Matthew · Chapter 14
At that time Herod the tetrarch heard of the fame of Jesus,
And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
John Wesley
V. 2. He is risen from the dead-Herod was a Sadducee: and the Sadducees denied the resurrection of the dead. But Sadduceeism staggers when conscience awakes.
Adam Clarke
Verse 2. This is John the Baptist] on egw apekefalisa, Whom I beheaded. These words are added here by the Codex Bezæ 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.
Joseph Benson
Verses 1, 2. Now 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 — Now 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.
Joseph Sutcliffe
Verse 2. This is John the baptist: he is risen from the dead. Mark indicates that Herod was a sadducee by those words of Christ, Beware of the leaven of the sadducees — beware of the leaven of Herod. But how is this reconciled with Luke 9:9, where Herod desired to see Christ? Perhaps, like our Harry, he often changed his faith. Perhaps he doubted sometimes whether the Pythagorean doctrine of metempsychosis, or the transmigration of souls into new bodies, might not be true. The cabalists among the jews favoured that notion, which our Saviour condemns in John 9:3. The king had heard John preach, as in Mark 6:20, and was delighted with his discourse: yet he beheaded him. Oh heart, oh heart of man!
Daniel Whedon
2. Said unto his servants — Why Herod should thus express himself to his servants, so likely to have been skeptical and dissolute men, seems at first view difficult to say. But one or two apparently accidental allusions elsewhere in the Gospels afford, perhaps, some explanation. We learn from Luke 8:3, that among those who administered to Jesus of their substance was Joanna, the wife of Chuza, Herod’s steward. And again in Acts 13:1, we are told that among other distinguished converts was Manaen, which had been brought up with Herod the tetrarch; that is, was his foster brother. We see then, that as at a later period there were saints in Cesar’s household, so there were also believers in the household of Herod. Through these the solemn reports of the deeds and teachings of Jesus doubtless reached the guilty king. Consequently “he was desirous of seeing him, because he had heard many things of him.” And to such servants he could doubtless express the believing sentiments attributed to him. This is John the Baptist — Herod Antipas did not identify Jesus as the newborn King of the Jews announced to his father’s house by the Magi. That fear had long since been dismissed and forgotten. Nor did he seem distinctly to understand that Jesus claimed Messiahship. Antipas was king by descent from his Herodian paternity, and maternally from the more noble Asmonean line; but how feebly could both these compare with an heirship like that of Jesus from the ancient line of David and Solomon. Herod was Edomite; but purely national was the blood of the family of Nazareth.
Jesus did at last appear before Herod, (Luke 23:6-12;) sent in bonds by Pilate to Herod as the subject of his jurisdiction. Herod was at first interested to see Jesus, in hopes of beholding some display of that miraculous power by which he is at the present time so much perplexed and harrowed in conscience. But when Jesus maintained an impenetrable silence, the irritated Antipas arrayed him in tawdry robes in mockery of his royalty, and remanded him to Pilate. Risen from the dead — His conscience seemed to conjure up the murdered John from his grave. Luke adds that the tyrant was “perplexed;” and when it was rumoured that Jesus was the risen John, and one courtier suggested that he was Elias, and another that he was some one of the ancient prophets reappearing, Herod Antipas finishes with: “John have I beheaded, but who is this of whom I hear such things?” These conjectures imply, not a belief in a transmigration of souls, but simply in extraordinary resurrections. The whole account furnishes a vivid picture of a profligate set of men, interrupted in the midst of their riot and wickedness by supernatural rumours and horrors of conscience. A comparison of Mark 8:15, with Matthew 16:6. furnishes reason to suppose that Herod was a Sadducee. For in the one passage the leaven or doctrine of Herod appears to be the same as the leaven of the Sadducees, and Luke tells us (Luke 9:7) that he was “perplexed because it was said of some that John was risen from the dead; and of some that Elias had appeared; and of others that one of the old prophets was risen again.” So thickly did these rumours come that he seems to have given in the point that the murdered John had reappeared from the grave. Though a Sadducee, yet guilt made him a cowardly sort of a believer. So true it is that irreligious men are often tremblingly superstitious. Being unconsoled by the truths of religion, they are exposed to be frightened by any form of horror suggested to the imagination by a guilty conscience. Therefore mighty works — The implication is that John had acquired a miracle-working power after rising from the dead. This is a striking incidental confirmation of John 10:41, that John wrought no miracles while living.
Richard Watson
Verse 2. This is John the Baptist, &c. — In several parts of the country where Jesus and John had not been personally known, various opinions were circulated respecting our Lord, as that he was John the Baptist raised from the dead; or Elias, whom the Jews expected in person before the Messiah should be manifested, or Jeremiah, or some other of the ancient prophets. The heart of Herod, some think, often smote him, on account of the base murder of this holy man, for whom he had felt at one time great veneration, and that now it was a guilty conscience which caused him to credit the report that Jesus was the resuscitated Baptist; and he said to his servants, This is John the Baptist. But it rather appears, from comparing the narratives of the evangelists, that Herod was only “perplexed,” or anxiously doubted whether the Baptist had risen again in the person of our Lord. Bishop Pearce, therefore, renders the words interrogatively, “Is this John the Baptist? Has he been raised from the dead?” Whatever Herod’s feelings might be, they did not make him afraid of meeting the holy martyr; for St. Luke adds, “he desired to see him;” at least he was anxious to have the mystery solved.
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.
John Wesley
V. 3. His brother Philip's wife-Who was still alive. Mark 6:17.
Adam Clarke
Verse 3. 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 Petræa. 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.
Joseph Benson
Verses 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 genesia, 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 — 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, orkouv, oaths, (see verse 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.
Joseph Sutcliffe
Ver. 3. Herod had laid hold on John and bound him. John must have admonished the king before his courtiers, as Elijah rebuked Ahab in the vineyard of Naboth. This raised a storm which menaced John with immediate execution. The popular opinion running in favour of the prophet, stemmed the torrent of royal indignation; and the calm voice of the nation should ever have weight in the cabinet of a king. The people, falsely informed, may be wrong for the moment, but they are never ultimately in error.
Daniel Whedon
3. For Herod had — The evangelist proceeds to explain the remark of Herod by recapitulating the history of John’s martyrdom. Herodias’ sake — She had in vain endeavoured to induce Herod to perpetrate the deed; and so finally availed herself of the opportunity here afforded. The oath fairly entrapped Herod into an obligation to do what she required; and eager for revenge, as well as to put an end to John’s dangerous influence over the king’s conscience against her, she perseveringly refused to let the monarch free from her snare.
