnal apparition, a demon in human
form. The Jews, especially the sect of the Pharisees, had a notion, from whom the
disciples might have their's, of spirits, apparitions, and demons, being to be seen in the
night; hence that rule (u),
"it is forbidden a man to salute his friend in the night, for we are careful, lest ‫הוא‬ ‫,שד‬ "it
should be a demon".''
They say a great many things of one ‫,לילית‬ "Lilith", that has its name from ‫,לילה‬ "the
night", a she demon, that used to appear in the night, with an human face, and carry off
young children, and kill them. Some such frightful notions had possessed the minds of
the disciples:
and they cried out for fear, as persons in the utmost consternation, in the greatest
danger, and in want of help: the fear of spirits arises from the uncommonness of their
appearance; from their superiority to men in power and strength; from the enmity there
is between men and evil spirits; and from a general notion of their doing hurt and
mischief: hence, demons are, by the Jews, called ‫,מזיקין‬ "hurtful", or "hurting", all their
study being to do hurt to men; and the same word is here used in Munster's Hebrew
Gospel: add to all this, that the fear of the disciples might be increased, through a vulgar
notion among seafaring men, that such sights are ominous, and portend evil to sailors;
and they might the more easily be induced to give credit to this, and fear, since they were
already in such imminent danger.
HE RY, "V. Here is an account of what passed between Christ and his distressed

150. friends upon his approach.
1. Between him and all the disciples. We are here told,
(1.) How their fears were raised (Mat_14:26); When they saw him walking on the sea,
they were troubled, saying, It is a spirit; phantasma esti - It is an apparition; 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, It is the Lord; 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, Luk_
1:29; Exo_3:6, Exo_3:7. The comforts of the Spirit of adoption are introduced by the
terrors of the spirit of bondage, Rom_8:15. [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 Job_4:14, Job_4:15. 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, Psa_9:10. [4.] A little thing frightens us in a
storm. When without are fightings, no marvel that within are fears. 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.
JAMISO , "Mat_14:22-26. Jesus crosses to the western side of the lake walking on
the sea - Incidents on landing. ( = Mar_6:45; Joh_6:15-24).
For the exposition, see on Joh_6:15-24.
BE SO , "Matthew 14:26-27. And when the disciples saw him, they were troubled
— “It is well known that it is never entirely dark on the water not to urge that the
moon might perhaps now be in the last quarter, as it must have been, if this was
about three weeks before the passover.” By that little light, therefore, which they
had, the disciples, seeing him, but not perfectly discerning who he was, were much
terrified: saying, It is a spirit, οτι φαντασµα εστι, It is an apparition: for they justly
supposed that no human body could be supported by the water. Although the
original word here used is not spirit, but apparition, yet that the Jews in general,
particularly the Pharisees, believed in the existence of spirits, and that spirits
sometimes appeared, is evident from Luke 24:37; Luke 24:39, and Acts 23:8-9. And
they cried out with fear — Through their dread of what might be the consequence:
for, Mark 6:50, they all saw him, and were troubled. We see here, that even
appearances and approaches of deliverance may be the occasions of trouble and
perplexity to God’s people, who are sometimes put into great fear when they are
most highly favoured. See Luke 1:29, and Exodus 3:6. To allay the fears of his
disciples, Christ immediately drew near and spake to them, in a tone of voice with
which they were all perfectly acquainted, saying, θαρσειτε, Take courage: it is I —
Your Lord and Master; be not afraid — Either of me, who am your friend, or of the

151. violent tempest, which cannot hurt you while you are under my protection.
COKE, "Matthew 14:26. When the disciples saw him—they were troubled— It is
well known, that it is never intirely dark on the water; not to urge that the moon
might perhaps now be in the last quarter, as it must have been, if this was about
three weeks before the passover. By that little light, therefore, which they had, the
disciples seeing Jesus, but not perfectly discerning who it was, were much terrified,
and said, It is certainly an apparition, or evil spirit, [ Φαντασµα ]: for no human
body, they conceived, could thus be supported by the water.
BIBLICAL ILLUSTRATOR, "And when the disciples saw Him walking on the sea,
they were troubled.
Christ walking on the sea
Here are presented two points.
I. Human need.
II. Divine help. These two facts are involved in the two aspects of humanity.
I. I ask you to consider the attitude of man towards the supernatural and the unknown.
“They cried out for fear.” This was the cry of men tossed and toiling on the wild deep, in
the gloom of night. Very startling must have been to them the appearance of that form,
advancing through the shadow and over the sea. But that was a cry of our common
nature; it was a spontaneous human utterance from a mysterious depth, which under all
forms of civilization, and all kinds of religion, abides in the soul of man. Every man
awakens to the conviction that there is something beyond this world. It may not be a
very practical conviction; thousands may live without any steady appreciation of that to
which such a conviction points. But there are occasions when it is suddenly realized.
There are three conditions of nature which are especially adapted to stir these feelings of
mystery and awe, and all three are involved in the circumstances of the text. These are
night, the night sky, and the sea.
1. Witness the common terror of the dead night-time and the dark, not a mere
childish superstition, but a solemn awe creeping over the innermost fibres of the
heart, “In thought from the visions of the night,” said Eliphaz, “when deep sleep
falleth on men,” etc. Even the sceptical mind has acted upon the conviction that
something must people that undefined space into which the visible world melts
away.
2. Or, again, who has ever looked up through the darkness and gazed upon those
orbs of light and glory that shame all splendours of the earth, without the
spontaneous conviction of powers and intelligences dwelling outside these beaten
ways of our traffic and our thought? What influences rain upon us from those starry
depths? What unseen messengers glide down these awful solitudes?
3. Or, once more, consider that element in which the greatness and the mystery of
nature and of life are represented. What suggestions of the supernatural and the
unknown rise upon us from the bosom of the sea. What intimations beyond our
sight; what a conviction of our impotence. Regarding thus this attitude of human
need, what help has been found for it?
Two answers have come-one from the side of human sentiment, the other from human

152. reason.
1. One answer elicited in this attitude of human need appears in various forms of
superstition. Rock-temples and bloody altars, and human sacrifices proclaim the fact
that human nature does not all gravitate to sense and the darkness of annihilation.
The superstitious sentiments need some explanation.
2. The answer that comes from the side of reason. Law, force, order, are sublime
facts, but not enough for human nature. You cannot by scientific explanation of the
seen repress man’s earnest inquiry about the unseen. To our human need, and our
attitude towards the supernatural, Christ has come. There is only one voice that can
say, “Be of good cheer, be not afraid.”
II. Consider the attitude of man respecting the natural and the known, and here you will
observe the conditions of human need and divine help. These men who “cried out for
fear” had been “toiling in rowing.” We are troubled here amidst the perplexities and
trials of daily life. In one way or another many of us are “toiling in rowing”-the toil of
pleasure-or we are rowing through heavy waves of care. Our need calls for Divine help.
In seasons of gloom, looking out upon the world around us through shadows, we discern
objects at which we shudder. That which excites our fears may be a blessing; but we
know it not, and need the assurance that can bid us be of good cheer. (E. H. Chapin)
Jesus no phantom
I. It is too common an error to make a phantom of Christ.
1. How often is this done in the matter of sin and the cleansing of it. Our sin is real to
us; but is Christ as real to us?
2. In the matter of our acceptance with God after pardon. Our shortcomings real;
equally real the righteousness of Christ.
3. In the matter of sanctification.
4. In times of trial.
5. In time of death.
6. In Christian work.
II. We make Christ a phantom most when he is most really Christ. When He walked on
the waves there was more of Christ visible than on land; His Godhead visible. In the
pardon of great sin you see most of Christ; so in great distress and danger.
III. Our greatest sorrows arise from our treating our Lord as unreal. TO some Christ is
an indifferent spirit. Many a poor sinner imagines Him to be an angry spirit and cries
out for fear.
IV. If we could but be cured of this desperate mischief, our Lord Jesus Christ would
have a higher place in our esteem, and many other beneficial results would follow:
1. Knowledge.
2. Worship.
3. Service. (C. H. Spurgeon.)

153. Eastern belief in Spirits
The belief is quite general in the East that there exists a class of beings whom they call
“Jins,” both male and female, good and bad, which hold an intermediate position
between angels and men, were created before the latter, are made of fire, or perhaps of
gas, and are capable of assuming a variety of forms, or of becoming invisible at pleasure.
They eat, drink, and marry-sometimes human beings-as well as die, though they live
several centuries. Many events are accounted for in the East by the agency of the Jins; so
that they do not exist in stories alone, but are recognized as active agents in human
affairs, (Van Lennep.)
The magic of the Saviour’s voice
It is a wonderful organ, this human voice-wonderful in itself, and no less so in its effects.
It is wonderful as an exponent of individual mind and character, being somehow very
closely connected with a man, and contributing largely to constitute that aggregate of
special qualities we call individuality. So much so, that one is known, is revealed and
recognized, by his voice almost as much as by anything outward.. And it is wonderful as
an instrument for affecting others. The Saviour’s voice on this occasion operated like a
charm; it wrought like magic upon them. It is amazing what power the living voice,
especially a long-known and much-loved voice, has to touch the heart, and to awaken
confidence and peace, and emotions of all kinds, that may have been long dormant in the
soul. (A. L. R. Foote.)
27 But Jesus immediately said to them: “Take
courage! It is I. Don’t be afraid.”
CLARKE, "It is I; be not afraid - Nothing but this voice of Christ could, in such
circumstances, have given courage and comfort to his disciples: those who are grievously
tossed with difficulties and temptations require a similar manifestation of his power and
goodness. When he proclaims himself in the soul, all sorrow, and fear, and sin are at an
end.
GILL, "But straightway Jesus spake unto them,.... Directly, the very moment, as
soon as ever they cried out, and he perceived the consternation they were in, as one truly

154. affected towards them, and concerned for their welfare; he called out aloud unto them,
not coming with any intention to fright them, but to save them;
saying, be of good cheer, it is I, be not afraid: take heart, be of good courage, do
not be affrighted at my appearance, from whom you have nothing to fear; nor be afraid
of the storm and tempest in which you are, I will deliver you; for it is I, your Master,
Saviour, and Redeemer, and not any hurtful spirit; who am able to save you, and am
come for that purpose. Christ may be sometimes near his people, and they not know
him; as the Lord was in the place where Jacob was, and he knew it not, Gen_28:16 and
as Christ was standing by Mary Magdalene at the sepulchre, and she took him to be the
gardener: and for want of a distinct knowledge of Christ in his person, offices, and grace,
persons have wrong apprehensions of him, and are filled with dread and fears,
concluding they have no interest in him; that he is a Saviour, but not of them; that their
sins are so many, and of such a die, and attended with such aggravating circumstances,
that though he is able to save them, he never can be willing to receive such vile sinners as
they are: but when Christ makes himself known unto them, as the able and willing
Saviour, and their Saviour and Redeemer, then, instead of dreading him as a judge, their
fears vanish, their faith increases, and they are ready to do anything he shall order them;
as Peter says in the next verse, who was willing to come to Christ on the water, when he
knew who he was, if he was but pleased to bid him come.
HE RY, "(2.) How these fears were silenced, Mat_14:27. He straightway relieved
them, by showing them their mistake; when they were wrestling with the waves, 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, Be of good
cheer; it is I; be not afraid.
[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 (Joh_10:4), as Mary Magdalene, Joh_20:16. They need not ask, Who art thou,
Lord? Art thou for us or for our adversaries? They could say with the spouse, It is the
voice of my beloved, Son_2:8; Son_5:2. 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.
[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.
JAMISO , "
CALVI , "27.But immediately Jesus spake to them. As Christ is not known to be a
Deliverer till he actually makes his appearance, he speaks, and desires his disciples
to recognize him. That confidence, to which he exhorts them, is represented by him

155. as founded on his presence; plainly implying that, since they perceive him to be
present with them, there are abundant grounds of hope. But as terror had already
overpowered their minds, he corrects that terror, lest it should hinder or abate their
confidence: not that they could all at once lay aside fear and experience unmingled
joy, but because it was necessary that the fear which had seized them should be
allayed, that it might not destroy their confidence. Although to the reprobate the
voice of the Son of God is deadly, and his presence appalling, yet the effect which
they produce on believers is here described to us as widely different. They cause
inward peace and strong confidence to hold the sway over our hearts, that we may
not yield to carnal fears. But the reason why we are disturbed by unfounded and
sudden alarms is, that our ingratitude and wickedness prevent us from employing as
shields the innumerable gifts of God, which, if they were turned to proper account,
would give us all necessary support. ow though Christ appeared at the proper time
for rendering assistance, yet the storm did not immediately cease, till the disciples
were more fully aroused both to desire and to expect his grace. And this deserves
our attention, as conveying the instruction, that there are good reasons why the
Lord frequently delays to bestow that deliverance which he has ready at hand.
COFFMA , "Christ's coming to those storm-tossed disciples symbolizes the way he
has often come to his troubled disciples in all ages, walking to them over life's
troubled waters; and, as always, he may pass them by, unless they cry out and call
upon him as did the apostles here.
Be of good cheer; it is I; be not afraid. How grandly have those blessed words
echoed down the centuries in men's hearts. Christ's holy religion is one that casts
out fear. Fear not! That is the first and last commandment of faith.
ELLICOTT, "(27) Be of good cheer; it is I be not afraid.—The accuracy with which
the words are given by St. John, as well as by St. Matthew and St. Mark, shows the
impression which the incident made on the minds of the disciples. To hear the
familiar tones and the cheering words was enough, even amid the howling of the
winds and the dashing of the waves, to give them confidence and hope. We can
scarcely doubt that in after years that moment came back to their recollection,
invested for them, as it has since been for the Church at large, with something of a
symbolic character. Often the sky became dark, and the waves of the troublesome
world were rough, and the blasts of persecution beat on them, and the ark of
Christ’s Church was tossed on the waters, and they were wearied and spent with
rowing. They thought themselves abandoned, and then in the dim twilight they
would see or feel once again the tokens of His presence. He was coming to them
through the storm. “Be of good cheer” became the watchword of their lives.
BIBLICAL ILLUSTRATOR, "And straightway Jesus constrained His disciples to get
into a ship, and to go before Him unto the other side.
The midnight voyage home
I. The feast followed by humiliation and trouble.

156. 1. The feast in the desert was the greatest work in which the apostles were ever
engaged during the ministry of Jesus. The miracle was of a more kingly character
than others, shared by a greater number(and more plainly typical of great things to
come in the kingdom of heaven. In this glorious work the twelve have been active
ministers. They were not to remain to receive the congratulations of the multitude;
they must go away at once. Jesus constrains them to return to the ship. Ministers
must not intrude themselves into the Lord’s place; they must be willing servants, and
then go their way and leave the rest to the Lord. The apostles had been highly
exalted, and now they must be humbled. In the sight of the congregation they are
sent away in charge of the empty boat, as if they were mere fishermen still.
2. But they are sent also into the midst of trouble. After we have had faith to
distribute the bread of life comes the trial of obedience. It seemed as if providence
were contrary to their course.
II. The storm aggravated by Christ’s absence, and stilled by his coming.
1. Jesus sent the twelve away alone, and all that the people saw was that “He went
not in the ship with them.” Jesus was to come to them by the coast.
2. Jesus, meanwhile, has not walked along the coast, whence they expected to take
Him in; but has left the shore altogether, and gone up into a mountain apart. In the
retired mountain He cannot be seen by the disciples; but in His prayer to the Father
they will not be forgotten.
3. Jesus comes to them according to His promise; but not according to their
thoughts, either in time or in manner.
4. There is yet one more element of trial mingled for these midnight wrestlers with
the waves. Jesus often appears to be “going past “ in our time of need. Also His
manner of coming alarms the disciples. In our trials we often mistake the coming of
the Lord Jesus.
5. Jesus enters the ship; and how glorious is the effect of deliverance out of danger,
of seasonable help, when obeying Christ’s command, against all adversity.
6. An unlooked-for blessing now awaits them on the shore. (A. M. Stuart.)
Jesus constrained His disciples
Why?
1. Lest they should take part with the rash, many-headed multitude, who would have
made Him a king.
2. To inure them to the cross, and teach them to suffer hardship.
3. To give them proof of His power,
Nature and grace
The story of this miracle has instruction for us in connection with the material world in
which we live. Nature is not, in all respects, to be separated off too sharply from grace;
and this miracle reminds us that it is the Lord of this universe who is the Head of the
Church and the Saviour of our souls. (Dean Howson.)