Herodias was daughter of the young Aristobulus, one of the accomplished but unfortunate sons of Herod by the beautiful Mariamne; and she belonged therefore to the noble line of Asmonean princes. She seems to have possessed the beauty and accomplishments of that princess, without many of her virtues. Her brother Agrippa, a prince of singular talent and fascinating address, passed through a variety of fortunes, in which he was befriended by her, and he ultimately succeeded Herod Philip in the eastern tetrarchy, under the title, from the Emperor Caius Caligula, of king. Compare note on Matthew 2:1. Herodias became the wife (not of Herod Philip the tetrarch, but) of her uncle, Herod Philip, another son of Herod the Great, whose mother was Mariamne, the daughter of Simon the High Priest. See Herod’s family tree, p. 33.
The account of John’s death given by Josephus varies from that of Matthew by making Herod’s fear of John the motive for his execution. This was doubtless true, though the evangelist’s minuter narrative furnishes the actual occasion. Josephus confirms the Gospel narrative in many points, He says:
“Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John that was called the Baptist; for Herod slew him, although he was a good man, and commanded the Jews to exercise virtue both as to righteousness one toward another, and piety toward God, and so to come to baptism. Now when 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 should be too late. Accordingly he was sent a prisoner, out of Herod’s suspicions, to Macherus, the castle I before mentioned, and was there put to death.”
Richard Watson
Verses 3-5. For Herod had laid hold on John and bound him, &c. — St. Matthew goes back a little in his history to introduce, upon this mention of Herod, the account of the death of John, and to account for Christ withdrawing himself. Herodias was the daughter of Aristobulus, another of the sons of Herod the Great, and was married to her uncle, Herod Philip; from whom Herod Antipas took her, during the lifetime of her husband, and married her, and was living in this foul and shameless adultery when reproved by John the Baptist. As Herod was a Jew, he professed subjection to the Jewish law, which forbade the marrying of a brother’s wife, even after his death, except in the special case where he had left no issue; so that John, by pronouncing this marriage unlawful, declared the parties guilty of incest and adultery. It was this that incensed Herod, and planted a revenge in the breast of Herodias, which could not rest until it had glutted itself with the blood of the faithful and holy reprover. Herod indeed would have put him to death immediately, but refrained from policy, because he feared a tumult of the people. John was, however, cast into prison; and an opportunity was given for schemes of feminine vengeance, more dark and deadly than any other when once awakened, to work his ruin.
For John said unto him, It is not lawful for thee to have her.
John Wesley
V. 4. It is not lawful for thee to have her-It was not lawful indeed 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.
Adam Clarke
Verse 4. 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!
Joseph Benson
Verses 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 genesia, 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 — 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, orkouv, oaths, (see verse 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.
Joseph Sutcliffe
Ver. 4. John said to him, it is not lawful for thee to have thy brother Philip’s wife. Leviticus 18:6. 20:21. Philip was then living, and lived to the eighteenth year of Tiberius, as Josephus states; he also intimates that Herod never prospered after the death of John; for Aretas, the father of Herod’s repudiated wife, destroyed his army in a pitched battle, which many of the jews regarded as a visitation for the murder of John. Antiq. book 17. chap. 7.
Daniel Whedon
4. It is not lawful — It is well when ministers dare rebuke the crimes of politicians and rulers. The doctrine that there is no higher law than wicked rulers are pleased to enact, is essential atheism.
And what adds to the force of John’s example in reproving the wickedness of rulers, is the fact that John, it seems, faced Herod Antipas himself with this rebuke. He “said unto him, It is not lawful for thee.” At what interview between the tyrant and the prophet this rebuke took place is not recorded. Very possibly Herod, knowing John’s great influence over the conscience of the people, had endeavoured by personal consultation to obtain the Baptist’s sanction of his adultery; or he may have heard of John’s inveighing against his profligacy, and have arrested him and brought the Baptist into his presence, where of course he would have found reproof not recanted, but reaffirmed.
Richard Watson
Verses 3-5. For Herod had laid hold on John and bound him, &c. — St. Matthew goes back a little in his history to introduce, upon this mention of Herod, the account of the death of John, and to account for Christ withdrawing himself. Herodias was the daughter of Aristobulus, another of the sons of Herod the Great, and was married to her uncle, Herod Philip; from whom Herod Antipas took her, during the lifetime of her husband, and married her, and was living in this foul and shameless adultery when reproved by John the Baptist. As Herod was a Jew, he professed subjection to the Jewish law, which forbade the marrying of a brother’s wife, even after his death, except in the special case where he had left no issue; so that John, by pronouncing this marriage unlawful, declared the parties guilty of incest and adultery. It was this that incensed Herod, and planted a revenge in the breast of Herodias, which could not rest until it had glutted itself with the blood of the faithful and holy reprover. Herod indeed would have put him to death immediately, but refrained from policy, because he feared a tumult of the people. John was, however, cast into prison; and an opportunity was given for schemes of feminine vengeance, more dark and deadly than any other when once awakened, to work his ruin.
And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
John Wesley
V. 5. He would have put him to death-In his fit of passion; but he was then restrained by fear of the multitude; and afterward by the reverence he bore him.
Adam Clarke
Verse 5. 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.
Joseph Benson
Verses 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 genesia, 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 — 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, orkouv, oaths, (see verse 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.
Daniel Whedon
§ 60. — DEATH OF JOHN THE BAPTIST, 1-14.
It was while me apostles were on their trial mission that John was beheaded. Thus Jesus spreads his operations, and the harbinger leaves the scene, simultaneously. As an old writer says, Jesus provided that for one preacher slain twelve should spring up in his place.
1. At that time — In narrating the death of John the Baptist, Matthew follows a peculiar order of facts. He gives us: 1. A conversation of Herod with his servants, in which the king expresses the opinion that Jesus was John the Baptist risen from the dead, (verses 1, 2.) 2. To explain this expression of the king’s, he goes back in time, and narrates how John was slain by Herod, (3-12.) 3. He last informs us how Jesus retired on receiving intelligence of the Baptist’s death, (verse 13.) The real order of the facts in time was, first, The Baptist’s death; second, The retirement of Jesus; and third, The conversation of Herod. The phrase, at that time, must therefore have an indefinite extension, and mean at that general period of our Lord’s ministry.