157. The government of nature
These miracles, dealing with nature, show themselves as interfering with what we may
call the righteous laws of nature. Water should wet the foot, should engulf him who
would tread its surface. Yet even in this, I think, the restoration of an original law-the
supremacy of righteous man, is foreshown. While a man cannot order his own house as
he would, something is wrong in him, and therefore in his house. I think a true man
should be able to rule winds and waters, loaves and fishes, for he comes of the Father
who made the house for him. Man is not master in his own house, because he is not
master in himself, because he is not a law unto himself-is not himself obedient to the law
by which he exists. (George Macdonald.)
Secret of Christ’s power over nature
A higher condition of harmony with law may one day enable us to do things which must
now appear an interruption of law. I believe it is in virtue of the absolute harmony in
Him, His perfect righteousness, that God can create at all. If man were in harmony with
this, if he too were righteous, he would inherit of his Father a something in his degree
correspondent to the creative power in Him; and the world he inhabits, which is but an
extension of his body, would, I think, be subject to him in a way surpassing his wildest
dreams of dominion, for it would be the perfect dominion of holy law-a virtue flowing to
and from him through the channel of a perfect obedience. I suspect that our Lord, in all
His dominion over nature, set forth only the complete man-man as God means him one
day to be. I believe that some of these miracles were the natural result of a physical
nature perfect from the indwelling of a perfect soul, whose unity with the Life of all
things and in all things was absolute-in a word, whose sonship was perfect. (George
Macdonald.)
The glorifying of Christ’s body
The difficulty here is our Lord’s withdrawing Himself personally from the control of
earthly natural laws. It is common to conceive of the glorifying of Christ’s body as the
work of a moment, at the Resurrection, or, at least, at the Ascension. But if we suppose
the Spirit’s work in glorifying and perfecting Christ’s body to have been spread over the
Saviour’s whole life, certain periods-such as this walking on the sea, and the
transfiguration-being still distinguished as seasons of special activity, much that is
obscure will be made clear. A body thoroughly of the earth, chained down by unseen
hands to earthly matter, cannot shake itself free from its origin, but that a higher bodily
frame, teeming with the powers of a loftier world, should rise above the earthly level is
less surprising. This manifestation of Christ’s hidden glory was designed to build up His
disciples in the faith. They saw more and more clearly with whom they had to do, and
perceived that He was the revelation of the invisible Father, who alone spreadeth out the
heavens, and treadeth upon the waves of the sea. (Olshausen.)
The Divine coming unrecognized
It often happens that the coming of Christ to His disciples for their relief is that which

158. frightens them most, because they do not know the extent of God’s wardrobe; for I think
that as a king might never wear the same garment but once, in order to show his riches
and magnificence, so God comes to us in all exigencies, but never twice alike. He
sometimes puts on the garments of trouble; and when we are calling upon Him as
though He were yet in heaven, He is walking by our Ado; and that from which we are
praying God to deliver us is often but God Himself. Thus it is with us as with children
who are terrified by their dreams in the night, and scream for their parents, until, fully
waking, behold they are in their parents’ arms! (H. W. Beecher.)
The sea on which Jesus walked
Shortly after passing the spot which was the scene of the terrible discomfiture of the
Christian hosts by Saladin, we came to the brink of a vast hollow, and the Lake of
Tiberius lay slumbering far beneath our feet. The sun was nearly at the zenith, and
diffused a flood of dazzling light upon the waters, just ruffled by a passing breeze, on
which we beheld a solitary bark, a mere speck, slowly making its way toward Tiberias.
That city, with its huge castle and turreted walls, a pile of melancholy ruins, lay scattered
along the nearer shore. The lake, about ten miles long, add five or six broad, was
embosomed in mountains, or, to describe it more correctly, was like a great caldron sunk
in the lofty table-land, which broke down to its edge in steep cliffs and abrupt ravines. At
one end we could see where the Jordan flowed into it, and, beyond, the lofty peak of
Mount Hermon covered with eternal snow. There was no wood on the hills, there were
no villages on the shore, no boats upon the water; there was no sound in any direction. If
there was beauty, it was that of the intense blue sky of Palestine, reflected in the blue
expanse of waters, and over-canopying a landscape of serene, but corpse-like, placidity,
like a countenance fixed in death, but upon which there yet lingers something of a
parting smile. (W. H. Bartlett.)
28 “Lord, if it’s you,” Peter replied, “tell me to
come to you on the water.”
BAR ES, "And Peter answered ... - Here is an instance of the characteristic ardor
and rashness of Peter. He had less real faith than he supposed, and more ardor than his
faith would justify. He was rash, headlong, incautious, really attached to Jesus, but still
easily daunted and prone to fall. He was afraid, therefore, when in danger, and, sinking,
cried again for help. Thus he was suffered to learn his own character, and his

159. dependence on Jesus: a lesson which all Christians are permitted sooner or later to learn
by dear-bought experience.
CLARKE, "Bid me come unto thee on the water - A weak faith is always
wishing for signs and miracles. To take Christ at his word, argues not only the perfection
of faith, but also the highest exercise of sound reason. He is to be credited on his own
word, because he is the Truth, and therefore can neither lie nor deceive.
GILL, "And Peter answered him and said,.... Who knew his voice, and was ready
to believe it might be Christ; and having more courage, and being more forward than the
rest of the disciples, ventured to speak to him; saying,
Lord, if it be thou; for he was not fully assured that it was he: he might consider that
nocturnal apparitions are deceitful, and that Satan can transform himself into an angel
of light, and could put on the appearance, and mimic the voice of Christ; wherefore, to
try whether it was a spectre, or really Christ, he says,
bid me come unto thee on the water; thereby expressing great love and affection to
Christ, being willing to come to him, though through danger, through storms and
tempests; and also his strong faith in him, supposing it to be he; who, he knew, was as
able to support his body on the water, as his own; and yet much modesty, submission,
and dependence; not willing to take a step without his order.
HE RY, "[1.] It was very bold in Peter, that he would venture to come to Christ upon
the water (Mat_14:28); Lord, if it be thou, bid me come unto thee. 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.
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, Son_3:4.
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

160. 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?
JAMISO , "And Peter answered him and said, Lord, if it is thou, bid me
come to thee on the water — (Also see on Mar_6:50.)
CALVI , "28.And Peter answering. The condition which he lays down shows that
his faith was not yet fully settled. If it is thou, says he, bid me come to thee on the
water. But he had heard Christ speak. Why then does he still argue with himself
under doubt and perplexity? While his faith is so small and weak, a wish not well
considered bursts into a flame. He ought rather to have judged of himself according
to his capacity, and to have supplicated from Christ an increase of faith, that by its
guidance and direction he might walk over seas and mountains. But now, without
the wings of faith, he desires to fly at will; and though the voice of Christ has not its
due weight in his heart, he desires that the waters should be firm under his feet. And
yet there is no room to doubt that this longing sprung from a good principle; but as
it degenerates into a faulty excess, it cannot be applauded as good.
Hence too it happens that Peter immediately begins to smart for his rashness. Let
believers, therefore, instructed by his example, beware of excessive haste. Wherever
the Lord calls, we ought to run with alacrity; but whoever proceeds farther, will
learn from the mournful result what it is to overleap the bounds which the Lord has
prescribed. Yet it may be asked, Why does Christ comply with Peter’s wish? for by
so doing he seems to approve of it. But the answer is obvious. In many eases God
promotes our interests better by refusing our requests; but at times he yields to us,
that by experience we may be the more fully convinced of our own folly. In this
manner, it happens every day that, by granting to those who believe in him more
than is actually needed, he trains them to modesty and sober-mindedness for the
future. Besides, this was of advantage to Peter and to the other disciples, and it is of
advantage to us at the present day. The power of Christ shone more brightly in the
person of Peter, when he admitted him as a companion, than if he had walked alone
on the waters. But Peter knows, and the rest see plainly, that, when he does not rest
with a firm faith, and rely on the Lord, the secret power of God, which formerly
made the water solid, begins to disappear; and yet Christ dealt gently with him by
not permitting him to sink entirely under the waters. (382) Both of these things
happen to us; for as Peter was no sooner seized with fear than he began to sink, so
the fleeting and transitory thoughts of the flesh immediately cause us to sink in the
midst of our course of employments. (383) Meanwhile, the Lord indulges our
weakness, and stretches out his hand, that the waters may not swallow us up
altogether. It must also be observed that Peter, when he perceives the unhappy and
painful consequences of his rashness, betakes himself to the mercy of Christ. And we
too, though enduring just punishment, ought to betake ourselves to him, that he may

161. have compassion on us, and bestow the aid of which we are unworthy.
BARCLAY 28-33, "There is no passage in the ew Testament in which Peter's
character is more fully revealed than this. It tells us three things about him.
(i) Peter was given to acting upon impulse and without thinking of what he was
doing. It was his mistake that again and again he acted without fully facing the
situation and without counting the cost. He was to do exactly the same when he
affirmed undying and unshakable loyalty to Jesus (Matthew 26:33-35), and then
denied his Lord's name. And yet there are worse sins than that, because Peter's
whole trouble was that he was ruled by his heart; and, however he might sometimes
fail, his heart was always in the right place and the instinct of his heart was always
love.
(ii) Because Peter acted on impulse, he often failed and came to grief. It was always
Jesus' insistence that a man should look at a situation in all its bleak grimness
before he acted (Luke 9:57-58; Matthew 16:24-25). Jesus was completely honest
with men; he always bade them see how difficult it was to follow him before they set
out upon the Christian way. A great deal of Christian failure is due to acting upon
an emotional moment without counting the cost.
(iii) But Peter never finally failed, for always in the moment of his failure he
clutched at Christ. The wonderful thing about him is that every time he fell, he rose
again; and that it must have been true that even his failures brought him closer and
closer to Jesus Christ. As has been well said, a saint is not a man who never fails; a
saint is a man who gets up and goes on again every time he falls. Peter's failures only
made him love Jesus Christ the more.
These verses finish with another great and permanent truth. When Jesus got into
the boat, the wind sank. The great truth is that, wherever Jesus Christ is, the wildest
storm becomes a calm. Olive Wyon, in her book Consider Him, quotes a thing from
the letters of St. Francis of Sales. St. Francis had noticed a custom of the country
districts in which he lived. He had often noticed a farm servant going across a
farmyard to draw water at the well; he also noticed that, before she lifted the
brimming pail, the girl always put a piece of wood into it. One day he went out to
the girl and asked her, "Why do you do that?" She looked surprised and answered,
as if it were a matter of course, "Why? to keep the water from spilling ... to keep it
steady!" Writing to a friend later on, the bishop told this story and added: "So
when your heart is distressed and agitated, put the Cross into its centre to keep it
steady!" In every time of storm and stress, the presence of Jesus and the love which
flows from the Cross bring peace and serenity and calm.
BE SO , "Matthew 14:28-31. And Peter said, Lord, if it be thou — Or, since it is
thou, (the particle if frequently bearing this meaning;) bid me come unto thee on the
water — This was a rash request, proceeding from the warmth and forwardness of
Peter’s natural temper. And he said, Come — Our Lord granted his request,
doubtless with a view to show him the weakness of his faith, and thereby to give a

162. check to the high opinion he seems to have entertained of himself, as well as to
demonstrate the greatness of his own power: for in supporting Peter on the water
along with himself, he manifested greater power than if he had walked thereon
singly. And when Peter was come down out of the ship — Being fully satisfied that
Jesus was able to uphold and bear him up; he walked on the water — For a while;
no little pleased, we may suppose, to find it firm under his feet. But when he saw the
wind boisterous — Doubtless it became more so than before, making a dreadful
noise, and causing the sea to rage horribly: he was afraid — His faith failed, his
courage staggered, and, in the hurry of his thoughts, he forgot that Jesus was at
hand, and was seized with a sudden terror. And now the secret power of God,
which, while Peter confidently relied on Jesus, had made the sea firm under him,
began to be withdrawn, and in proportion as his faith decreased, the water yielded,
and he sunk. In this extremity he looked round for Christ, and on the very brink of
being swallowed up, cried, Lord, save me — Peter, being a fisherman, had been
used to the sea, and it appears from John 21:7, was a skilful swimmer. And
probably he ventured on the attempt he now made with some secret dependance on
his art, which God, for wise reasons, suffered to fail him. The word
καταποντιζεσθαι, here rendered to sink, is very expressive, and may intimate that he
felt himself sinking with such a weight that he had no hope of recovering himself,
and expected nothing but that he should go directly to the bottom of the sea.
Immediately Jesus stretched forth his hand, and caught him — Dealing thus
mercifully with his servant, in not suffering him to perish as a punishment of his
preceding rashness and self- confidence, and his subsequent diffidence and distrust
of Christ’s power: And said, O thou of little faith, wherefore didst thou doubt? —
amely, of my protection, when I was so near? when thou hadst my commission to
make the trial, and hadst in part experienced my power in supporting thee thus far
on the waves? The reader must observe, Peter did not doubt that it was Jesus who
walked upon the water. He was convinced of that before he left the vessel; yea, and
while he was sinking; otherwise he would not have called to him for assistance: but
he was afraid that Jesus could not, or would not support him against the wind,
which blew more fiercely than before; a doubt most unreasonable, since it was as
easy for Christ to support him against the storm, as to keep him up on the water,
which Jesus had virtually promised to do in his permission, and which he had
actually performed while Peter relied on him. “The people of God, warned by this
example, should beware of presumption and self-sufficiency, and in all their actions
should take care not to be precipitate. Wherever God calls them, they are boldly to
go, not terrified at the danger or difficulty of the duty; his providence being always
able to support and protect them. But he who goes without a call, or proceeds
further than he is called; who rushes into difficulties and temptations without any
reason, may, by the unhappy issue of his conduct, be made to feel how dangerous a
thing it is for a person to go out of his sphere.” — Macknight.
COFFMA , "Peter's "if" in this place is not a word of doubt but an argumentative
"if" such as Christ himself used when he said, "If I go, I will come again." The true
meaning is, "Since it is thou, etc." Peter, impetuous as always, dared the impossible,
and with what memorable results. He actually did it, for a while, at least!

163. COKE, "Matthew 14:28-30. And Peter answered him, &c.— St. Peter, a man of a
warm and forward temper, looking at Jesus walking upon the sea, was exceedingly
struck with it, and conceived a mighty desire of being enabled to do the like;
wherefore, without weighing the matter, he immediately begged that Jesus would
bid him come to him on the water. He did not doubt but his Master would gratify
him. Perhaps he thought he shewed him respect thereby, his request insinuating,
that he would undertake any thing, however difficult, at Christ's command. There
was no height of obedience to which Peter would not soar. That this was the true
language of his actions, may be gathered from the circumstances before us; it would
have been perfectly ridiculous in the Apostle to have asked such a proof of the
person's being Jesus who spake to him, as, had it failed, would have become fatal to
himself. o man in his senses can be supposed to have desired a proof of that kind;
Peter's request therefore should have been translated, Lord, seeing it is thou,
command me, &c. the particle ει being put for επι. (See Acts 4:9 in the Greek.) To
shew Peter the weakness of his faith, and to bear down that high opinion which he
seems to have entertained of himself, as well as to demonstrate the greatness of his
power, Jesus granted his request: for, in supporting him on the water together with
himself, Jesus appeared greater than in walking thereon singly. Besides, it might be
designed to obviate the conceit of those ancient heretics, who from this passage of
the Sacred History pretended to prove, that our Lord did not assume a real human
body, but only the appearance of one. Peter being thus permitted to walk upon the
sea, it flattered his vanity not a little, when, descending from the vessel, he found the
water firm under his feet. Hence at the first he walked towards his Master with
abundance of confidence: the wind becoming more boisterous than before, made a
dreadful noise; and the sea raging at the same time, shook him in such a manner,
that he was on the point of being overturned. His courage staggered; in the hurry of
his thoughts he forgot that Jesus was at hand, and fell into a panic; and now the
secret power of God, which, while Peter entertained no doubt, had made the sea
firm under him, began to withdraw itself: in proportion as his faith decreased, the
water yielded, and he sunk. In this extremity he looked round for Christ, and, upon
the very brink of being swallowed up, cried out, in a great consternation of spirit,
Lord, save me! Peter probably could swim, as most fishermen can (compare John
21:7.); and possibly he might venture on the attempt which he now made, with some
secret dependence on his art, which God, for wise reasons, suffered to fail him. The
verb καταποντιζεσθαι, rendered to sink, is very expressive, and may intimate, that
he felt himself sinking with such a weight, that he had no hope of recovering
himself, and expected nothing but that he should go directly to the bottom of the sea.
See Macknight, Doddridge, Mintert, and the note on ch. Matthew 18:6.
ELLICOTT, "(28, 29) And Peter answered him.—The incident that follows is
narrated by St. Matthew only. It may have been one which the Apostle did not
willingly recall, and which was therefore omitted by his disciple St. Mark and by his
friend St. John, while St. Luke, writing as a compiler, came into the circle of those
among whom it was seldom, if ever, mentioned. It is, however, eminently
characteristic. Eager but not steadfast, daring and yet fearful, the Apostle is on that
stormy night, as he was afterwards among the scoffs and questionings in the porch
of the high priest’s palace. “If it be Thou . . .” The voice, the form are not enough

164. for him. It may yet, he thinks, be a spectre or a dream, and therefore he demands a
sign. He, too, must walk upon the waters. And at first his faith sustains him. He is a
sharer with his Master in that intensity of spiritual life which suspends the action of
natural laws by one which is supernatural.
BURKITT, "Observe here, 1. The mixture of Peter's faith and distrust: it was faith
that said, Master; it was distrust that said, If it be thou: It was faith that said, Bid
me come to thee: it was faith that enables him to step down on the watery pavement:
it was faith that said, Lord save me: but it was distrust that made him sink.
O the imperfect composition of faith and fear in the best of saints here on earth!
Sincerity of grace is found with the saints here on earth; perfection of grace with the
saints in heaven. Here the saints look forth, fair as the moon, which has some spots
in her greatest beauties; hereafter they shall be clear as the sun, whose face is all
bright and glorious.
Observe, 2. That whilst Peter believes, the sea is as firm as brass under him; when
he begins to fear, then he begins to sink. Two hands upheld Peter; the hand of
Christ's power, and the hand of his own faith. The hand of Christ's power laid hold
on Peter, and the hand of Peter's faith laid hold on the power of Christ. If we let go
our hold on Christ, we sink: if he lets go his hold on us, we drown. ow Peter
answered his name Cephas, and he sunk like a stone.
PETT, "On hearing Jesus’ words, and no doubt recognising His voice, Peter, with his usual
mixture of impetuosity and faith, called out to Him and said, “Lord, if it is you, bid me come to you
on the waters.” His confidence in Jesus was such that He had no doubt that the One Who had
given him the power to heal the sick and cast out devils could also enable him to walk on the
waters that lay between Him and Jesus (in Hebrew ‘waters’ is always plural). But he would only do
it once he had the Lord’s assurance that the ability would be given to him. Here was a remarkable
indication of both understanding and faith, even if it did not last for long because his faith was
insufficient.
‘The waters.’ Peter was probably indicating by this the short stretch of water between the boat and
Jesus.
BIBLICAL ILLUSTRATOR, "And Peter answered Him and said, Lord, if it be Thou,
bid me come unto Thee on the water.
Impulse and regulation
There are two powers working side by side under which Christ has taught us He means
every true Christian life shall move forward, undervaluing neither the one nor the other.
One of these is the impelling power, impulse. This impulsive part of religious character
is indispensable. St. Peter was right in his outset “Bid me come to Thee,” etc. The other
is the regulating power. It is this that keeps alive the life that has been awakened, and
fulfils the good intentions. Impulses spring up in the region of feeling. Their
continuance, regulation, and practical results, depend on the conscience and the will. It
is easy to reach the transition point between impulse and principle; some reach it as
soon as danger threatens. How shall I turn the ardent impulse of penitent faith into
consistent piety? By leaving no good impulse to grow cold or waste in a neglected

165. sentiment, but by embodying it immediately in its corresponding action; in other words,
by Christian regulation. Steadfastness will come as you are really planted in Christ.
(Bishop Huntingdon.)
The religion of impulse
The religious feeling is the soul of humanity. It may exist in these three forms:
I. Acting without intellect, under the control of the external.
II. Acting under intellect-controlled by the judgment. This is as it should be.
III. Acting against intellect. This is the religion of impulse, and it is here exemplified by
Peter in three aspects.
1. Urging an extravagant request. Men are not made to walk on water; were never
known to do so; have no capacity for it. To guard against this evil, we must study
general laws, cultivate self-command, and seek Divine guidance.
2. Impelling to perilous conduct. One foolish act has often plunged men into a sea of
difficulties.
3. Corrected by a merciful God. Christ first allows full liberty for the play of passion
and freaks of folly. Then He helps, if asked to. And, lastly, He exposes the error-
“Wherefore didst thou doubt? “ Peter ought not to have engaged in the act without
faith-and faith implies the full action of intellect. Do not act from impulse-nor even
from custom or habit. Act ever from faith. Remember that faith implies intellect,
evidence, and reliance. (D. Thomas, D. D.)
Peter’s unwise experiment in faith
1. His walking on the sea was needless. There is no pressing necessity shutting him
up to this sea-walk-ing; but it is faith experimenting in high and holy things. No
important end to be served.
2. He asks permission to do that which is not commanded by Christ. Peter asks help
to do what Christ had not done; to walk on the sea for the walking’s sake. This Christ
permits to prove what is in him, but not to his honour or comfort. A salutary
discipline.
3. Yet Christ does not fail Peter; it is not the power or word of Christ that gives way,
but only the faith of Peter in this power or word. So long as he looks to Jesus this
word supports him. It is easier to believe in the ship than on the waters. Now he
fears, his faith gives way. Peter in his extremity cries aloud to Jesus. He has not faith
enough to walk on the waters, but enough to cry for help. (A. M. Stuart.)
Walking on the waters
It is not difficult to discover the characteristics of St. Peter as they come out here.
Whatever he felt for the moment was sure to come out in his words or actions. It is easy
to blame and say that Peter should not have been so eager to meet his Lord, or he should
have maintained his faith to the last. But we must not forget that the very height to

166. which his faith had for the moment attained, exposed him, more than others, to the
temptation of unbelief. They who sit securely in their boats are not liable to sink. The
men of even temperament cannot understand an experience such as this. They know
nothing of ups and downs. Where the hills are highest the ravines are deepest, Peter
must not, therefore, be unduly blamed. We learn from the incident:
1. That when His disciples are in danger of being carried away by earthly influences,
Christ sends them into trial. If we are bent on something which shall endanger our
spirituality, God may send us serious affliction to keep us out of mischief.
2. That while our trial lasts the Lord prays for us.
3. That when Christ comes to us in our trials we are able to rise above them. He did
not come at once. He came over the big waves which constituted their trial. He
makes a pathway into our hearts over the affliction which distresses us. The disciples
did not know Christ when he came. Have we never mistaken him? When Christ
comes, and is recognized, He brings relief. (W. M. Taylor, D. D.)
Failure teaching humilit
y:-Peter required a lesson in humility: and it is instructive to observe in what way he
received the lesson from our Lord. He did not meet the erring disciple with sharp and
sudden reproof. He did not refuse the man’s petition; but He taught the required lesson
by its very fulfilment. We have seen a father adopt the same plan in giving a lesson to his
son. The boy was anxious to carry a heavy burden, believing that he was able for the task.
The father let him try; and as the little arms struggled’ and quivered, and failed, the little
mind was taught its own weakness, and the little heart was truly humbled. Just so when
Peter asked to walk with Jesus upon the water. He said, “Come.” The request is granted,
but not approved; and Peter is left to try the work in his own strength, and fail through
inglorious weakness. (P. Thompson.)
Failure in the midst of success
He failed in the midst of success. It is difficult to carry a full cup, or walk upon the high
places of the earth. It is more difficult to walk erect, and firm, and far among the tossing
waves of adversity. The movement of Peter at the outset was grandly courageous. How
truly the other disciples would gaze upon him with admiration! He stepped over the little
boat; placed his foot upon the rising billow; walked step after step with perfect safety. It
was a great moment in the man’s life; but it was a greatness for which the man was not
equal. His nerve was too weak to carry the full cup, or bear the heavy burden, or tread
the stormy water. He failed in the hour of triumph, and lost all by not looking to Jesus.
The word is very touching. “When he saw the wind boisterous, he was afraid.” There was
the defect. He looked to the raging winds and the surging waters. He looked to the
danger, and not to the Saviour. He forgot the power of Christ, and trusting to himself,
and trembling like a breaking wave beneath the boisterous wind, he began to sink. The
work was done, and the lesson learned, with great rapidity. His faith, and courage, and
devotion, were not so great as he imagined. He discovered his helplessness, and prayed
for safety. “Lord save me;” and now the daring man was brought to regard the Lord’s
band as the fountain of spiritual strength. (P. Thompson.)

167. Peter in the storm
1. The presumption of faith-“Bid me come to Thee on the water.”
2. The power of faith” Come.”
3. The weakness of faith.
4. The power of prayer. (T. Dale, M. A.)
The earnest prayer
I. We must feel our need of salvation.
II. We must know the only source of salvation.
III. We must pray individually for salvation. (W. D. Harwood.)
The fear of Peter when walking on the water
I. The fear which Peter betrayed on this occasion.
1. The transient nature of our best and strongest feelings when they are not kept
alive by Divine grace.
2. The danger of needlessly putting to the trial cur highest graces. Never make a
presumptuous display of grace.
II. The cause of Peter’s fear. “When he saw the wind boisterous,” etc. Here we are taught
not to be unmindful of our dangers, but to keep our thoughts fixed on the greatness and
faithfulness of Christ when we are surrounded by them.
III. The consequence of Peter’s fear. He began to sink. Our support in dangers and trials
depends on our faith.
IV. The prayer which the fear of Peter drew from him.
1. In all our troubles, if we are Christians, we shall be men of prayer.
2. The fears of the real believer, however strong, are still accompanied with a
cleaving to Christ.
V. The connect of Christ towards him.
1. There is no situation in which Christ cannot help us.
2. There is no state in which Christ will not save us. (C. Bradley.)
Doubting a hindrance to the Christian life.
I. St. Peter’s desire-“Bid me come unto Thee.” The truthfulness of the Bible seen in the
striking preservation of the individuality of the characters brought into view. Peter
uniformly rash. Many a time does the yearning spirit of the believer say, “Bid me come,”
etc.
1. There is the memory of joys of which earth knows nothing, experienced in His

168. Presence.
2. There is the consciousness of security from every harm.
3. The confidence created by so many trials of His love. No wonder that this desire of
Peter should be the longing of Christ’s faithful followers.
II. St. Peter’s failure. The first part of the history show us his daring zeal; now his failing
faith. At first his faith laid hold on Divine power, and he was able to tread the waves
without sinking. There was an element of wrong in the undertaking; self-confidence
again. It was regarding the danger more than the Saviour that made him weak.
III. At the reproof ministered to St. Peter by our Lord. The rebuke was gentle. After all
seen of the power of Christ could he doubt? Christ bids us “ come” to Him in the gospel.
His power works in those who heed the message. The need and value of true faith in our
Lord. There is no happiness without it. (R. H. Baynes, B. A.)
Beginning to sink
There are three conditions of soul.
1. Some think they are sinking, and are not.
2. Some are sinking and do not know it.
3. Some are sinking and miserably do know it.
4. The consequent is evident, what was below you is now over you, your servant has
become your master, cares, and anxieties.
5. Your escape is in looking again to Jesus. (J. Vaughan, M. A.)
The cause of sinking
Let me gather up the steps to the “ sinking:”-an emotional state, with abrupt and strong
reactions-a self-exaltation-a breaking out, under a good and religious aspect, of an old
infirmity and sin-a disproportion between the act and the frame of mind in which the act
was done-neglect of ordinary means, with not sufficient calculation of difficulties-a
devious eye-a want of concentration-a regard to circumstances more than to the Power
which wields them-a certain inward separation from God-a human measurement-a
descent to a fear, unnecessary, dishonouring fear-depression-a sense of perishing-
“beginning to sink.” (J. Vaughan, M. A.)
No safety in mere feeling
In the spiritual navigation, it is well to remember that the feelings are the sails, and very
quickly and very beautifully do our feelings carry us along while all is favourable. But let
once difficulties and temptations come, and if we have only feelings, we shall stop. The
best-spread feeling, if it be only feeling, will never make head against a contrary wind. (J.
Vaughan, M. A.)

169. Presumption of early martyrs
Of this nature was that extravagant desire of martyrdom in many of the Primitive
Church, when even novices in Christianity, and those of the weaker sex, must needs be
thrusting themselves into the hands of the persecutors, when they might easily, and
without sin, have escaped them; and thereby exposed themselves to such cruel torments
as they were not able to endure, and then did very ill things to be free from them again,
to the great dishonour of their holy religion, the deep wounding of their consciences, and
their lasting shame and reproach, which they could not wipe off but by a long and very
severe repentance. And, indeed, ‘tis no better than knight-errantry in religion thus to
seek out hazardous adventures, and lead ourselves into temptations, and then expect
that God should support us, and bring us safely off. ‘Tis not faith, but presumption, that
engages men so far. (Francis Bragge.)
Christ and men’s fears
In this verse are considerable.
1. The Person that spake; the Lord Jesus Christ.
2. Those to whom He spake, viz., the disciples in their present distress.
3. The kind nature and design of Christ’s speech to them at this time.
4. The argument He used to silence their fears.
5. The time when He spake to them thus comfortably-straightway.
I. Whence is it, that even real delievers may be ready to sink under their troubles. Causes
of despondence are: we have not thought of the cross as we ought, or not counted upon
it at all, and so have taken little care to prepare for it. Perhaps from our being so long
spared, we promised ourselves an exemption from any remarkable trials; or perhaps we
mistake the nature, end, and design of afflictions when they come, and so are ready to
faint under Divine rebukes. There is a peculiar anguish with which some are overtaken,
when they are under apprehensions of approaching death. As to the springs of this-
(a) We are too prone to put from us the evil day.
(b) Death may find us in the dark as to our title to the life to come, or
meetness for it.
(c) Conscience may be awakened in our last hours to revive the sense of past
sins, and so may increase our sorrows and terrors.
(d) Satan sometimes joins in with an awakened conscience, to make the trial
the more sore.
(e) God sometimes withdraws the light of His countenance.
II. What Christ spake to his disciples now, when they were in great distress, He is ready
to speak to all His members, whenever they are any of them distressed.
III. What is carried in these comfortable words, and may be gathered from them, for
their support. It notes His presence with them and His wisdom, power, faithfulness, and
love to be engaged for them. (Daniel Wilcox.)

170. 29 “Come,” he said.
Then Peter got down out of the boat, walked on
the water and came toward Jesus.
CLARKE, "Peter - walked on the water - However impossible the thing
commanded by Christ may appear, it is certain he will give power to accomplish it to
those who receive his word by faith; but we must take care never to put Christ’s power to
the proof for the gratification of a vain curiosity; or even for the strengthening of our
faith, when the ordinary means for doing that are within our reach.
GILL, "And he said, come,.... This he said, partly to assure them who he was; for had
he denied him, he and the rest might have concluded, it was none of Jesus; and partly to
commend his love, and confirm his faith, by giving a further instance of his power, in
enabling him to walk upon the water, as he did:
and when Peter was come down out of the ship; as he immediately did, having
orders from Christ; and being by this second speech fully convinced it was he
he walked on the water; a little way, being supported and enabled by the power of
Christ; for this was an extraordinary and miraculous action: for if it was so in Christ, it
was much more so in Peter: Christ walked upon the water by his own power, as God;
Peter walked upon the water, being held up by the power of Christ. The Jews (w) indeed,
call swimming ‫המים‬ ‫פני‬ ‫על‬ ‫,השיטה‬ "walking upon the face of the waters": hence we read of a
swimmer's vessel, which is explained to be what men make to learn in it, how ‫המים‬ ‫פני‬ ‫על‬
‫,לשוט‬ "to go or walk upon the face of the waters" (x); but then this is not going upon them
upright, but prone, or lying along upon the surface of the waters, which was not Peter's
case; he did not, as at another time, cast himself into the sea, and swim to Christ; see
Joh_21:7 but as soon as he came down from the ship, standing upright, he walked upon
the waters,
to go to Jesus; not merely for walking sake, but for the sake of Christ, he dearly loved;
that he might be with him, and be still more confirmed of the truth of its being he, and
not a spirit.

171. HE RY, "[2.] It was very kind and condescending in Christ, that he was pleased to
own him in it, Mat_14:29. 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.
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, (Eph_2:5, Eph_2:6), and being crucified
with him, Gal_2:20. Now, methinks, it is represented in this story by their walking with
him on the water. 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 (1 John v. 4), by faith in Christ's victory (Joh_16:33), and with
him are crucified to it, Gal_6:14. See blessed Paul walking upon the water with Jesus,
and more than a conqueror through him, and treading upon all the threatening waves,
as not able to separate him from the love of Christ, Rom_8:35, etc. 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, Rev_15:2, Rev_15:3.
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, Psa_63:8.
Special supports are promised, and are to be expected, only in spiritual pursuits. When
God bears his Israel upon eagles' wings, it is to bring them to himself (Exo_19:4); 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 press forward toward the
mark, being kept by the power of God, which power we must depend upon, as Peter
when he walked upon the water: and there is no danger of sinking while underneath are
the everlasting arms.
JAMISO , "And he said, Come. And when Peter had come down out of the
boat. he walked on the water, to go to Jesus — (Also see on Mar_6:50.)
COFFMA , "Peter succeeded at first, but then he failed. He did actually walk on
the sea; but when he took his eyes off the Saviour and began to consider the
difficulties, he began to sink. What a lesson shines in this. As long as people have
respect unto the Lord and behold him in all their ways, they go forward; on the
other hand, when men become analysts of the difficulties, they fail. Most of the high
and noble things ever done would never have been started or concluded if the men
who achieved them had taken a good hard look at the difficulties. That goes for the
American Revolution, the invention of the electric light, the discovery of America,
and just about everything else that has made history; and it is one thousand times

172. more true in the realm of spiritual things!
Was there something of the show-off in Peter's conduct here? Perhaps. It will be
recalled that, later, he professed to have more faith than the others; and there may
be some suggestion of the same attitude in his conduct on the occasion mentioned
here. In any case, the Lord did not permit him utterly to fail, but only enough to
strengthen his faith in the Lord.
30 But when he saw the wind, he was afraid and,
beginning to sink, cried out, “Lord, save me!”
CLARKE, "When he saw the wind boisterous, he was afraid - It was by faith
in the power of Christ he was upheld; when that faith failed, by which the laws of
gravitation were suspended, no wonder that those laws returned to their wonted action,
and that he began to sink. It was not the violence of the winds, nor the raging of the
waves, which endangered his life, but his littleness of faith.
GILL, "But when he saw the wind boisterous,.... Or "strong", blowing hard
against him, and raising up the waves, which beat with great violence upon him,
he was afraid; though Christ was so nigh him, and he had had such an instance of his
power in bearing him up, causing him to walk upon the waters thus far; which shows,
that his faith was imperfect:
and beginning to sink; through fear, and the violence of the wind and waves, just
ready to be immersed, and go down to the bottom of the sea,
he cried; being in a great fright and much danger, and with great importunity and
eagerness,
saying, Lord, save me: I am just going, I shall certainly perish else; still having so
much faith in Christ, that he was able to save him in the last extremity.
HE RY, "(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 (Mat_14:30); He was afraid. The strongest faith and the greatest