Herod — This was Herod Antipas. This prince succeeded Herod, surnamed the Great, as ruler of Galilee, in the infancy of our Saviour, and is the only Herod so called afterward in the Gospels. He was the son of Herod the Great, (of whom we have given some account in Matthew 2:1,) by Malthace. When Herod the Great died, he appointed by will Archelaus, his son by the same Malthace, king of Judea, and this Antipas tetrarch of Galilee; but this will must receive the sanction of the supreme authority, Augustus, emperor of Rome. Both brothers appeared before the emperor, who so changed the arrangement as to give to Archelaus the province of Judea, with the title, not of king, but of ethnarch, (or nation-ruler;) to Herod Philip, a son by Cleopatra of Jerusalem, Batana, Trachonitis, and Auranitis, provinces lying east of the Sea of Galilee; and to this Herod Antipas, Galilee and Perea. (See note on Matthew 2:22.) After the banishment of Archelaus by the emperor, Judea had no more a native king or prince. Shiloh had come, and the sceptre departed. It was placed under the general Roman prefecture of Syria, and was ruled by a series of special Roman governors, residing at Cesarea. Such was the government during the most of Jesus’s life and all of his ministry. The successive governors were Coponius, Ambivius, Annius Rufus, Valerius Gratus, and Pontius Pilate. Herod Antipas was first married to a daughter of Aretas, king of Arabia. Forming an unlawful attachment for Herodias, the wife of his brother Herod Philip, (see note on verse 3,) he became involved in a course of guilt which ended in his ruin. Aretas commenced a war upon Herod to avenge the insult to his daughter. See note on verse 6. Herod’s armies were defeated, and ruin seemed impending. This he evaded by appealing to Rome, and obtaining from the emperor an order requiring Aretas to desist from the war.
Herodias seemed to be his evil genius. When Herod’s nephew, Agrippa, brother of Herodias, had obtained from the emperor the title of king, she prompted her unlawful husband to ask the same dignity at Rome. Agrippa anticipated the design, and when they appeared at the court he met them with an accusation of treason against the emperor Herod was therefore deposed and banished, with Herodias, to Lyons in Gaul, where he died. Tetrarch — A Greek word, signifying a ruler of a fourth part of a kingdom. Under the order of the emperor, the kingdom of Herod the Great was, upon his death, divided into three tetrarchies, and given to Herod’s sons, as already mentioned. The tetrarchs and ethnarchs were very ambitious of the title of king, and were often so styled by courtesy. Heard of the fame of Jesus — Herod Antipas was near at the birth of Jesus, through his life, and at his death. He had attained manhood when the arrival of the Magi, announcing a newborn rival for the throne, created a panic at the court of Herod his father. He may have shared in the excitement, and have imagined that the rival prince was slaughtered in the massacre at Bethlehem. As ruler of Galilee he was the temporal sovereign of Jesus; and from his jealousy, suspicions, and threats as ruler, Jesus was obliged to be cautious in his own movements, and to hold the enthusiasm of his followers in check. Indeed, from about this time it may be remarked that our Saviour’s influence is more spreading, yet more secret. The ruling powers of Judea have decided against him because he is no conquering Messiah. The ruler of Galilee is suspicious lest he prove a warlike opponent. Our Lord’s greatest miracles, the feeding of the multitudes, are in the dominions of Herod Philip.
Richard Watson
Verses 3-5. For Herod had laid hold on John and bound him, &c. — St. Matthew goes back a little in his history to introduce, upon this mention of Herod, the account of the death of John, and to account for Christ withdrawing himself. Herodias was the daughter of Aristobulus, another of the sons of Herod the Great, and was married to her uncle, Herod Philip; from whom Herod Antipas took her, during the lifetime of her husband, and married her, and was living in this foul and shameless adultery when reproved by John the Baptist. As Herod was a Jew, he professed subjection to the Jewish law, which forbade the marrying of a brother’s wife, even after his death, except in the special case where he had left no issue; so that John, by pronouncing this marriage unlawful, declared the parties guilty of incest and adultery. It was this that incensed Herod, and planted a revenge in the breast of Herodias, which could not rest until it had glutted itself with the blood of the faithful and holy reprover. Herod indeed would have put him to death immediately, but refrained from policy, because he feared a tumult of the people. John was, however, cast into prison; and an opportunity was given for schemes of feminine vengeance, more dark and deadly than any other when once awakened, to work his ruin.
But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
John Wesley
V. 6. The daughter of Herodias-Afterward infamous for a life suitable to this beginning.
Adam Clarke
Verse 6. 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 1 Samuel 13:1, and Hosea 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 Esther 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.
Joseph Benson
Verses 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 genesia, 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 — 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, orkouv, oaths, (see verse 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.
Joseph Sutcliffe
Ver. 6. Herod’s birth-day, that is, Herod Antipater. It is thought that the custom of observing birth-days originated with those who studied judaical astrology. It was deemed an ill omen to shed blood on days of joy. 1 Samuel 11:13. This narrative of John’s decapitation is more copiously related in the sixth chapter of Mark, where the reflections will be found.
Daniel Whedon
6. Herod’s birthday was kept — According to Mark this was done with great magnificence; for “he made a great feast for his lords, high captains, and the chief persons of Galilee.” The nobility of Galilee must have come some distance for the occasion. For it is plain, from the rapidity with which John was executed, that this celebration took place at or near the fortress of Macherus, where John was imprisoned, in southern Perea, near the confines of Arabia. It is highly probable that Herod was at this time engaged in war with Aretas, king of Arabia, for reasons fully narrated in our note upon verse 1. This is confirmed from the fact that the executioner of John is by Mark called by the Latin term spiculator, which implies a military officer. The adulterous Herodias, the guilty cause of the war, like another Helen, is present to cheer her champion and amuse his festal hours. Danced — Female dancers in the East are a customary part of great entertainments. On this occasion the dancer was of high birth, being no other than the princess Salome, daughter of Herodias.
Richard Watson
Verse 6. But when Herod’s birthday was kept. — That this was done with great pomp, appears from St. Mark, who says that “he made a great feast for his lords, high captains, and the chief persons of Galilee.” The dancing of the daughter of Herodias before, or rather en tw mesw, in the midst of the company, was a public and shameless glorying of Herod and his unlawful wife in their infamy; this daughter of Herodias being the offspring of Philip, whom she had deserted, and whose child as well as wife had been wrested from him by the stronger power of his brother. Dancing was common among the Jews on festival as well as common occasions; and here there appears no ground for considering it as in itself an act of lightness or indignity, the princess being but a child, though sufficiently old to be instructed by her mother what to ask of Herod in consequence of his oath. Her name was Salome; and her dancing appears to have pleased Herod by the peculiar elegance of her movement. His lavish admiration of the daughter was also an act of flattery to the mother, who possessed so much influence over him. Nor is there any reason for the conjecture that this dance was one of that pantomimic character, satirized as licentious by some of the poets, and which, in truth, was of eastern original. Such dances were performed by hired women, who studied and practised them as a profession.
Whereupon he promised with an oath to give her whatsoever she would ask.
Joseph Benson
Verses 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 genesia, 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 — 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, orkouv, oaths, (see verse 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.
Joseph Sutcliffe
Ver. 7. He promised her with an oath. Saul made the like rash oath, and the army forced him to break 2:1 Samuel 14:24.