173. courage have a mixture of fear. Those that can say, Lord, I believe; must say, Lord, help
my unbelief. Nothing but perfect love will quite cast out fear. 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.
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 (Rom_4:19); he minded not the discouraging
improbabilities which the promise lay under, but kept his eye on God's power; and so,
against hope, believed in hope, Mat_14:18. Peter, when he saw the wind boisterous,
should have remembered what he had seen (Mat_8:27), when the winds and the sea
obeyed Christ; but therefore we fear continually every day, because we forget the Lord
our Maker, Isa_51:12, Isa_51:13.
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 (1Pe_1:5); and therefore, when our souls are cast down and disquieted, the
sovereign remedy is, to hope in God, Psa_43:5. It is probable that Peter, being bred a
fisherman, could swim very well (Joh_21:7); 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 was Christ's right hand and his holy arm, 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 bottom as a stone
(Exo_15:5), but gave him time to cry, Lord, save me. 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 walked as he believed; to him, as to others, the rule
held good, According to your faith be it unto you.
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,
Heb_5:7. 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; He
cried, Lord, save me. Christ is the great Saviour, he came to save; those that would be
saved, must not only come to him, but cry to him for salvation; but we are never brought
to this, till we find ourselves sinking; sense of need will drive us to him.
JAMISO , "But when he saw the wind boisterous, he was afraid; and
beginning to sink, he cried, saying, Lord, save me — (Also see on Mar_6:50.)
SBC, "There are three conditions of soul: some think they are sinking and are not; some
are sinking and do not know; some are sinking and do know it—know it truly and
miserably.
I. Let me gather up the steps towards the sinking. An emotional state, with abrupt and
strong reactions; a self-exaltation; a breaking out under a good and religious aspect of an

174. old infirmity and sin; a disproportion between the act and the frame of mind in which
the act was done; neglect of ordinary means with not sufficient calculation of difficulties;
a devious eye; a want of concentration; a regard to circumstances more than to the
Power which wields them; a certain inward separation from God; a human
measurement; a descent to a fear—unnecessary, dishonouring fear; depression; a sense
of perishing; beginning to sink.
II. Let us see the escape. In his humiliation and fear and emptiness, the eye of St. Peter,
which had wandered in the pride of his first confident marching, went back to Christ. It
was the mark that he was a child of God still. It was the mark in the judgment-hall; it
was the mark now; it is the mark everywhere. You who feel that you have sunk and are
sinking, go back again, and let Jesus be to you, and you be to Jesus, as it once was. Those
declining steps and sinking affections want the Saviour more than ever, and He is the
Saviour still. The same eye is towards you, as loving, as gentle, as affectionate and kind.
Return—away from every wind that blows and every wave that beats—away from the
gulfs that yawn, and the depths that will swallow you up—away from your own guilty
self—look to Jesus.
J. Vaughan, Fifty Sermons, 9th series, p. 154.
ELLICOTT, "He was afraid.—In the conflict between sight and faith, faith was
worsted, and with that came fear. The supernatural strength left him, and the
swimmer’s art would not now avail, and so the waters were closing over him, and he
cried out in his agony. And then the gracious pity of his Lord helped the “little
faith” with the firm sustaining grasp, not, indeed, without a word of loving reproof,
and yet as unwilling even here to quench the smoking flax.
PETT, "However, having bold faith while standing in the boat was one thing, maintaining it in the
face of a strong wind stirring up the waves was another. And he was suddenly seized with fear
and began to sink. As usual he had taken on more than he could cope with. We are left to
surmise that if there had been no wind, there would have been no problem. The description ‘saw
the wind’ (i.e. the effect that it was having) indicates that he took his eyes of Jesus, and that that
was when his problems began. Up to that point he had only seen Jesus.
Then Peter called out, “Lord, save me.” But note that there was still faith there. He might not be
able to trust himself, but He still knew that the Lord could save him. He knew that the Lord had no
fear of the wind.
31 Immediately Jesus reached out his hand and
caught him. “You of little faith,” he said, “why did
you doubt?”

175. CLARKE, "Jesus stretched forth his hand - Every moment we stand in need of
Christ: while we stand - we are upheld by his power only; and when we are falling, or
have fallen, we can be saved only by his mercy. Let us always take care that we do not
consider so much the danger to which we are exposed, as the power of Christ by which
we are to be upheld; and then our mountain is likely to stand strong.
GILL, "And immediately Jesus stretched forth his hand,.... The Syriac reads it,
‫,וברשעתה‬ "and in that very moment"; for his case requires immediate assistance, and
Christ readily gave it; he reached out his hand at once, being just by him,
and caught him; as he was sinking to the bottom, and lifted him up, and set him on his
feet upon the water, and enabled him to walk with him to the ship; but not without
reproving him for the weakness of his faith,
and said unto him, O thou of little faith: he does not say, O thou unbeliever! or, O
thou who hast no faith! for some faith he had, though but small; of this phrase; see Gill
on Mat_6:30.
Wherefore didst thou doubt? waver, fluctuate, or wast divided between faith and
fear. He was worthy of reproof, since he had had the order of Christ to come to him upon
the water; and an experience of his power in supporting him thus far; and was now so
near unto him, that he had no room to doubt, whether it was he or not, nor of his power
to preserve him.
HE RY, "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.
JAMISO , "And immediately Jesus stretched forth his hand, and caught
him, and said to him, O thou of little faith, why didst thou doubt? — (Also see
on Mar_6:50.)
CALVI , "31.O man of little faith. While our Lord kindly preserves Peter, he does
not connive at Peter’s fault. Such is the object of the chastisement administered,

176. when Peter is blamed for the weakness of his faith. But a question arises, Does every
kind of fear give evidence of a weakness of faith? for Christ’s words seem to imply
that, where faith reigns, there is no room for doubt. (384) I reply: Christ reproves
here that kind of doubt which was directly opposed to faith. A man may sometimes
doubt without any fault on his part; and that is, when the word of the Lord does not
speak with certainty on the matter. But the case was quite different with Peter, who
had received an express command from Christ, and had already experienced his
power, and yet leaves that twofold support, and falls into foolish and wicked fear.
COFFMA ,"Peter's failure was due to lack of faith; and the rebuke was therefore
deserved. He apparently profited by it. The acknowledgment of the disciples that
Jesus was in fact the Son of God showed that Christ's schooling of them was
achieving his purpose. The great calm was proof of Jesus' power. See note under
Matthew 8:26 for evidence that this storm, and that, probably resulted from satanic
instigation. The grand design of Christ's purpose is plain. Rejected at azareth,
improperly acclaimed by the rabble at Bethsaida-Julius, Christ is recognized by the
disciples as the Son of God. That was the big thing that he came to teach, and the
germ of this world-shaking truth was already firmly implanted in the minds of the
apostles by the time this remarkable event was concluded. From that overwhelming
experience, Peter no doubt drew the faith to confess Christ as recorded in Matthew
16:16. The difference in his confession and that recorded here was a matter of
circumstances. Under the excitement and joy of the moment, they all said he was the
Son of God; but it remained for Peter to come through with the formal affirmation
of it in the face of adverse opinion to the contrary.
COKE, "Matthew 14:31. Jesus stretched forth his hand, &c.— Peter did not doubt
that it was Jesus who walked upon the water; he might have been convinced of that,
as we observed in the former note, before he left the vessel; nay, must have been
convinced of it while he was sinking, otherwise he would not have called to him for
assistance; but he was afraid that Jesus could not or would not support him against
the wind, which blew more fiercely than before: a doubt most unreasonable and
culpable, since it was as easy to support him against the storm, as to keep him above
the water, which Jesus had virtually promised todo by his permission, and which he
had actually performed, when Peter first left the vessel. See the Inferences.
BURKITT, "Observe here, 1. The mercy of Christ is no sooner sought, but found:
immediately Jesus put forth his hand and caught him. O with what speed, and with
what assurance, should we flee to that sovereign bounty, from whence never any
suitor was sent away empty.
Observe, 2. Though Christ gave Peter his hand, yet with this hand he gave him a
check; O thou of little faith, wherefore didst thou doubt? Though Christ likes
believing, yet he dislikes doubting. A person may be truly believing, who
nevertheless is sometimes doubting, but his doubting eclipses the beauty of his
believing.
PETT, "The impression we are given is that Peter had almost reached Jesus before he had

177. taken his eyes off Him, for Jesus is able to reach out and take hold of him. And then He gently
rebuked him. “O you of little faith, why did you doubt?” It was a reminder that growing though the
faith of the disciples was, it was still small compared with what it should be (compare Matthew
17:20).
We must remember, of course, that this description is comparative. The comparison is with the
Master Himself. But when we can give evidence in ourselves of the huge faith that Peter had to
begin with, we will have a right to point to his little faith. But then we will be too humble to do so.
However, until then we can only recognise how much less our faith is than his. Nevertheless the
point is made. Believing though the disciples were, they still had a long way to go.
BIBLICAL ILLUSTRATOR, "Wherefore didst thou doubt.
Doubting Christians
1. It perverts all they do by directing them to a wrong end.
2. It withdraws the mind from Christ.
3. It sours the temper. It breeds fears.
4. It gives Satan peculiar advantage against the soul.
5. The providence of God appears dark to such a soul.
6. It occasions false comfort.
7. It tarnishes the profession of such a person. (J. Cooke.)
Safety of believers in seeming perils
A British subject may be safe although surrounded by enemies in a distant land-not that
he has strength to contend alone against armed thousands, but because he is a subject of
our Queen. A despot on his throne, a horde of savages in their desert, have permitted a
helpless traveller to pass unharmed, like a lamb among lions-although, like lions looking
on a lamb, they thirsted for his blood-because they knew his sovereign’s watchfulness,
and feared his sovereign’s power. The feeble stranger has a charmed life in the midst of
his enemies, because a royal arm unseen encompasses him as with a shield. The power
thus wielded by an earthly throne may suggest and symbolize the perfect protection of
Omnipotence. A British subject’s confidence in his Queen may rebuke the feeble faith of
a Christian. “O thou of little faith, wherefore didst thou doubt?” What though there be
fears within and fightings without? He who bought His people with His own Blood
cannot lose his inheritance, and will not permit any enemy to wrest from His hand the
satisfaction of His soul. The man with a deceitful heart and a darkened mind, a feeble
frame and a slippery way, a fainting heart and a daring foe-such a man would stumble
and fall; but the member of Christ’s body cannot drop off; the portion of the Redeemer
cannot be wrenched from His grasp. “Ye are His.” Christ is the safety of a Christian. (W.
Arnot.)
32 And when they climbed into the boat, the wind

178. died down.
BAR ES, "And when they were come into the ship the wind ceased - Here
was a new proof of the power of Jesus. He that has power over winds and waves has all
power. John adds Joh_6:21 that the ship was immediately at the land whither they
went; another proof, amid this collection of wonders, that the Son of God was with them.
They came, therefore, and worshipped him, acknowledging him to be the Son of God.
That is, they gave him homage, or honored him as the Son of God.
CLARKE, "The wind ceased - Jesus is the Prince of peace, and all is peace and
calm where he condescends to enter and abide.
GILL, "And when they were come into the ship,.... Christ and Peter. The Arabic
and Persic versions, and Munster's Hebrew Gospel read, "when he ascended", or "was
come into the ship"; but there is no doubt but Peter went with him into it, though the
following effect is only to be ascribed to Christ's coming into the ship, and not to Peter's:
the wind ceased: from blowing with that fury and violence it did before, and there was
a perfect calm; which gave equal proof of the divine power of Christ, as his walking upon
the sea: he walked upon the sea whilst the wind was blowing hard, and the waves were
tumultuous; he comes into the ship, and all is calm; both winds and sea obey him, who is
Lord of both.
HE RY, "VI. The ceasing of the storm, Mat_14:32. When Christ was come into the
ship, they were presently at the shore. Christ walked upon the water 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, Rev_1:9. Those that walk with him shall reign
with him; those that are exposed, and that suffer with him, shall triumph with him.
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, Psa_148:8. When Christ comes into a soul, he makes winds and
storms to cease there, and commands peace. Welcome Christ, and the noise of her
waves will soon be quelled. The way to be still is, to know that he is God, that he is the
Lord with us.
JAMISO , "And when they had come into the boat, the wind ceased —
(Also see on Mar_6:50.)

179. BE SO , "Matthew 14:32-33. When they were come into the ship, the wind ceased
— And that so suddenly that all in the ship were sensible it was the effect of Christ’s
presence and power. He seems, also, according to John 6:21, to have wrought
another miracle at the same instant, for immediately on his entering the ship, it was
at the land! These many wonderful miracles, succeeding each other so rapidly,
greatly affected the minds of the disciples. They were sore amazed, says Mark, in
themselves, beyond measure, and wondered, namely, at the astonishing power of
their Master. For they considered not the miracle of the loaves, though so lately
performed, and so wonderful, and though they had the sensible proof of it before
their eyes in the baskets of fragments which they had taken with them into the ship;
and perhaps had been talking of it before the storm came on; for their heart was
hardened, and they were so stupified with their fear, that they did not reflect on that
miracle. We need not, therefore, be surprised that they did not call to mind a similar
exertion of his power, which they had beheld while they sailed to the country of the
Gadarenes. Then they that were in the ship — ot only the disciples, but all others
that were therein, came and worshipped him — Fell down at his feet in a rapture of
wonder, devotion, and reverence, saying, Of a truth thou art the Son of God — That
is, the Messiah, and a divine person, possessed of an unlimited power over the whole
creation. Though on many occasions formerly, Jesus had given equal, if not greater
evidences of his power, the disciples did not, till now, make open confession of his
dignity. It seems, when his miracles came to be thus multiplied, out especially when
they followed upon one another so closely, the apostles were more deeply affected
with them than by seeing him perform any single miracle.
ELLICOTT,"(32) The wind ceased.—St. Mark adds that “they were above measure
astonished” at the sudden lull. For the most part these mountain squalls died away
gradually, and left the waves rough. Here the wind ceased in a moment, and ceased
as their Lord entered the boat. And he gives a significant reason for their
astonishment, “For they reflected not on the loaves, for their heart was hardened.”
This was the later analysis which the disciples made of their feelings on that night.
Had they understood all the divine creative energy which the miracle of the loaves
involved, nothing afterwards, not even the walking on the waves, or the lulling of
the storm, would have seemed startling to them.
33 Then those who were in the boat worshiped
him, saying, “Truly you are the Son of God.”