Daniel Whedon
7. Promised with an oath — To reward the graceful dancer was customary; but Herod wills to reward royally. Calmet mentions a Shah Abbas, who promised to a dancer, during a drunken carouse, the revenues of a province. After his recovery, at the instance of his vizier, he broke his promise and gave her a present of two hundred pounds. Salome, doubtless, might have preferred half the kingdom, but her mother’s will preferred revenge to dominion. Perhaps she feared that Herod, in sober moments, would break his oath. She seems by her language to be in a hurry to have the present while the revel is on: “Give me here” the head. And the deed seems to have been perpetrated with an impatient haste, perhaps in the dead hour of night, with no uncommon mixture of revelry and slaughter.
Richard Watson
Verse 7. He promised with an oath. — Rash promises sealed with oaths were often made by the kings and great men of antiquity in their revels. Herodotus mentions a promise of this vague kind made to a female, by Xerxes, which was followed by many mischievous consequences. “He bade her ask whatever she desired, and he confirmed it by his oath.”
And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.
John Wesley
V. 8. Being before instructed by her mother-Both as to the matter and manner of her petition:
She said, Give me here-Fearing if he had time to consider, he would not do it: John the Baptist's head in a charger-A large dish or bowl.
Adam Clarke
Verse 8. 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 [Anglo-Saxon], 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 Clarke on “Matthew 14:3”.
Joseph Benson
Verse 8. And she, being before instructed of her mother — Namely, 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, euqewv meta spoudhv, 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 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 — Epi pinaki, 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.
Daniel Whedon
8. A charger — The Greek word signifies a flat board, used for any purpose, as for a writing-table or tablet. In Luke 11:39, it is translated a platter; that is, a large dish, in which meat or other food is carved or served up. The old English word charger is connected with the whole family of words implying the idea of something carrying or carried. As the simplest root in the English language may be specified the syllable car; then we have cart, carriage, chariot, cargo, charge, carry, carrier, and charger. Hence the platter was called a charger, because it was charged with a burden to carry.
Richard Watson
Verse 8. And she, being before instructed. — Not before she had danced, but before she made her request; for St. Mark states that she went out to her mother, and said, What shall I ask?
A charger. — Pinax is properly a pine board: hence a wooden platter or dish, and a vessel of this kind made of any other materials, but still preserving the original name. In Homer the word is used for a basket, and for a tablet.
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.
John Wesley
V. 9. And the king was sorry-Knowing that John was a good man. Yet for the oath's sake-So he murdered an innocent man from mere tenderness of conscience.
Adam Clarke
Verse 9. 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: Mark 6:20.
Nevertheless, for the oath’s sake] The OATHS, orkouv-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 honour if he had not fulfilled his sworn promise: he therefore commanded it to be given!
Daniel Whedon
9. The king was sorry — Though he had before desired and plotted John’s death, yet is he now appalled at such a bloody request from this young girl. It was a fearful story to be told to the people whose reverence for John was so profound. Besides, the tyrant himself shared the religious awe for the Baptist’s character and mission.
Oath’s sake — Might he not as well be a perjurer as a murderer? Them which sat with him — A point of honour rises here. He must not flinch, but keep his pledge before his honourable fellows. A duellist or a gambler is the very model of such faith.
Richard Watson
Verse 9. And the king was sorry, &c. — Such are the contradictions in human nature, and especially in tyrants accustomed to indulge every passion to excess, and to surrender themselves to every impression unchecked by any thing but some contrary feeling in their own minds, swelling like waves dashing against each other. This prince “had feared John;” he had stood in awe of his sanctity, knowing that he was a just man, and a holy, and observed or protected him, sunethrei, probably from the persecutions of some of the more powerful of the Pharisees and Sadducees; “and when he heard him, he did many things,” according to his exhortations, “and heard him gladly.” And yet in his unjust anger, excited because John refused either to sanction or to be silent respecting an incestuous marriage, he first cast him into prison, and then surrendered his life to the fury of the partner of his guilt. Of so little consequence is it for us to do “MANY things” at the command of God, unless we walk “in ALL his statutes and ordinances blameless;” for the example of Herod teaches this important lesson, that a partial surrender of ourselves to the influence of truth is no security at all against the most overwhelming outbreakings of those corruptions of the heart which remain unmortified. Nevertheless for the oath’s sake. — This was miserable casuistry; for an indefinite oath must necessarily be interpreted by circumstances; and had Herodias instructed her daughter to demand Herod’s own head, no doubt this pretended respecter of oaths would have excused himself from the obligation; he was therefore probably more strongly influenced by the second consideration, because of them which sat at meat with him, in whose presence he would not seem to refuse to gratify his wife, for whom he had a blind passion, and whose suit they might enforce by way of making their court to her. It is not improbable that among the guests were some of those enemies of John from whose persecutions Herod had before protected him. Doubtless the greater number present were infidel Sadducees, and those Pharisees who were justly characterized by our Lord as “whited walls and painted sepulchres.” Had they been any thing better, they would have interposed in behalf of John, and discovered their true skill in interpreting the law, of which they made their boast, by showing Herod that no oath could bind him to commit murder, much less a vague and general one. This is sufficiently indicative of the true character of the guests.
And he sent, and beheaded John in the prison.
John Wesley
V. 10. And he sent and beheaded John in the prison, and his head was given to the damsel-How mysterious is the providence, 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 what ever they suffer in this.
Joseph Benson
Verses 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 Nicephorus, 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.
Joseph Sutcliffe
Ver. 10. He sent and beheaded John in prison, in the castle of Macherus, in Perea beyond the JorDaniel As the head of this martyr could not be brought for some days, on account of the distance, Herod might have repented, had he not been drunk and infatuated.
Daniel Whedon
10. Beheaded John in the prison — From the banquet of dissolute royalty the executioner goes, probably by night, to the prophet’s dungeon. No doubt the victim met the messenger with serene fortitude, and passed with final triumph through his severe transition to his blessed reward. He was the greatest of prophets and the last of the pre-Christian martyrs. He was the moral terror of his guilty age. Nobly did he fulfil his office as reformer and preparer. If at one moment he was perplexed with the mysterious slowness of his principal, never, for even that moment, did his faith in the true one fail. Not many months did he precede his Lord in the path to glory.
Richard Watson
Verse 10. And he sent, and beheaded John in prison. — In this manner the Emperor Commodus despatched the Prefect Perennius. Nuktwr pemyav apotemnei thn kefalmn, says Herodian, “sending by night he cut off his head.” John was beheaded, according to Josephus, in the castle of Machærus, two days’ journey from Tiberias, Herod’s usual residence.