180. CLARKE, "Thou art the Son of God - It is probable that these words were spoken
either by the sailors or passengers, and not by the disciples. Critics have remarked that,
when this phrase is used to denominate the Messiah, both the articles are used, ᅛ υιος του
Θεου, and that the words without the articles mean, in the common Jewish phrase, a
Divine person. It would have been a strange thing indeed, if the disciples, after all the
miracles they had seen Jesus work - after their having left all to follow him, etc., were
only now persuaded that he was the promised Messiah. That they had not as yet clear
conceptions concerning his kingdom, is evident enough; but that they had any doubts
concerning his being the promised Messiah is far from being clear.
GILL, "Then they that were in the ship,.... Not only the rest of the disciples, who
remained in it, whilst Peter came forth out of it, to walk upon the sea, to go to Christ: but
the mariners also, the owners of the vessel, and their servants that managed it,
came and worshipped him: not merely in a civil, but in a religious way; being
convinced, by what they saw, that he must be truly and properly God, and worthy of
adoration;
saying, of a truth, thou art the Son of God: not by creation, as angels and men, nor
by office, as magistrates, but by nature; being of the same essence, perfections, and
power, with God, his Father: and which these actions of his now done, as well as many
others, are full attestations of; as his walking upon the sea, causing Peter to do so too,
saving him when sinking, and stilling the wind and waves upon his entrance into the
vessel; all which being observed by the disciples and mariners, drew out this confession
upon full conviction from them, that he was a divine person, and the proper object of
worship.
HE RY, "VII. The adoration paid to Christ hereupon (Mat_14:33); They that were
in the ship came and worshipped him, and said, Of a truth, thou art the Son of God.
Two good uses they made of this distress, and this deliverance.
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, Luk_
1:4. Faith then grows, when it arrives at a full assurance, when it sees clearly, and saith,
Of a truth.
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 (Psa_50:15); I will
deliver thee, and thou shalt glorify me. Their worship and adoration of Christ were thus
expressed, Of a truth thou art the Son of God. 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. He that comes to God must believe; and he that

181. believes in God, will come, Heb_9:6.
CALVI , "33.They that were in the ship. I understand these words to refer not only
to the disciples, but to the sailors and other passengers. So then those who had not
yet declared that he was their Master, instantly acknowledge that he is the Son of
God, and by this term render to him the honor of the Messiah. Though at that time
this lofty mystery was not generally known, how God was to be manifested in the
flesh, (1 Timothy 3:16,) yet as they had learned from the prophets, that he who was
to be the Redeemer would be called the Son of God, those who under this
designation proclaim the glory of Christ, declare their belief that he is the Christ.
(385)
ELLICOTT, "(33) They that were in the ship.—The peculiar description was
apparently intended to distinguish them from Peter and the other disciples, and
probably indicates that they were the crew of the boat, or some chance passengers,
who had no previous knowledge of our Lord and of His works. They too were led, in
that moment of wonder, to the confession that the Prophet of azareth was more
than man, and in this, as far as the Gospel record goes, they anticipated the faith
even of the foremost of the disciples. It is significant that Peter’s confession that He
was “the Son of God,” or “the Holy One of God” (John 6:69), follows shortly upon
this.
PETT, "Filled with awe at what they had witnessed those in the boat (seemingly more than just
the twelve) ‘worshipped’ Him. And they declared, ‘truly You are the Son of God’. They now had a
deeper recognition of His status than ever before. They had broken through from His being a
prophet, to His being something more. Truth was beginning to dawn. Yet it arose from the awe of
the moment, it was not the more fully fledged faith that Peter would shortly declare in comparison
with other great figures of salvation history (Matthew 16:16).
In Matthew such Sonship is more than Messiahship. Only the demons have previously called
Jesus ‘the Son of God’ and they were thinking of One superior to themselves in the spiritual world.
But God has called Him ‘My beloved Son’ (Matthew 3:17) and Jesus has related Himself as ‘the
Son to ‘the Father’ (Matthew 11:27), as well as regularly distinguishing God as ‘My Father’ when
having in mind His own authority (Matthew 7:21-22; Matthew 10:32-33).
Mark has here, ‘they were greatly amazed in themselves, for they did not understand concerning
the loaves, but their heart was hardened.’ The point is that because their hearts were not
receptive they had not realised the significance of the miracle of the loaves and were thus
astonished by just such another proof of Jesus’ power over nature. Here we learn what that
astonishment resulted in, a recognition of His uniqueness.
BIBLICAL ILLUSTRATOR, "And Peter answered Him and said, Lord, if it be Thou, bid me
come unto Thee on the water.
Impulse and regulation
There are two powers working side by side under which Christ has taught us He means
every true Christian life shall move forward, undervaluing neither the one nor the other.
One of these is the impelling power, impulse. This impulsive part of religious character
is indispensable. St. Peter was right in his outset “Bid me come to Thee,” etc. The other
is the regulating power. It is this that keeps alive the life that has been awakened, and
fulfils the good intentions. Impulses spring up in the region of feeling. Their

182. continuance, regulation, and practical results, depend on the conscience and the will. It
is easy to reach the transition point between impulse and principle; some reach it as
soon as danger threatens. How shall I turn the ardent impulse of penitent faith into
consistent piety? By leaving no good impulse to grow cold or waste in a neglected
sentiment, but by embodying it immediately in its corresponding action; in other words,
by Christian regulation. Steadfastness will come as you are really planted in Christ.
(Bishop Huntingdon.)
The religion of impulse
The religious feeling is the soul of humanity. It may exist in these three forms:
I. Acting without intellect, under the control of the external.
II. Acting under intellect-controlled by the judgment. This is as it should be.
III. Acting against intellect. This is the religion of impulse, and it is here exemplified by
Peter in three aspects.
1. Urging an extravagant request. Men are not made to walk on water; were never
known to do so; have no capacity for it. To guard against this evil, we must study
general laws, cultivate self-command, and seek Divine guidance.
2. Impelling to perilous conduct. One foolish act has often plunged men into a sea of
difficulties.
3. Corrected by a merciful God. Christ first allows full liberty for the play of passion
and freaks of folly. Then He helps, if asked to. And, lastly, He exposes the error-
“Wherefore didst thou doubt? “ Peter ought not to have engaged in the act without
faith-and faith implies the full action of intellect. Do not act from impulse-nor even
from custom or habit. Act ever from faith. Remember that faith implies intellect,
evidence, and reliance. (D. Thomas, D. D.)
Peter’s unwise experiment in faith
1. His walking on the sea was needless. There is no pressing necessity shutting him
up to this sea-walk-ing; but it is faith experimenting in high and holy things. No
important end to be served.
2. He asks permission to do that which is not commanded by Christ. Peter asks help
to do what Christ had not done; to walk on the sea for the walking’s sake. This Christ
permits to prove what is in him, but not to his honour or comfort. A salutary
discipline.
3. Yet Christ does not fail Peter; it is not the power or word of Christ that gives way,
but only the faith of Peter in this power or word. So long as he looks to Jesus this
word supports him. It is easier to believe in the ship than on the waters. Now he
fears, his faith gives way. Peter in his extremity cries aloud to Jesus. He has not faith
enough to walk on the waters, but enough to cry for help. (A. M. Stuart.)
Walking on the waters

183. It is not difficult to discover the characteristics of St. Peter as they come out here.
Whatever he felt for the moment was sure to come out in his words or actions. It is easy
to blame and say that Peter should not have been so eager to meet his Lord, or he should
have maintained his faith to the last. But we must not forget that the very height to
which his faith had for the moment attained, exposed him, more than others, to the
temptation of unbelief. They who sit securely in their boats are not liable to sink. The
men of even temperament cannot understand an experience such as this. They know
nothing of ups and downs. Where the hills are highest the ravines are deepest, Peter
must not, therefore, be unduly blamed. We learn from the incident:
1. That when His disciples are in danger of being carried away by earthly influences,
Christ sends them into trial. If we are bent on something which shall endanger our
spirituality, God may send us serious affliction to keep us out of mischief.
2. That while our trial lasts the Lord prays for us.
3. That when Christ comes to us in our trials we are able to rise above them. He did
not come at once. He came over the big waves which constituted their trial. He
makes a pathway into our hearts over the affliction which distresses us. The disciples
did not know Christ when he came. Have we never mistaken him? When Christ
comes, and is recognized, He brings relief. (W. M. Taylor, D. D.)
Failure teaching humilit
y:-Peter required a lesson in humility: and it is instructive to observe in what way he
received the lesson from our Lord. He did not meet the erring disciple with sharp and
sudden reproof. He did not refuse the man’s petition; but He taught the required lesson
by its very fulfilment. We have seen a father adopt the same plan in giving a lesson to his
son. The boy was anxious to carry a heavy burden, believing that he was able for the task.
The father let him try; and as the little arms struggled’ and quivered, and failed, the little
mind was taught its own weakness, and the little heart was truly humbled. Just so when
Peter asked to walk with Jesus upon the water. He said, “Come.” The request is granted,
but not approved; and Peter is left to try the work in his own strength, and fail through
inglorious weakness. (P. Thompson.)
Failure in the midst of success
He failed in the midst of success. It is difficult to carry a full cup, or walk upon the high
places of the earth. It is more difficult to walk erect, and firm, and far among the tossing
waves of adversity. The movement of Peter at the outset was grandly courageous. How
truly the other disciples would gaze upon him with admiration! He stepped over the little
boat; placed his foot upon the rising billow; walked step after step with perfect safety. It
was a great moment in the man’s life; but it was a greatness for which the man was not
equal. His nerve was too weak to carry the full cup, or bear the heavy burden, or tread
the stormy water. He failed in the hour of triumph, and lost all by not looking to Jesus.
The word is very touching. “When he saw the wind boisterous, he was afraid.” There was
the defect. He looked to the raging winds and the surging waters. He looked to the
danger, and not to the Saviour. He forgot the power of Christ, and trusting to himself,
and trembling like a breaking wave beneath the boisterous wind, he began to sink. The
work was done, and the lesson learned, with great rapidity. His faith, and courage, and
devotion, were not so great as he imagined. He discovered his helplessness, and prayed

184. for safety. “Lord save me;” and now the daring man was brought to regard the Lord’s
band as the fountain of spiritual strength. (P. Thompson.)
Peter in the storm
1. The presumption of faith-“Bid me come to Thee on the water.”
2. The power of faith” Come.”
3. The weakness of faith.
4. The power of prayer. (T. Dale, M. A.)
The earnest prayer
I. We must feel our need of salvation.
II. We must know the only source of salvation.
III. We must pray individually for salvation. (W. D. Harwood.)
The fear of Peter when walking on the water
I. The fear which Peter betrayed on this occasion.
1. The transient nature of our best and strongest feelings when they are not kept
alive by Divine grace.
2. The danger of needlessly putting to the trial cur highest graces. Never make a
presumptuous display of grace.
II. The cause of Peter’s fear. “When he saw the wind boisterous,” etc. Here we are taught
not to be unmindful of our dangers, but to keep our thoughts fixed on the greatness and
faithfulness of Christ when we are surrounded by them.
III. The consequence of Peter’s fear. He began to sink. Our support in dangers and trials
depends on our faith.
IV. The prayer which the fear of Peter drew from him.
1. In all our troubles, if we are Christians, we shall be men of prayer.
2. The fears of the real believer, however strong, are still accompanied with a
cleaving to Christ.
V. The connect of Christ towards him.
1. There is no situation in which Christ cannot help us.
2. There is no state in which Christ will not save us. (C. Bradley.)
Doubting a hindrance to the Christian life.
I. St. Peter’s desire-“Bid me come unto Thee.” The truthfulness of the Bible seen in the
striking preservation of the individuality of the characters brought into view. Peter

185. uniformly rash. Many a time does the yearning spirit of the believer say, “Bid me come,”
etc.
1. There is the memory of joys of which earth knows nothing, experienced in His
Presence.
2. There is the consciousness of security from every harm.
3. The confidence created by so many trials of His love. No wonder that this desire of
Peter should be the longing of Christ’s faithful followers.
II. St. Peter’s failure. The first part of the history show us his daring zeal; now his failing
faith. At first his faith laid hold on Divine power, and he was able to tread the waves
without sinking. There was an element of wrong in the undertaking; self-confidence
again. It was regarding the danger more than the Saviour that made him weak.
III. At the reproof ministered to St. Peter by our Lord. The rebuke was gentle. After all
seen of the power of Christ could he doubt? Christ bids us “ come” to Him in the gospel.
His power works in those who heed the message. The need and value of true faith in our
Lord. There is no happiness without it. (R. H. Baynes, B. A.)
Beginning to sink
There are three conditions of soul.
1. Some think they are sinking, and are not.
2. Some are sinking and do not know it.
3. Some are sinking and miserably do know it.
4. The consequent is evident, what was below you is now over you, your servant has
become your master, cares, and anxieties.
5. Your escape is in looking again to Jesus. (J. Vaughan, M. A.)
The cause of sinking
Let me gather up the steps to the “ sinking:”-an emotional state, with abrupt and strong
reactions-a self-exaltation-a breaking out, under a good and religious aspect, of an old
infirmity and sin-a disproportion between the act and the frame of mind in which the act
was done-neglect of ordinary means, with not sufficient calculation of difficulties-a
devious eye-a want of concentration-a regard to circumstances more than to the Power
which wields them-a certain inward separation from God-a human measurement-a
descent to a fear, unnecessary, dishonouring fear-depression-a sense of perishing-
“beginning to sink.” (J. Vaughan, M. A.)
No safety in mere feeling
In the spiritual navigation, it is well to remember that the feelings are the sails, and very
quickly and very beautifully do our feelings carry us along while all is favourable. But let
once difficulties and temptations come, and if we have only feelings, we shall stop. The
best-spread feeling, if it be only feeling, will never make head against a contrary wind. (J.

186. Vaughan, M. A.)
Presumption of early martyrs
Of this nature was that extravagant desire of martyrdom in many of the Primitive
Church, when even novices in Christianity, and those of the weaker sex, must needs be
thrusting themselves into the hands of the persecutors, when they might easily, and
without sin, have escaped them; and thereby exposed themselves to such cruel torments
as they were not able to endure, and then did very ill things to be free from them again,
to the great dishonour of their holy religion, the deep wounding of their consciences, and
their lasting shame and reproach, which they could not wipe off but by a long and very
severe repentance. And, indeed, ‘tis no better than knight-errantry in religion thus to
seek out hazardous adventures, and lead ourselves into temptations, and then expect
that God should support us, and bring us safely off. ‘Tis not faith, but presumption, that
engages men so far. (Francis Bragge.)
Christ and men’s fears
In this verse are considerable.
1. The Person that spake; the Lord Jesus Christ.
2. Those to whom He spake, viz., the disciples in their present distress.
3. The kind nature and design of Christ’s speech to them at this time.
4. The argument He used to silence their fears.
5. The time when He spake to them thus comfortably-straightway.
I. Whence is it, that even real delievers may be ready to sink under their troubles. Causes
of despondence are: we have not thought of the cross as we ought, or not counted upon
it at all, and so have taken little care to prepare for it. Perhaps from our being so long
spared, we promised ourselves an exemption from any remarkable trials; or perhaps we
mistake the nature, end, and design of afflictions when they come, and so are ready to
faint under Divine rebukes. There is a peculiar anguish with which some are overtaken,
when they are under apprehensions of approaching death. As to the springs of this-
(a) We are too prone to put from us the evil day.
(b) Death may find us in the dark as to our title to the life to come, or
meetness for it.
(c) Conscience may be awakened in our last hours to revive the sense of past
sins, and so may increase our sorrows and terrors.
(d) Satan sometimes joins in with an awakened conscience, to make the trial
the more sore.
(e) God sometimes withdraws the light of His countenance.
II. What Christ spake to his disciples now, when they were in great distress, He is ready
to speak to all His members, whenever they are any of them distressed.
III. What is carried in these comfortable words, and may be gathered from them, for
their support. It notes His presence with them and His wisdom, power, faithfulness, and

187. love to be engaged for them. (Daniel Wilcox.)
34 When they had crossed over, they landed at
Gennesaret.
CLARKE, "The land of Gennesaret - It was from this country that the sea or lake
of Gennesaret had its name. In this district, on the western side of the lake, were the
cities of Capernaum and Tiberias.
GILL, "And when they were gone over,.... That is, "the sea", as Munster's Hebrew
Gospel adds, the sea of Tiberias, or Galilee;
they came into the land of Gennesaret; the same with Cinnereth, or Chinnereth, or
Cinnerot, Num_34:11 in all which places, the Chaldee paraphrase renders it by ‫,גינוסר‬
"Ginusar", the same word that is used in Munster's Hebrew Gospel here: it was a country
in Galilee, in the tribe of Naphtali (y), bordering upon a lake, called the lake of
Gennesaret; taking its name from the country, or the country from the lake: it was
exceeding fruitful, full of gardens and orchards; hence we often read in the Talmud (z),
of ‫גנוסר‬ ‫,פירות‬ "the fruits of Genusar", or Gennesaret, which are said to be exceeding
sweet: and it is said to (a) be a country in the land of Israel, in which were many gardens;
and by others (b), a place in the land of Galilee (as it was) whose fruits were large and
good; and was, as Josephus says (c), thirty furlongs long and twenty broad. And thus the
saints, after a long and troublesome passage over the sea of this world, arrive, at last,
safe at their desired haven, and enter upon a most delightful country, a paradise, a
garden of pleasure; where all delicious fruits and desirable things are enjoyed, even
pleasures for evermore; where they shall be led to fountains of living waters, into fulness
of joy; where all troubles will cease, and tears will be wiped away; and when they will
have leisure and capacity to reflect upon all they have met with in their dangerous, and
difficult voyage; and will admire the wonderful grace of God, which has been with them;
and his divine power, which has appeared for them, and supported them, and brought
them safe to eternal glory; and they ascribe greatness to Christ, as the Son of God, and
for ever worship him as the eternal Jehovah, who has done such great things for them,
as none but God can do.
HE RY, "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

188. Capernaum, and either gave the name to, or took the name fRom. this sea, which is
called (Luk_5:1) The Lake of Gennesaret; it signifies the valley of branches. Observe
here,
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,
CALVI , "Matthew 14:34.They came into the country of Gennesareth. The
Evangelists give that designation to the country which borrowed its name from the
lake, though it is uncertain if it was not rather the name of the country that was
bestowed on the lake; but that is a matter of little consequence. Our chief business
is, to attend to the object which the Evangelists have in view. It is, to show that the
glory of Christ was attested not by one or by another miracle, but that this part of
Judea was filled with innumerable proofs of it, the report of which might easily be
carried to Jerusalem and to other towns in every direction. Hence we infer, that
singularly base and wicked must have been the ingratitude of that nation which
wickedly shut its eyes from perceiving, and even endeavored, as far as lay in its
power, to extinguish the brightness of the divine glory which was exhibited before
them. Our present business is, to perceive, amidst so large an assemblage of
miracles, the reason why Christ came, which was, that he might offer himself as a
physician to heal all the diseases of all men (387) For we must bear in mind what
Matthew had formerly quoted from the Prophet Isaiah, (Isaiah 53:4,) that in healing
bodies he shadowed out something greater, namely, that he restores our souls to
health, and that it is his peculiar office to remove spiritual diseases. (388) He is not
now an inhabitant of the earth; but it is certain that, now that he is in heaven, he is
authorized to bestow those favors of which he then exhibited a visible proof. ow as
we labor under every kind of diseases till he heal us, let each of us not only present
himself to him, but endeavor to bring others who need the same remedy.
That they might touch the fringe. There is reason to believe that they were under the
influence of some superstition, when they limited the grace of Christ to a touch of
his robe; at least, they defrauded him of a part of his honor, since they did not
expect any efficacy (389) to be derived from his bare word. But that he may not
quench the smoking flax, (Isaiah 42:3,) he accommodates himself to their ignorance.
Yet there is nothing here that lends countenance to the views of those who seek the
grace of God in wood, or nails, or robes; while Scripture expressly declares, that we
have no right to form any conception respecting Christ but what is spiritual and
consistent with his heavenly glory. The weakness of those who, not knowing that
Christ is God, desired to make a nearer approach to him, was endured for a time.
ow that he fills heaven and earth with the sweet savor of his grace, we must
embrace—not with hands or eyes, but by faith—the salvation which he offers to us
from heaven.
BARCLAY 34-36, "This is just one of Matthew's almost colourless little connecting
passages. It is a sentence or two of the gospel story that the eye might easily pass

189. over as quite unimportant; and yet it is very revealing of Jesus.
(i) There is beauty in it. o sooner did Jesus appear anywhere than men were
crowding and clamouring for his help; and he never refused it. He healed them all.
There is no word here that he preached or taught at any length; there is simply the
record that he healed. The most tremendous thing about Jesus was that he taught
men what God was like by showing men what God was like. He did not tell men that
God cared; he showed men that God cared. There is little use preaching the love of
God in words without showing the love of God in action.
(ii) But there is also pathos here. o one can read this passage without seeing in it
the grim fact that there were hundreds and thousands of people who desired Jesus
only for what they could get out of him. Once they had received the healing which
they sought, they were not really prepared to go any further. It has always been the
case that people have wanted the privilege of Christianity without its
responsibilities. It has always been the case that so many of us remember God only
when we need him. Ingratitude towards God and towards Jesus Christ is the ugliest
of all sins; and there is no sin of which men are more often and more consistently
guilty.
BE SO , "Matthew 14:34. They came into the land of Gennesaret — A large tract
of ground on the western shore of the lake, in a part of which Capernaum appears
from hence to have been situated. For though Matthew and Mark speak only of
their coming to the land of Gennesaret and putting to shore there, (see Mark 6:53,)
it is plain from John’s account that Jesus, at his landing, came to Capernaum, for it
was there the people found him that followed him in the morning from the other
side of the sea. See Doddridge, and compare John 6:22; John 6:25, with John 6:59.
And when the men of that place had knowledge of him — Or rather, the men, &c.,
επιγνοντες αυτον, knowing, or having known him, namely, formerly; Jesus having
ordinarily resided in that neighbourhood, and the inhabitants thereof having seen
many of his miracles: sent out into all that country — Christ having been absent
some time, the people were glad that he was now returned, and sent messengers to
all their friends and acquaintance in the neighbouring places who were sick,
desiring them to come and be cured. And they, rejoicing at the opportunity, came as
soon as possible, in great crowds, carrying their sick on beds and couches, and
bringing them to Jesus. Thus those who have obtained the knowledge of Christ
themselves, should do all they can to bring others to be acquainted with him also.
And when we have opportunities of receiving instruction and other spiritual
blessings, we should invite as many as possible to share with us. More than we think
of would embrace the opportunities, if they were but called upon and invited to
them. On this occasion, the number of those that came to Jesus was so great, that he
could not bestow particular attention upon each of them. They and their friends,
therefore, besought him to grant them the favour of touching, if it were but the
extremity of his clothes, being certain of obtaining thereby a complete cure. or
were their expectations disappointed; for as many as touched him were made
perfectly whole — Whatever the distempers were under which they laboured, not
because there was any virtue in his garments, otherwise the soldiers to whom they

190. were given at his crucifixion might have wrought miracles by them, but because
Jesus willed it to be so: and because those who touched him confided in his power
and goodness, and believed that he would thus heal them. It was in this
neighbourhood that the woman mentioned Matthew 9:20, had been cured of a
bloody issue by touching the hem of his garment, and probably the information
which these afflicted people, who now applied to Christ, had received of this fact,
gave occasion to this peculiar exercise of faith in him. Observe, reader, 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 the influences and commands of it, then we touch the hem of Christ’s
garment. It is but this touching, and we are made whole. On such easy terms are
spiritual cures offered by him, that if our souls are not healed, we have only
ourselves to blame. He could have healed us, he would have healed us, but we would
not be healed: so that our blood will be upon our own heads.
COFFMA ,"In this section, it has been noted that Christ was rejected at azareth;
John's martyrdom caused Christ to leave Herod's territory; the multitude at
Bethsaida had tried to make him king; and in this passage is another instance of the
Master's being widely acclaimed and accepted. Since the master plan called for
Christ's rejection, even those instances of his acceptance were practically all marred
by some vitiating circumstance. This is seen in the efforts of those at Bethsaida to
make him king by force, in the woman at Samaria's well having been a Samaritan of
doubtful morality, and in the Gentile orientation of others.
one can say how many Christ healed. ALL of their sick must have been a truly
great number. What a blessing he bestowed upon that land. There were so many
and suffering that sufficient time did not exist for him to give personal attention to
them all, hence, their desire merely to touch the border of his garment.
As many as touched were made whole! This seven-word jewel is one of the most
illuminating and encouraging remarks in the sacred text. A mere touch is not much
contact, but it is enough! Those who touched were not merely helped; they were
made perfectly whole. o efficacy in his garment is implied; not the garment, but
Christ healed. He needed no staff, as did Moses; he needed no mantle, as Elijah; he
required no instrument except himself. His word alone cast out demons, stilled the
tempest, changed the water into wine, and raised the dead!
A number of infinities appear in these seven words:
There is infinite compassion, evident when Christ allowed a multitude to throng him
for a chance to touch him.
There is infinite need, seen in the incredible number of those who came from that
one tiny place on earth.
There is infinite power. Both those who touched or were touched were made whole.

191. There is infinite contrast. A touch, only for an instant, and only his garment at that;
and the sufferer was made whole for life. That instant touch of Christ's garment
contrasts with entire wholeness of the entire man for an entire lifetime!
There is infinite encouragement. Spiritually, those who touch the Lord shall live.
There is infinite privilege. Men today are not called merely to "touch" Christ but to
be baptized into him, to become a part of his mystical body, and to let his mind be in
them.
There is infinite danger. With all one's speaking of Christ and open profession of his
service, it may be that he never touches Christ at all, or, touching, touches not in
faith!SIZE>
COKE, "Matthew 14:34. They came into the land of Gennesaret— The land of
Gennesaret was a large tract of ground on the western shore of the lake, in part of
which Capernaum appears to have been situated; for though St. Matthew and St.
Mark only speak of their coming to the land of Gennesaret, and putting to shore
there, (See Mark 6:53.) it is plain from St. John's account, that Jesus, at his landing,
came to Capernaum; for it was there the people found him, who followed in the
morning to the other side of the sea. See Doddridge; and compare John 6:22; John
6:24; John 6:59.
ELLICOTT, "(34) They came into the land of Gennesaret.—The name, possibly a
corruption of the older Chinneroth ( umbers 34:11; Joshua 11:2; Joshua 12:3),
belonged to the western shore of the lake to which it gave one of its titles, and
included Capernaum, to which, as we learn from John 6:17; John 6:24, the disciples
were steering. The region was one of singular fertility (the name has been explained
as meaning the “Garden of Sharon”), and was then one of the most populous
districts of Palestine.
BURKITT, "Observe, 1. Our Saviour's unwearied diligence in going about to do
good: he no sooner landeth, but he goeth to Gennesaret, and healeth their sick.
Observe, 2. The people's charity to their sick neighbours, in sending abroad to let all
the country know that Christ the great physician was come amongst them.
Observe, 3. Where lay the healing virtue: not in their finger, but in their faith; or
rather in Christ whom their faith apprehended.
PETT, "We can only imagine the awe of the remainder of that voyage. They would never see
Jesus in quite the same way again, for they now had a deeper awareness that He was, in some
way that they did not understand, ‘on the divine side of reality’. But eventually they reached land,
at Gennesaret, a plain on the north west shores of the Sea of Galilee, although there may have
been a village which also bore the name. Up to this point, apart from Capernaum which had
become Jesus’ home base, landing places after storms appear to be the only places that Matthew
has identified during Jesus’ ministry (compare Matthew 8:28, see also Matthew 15:39). It is as

192. though he remembered these places because he had felt grateful to be ashore again on firm
ground. He was after all a tax-gatherer, not a sailor. For the whole see Mark 6:53-56.
Previously when He had ‘crossed over’ He had gone to ‘His own city’ (Matthew 9:1). Perhaps the
implication is intended that Capernaum is now also no longer His home. He now has no home
(Matthew 12:46-50; Matthew 13:53-58). People must come to Him where He is.
Note on Peter.
The picture given of Peter fits in with all that we know about him, Peter the impetuous, Peter the
determined, Peter the expectant, Peter the bold, Peter the failing, Peter who never lets go. He
stands out in the Gospel as a leading light among the Apostles, but as one who through his
impetuosity often did or said the wrong thing, which is regularly why he is mentioned. Always he
leads the way, and regularly he finishes up with egg on his face. (In most groups there is
someone like that). Here he ventures to walk on the sea at his own suggestion and ends up half
drowning. Elsewhere He boldly asserts that Jesus is the Son of the Living God, and then tries to
tell the Son of the Living God what to do, with the result that he ends up by being likened in his
behaviour to Satan (Matthew 16:16; Matthew 16:22-23). He is privileged to be on the Mount of
Transfiguration, but, feeling that he has to do something, makes an inane suggestion (Matthew
17:4), and is left speechless and flat on his face (Matthew 17:6), with his suggestion simply
ignored. He boldly declares that he will never fail Jesus (Matthew 26:33), and fails Him three times
(Matthew 26:69-75). Yet no one else would have even thought of venturing on the sea, no one
else at the time had the courage to react to what Jesus was saying at all, no one else (apart from
the one known to the High Priestly family) ventured to follow Jesus into the High Priest’s
courtyard. Once his faith was made stronger his impetuosity and boldness would serve the church
well. In any group there is usually a character, and Peter was that character.
Along with James and John he is selected out for the purpose of beholding special incidents (the
raising of Jairus’ daughter, the Transfiguration, the prayer in the Garden of Gethsemane), and he
alone, as representative of all God’s true people, is conjoined with Jesus in being declared to be
sons of God and therefore not due to be treated only as subjects liable to the Temple tax
(Matthew 17:24-27).
Nevertheless he is never appointed their leader. Nor does he ever make such a claim. And while
he is prominent in Acts, the Apostles are on the whole all seen to act together, while when Paul
speaks of those ‘reputed to be pillars’ he lists them as ‘James (the Lord’s brother), Cephas (Peter)
and John’ (Galatians 2:9) in that order. It was just that his character constantly brought him to the
front, and resulted in him being chosen to make the first moves towards both Jews and Gentiles.
HAWKER 34-36, ""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."
How delightful is it to behold Jesus, in those interesting moments, When fulfilling the
Prophet’s prediction of him. It was one mark of his divine character, to heal all manner
of sickness, and all manner of disease among the people. And here we behold the
corresponding testimony Isa_35:4-6; Luk_4:17-18. But what I beg the Reader more
particularly to observe, in this account of Christ, is, how fully it manifested his character
as the God-man Messiah. Think, Reader, I beseach you, what an endearing
representation this is of Jesus, that by his living so many years in this world as we do,
and combating with the same exercises as we combat with; how blessedly suited he was,
having borne our sins, and carried our sorrows, to sooth the sorrows in others, which he
bore himself. Oh! how suited also now in glory, to recollect in his own trials what he felt,
and to feel for others. The Apostle makes this the very basis of all comfort. For in that he

193. himself hath suffered being tempted: he knoweth how to succour them that are tempted.
Heb_2:18.
Reader! let us gather a short lesson from the history of John the Baptist. To look at
John, when falling a sacrifice at the instigation of a worthless woman, and to overlook
the Lord in the appointment, is to consider second causes, and not the first; and very
sure will it be, that we shall then make wrong conclusions. Here is a faithful servant of
the Lord, borne down by oppression; and here is an incestuous woman triumphing in
the godly man’s death. But what follows? Aye, there’s the grand concern. Say ye to the
righteous, it shall be well with him. Woe to the wicked, it shall be ill with him. Oh, for
grace, to eye the Lord’s sovereignty in all: for this alone will give energy to the lively
actings of faith, and keep the soul in peace.
But let me turn from the servant to contemplate the Master! Oh, for grace to eye Christ,
in the several blessed views here given of him; in feeding and supporting his people, and
healing all their diseases, Precious Lord Jesus! do thou manifest thyself to my poor soul
under that endearing character, as, Jehovah Rophe, the Lord that healeth the people.
And oh! for grace and faith in lively exercises upon his person, blood, and righteousness;
that while Jesus is coming forth to bless, my soul through the Holy Ghost, may be going
forth to meet him; and like the people in this Chapter, may my faith be so strong in the
Lord, that I may be convinced even the hem of Christ’s garment, touched by faith, will
make me perfectly whole. Amen.
35 And when the men of that place recognized
Jesus, they sent word to all the surrounding
country. People brought all their sick to him
CLARKE, "The men of that place had knowledge of him - i.e. They knew him
again. They had already seen his miracles; and now they collect all the diseased people
they can find, that he may have the same opportunity of showing forth his marvellous
power, and they of being the instruments of relieving their friends and neighbors.
They brought unto him all that were diseased - And Jesus received and healed
every man and woman of them. And is not the soul, in the sight of God, of more value
than the body? and will he withhold his healing power from the former, and grant it so
freely to the latter? This cannot be. Let a man come himself to Jesus, and he shall be
saved and afterwards let him recommend this Christ to the whole circle of his
acquaintance, and they, if they come, shall also find mercy.

194. GILL, "And when the men of the place had knowledge of him,.... Not merely by
report, but by face, having seen, and heard him before; see Luk_5:1.
They sent out into all that country round about, and brought unto him all
that were diseased; which not only expresses their faith in him, that he was able to
heal all their sick and diseased, were they ever so many; but also their affectionate regard
to their fellow creatures and countrymen; and their care and diligence in sending
messengers about to their respective cities, towns, and villages, and which must be
attended with expense: for they neither spared cost nor pains, to do good to their
country; in all which, they set an example worthy of imitation.
HE RY, "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
put 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 (Joh_1:10); Jerusalem knew him not
(Luk_19:42), but there were some who, when he was among them, had knowledge of
him. It is better to know that there is a prophet among us than that there has been one,
Eze_2:5.
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?
ELLICOTT, "(35) And when the men of that place.—We have to remember, though

195. not in this place to discuss, the fact that it was here, in the synagogue of Capernaum,
that our Lord, meeting with those who had seen the miracle of the loaves, led them
into that higher region of spiritual truth which the discourse of John 6:22-65 brings
before us. The manifestation of divine power in the works of healing coincided with
the divine wisdom revealed in the new teaching.
COKE, "Matthew 14:35-36. And when, &c.— And the men—knowing him, sent
out; Jesus ordinarily resided in the neighbourhood of Capernaum; but he had been
long absent, namely, ever since his mother had taken him with her to azareth; see
ch. Matthew 13:54 and Mark 6:1-6 wherefore the inhabitants, glad of this new
opportunity, came with their sick in such crowds, that it was impossible for Jesus to
bestow particular attention on each of them, which when the sick observed, they
besought him, that they might only touch the hem, the border, or fringe of his
garment; when as many as touched it were made perfectly whole, and that whether
they were good or bad people; not because there was any virtue in his garments,
otherwise the soldiers who obtained them at his crucifixion might have wrought
miracles; but because Jesus willed it to be so; for it was now with them the
acceptable time, the day of salvation, foretold by Isaiah 49:8 and Christ's volition
was sufficient to remove any distemper whatever. This pitch of faith seems to have
been wrought in the sick multitude by the instance of her who had lately been cured
of the flux of blood at Capernaum, upon touching the hem of our Lord's garment.
See Luke 8:43., &c. Macknight, and Chemnitz.
Inferences.—Men of flagitious lives are, and ever must be, subject to great
uneasiness: whatever calm and repose of mind they may seem for a season to enjoy,
yet anon, a quick and pungent sense of guilt, awakened by some accident, arises like
a whirlwind, ruffles and disquiets them throughout, and turns up to open view,
from the very bottom of their consciences, all the filth and impurity which had
settled itself there: of this truth there is not perhaps in the whole book of God, a
more apt and lively instance than that of Herod in the chapter before us, ver.
Matthew 1:2.
The crying guilt of John the Baptist's blood sat but ill, no doubt, on the conscience
of Herod, from the moment of his spilling it. However, his anguish and remorse
were stifled and kept under for a time by the splendour and luxury in which he
lived, till he heard of the fame of Jesus; and then his heart smote him, at the
remembrance of the inhuman treatment which he had given to such another just
and good man; and wrung from him a confession of what he felt, by what he uttered
on that occasion. He said,—this is John, &c. There could not be a wilder
imagination than this, or which more betrayed the agony and confusion of thought
under which he laboured. He had often heard John the Baptist preach, and must
have known that the drift of all his sermons was to prepare the Jews for the
reception of a prophet mightier than him, and whose shoes he was not worthy to
bear. And yet no sooner does that prophet arrive, but Herod's frighted conscience
gives him no leisure to recollect what his messenger had said; and immediately
suggests to him, that this was the murdered Baptist himself!