And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
Adam Clarke
Verse 11. 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.
Joseph Benson
Verses 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 Nicephorus, 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.
Daniel Whedon
11. Brought it to her mother — A dutiful present from a murderess daughter to a murderess mother! Herod Antipas and Herodias were, as we have already stated, subsequently banished by the Roman emperor to Lyons, in France, where they passed the remainder of their lives in disgrace. It does not appear that justice ever overtook Salome.
Richard Watson
Verse 11. She brought it to her mother. — To such a mother one might well apply the words of Ezekiel: “What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions. And she brought up one of her whelps: and it became a young lion, and it learned to catch the prey; it devoured men.” This wretched pair of murderers were some time afterward stripped of their kingdom, and banished to Lyons, where they died. The future vicious life of Salome accorded with her education. See notes on Mark 6:20, 21.
And his disciples came, and took up the body, and buried it, and went and told Jesus.
Adam Clarke
Verse 12. 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.
Joseph Benson
Verse 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.
Daniel Whedon
12. His disciples came… buried it — Faithful to the last, they obtain the corpse of their murdered master. The cruel king, glad perhaps to soothe the people by some apparent clemency, does not prevent. Went and told Jesus — Doubtless the Lord well knew the whole story before they came to tell it. And to whom should these orphans of the martyred prophet go but to him, the prophet’s greater Lord? Yet it is doubtful whether they ever fully transferred their allegiance to him. Disciples who only knew John’s baptism are found in the subsequent Scripture history. Acts 18:23; 19:3. Indeed, even to the present day a sect exists in the East claiming to be “John’s disciples,” whose principles seem to be tinged with Gnosticism, and whose views of both John and Christ vary far from the doctrines of the New Testament.
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.
John Wesley
V. 13. Jesus withdrew into a desert place-1. To avoid Herod: 2. Because of the multitude pressing upon him, Mark 6:32: and 3. To talk with his disciples, newly returned from their progress, Luke 9:10: apart-From all but his disciples. John 6:1.
Adam Clarke
Verse 13. 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] pezh, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.
Joseph Benson
Verses 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 to them and healed their sick — Healed them, says Luke, that had need of healing — Even all, it appears, that were brought to him.
Daniel Whedon
13. Jesus heard of it, he departed — The death of John transpired while the twelve were absent on their mission, described in chapter tenth. Their return and the news of the Baptist’s death concurring in time, Jesus took his departure northward. Our Lord gives to his disciples, as a reason for this departure, (Mark 6:31,) their need of retirement and rest. And in relation to them, it was a true and a tender reason; but in regard to himself and his mission a far higher reason existed.
When Jesus, at his early home in Nazareth, heard that John was baptizing in Jordan, he doubtless realized that he was summoned to enter upon the preparation for his ministry. Yet after his baptism he still stood in the background while his messenger was preparing his way before him. After that time, the key of all the transactions between the Baptist and the Messiah is furnished in John’s words, (John 3:30,) “He must increase and I must decrease.” The subordinate must gradually retire before his superior. When John was imprisoned, (Matthew 4:12,) therefore, a period arrived in which our Lord commenced his opening ministration. The subordinate ceases his labours, but he and his disciples are still extant. But with the forerunner’s expiring breath the interregnum closes, and the Lord enters upon his full office. At that same period our Lord is commissioning his twelve, and sending them forth as apostles to the twelve tribes. His fame is filling the halls of Herod Antipas. It is both a crisis of great danger and the period of his broadest enlargement. To avoid the ruling powers, whose eyes are now in search of him, he departs for Northern Galilee, where he spends the whole of this period of his ministry. (See Historical Synopsis.) He crosses the Lake of Gennesaret, followed by thousands; he is at one time at the extreme northwest, even at Tyre and Sidon; and soon at the extreme northeast at Caesarea Philippi. Though an apparent refugee from the ruling power, his field is broadening, his fame spreading, and his disciples unite in the completest recognition of his Messiahship. That meridian point attained, this period closes and the ministry of sorrow commences. Matthew 16:21.
He departed… by ship into a desert place — Matthew mentions not whither he departs. But Luke states (Luke 9:10) that it was to the desert near Bethsaida; and John (John 6:1) that it was beyond (on the east side of) the Lake of Gennesaret. At this place (probably Butaiha, see note on 15-21) he fed the five thousand, and returning thence he recrossed, walking upon the sea.
Across the lake Jesus was out of the dominion of Herod Antipas, the murderer of the Baptist, and whose eye was already directed toward himself. Jesus is now within the tetrarchy of Herod Philip, a prince of remarkable mildness and justice, especially for a Herod. The Saviour, therefore, dares perform a miracle of public notoriety without enjoining secrecy upon its subjects. Yet even here he does not linger long after its performance.
When the people — It appears from John 6:4, that a passover was nigh at hand; and the people consisted of crowds or caravans on their way to Jerusalem. Followed him on foot — As his boat crossed the lake from Capernaum, coasting perhaps along the northern shore, passing the entrance of the Jordan, where Bethsaida stood, the people ran around the northern shore and arrived at Butaiha. The multitudes “ran” so rapidly that, according to Mark, they “outwent” the boat and “came unto him” as he landed; “and” says Luke, “he received them.”
Richard Watson
Verse 13. When Jesus heard of it, he departed, &c. — He went into the wilderness, near Bethsaida, on the other side of the lake, where he was out of Herod’s jurisdiction. Still he was followed by the people of the neighbouring cities, on foot, that is, by land, till a great multitude was collected, on whom our Lord had compassion, healed their sick, and wrought one of his most noted miracles to supply them with bread.
And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
Adam Clarke
Verse 14. Jesus-was moved with compassion] esplagcnisqe, he was moved with tender compassion, so I think the word should in general be translated: see Clarke’s note on “Matthew 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.
Joseph Benson
Verses 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 to them and healed their sick — Healed them, says Luke, that had need of healing — Even all, it appears, that were brought to him.
Daniel Whedon
14. Jesus went forth — From the boat. Saw a great multitude — He desired retirement and rest, when lo! a crowd and new labour. His fame is not only disturbing the court of the king, but stirring the masses of the people. Our Lord is soon after compelled to retire to more distant parts, and to enjoin secrecy and silence upon the subjects of his miracles, and even upon the apostles in their ministry.
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.
John Wesley
V. 15. The time is now past-The usual meal time. Mark 6:35; Luke 9:12.
Adam Clarke
Verse 15. 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 endeavour 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.
Joseph Benson
Verses 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 verse 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 wra, 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 — Namely, 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 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.
Daniel Whedon
§ 63. — MIRACLE OF FEEDING THE FIVE THOUSAND, 15-21.
The fullest account is given in Mark 6:34-44; and some additional particulars are furnished in John 6:1-14.
The precise spot where this miracle was performed is not certainly known; but the most reliable opinion, we think, is that of Dr. Thomson, who, in view of all the facts detailed 15-33, is very sure that it was at Butaiha, an appendage to Bethsaida lying to its southwest, along the shore of the lake. He says, speaking of Butaiha:
“This bold headland marks the spot, according to my topography, where the five thousand were fed with five barley-loaves and two small fishes. From the four narratives of this stupendous miracle we gather: 1st. That the place belonged to Bethsaida; 2d. That it was a desert place; 3d. That it was near the shore of the lake, for they came to it by boats; 4th. That there was a mountain close at hand; 5th. That it was a smooth grassy spot, capable of seating many thousand people. Now all these requisites are found in this exact locality, and nowhere else so far as I can discover. This Butaiha belonged to Bethsaida. At this extreme southeast corner of it the mountain shuts down upon the lake bleak and barren. It was doubtless desert then as now, for it is not capable of cultivation. In this little cove the ships (boats) were anchored. On this beautiful sward at the base of the rocky hill the people were seated.” See our map, p. 62.
15. Disciples came… saying — Previously to this, (as we are informed by John,) the Saviour had asked Philip, (for the purpose, as we say, of drawing him out,) “Whence shall we buy bread that these may eat?” To which Philip returns a dubious answer. Soon after the disciples put the question of supply to the Lord. This reconciles the evangelists, one of whom seems to make the apostles speak first, and the other, Jesus. There was a natural propriety in asking this question of Philip, who was a native of Bethsaida.
Richard Watson
Verse 15. And when it was evening. — The first evening with the Jews began at three o’clock P.M., the second at six. The first is here meant; and the expression, the time, wra, is now past, may either signify that the usual hour of dining, which was about the sixth hour, or noon, was long past; or simply that the day is far spent. On the miracle which follows it may be remarked,
1. That the place was “a desert,” so that no suspicion of supplies being laid up in it could be entertained; beside that, the meeting between Christ and the multitude was so far from having been preconcerted, that he had retired from observation by sea, and they, noticing the direction of the vessel, followed by land, increasing their numbers as they advanced, announcing that they were in search of Jesus.
2. That, beside adding another miraculous proof of his mission, the object of the miracle was to supply food to a multitude who attended upon the ministry of Christ with great affection, so that they might not be constrained by hunger to depart from him to obtain it, and lose a portion of that opportunity of attending on his doctrine which they had travelled so far to enjoy: they need not depart; give ye them to eat.
3. The miracle would remind every reflecting person among them of their fathers being fed with manna in the wilderness: here, however, the supply was not rained down from heaven upon them; but the five loaves and two fishes were multiplied in the very act of distribution; a striking comment upon the words, “Man shall not live by bread alone,” by one element, or one means of sustenance, “but by every word that proceedeth out of the mouth of God,” who makes the power of his word known by that variety of means which he has at command to accomplish the same end.
4. As the loaves and fishes which were distributed by the disciples, formed the common stock of provisions for our Lord and them, we see the usual fare of our Lord while with the fishermen of Galilee, — the fish they caught in the lake, and coarse bread, for they were loaves of barley.
5. The order of the proceeding added at once to its solemnity and the evidence of the miracle. The multitude were made to sit down on the grass, by companies; and the scanty store being brought out before them, and distributed by the disciples to EACH ONE, not only were the disciples themselves witnesses of the miraculous increase of the food, but every individual who received it at their hands. No miracle could be wrought with greater publicity, or under circumstances which more effectually excluded all deception. For the loaves and the fishes being taken by our Saviour himself, as the master of the feast, while all eyes were fixed upon him, he looked up to heaven, the seat of his Father’s glory, blessed, that is, he blessed or gave thanks to God, as the giver of food to his creatures; and brake the bread, and gave it to his disciples, and they to the multitude; so that it would appear that it increased in his hands, and was taken from him by the disciples and distributed, fresh supplies being dealt out to them by Christ until the whole multitude was fed.
6. All were fully satisfied; for on this the words of the evangelist are most express, — and they did all eat, and were filled: and the fragments, filling twelve baskets, gave additional evidence of the vastness of the miracle, since more remained after all were fed than the original quantity from which it had proceeded.
But Jesus said unto them, They need not depart; give ye them to eat.
Adam Clarke
Verse 16. 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 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.
Joseph Benson
Verses 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 verse 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 wra, 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 — Namely, 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 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.
Daniel Whedon
§ 63. — MIRACLE OF FEEDING THE FIVE THOUSAND, 15-21.
The fullest account is given in Mark 6:34-44; and some additional particulars are furnished in John 6:1-14.
The precise spot where this miracle was performed is not certainly known; but the most reliable opinion, we think, is that of Dr. Thomson, who, in view of all the facts detailed 15-33, is very sure that it was at Butaiha, an appendage to Bethsaida lying to its southwest, along the shore of the lake. He says, speaking of Butaiha:
“This bold headland marks the spot, according to my topography, where the five thousand were fed with five barley-loaves and two small fishes. From the four narratives of this stupendous miracle we gather: 1st. That the place belonged to Bethsaida; 2d. That it was a desert place; 3d. That it was near the shore of the lake, for they came to it by boats; 4th. That there was a mountain close at hand; 5th. That it was a smooth grassy spot, capable of seating many thousand people. Now all these requisites are found in this exact locality, and nowhere else so far as I can discover. This Butaiha belonged to Bethsaida. At this extreme southeast corner of it the mountain shuts down upon the lake bleak and barren. It was doubtless desert then as now, for it is not capable of cultivation. In this little cove the ships (boats) were anchored. On this beautiful sward at the base of the rocky hill the people were seated.” See our map, p. 62.
15. Disciples came… saying — Previously to this, (as we are informed by John,) the Saviour had asked Philip, (for the purpose, as we say, of drawing him out,) “Whence shall we buy bread that these may eat?” To which Philip returns a dubious answer. Soon after the disciples put the question of supply to the Lord. This reconciles the evangelists, one of whom seems to make the apostles speak first, and the other, Jesus. There was a natural propriety in asking this question of Philip, who was a native of Bethsaida.
And they say unto him, We have here but five loaves, and two fishes.
Adam Clarke
Verse 17. 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.
Joseph Benson
Verses 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 verse 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 wra, 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 — Namely, 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 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.
Daniel Whedon
17. They say — Andrew in particular speaks for the rest, that the food is carried by a lad. So that a boy carries the rations of more than five thousand persons. These barley-loaves were an inferior kind of food. Tholuck quotes in proof the Talmud. “Jochanan says: The barley has become beautiful. The reply is: Say that to the horses and asses.” The loaves were a large thin cake or biscuit made probably of barley, about half an inch thick, to be broken and not cut. We never read of bread being cut in Scripture but always broken.