196. Herod, though circumcised, appears to have been little better than a heathen in his
principles and practices; or, if sincerely a Jew, at most only of the sect of the
Sadducees, who said there was no resurrection; and yet under the present pangs
and terrors of his guilt, he imagines that John was risen from the dead, on purpose
to reprove him.
It was the Baptist's distinguishing character, that he did no miracles, (John 10:41.)
nor pretended to the power of doing them; and yet, even hence the disturbed mind
of Herod concludes that it must be he, because mighty works did shew forth
themselves in him. And so great was his consternation and surprise, that it broke
out before those who should least have been witnesses of it: for he whispers not his
fears to a bosom-friend, to the partner of his crime and of his bed; but forgets his
state and character, and declares them to his very servants. Surely nothing can be
more just and apposite than the allusion of the prophet, in respect to this wicked
tetrarch: he is like the troubled sea, when it cannot rest, whose waters cast up mire
and dirt, Isaiah 57:20. And such is every one who sins with a high hand against the
clear light of his conscience: although he may resist the checks of it at first, yet he
will be sure to feel the lashes and reproaches of it afterwards. The avenging
principle within us will certainly do its duty, upon any eminent breach of ours; and
make every flagrant act of wickedness, even in this life, a punishment to itself. See
the Inferences on Mark 6.
Who can help observing, on occasion of this remarkable event, how mysterious are
the ways of that Providence, which left the life of so holy a man as the Baptist in
such infamous hands? which permitted it to be sacrificed to the malice of an
abandoned harlot, to the petulance of a vain girl, and to the rashness of a foolish
and perhaps an intoxicated prince, who made the prophet's head the reward of a
dance! Matthew 14:8-9. The ways of God are unsearchable; but we are sure that He
can never be at a loss to repay his servants in another world for the greatest
sufferings they endure in this, and even for life itself, when given up in his cause.
What strange kind of religion was this in Herod, to remember God in the midst of
sin, to no other end but to make his name subservient thereto by a scandalous oath;
instead of thinking of him with reverential awe, in order to renounce his passion!
An oath is criminal, and by consequence void, when it cannot be performed without
sin and injustice.
We may reasonably conclude, that death could never be an unseasonable surprise to
so holy a man as the Baptist, Matthew 14:10. When the executioner came into the
prison by night, (perhaps breaking in upon his slumbers,) and fulfilled his bloody
commission, almost as soon as he declared it,—a soul like his might welcome the
stroke, as a means of liberty and glory,—assured, that the transient agony of a
moment would transmit it to a kingdom, where the least of its inhabitants would be
in holiness, honour, and felicity, superior to John in his most prosperous and
successful state on earth.
We see here the fruit of a bad education; a wicked daughter of a wicked mother,

197. Matthew 14:11. They are serviceable to one another in order only to sin and
damnation! This is a dreadful example for their sex, which is naturally soft,
timorous, and bashful. A woman could not arrive at once at such an excess of fury,
as to prefer the present of a head, swimming in blood, before every other favour
which she might have asked; but revenge, a passion ever to be dreaded in its least
approach, causes a person to take pleasure in that, which, if passion were absent,
would raise the utmost horror.
The history of Herod's birth-day transmitted to posterity in the Scriptures stands a
perpetual beacon, to warn the great, the gay, and the young, to beware of dissolute
mirth. Admonished by so fatal an example, they ought to maintain, even in the midst
of their festivals, an habitual recollection of spirit, lest reason at any time, enervated
by the pleasures of sense, should slacken the rein of wisdom, or let it drop, though
but for a moment, because their headstrong passions, ever impatient of the curb,
may catch the opportunity, and rush with them into follies, whose consequences will
be unspeakably, and, it may be, perpetually bitter!
How magnificent a proof did He who is the bread of life give of his power and
goodness, by feeding a great multitude with a few loaves and fishes! Matthew 14:17-
21. This was one of the most astonishing, and at the same time most extensively
convincing, of all the miracles which Jesus performed during the course of his
ministry, and therefore every one of the Evangelists has recorded it; and what is
remarkable, it is the only one found in each of their histories. We shall have
occasion to consider it more fully hereafter: observing only at present, that though
the people sat on the ground, under no canopy but the sky, and had only barley
bread, and, as it seems, cold, or dried fishes to eat, and probably nothing but water
to drink, yet was there more real grandeur displayed by the Master of this feast,
than by Ahasuerus in that royal festival, which was intended to shew the riches of
his glorious kingdom, and the honour of his excellent majesty, (Esther 1:4-7.) when
the vessels and the beds were of gold and of silver, upon a pavement of porphyry,
marble, and alabaster.
When the day had been thus employed in healing and feeding the people, Christ
retired to a mountain to pray; Matthew 14:23. Thus must secret devotion attend our
public labours for the instruction and salvation of men, if we would secure that
divine blessing, without which, neither the most eloquent preaching, nor the most
engaging and benevolent conduct, can command or promise success. The proper
dispositions and circumstances for praying well, are retirement from the world,
elevation of heart, and solitude; and the silence and quiet of the night serve to
increase the solemnity of the occasion.
The disciples, wanting their Master, were tossed on the billows of distress, Matthew
14:24. When the stormy waves of affliction beat upon, and are ready to overwhelm
God's people, they are apt to think that he has forgotten them, though his eye is all
the while upon them; though he takes particular notice of every thing which befalls
them, and is about to work their deliverance in a manner altogether unexpected. In
such cases, he oftentimes on a sudden calms the storm, makes every thing serene

198. around them, and at length brings them safe into the haven where they would be. So
Jesus, who had left his disciples alone in the present danger, that he might teach
them to rely in the greatest extremities on the providence of God, went to save them,
walking upon the sea.
Happy is he who always discerns his Lord, and always conceives of him aright! but
alas! how often does He appear to the disordered mind as the object of terror,
(Matthew 14:26.) rather than of confidence! And in a day of affliction, while he may
seem to treat his suffering people with neglect, instead of seeking him with the more
earnest importunity, how are we ready to be overwhelmed with fears, and to
conclude that he has forgotten us! Speak, Lord, to the hearts of all such, to the
hearts of all who doubt or disbelieve; who fear, or are troubled; speak the powerful,
the efficacious word, It is I and their incredulity will be changed into faith, their
doubts into hope, their fears into fortitude.
At the command of Jesus, Peter ventured to go to him on the sea; and through what
storms and dangers may we not safely venture, if we are sure that our Lord calls us?
Matthew 14:28-29. Yet the rebuke which he suffered may warn us, not rashly to
throw ourselves on unnecessary trials. Warned by this example, we should beware
of presumption and self-sufficiency, and in all our actions take care not to be
precipitate. Wherever God calls, we are boldly to go; not terrified at the danger and
difficulty of the duty, his providence being always able to support and protect us.
But he who goes without a call, or proceeds farther than he is called; who rushes
into difficulties and temptations without any reason; may, by the unhappy issue of
his conduct, be made to feel how dangerous a thing it is for any one to go out of his
sphere. Lord, say to my soul, Come; and it will then go to thee, and do whatsoever
thou wouldst have it, without the least apprehension from the world!
In how many circumstances of life do too many weak believers appear, to their own
imagination, like Peter beginning to sink in the waves: but in the time of our
distress, let us cry to Jesus for help; and while we are lifting up our hands of faith
and prayer, we may humbly hope that Christ will stretch forth his omnipotent arm
for our rescue. It is good always to be dependent upon the Divine arm, weak and
frail as we are; since not one moment passes, but we have occasion to say, Lord, save
me!
REFLECTIO S.—1st, John, the harbinger of Jesus, had lately finished his glorious
race, and won the crown of martyrdom. We have in this chapter an account of that
bloody scene; and the occasion of its being here introduced is intimated. The fame of
Jesus and his miracles began to be noised; and no sooner did they reach Herod's
ears, than his guilty conscience betrayed his fears, and instantly suggested, that this
was John whom he had beheaded, who was raised from the dead, and endued with
more extraordinary powers to vindicate his injured character, and perhaps avenge
himself on his persecutors. ote; (1.) On this side hell, the greatest torment is a
guilty conscience. (2.) Persecutors will find that they in vain seek to be rid of their
troubles: though one be slain or removed, God will raise up fresh witnesses to the
truth. (3.) Many under the mere horrors of conscience, like the devils, tremble, yet

199. continue impenitent.
In the history of John's sufferings, we are told,
1. The occasion of them: and this was, his fidelity and zeal in reproving Herod for
his flagitious enormities, and especially for his adultery and incest with Herodias,
his brother Philip's wife, whom he had inveigled away from her own husband; and
though he was alive, and had children by her, yet had Herod publicly married her,
and continued to cohabit with her. This atrocious crime John plainly and faithfully
charged upon his conscience, as utterly unlawful, and sure to bring down the wrath
of God upon him. Though Herod was a king, John feared not to discharge his
commission. As the greatest monarchs have no prerogative to break God's laws, his
ministers must boldly vindicate his honour, and, without respect of persons, declare
his wrath against the mightiest transgressors.
2. For this, John was imprisoned. Instigated by Herodias, who meditated revenge, as
well as to gratify his own resentment, Herod had seized, bound, and cast him into
prison.—They who will be zealous against sin, must prepare to suffer. Faithful
rebukes, however kindly meant, will be often resented as affronts, and expose us to
the vengeance of an enraged persecutor; but when we have a good cause, and a good
conscience, we need not fear bonds or imprisonment.
3. Herod would have dispatched him out of hand, and rid himself of this troubler;
but his fears prevailed over his resentment, and for a while restrained him from the
bloody deed. John's character as a prophet had procured him such general
veneration, that to murder him outright might provoke some popular insurrection,
and endanger his own person and government. ote; (1.) one are greater slaves to
fear, than they who affect to tyrannize with despotic sway. (2.) The fear of man
often restrains those who have cast off all fear of God.
4. At last the barbarous deed is contrived and executed; and, after a tedious
confinement, the faithful martyr is by death released, and goes where the wicked
cease from troubling. It appears probable, that the whole plot was concerted by
Herodias, whose unrelenting malice could not rest while John was yet alive. Some
suppose that Herod was privy to the design; the circumstances being contrived
merely to blind the populace. However, whether he knew it, or rashly involved
himself by his oath; Herod is without excuse. The time chosen for the execution of
the design was Herod's birth-day, and the instrument was Salome, the daughter of
Herodias. To grace the festival, she condescended to appear before the august
assembly, and danced so exquisitely, that Herod in a transport of delight swore that
he would gratify her in whatever request she should make: and she demands the
head of John the Baptist at the instigation of her mother, who thought thereby at
once to get rid of his reproofs, and glut her revenge. Struck with this bloody request,
at least appearing to be so, Herod expressed great sorrow and reluctance to comply
with it. The injustice, cruelty, and infamy of such an action cried aloud.
evertheless, pretending conscience, as if a rash oath could oblige him to commit so
wicked a deed, and out of respect to those around him, who being witnesses to the

200. oath silently at least approved the performance of it, and probably were glad to get
rid of so troublesome a reprover, he gives orders for John's execution in the prison,
and instantly, without form or process, sends one of his savage instruments to bring
the head of the holy Baptist in a charger. The bloody dish is delivered to Salome,
and she presents it to her mother, a feast for her cruel revenge; while with malicious
delight she beholds that tongue for ever silent, which had so deeply wounded her
repose. ote; (1.) Seasons of carnal mirth and jollity are usually attended with much
mischief. Feasting and dancing are pleasing to the flesh; but they are pernicious to
the spirit, and often productive of fatal consequences. (2.) Rash oaths involve the
conscience in dreadful dilemmas, where guilt is sure to fasten on either side: yet,
when we have sworn to do evil, that oath is more safely broken than kept. Our
obligation to keep God's laws cannot be superseded by any other which we choose to
lay ourselves under. (3.) The bosom, which should be the seat of tenderness, when
fired with lust and revenge, becomes the most barbarous and savage. (4.) The bad
examples of parents are fatally pernicious. We quickly learn the evil to which the
bias of corrupt nature leans so strongly. (5.) Many are made sorry by their sins, who
never have lasting and godly sorrow for them. Though scourged by their
consciences, their love of evil bears down their convictions. (6.) The triumphing of
the wicked is short; God will soon require at their hands the innocent blood they
have shed.
5. The disciples of John hearing the sad catastrophe, came to pay their last kind
offices to their master's corpse, and terrify their affection and respect by attending
it to the grave; and then went and informed Jesus of the event, on whose ministry
probably they had attended since John's imprisonment: and if they were drawn
nearer to him by their former master's removal, they were, in the issue, gainers by
their loss. ote; (1.) As the dust of his saints is precious to the Lord, so should their
very corpses be to us, for the sake of the spirit which dwelt in them. (2.) We must
carry all our griefs to Jesus, and be confident that he will alleviate the sorrows
which we pour into his compassionate bosom. (3.) Whatever human helps, friends,
or ministers, we may be deprived of, we must not despond; our Master in heaven
ever lives; and if we be driven nearer to him, he can more than compensate our
losses.
2nd, To shelter himself from the jealousy of a cruel tyrant, as well as to give some
rest to his disciples, returned from their travels and preaching, our Lord withdrew
into a desert place. His hour was not yet come; nor was he called to expose himself
to Herod's enmity; and therefore he took this prudential step, teaching us by his
example, though always to be prepared for suffering in the way of duty, not rashly
or needlessly to court persecution. Hereupon we are told,
1. That the multitude, who had heard of his departure, immediately followed him on
foot; so eager were they to attend his ministry. Though there might be danger in
cleaving to a man so obnoxious, and they must go many a weary step to attend him,
nothing discouraged them. Those who have a relish for the Gospel, will follow it in
all its removes, and stop at no pains to enjoy the sincere milk of the word: nor will
persecution abate their ardour, but increase it.

201. 2. The sight of so many poor souls awakened the compassions of Jesus; and though
he came thither for retirement, he gladly chore to forego his own ease, to do them
good. He would not suffer them to come so far in vain, and therefore went forth,
pitying their sad case, destitute of food for their bodies, many sick and weak, and,
worst of all, their souls perishing for want of knowledge: and therefore he
undertakes the relief of all their necessities; healing their sick; instructing them in
the doctrines of his kingdom; and designing, ere they parted, to spread a table for
them in the wilderness. With like compassions should we regard the souls and
bodies of men, and then shall we readily lay out ourselves, and cheerfully spend and
be spent in their service.
3. The disciples, ignorant of the intentions of their Master, and foreseeing the
inconveniences which must arise from detaining so vast a multitude there, where no
refreshment could be procured, desired the Lord to dismiss the congregation, the
day beginning to decline. But he, who knew his own intentions, to try their faith,
bids them communicate their little stock of provisions to the people. The disciples
reasonably object the insufficiency of their slender store, amounting to no more
than five loaves and two fishes, which, though they were ready to part with them,
would not be tasted among such a multitude. Yet Jesus bade them bring them to
him, and trust his power. ote; (1.) In following Christ, we may be reduced to the
greatest straits; but in the way of duty we must trust, and not be afraid. (2.) They
who have Christ, have all, and abound; his presence and love can abundantly
compensate every loss, and enable us to be content even to be hungry, and in need of
daily food. (3.) Christ and his disciples lived on coarse and scanty fare, to teach us
abstinence and the mortification of our sensual appetites. (4.) Though we have but
little, we should be ready, when duty calls, to give of that little.
4. Our Lord distributes the provision. Having commanded the multitude to sit
down, where the grass was their carpet, he asked a blessing on the meal, and,
breaking the bread, gave it to his disciples, who waited on the multitude, as they sat
in ranks opposite each other, and with astonishment beheld the meat grow under
their hands, and increase as it descended. ote; (1.) Christ himself is the living
bread, which faith daily feeds upon; in him there is enough for all. (2.) We should
never sit down to our meals without asking God's blessing. It is among the surest
marks of an irreligious family, or an irreligious heart, wherever this is neglected.
We who are fed by his bounty, are surely bound at least to acknowledge the favour.
(3.) When we charitably break our bread to the hungry, we shall find no diminution
of our store.
5. There was enough, and more than enough for all. They did all eat, and were
filled; five thousand men, besides women and children: and, instead of suffering any
loss, the disciples, on collecting the fragments, find that they far exceed the original
food, amounting to twelve baskets full. ote; (1.) The blessing of God can multiply a
little into abundance; and none are paid with so good interest, as those who in
charity lend unto the Lord. (2.) Though we have plenty, it must not therefore tempt
us to waste. Since we cannot make one bit of bread, and multitudes of God's poor

202. may want it, every crumb should be carefully collected. The truly liberal will be the
best oeconomists.
3rdly, Miracle succeeds to miracle: he had just preserved the multitude from being
famished, and now he saves his disciples from foundering in the storm. The Lord is
ever a very present help in trouble. We are told,
1. The constraint that he put upon his disciples, ordering them to embark while he
dismissed the multitude. There appeared in the people present a deep conviction of
his being the Messiah; and, according to their prejudices, they now thought of
proclaiming him king, which opportunity his disciples were eagerly ready to
embrace: but they mistook the nature of his kingdom, and for a while entertained
the false notions of their countrymen. ote; The disciples of Christ are too apt to
look for a temporal instead of a spiritual kingdom.
2. When he had sent away his disciples, though reluctant, and dismissed the people,
he retired for prayer and communion with God; and in that pleasing work
continued till night drew on. ote; They who are much in public ministrations, need
also be much in prayer and converse with God. They will be most fervent in their
discourses, who come from their knees into their pulpits.
3. His disciples, who had embarked at his command, were now in imminent danger.
All was smooth when they set sail; but now when they were far from land, the storm
arose, and the wind blew directly against them. Thus in the way of duty we may
meet with sore temptations, and be sometimes apparently in imminent danger: all
things may seem to be against us, and the dispensations of Providence dark and
gloomy as this tempestuous night; whilst even then all things are working together
for our good. If we steadily hold on our course, and walk by faith, not by sight, we
shall arrive safely at the shore of eternal rest.
4. In the time of need, Jesus approaches them at the morning watch, walking on the
stormy waves, and thereby shewing them his power to save them, and his attention
to them in the hour of danger. But they not knowing him, and observing something
moving on the waters, concluded it an apparition, or some evil spirit; and,
supposing that it foreboded some mischief to them, cried out for fear: but Jesus
immediately undeceived them, and with his well-known voice endeavours to quiet
their apprehensions of danger. Be of good cheer; be undismayed; it is I, your Master
and Lord; be not afraid, whilst I am so nigh, and able to save you. ote; (1.) Christ
is nearer us when we are in trouble, than we are aware of; and when we seem in
greatest danger, his right hand is under us, to keep us from sinking. (2.) When the
soul is in distress, we are ready to interpret even the appearances in our favour as
ominous, and to start from our approaching mercies. (3.) If Christ speaks comfort to
our hearts, we need not then be afraid of any danger or distress; for he through all
can make us more than conquerors.
5. Their fears being in some degree quieted, Peter, impatient to be at his Master's
feet, and ever the foremost to express his fidelity and zeal, begs leave, if it was the

203. Lord indeed, or seeing it was the Lord, that he would command him to come down,
and enable him to go to him on the waters. Though eager to go, he dares not without
a warrant; but if Jesus bids him, neither winds nor waves dismay him. The Lord
grants his request, and, at once to convince him of his weakness, and confirm his
faith, permits him to come. ote; (1.) They who love the Lord Jesus Christ in
sincerity will, at his bidding, go through fire or water. (2.)
Though no dangers must deter us in the way of duty, we must not wilfully run into
them without a divine call. (3.) Christ knows our hearts; and though he sees much
infirmity mingled with our warmest profession, he knows how to pity and pardon
the one, while he kindly accepts the other.
6. Peter no sooner receives permission, than immediately he boldly casts himself into
the deep, and, by faith upheld, walks on the foaming billows. But when he felt the
stormy wind, and observed the boisterous waves, his faith staggered, his fears
prevailed, and he began to sink. Ready to perish, he instantly and eagerly cries,
Lord, save me; and in the last extremity stretches the arms of faith and prayer
towards the almighty Saviour. ote; (1.) While we walk by faith, not by sight, we
shall stand firm amid the storms of this tumultuous world. (2.) We must never
expect perfect deliverance from our fears, till we are perfected in love. (3.) We
cannot but stagger, the moment we take our eye off from Christ and his promises, to
look at the difficulties and dangers before us, and our own inability to surmount
them. (4.) Though Christ permits true believers sometimes to be in deep waters of
adversity, he will not suffer them to be drowned, if they persevere in trusting him;
but means only to magnify his power and grace towards them, and to excite their
gratitude and love in the more abundant experience of his salvation. (5.) Times of
danger should be times of prayer; and Jesus never yet failed the poor sinner, who,
sensible of his inevitable ruin without him, thus ardently cried, Lord, save me.
7. The prayer is scarcely sooner uttered than answered; the almighty hand of Jesus
stretched out, snatched him from the jaws of death; and, raising him up, he rebukes
his weak and wavering faith, when, after experiencing so much of his Lord's power,
he could yet distrust him. ote; (1.) Every true believer may remember the time
when he was more or less ready to give up all for lost, and seemed sinking into
eternal death; and then did Jesus snatch him as a brand from the burning. (2.) All
our disquieting fears arise from our unbelief, and should drive us more to our
knees, that the cause of them may be removed by the increase of our faith. (3.) When
we dishonour our Lord by distrusting his power and love, we deserve to be
upbraided for it.
8. On the coming of Jesus into the ship with Peter, the storm instantly ceased, the
waves subsided; and, struck with astonishment, all who were in the ship fell at his
feet, acknowledging his divine power and Godhead in the wonders they had seen,
and adoring him for the mercies they had received. ote; (1.) When Christ comes to
visit the troubled soul, then the winds of distress and temptation are hushed, and the
tempest of doubts and fears is calmed. (2.) Experience of the Redeemer's grace and
power should confirm our faith, and excite our adoration; and this is the blessed

204. end for which he permits his faithful people to be exercised, that he may more
abundantly display his own glory in their salvation.
4thly, The storm being over, and their ship arrived safely in port, they disembarked
in the fruitful land of Gennesaret; and thus shall the faithful saints of God at last,
when all the tempests of life are blown over, reach that land, where there is
undisturbed repose, and pleasures for evermore.
o sooner is it known that Jesus is there, than we are told the eagerness with which
the people of that country crowded around him, spreading the glad tidings through
the neighbourhood, and bringing all their diseased to Jesus, the great and general
physician. And such was their faith in his sufficiency to heal all their maladies, that
they besought him, if but to touch the hem of his garment, persuaded such virtue
resided in him, that nothing more was needful to their cure: nor were they
disappointed in their confidence or application. He granted their request; and as
many as touched him were immediately made perfectly whole. ote; (1.) Christ's
visits are precious; we should improve them with diligence. (2.) If we have found
him a Saviour unto us, it becomes us to spread the glad tidings, and invite others to
come and share our blessings. (3.) There is no disease of our souls, but Jesus hath
healing for it. If we perish, it is because we will not come to him that we may have
life. (4.) They who in faith and humility approach the Saviour, are sure never to go
disappointed away.
PETT, "On landing at Gennesaret Jesus was recognised by those who lived there, (it was not
far from Capernaum) and immediate word was sent out to all the neighbourhood, to tell them that
the prophet was here. And the result was that large numbers of people from the whole area
flocked to Him. And all brought their sick to Jesus. This is Matthew’s way of indicating that while
Israel as a whole might be rejecting Him or turning from Him, and especially the larger towns,
those who were sick and needed a physician, whether for body or soul, came to Him. For that was
why He had come, to make men whole.
The Messianic Signs Continue (14:35-36).
Having fed the new community with ‘bread from Heaven, and having revealed Himself as Lord of
sea and storm, thus presenting Himself as their Provider and Protector, Jesus expands His
ministry as the Servant Who ‘bore our afflictions and carried our diseases’ (Matthew 8:17), as our
Healer. He makes whole all who seek Him. By it He indicates the final perfection available in the
Kingly Rule of Heaven. For each healing is a physical indication of the spiritual wholeness that will
finally be enjoyed by all who are His, and is available to all who reach out to Him. They will be
presented holy, unblameable and unreproveable in His sight (Colossians 1:22).
Note how this summary connects back to those in Matthew 4:23-24; Matthew 8:16; Matthew 9:35-
36; Matthew 14:14. Underlying all that is happening His basic Messianic ministry continues. While
on the one hand He faces rejection by the leadership and by various town authorities, His spiritual
outreach goes on apace. There are thus many who seek Him and believe on Him.
Analysis.
a When the men of that place knew him, they sent into all that region round about, and brought to
him all who were sick (Matthew 14:35).
b And they asked him that they might only touch the border of his robe (Matthew 14:36 a).
a And as many as touched were made whole (Matthew 14:36 b).
Note that in ‘a’ they brought all who were sick, and in the parallel all were made whole by touching

205. Him. Centrally in ‘b’ we find the Source of all their healing, which was theirs by ‘coming and
believing’ to the bread of life (John 6:35).
36 and begged him to let the sick just touch the
edge of his cloak, and all who touched it were
healed.
BAR ES, "Land of Gennesaret - This region was in Galilee, on the west side of
the Sea of Tiberias; and in this land was situated Capernaum, to which he had directed
his disciples to go.
The hem of his garment - That is, the fringe or border on the outer garment. See
the notes at Mat_9:20.
Remarks On Matthew 14
1. We learn from this chapter the power of conscience, Mat_14:1-4. Herod’s guilt was
the only reason why he thought John the Baptist had risen. At another time he would
altogether have disbelieved it. Consciousness of guilt will at some period infallibly
torment a man.
2. The duty of faithfulness, Mat_14:4. John reproved Herod at the hazard of his life,
and he died for it; but he had the approbation of conscience and of God. So will all who
do their duty. Here was an example of fidelity to all ministers of religion. They are not to
fear the face of man, however rich, or mighty, or wicked.
3. The righteous will command the respect of the wicked. Herod was a wicked man,
but he respected John and feared him, Mar_6:20. The wicked profess to despise
religion, and many really do; but their consciences tell them that religion is a good thing.
In times of trial they will sooner trust Christians than others. In sickness and death they
are often glad to see them and hear them pray, and desire the comfort which they have;
and, like Balsam, say, “Let me die the death of the righteous,” Num_23:10. No person,
young or old, is ever the less really esteemed for being a Christian.
4. People are often restrained from great sins by mere selfish motives, as Herod was by
the love of popularity, Mat_14:5. Herod would have put John to death long before had it
not been that he feared the people. His constantly desiring to do it was a kind of
prolonged murder. God will hold men guilty for desiring to do evil; and will not justify
them if they are restrained, not by the fear of him, but by the fear of people.
5. We see the effect of what is called the principle of honor, Mat_14:9. It was in
obedience to this that Herod committed murder. This is the principle of duelling and
war. No principle is so foolish and wicked. The great mass of people disapprove of it. The
wise and good have always disapproved of it. This principle of honor is usually the mere
love of revenge. It is often the fear of being laughed at. It produces evil. God cannot and
will not love it. The way to prevent duels and murders is to restrain the passions and
cultivate a spirit of meekness and forgiveness when young; that is, to come early under

206. the full influence of the gospel.
6. People should be cautious about promises, and especially about oaths. Herod made
a foolish promise, and confirmed it by a wicked oath, Mat_14:9. Promises should not be
made without knowing what is promised, and without knowing that it will be right to
perform them. Oaths are always wicked except when made before a magistrate, and on
occasions of real magnitude. The practice of profane and common swearing, like that of
Herod, is always foolish and wicked, and sooner or later will bring people into difficulty.
7. Amusements are often attended with evil consequences, Mat_14:6-11. The dancing
of a frivolous and profligate girl was the means of the death of one of the holiest of men.
Dancing, balls, splendid parties, and theaters are thought by many to be innocent; but
they are a profitless waste of time. They lead to forgetfulness of God. They nourish
passion and sensual desires. They often lead to the seduction and ruin of the innocent.
They are unfit for dying creatures. From the very midst of such scenes the “happy” may
go to the judgment bar of God. How poor a preparation to die! How dreadful the
judgment seat to such!
8. Jesus will take care of the poor, Mat_14:14-21. He regarded the temporal as well as
the spiritual needs of the people. Rather than see them suffer, he worked a miracle to
feed them. So, rather than see us suffer, God is daily doing what man cannot do. He
causes the grain to grow; he fills the land, and seas, and air with living creatures; nay, he
provides in desert places for the support of man. How soon would all people and beasts
die if he did not put forth continued power and goodness for the supply of our wants!
9. It is the duty of Christians to be solicitous about the temporal wants of the poor,
Mat_14:15. They are with us. By regarding them, and providing for them, we have an
opportunity of showing our attachment to Christ, and our resemblance to God, who
continually does good.
10. A blessing should be sought on our enjoyments, Mat_14:19. It is always right to
imitate Christ. It is right to acknowledge our dependence on God, and in the midst of
mercies to pray that we may not forget the Giver.
11. We see the duty of economy. The Saviour, who had power to create worlds by a
word, yet commanded to take up the fragments, that nothing might be lost, Joh_6:12.
Nothing that God has created and given to us should be wasted.
12. It is proper to make preparation for private prayer. Jesus sent the people away that
he might be alone, Mat_14:22-23. So Christians should take pains that they may have
times and places for retirement. A grove or a mountain was the place where our Saviour
sought to pray, and there, too, may we find and worship God.
13. In time of temptation, of prosperity, and honor, it is right to devote much time to
secret prayer. Jesus, when the people were about to make him a king, retired to the
mountain, and continued there until the early morning in prayer, Joh_6:15.
14. When Christ commands us to do a thing we should do it, Mat_14:22. Even if it
should expose us to danger, it should be done.
15. In times of danger and distress, Jesus will see us and will come to our relief, Mat_
14:25-26. Even in the tempest that howls, or on the waves of affliction that beat around
us, he will come, and we shall be safe.
16. We should never be afraid of him. We should always have good cheer when we see
him, Mat_14:27. When he says, “It is I,” he also says, “be not afraid.” He can still the
waves, and conduct us safely to the port which we seek.
17. Nothing is too difficult for us when we act under the command of Christ. Peter at
his command leaves the ship and walks on the billows, Mat_14:29.

207. 18. Christ sometimes leaves his people to see their weakness and their need of
strength. Without his continued aid they would sink. Peter had no strength of his own to
walk on the deep, and Christ suffered him to see his dependence, Mat_14:30.19. The eye,
in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and
winds, rather than Christ, he began to sink, Mat_14:30. True courage in difficulties
consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour
and Friend.
20. Prayer may be instantly answered. When we are in immediate danger, and offer a
prayer of faith, we may expect immediate aid, Mat_14:31.
21. Pride comes before a fall. Peter was self-confident and proud, and he fell. His
confidence and rashness were the very means of showing the weakness of his faith, Mat_
14:31.
22. It is proper to render homage to Jesus, and to worship him as the Son of God,
Mat_14:33.
23. We should be desirous that all about us should partake of the benefits that Christ
confers. When we know him and have tested his goodness, we should take pains that all
around us may also be brought to him and be saved, Mat_14:35.
24. Jesus only can make us perfectly whole. No other being can save us. He that could
heal the body can save the soul. A word can save us. With what earnestness ought we to
plead with him that we may obtain his saving grace! Mat_14:36.
CLARKE, "That they might only touch the hem of his garment - What
mighty influence must the grace and Spirit of Christ have in the soul, when even the
border or hem of his garment produced such wonders in the bodies of those who
touched it! Here is a man who has turned from sin to God through Christ, and the
healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins
forgiven, his soul purified, and his heart filled with the fullness of his Maker. Lord,
increase our faith! and we shall see greater manifestations of thy power and glory! Amen.
GILL, "And besought him that they might touch the hem of his garment,....
As the woman with the bloody issue did; Mat_9:20. This they desired, partly to show the
strength of their faith in him, that they doubted not of a cure, could they be admitted so
near his person; and partly, to signify the sense of their unworthiness, to be in another
way taken notice of by him, either by speaking to them, or putting his hands on them:
and as many as touched, were made perfectly whole. Christ condescended to
this their request, and perfectly cured all such of their diseases, of whatever kind they
were, who, in the exercise of faith, touched the hem of his garment, the fringe he wore, in
compliance with the ceremonial law, Num_15:38.
HE RY, "4. How they made their application to him; They besought him that they
might only touch the hem of his garment, Mat_14:36. 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; Ask, and it shall be given. (2.)
With great humility; they came to him as those that were sensible of their distance,

208. 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 touch the hem of his garment. 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 (2Ki_5:11); but they were sure that
there was in him such an overflowing fulness of healing virtue, that they 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 touching the hem of his garment, and
was commended for her faith (Mat_9:20-22); 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.
II. The fruit and success of this their application to Christ. It was not in vain that these
seed of Jacob sough 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, Phi_1:6. 2. There is an abundance of
healing virtue in Christ for all that apply themselves to him, be they ever so many. That
precious ointment which was poured on his head, ran down to the skirts of his garment,
Psa_133:2. 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 save to the uttermost. 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 freely; 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 could have healed us, he would have healed us, but we
would not be healed; so that our blood will lie upon our own heads.
ELLICOTT, "(36) That they might only touch the hem of his garment.—The wide-
spread belief may be noted as the natural result of the miracle already recorded in
Matthew 9:20-22, and as the touch implied the faith which was the condition of
receptivity, it was now also, as before, effective.
PETT, "And just to touch the hem or tassel on His robe now proved sufficient. It was not that the
robe had power, it was that to touch it brought them in touch with the wearer. Such was His power
that He reached out through their act of faith and in all cases they were healed. Power went out of
Him (Mark 5:30). It should be noted that permission was sought from Jesus. It was not
impersonal. The Pharisees would have shrunk from the touch of common people lest they be
rendered unclean. But such things mattered not to Jesus. Anyone who touched Him in faith was
made clean. The message is that all who come to Him and believe in Him, however faint their
touch, will find healing and restoration. This caps off the threefold picture of Him, He feeds, He
protects, He makes whole.

209. BIBLICAL ILLUSTRATOR, "As many as touched were made perfectly whole.
Christ healing the diseased
I. Some of the antecedents of the healing. They felt they were diseased. They were
anxious to be healed. They were in the right place to be healed.
II. The condition of healing. Contact with Christ. Illustrates the conditions upon which
we become partakers of the life which is in Christ Jesus. This condition is simple, not
only as regards its operation, but also as it springs out of a principle which all men
possess.
III. The extent of the healing. This is seen in the numbers healed and in the
completeness of the cures. (R. Henry.)