He said, Bring them hither to me.
Adam Clarke
Verse 18. 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.
Joseph Benson
Verses 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 verse 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 wra, 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 — Namely, 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 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.
Daniel Whedon
§ 63. — MIRACLE OF FEEDING THE FIVE THOUSAND, 15-21.
The fullest account is given in Mark 6:34-44; and some additional particulars are furnished in John 6:1-14.
The precise spot where this miracle was performed is not certainly known; but the most reliable opinion, we think, is that of Dr. Thomson, who, in view of all the facts detailed 15-33, is very sure that it was at Butaiha, an appendage to Bethsaida lying to its southwest, along the shore of the lake. He says, speaking of Butaiha:
“This bold headland marks the spot, according to my topography, where the five thousand were fed with five barley-loaves and two small fishes. From the four narratives of this stupendous miracle we gather: 1st. That the place belonged to Bethsaida; 2d. That it was a desert place; 3d. That it was near the shore of the lake, for they came to it by boats; 4th. That there was a mountain close at hand; 5th. That it was a smooth grassy spot, capable of seating many thousand people. Now all these requisites are found in this exact locality, and nowhere else so far as I can discover. This Butaiha belonged to Bethsaida. At this extreme southeast corner of it the mountain shuts down upon the lake bleak and barren. It was doubtless desert then as now, for it is not capable of cultivation. In this little cove the ships (boats) were anchored. On this beautiful sward at the base of the rocky hill the people were seated.” See our map, p. 62.
15. Disciples came… saying — Previously to this, (as we are informed by John,) the Saviour had asked Philip, (for the purpose, as we say, of drawing him out,) “Whence shall we buy bread that these may eat?” To which Philip returns a dubious answer. Soon after the disciples put the question of supply to the Lord. This reconciles the evangelists, one of whom seems to make the apostles speak first, and the other, Jesus. There was a natural propriety in asking this question of Philip, who was a native of Bethsaida.
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.
Adam Clarke
Verse 19. And took the five loaves, &c.] 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.
:xrah מנ לחם axwmh העולם Ëlm wnyhla hta Ëwrb
Barnuc attah Elohinoo melec haolam hamoise lechem min haarets: Blessed art thou, our God, King of the universe,
who bringest bread out of the earth!
AFTER MEAT.
:ˆpgh פרי arwb העולם Ëlm wnyhla Ëwrb
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.
Joseph Benson
Verses 19-21. He commanded the multitude to sit down on the grass — Mark says, by companies, as we render the phrase sumposia, sumposia, 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 eucaristhsav, 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, euloghsen autouv, 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, Psalm 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 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.
Joseph Sutcliffe
Ver. 19. He blessed, and brake: eulogise, he blessed the food and sanctified it. Why be afraid of popery, to insinuate that he blessed and praised God? Samuel blessed the sacrifice. 1 Samuel 9:13.
Daniel Whedon
19. On the grass — It is called a desert as being uninhabited, not as being barren. It seems to have been a grassy plain. Sit down — In parties, or as we may say, in separate tables, as Mark informs us. Thus the whole was more orderly.
Richard Watson
Verse 19. He blessed. — Not that he blessed the bread, but, as observed in the preceding note, he blessed God. This expression is taken from the devotional form constantly used by the Jews before meals, in which they acknowledge God as the giver of their blessings. Our Lord here sanctions this pious and becoming custom, and perhaps also employed the same words. In more modern times their benediction is, “Blessed be thou, our God, the king of the world, who bringest bread out of the earth;” and before the wine, “Blessed be thou, our God, the King of the world, who createst the fruit of the vine;” but whether this was their ancient form, is not certain. It was then, however, as now, a form of “blessing,” that is, of giving thanks to God; for what St. Matthew here calls blessing, in chapter 15:36, he terms giving thanks, so that eulogein and eucaristein are, in this application of them, words of the same import.
And brake. — The loaves of the Jews, being in the form of flat cakes, were not divided by the knife, but by breaking. Hence the common phrase, “the breaking of bread.”
And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
Adam Clarke
Verse 20. 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:-“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 Ægypto) Pharao incedat cum diademate, Isrælita 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 fænoque relicto,
Arcanam Judæa 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
Judæis, quorum cophinus, fænumque 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 Clarke’s note “Luke 9:16”.
Joseph Benson
Verses 19-21. He commanded the multitude to sit down on the grass — Mark says, by companies, as we render the phrase sumposia, sumposia, 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 eucaristhsav, 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, euloghsen autouv, 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, Psalm 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 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.
Daniel Whedon
20. All eat, and were filled — Like the widow’s cruse of oil, when a part was taken, its place was instantly supplied by divine power. The loaf remained still as large when the piece was broken off, and each piece in hand imperceptibly became large as the loaf. Was this an original act of creation? Not necessarily. He who guided through the water the fishes to Peter’s net could guide the invisible atomic elements, in however gaseous a form through the air, to form upon the loaf, the material bread. This is but hastening the process that ever is taking place in the growth of the grain. There is but the additional modification produced by heat in the oven; but even this is only a different arrangement of the particles. Twelve baskets full — This shows that the miracle was performed upon the bread and not upon the stomach. There was an actual increase of the amount of the material, not a supernatural cessation of the appetite under an imaginary or conceptual food.
The lad’s basket could doubtless have carried the original loaves and fishes. But when a divine bounty gives (so the Saviour’s miracle teaches) it gives plentifully and worthily, the wealth of a God.
The multitudes, John informs us, felt the bounty and the miracle. Tradition had reported to them that the Messiah would rain manna from heaven; and they now exclaim: “This is of a truth that prophet which should come into the world.” They were ready to place upon him the Messianic crown, with the expectation that the time of miraculous plenty and easy life was at hand under his reign. So little, alas! did the most munificent miracle spiritualize their hearts.
Richard Watson
Verse 20. They did all eat, and were filled. — They had a full meal and to spare. The Chaldee paraphrast on 2 Chronicles 31:10, uses similar terms, “We have eaten and are filled, and have left much; for the word of the Lord hath blessed his people.” Abundance is, however, no plea for waste; for the fragments were carefully gathered up: a minor but useful lesson taught by the history.
Baskets. — Much research has been expended by different commentators to account for these baskets being at hand in the desert Juvenal has been referred to, who, in his third satire, speaks of the Jews at Rome as carrying a basket, cophinus, and hay; and Martial, by whom, Epig. 5:17, a Jew is called cistifer, one who carries a basket; and different conjectures have been adopted for explaining these allusions. The baskets may, however, be well enough accounted for without going beyond the circumstances of the story. The multitude went out of the cities in search of our Lord, who had withdrawn into a desert place; it does not appear that they had any other guide to his retreat save the direction of the vessel in which some of them had seen him depart; and it is evident from the position of the desert of Bethsaida, that many had taken a considerable journey; so that the baskets were, no doubt, those which were commonly used on journeys for carrying their provisions. These provisions, however, before the miracle was wrought, had been wholly exhausted, as well they might be, in three days. It is to be remembered also, that many of these people were travelling to Jerusalem to the passover, so that their baskets for provisions were a necessary part of their equipment. See notes on Luke 9:11, and Mark 6:35.
And they that had eaten were about five thousand men, beside women and children.
Joseph Benson
Verses 19-21. He commanded the multitude to sit down on the grass — Mark says, by companies, as we render the phrase sumposia, sumposia, 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 eucaristhsav, 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, euloghsen autouv, 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, Psalm 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 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.
Daniel Whedon
21. Five thousand men besides — So that we know not the full number John informs us that the passover was near, and doubtless these were a caravan on their way to Jerusalem. They were led out of the way to follow the wonders of the true paschal lamb.
On this miracle we may remark:
1. It bears a striking analogy to the miracle of changing the water into wine. It is not indeed, like that, a sensible transformation; but both are a hastening of a natural process by Him who thereby claims to be the Lord of nature as well as of grace. They are the two elements, too, bread and wine, which in the eucharist are combined to represent the blood and the body of the Lord, given for the spiritual nourishment of his people.
2. The whole miracle is physically an act of mercy to the bodies of the suffering multitude. But it was intended to guide them to the full discovery of Him who could perform a higher act of mercy upon the soul. Of that higher mercy it was no doubt an emblem, so that this, with all the other wonders of our Lord, was both a miracle and a symbol.
3. It is left on record for us that we may recognize Christ as our bread of life. His blood may be but a drop, his death but a brief transaction; but their efficacy can be reproduced for all the multitudes of all generations, and feed even our souls with eternal life.
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.
John Wesley
V. 22. He constrained his disciples-Who were unwilling to leave him. Mark 6:45; John 6:15.
Adam Clarke
Verse 22. 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, Matthew 14:34. John 6:16, 17, or Bethsaida, see on Mark 6:45.
Joseph Benson
Verse 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.
Joseph Sutcliffe
Ver. 22. Jesus constrained his disciples to get into a ship. They were safer on the waves than among the multitude, who, dazzled with miracles, were clamorous to make him king: and the disciples themselves seemed in nowise averse to the elevation of their Master to regal dignity.
Daniel Whedon
§ 64. — THE MIRACULOUS WALKING ON THE SEA, 22-33.
22. Constrained his disciples — Why were they unwilling to go? We should be wholly at a loss to know, did not John (John 6:15) state the fact that the multitude wished to make Jesus a king. It is therefore highly probable that the disciples were anxious to stay and see his promotion to the Jewish crown. But this design of the multitude was alike contrary to the divine order, and likely to expose Jesus to the hostility of Herod Philip. Mark says that Jesus sent the disciples “to the other side to Bethsaida, while he sent away the people.” A glance at our map of Gennesaret, (p. 62) will show that Bethsaida is strictly not on the opposite or western side, but on the north. To meet this difficulty sacred geographers have placed a supposed Bethsaida on the western side, south of Capernaum, as is seen upon our map of PALESTINE. For this there seems to be no sufficient reason. Jesus sent the disciples to the other side; yet to Bethsaida, by the way, until he had dismissed the people. That done, he would have joined them at Bethsaida, en route to the other side. As we have noted on verse 14, it is probable that the boat coasted along the north shore, by Bethsaida. The original purpose of Jesus to join them at Bethsaida was changed by the sudden gust, which drove them southward.
Richard Watson
Verse 22. Jesus constrained his disciples. — That is, he exhorted or directed them; for the word does not necessarily imply more; and, as they were directed to sail for Bethsaida, as we learn from St. Mark, which was but a short distance probably across a bay, and to which place our Lord could go on foot, there appears no reason for reluctance on their part. The word is equivalent to ekeleusen apelqein, Mark 8:18. Our Lord wished to be left behind to dismiss the multitudes, who, as we learn from St. John, were so transported by the stupendous miracle they had just witnessed, that they would by force have proclaimed him the king of the Jews; and, owing to this, he withdrew, and went up into a mountain apart to pray.
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.
Adam Clarke
Verse 23. 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.
Joseph Benson
Verse 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 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 verse 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 verse 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.
Daniel Whedon
23. Up into a mountain — The natural position of the locality seems to fix with a singular certainty what mountain this was. A mountain at the extreme southeast margin of Butaiha shuts down upon the lake. This was doubtless the scene of our Lord’s midnight prayer. By day it would have commanded a view of the lake, the storm, and the tossing boat of the disciples.
Evening was come — This is the second, or later evening, of which the evening in verse 15 was the earlier, or afternoon. The former was from three to six, the latter from six to nine. Jesus was praying while the ship was struggling with the billows. So the great Intercessor still lives, while his Church is tossing on the waves of time.
Richard Watson
Verse 23. And when the evening was come. — The evening is mentioned as having arrived, verse 15. That was the first evening, and commenced at three o’clock P.M.; but this was the second evening, which began at six o’clock, and extended to the dawn of the next morning. See note on verse 15.
But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
John Wesley
V. 24. In the evening-Learned men say the Jews reckoned two evenings; the first beginning at three in the afternoon, the second, at sunset. If so, the latter is meant here.
Adam Clarke
Verse 24. Tossed with waves] Grievously agitated. This is the proper meaning of the word basanizomenon: but one MS. reads baptizomenon, plunged under the waves, frequently covered with them; the waves often breaking over the vessel.
Joseph Benson
Verse 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 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.
Daniel Whedon
24. Tossed with waves… wind was contrary — ”Through one of the deep ravines, which have been described as breaking through the hills to the shore, there came down a storm of wind on the lake.” — Stanley.
Richard Watson
Verse 24. But the ship was now in the midst of the sea, &c. — Instead, therefore, of having been able to reach Bethsaida, the wind being contrary, they were now driven into the middle of the sea, many miles out of their course, and continued buffeted by the tempest until Jesus came to them, which was not till the next morning.
And in the fourth watch of the night Jesus went unto them, walking on the sea.
John Wesley
V. 25. The fourth watch-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 in the morning.
If it be thou-It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John 13:14, 17. St. Peter was in no doubt, or he would not have quitted the ship.
Adam Clarke
Verse 25. The fourth watch] Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, Lamentations 2:19: the second, Judges 7:19; and the third, Exodus 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 John 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.
Joseph Benson
Verse 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.
Joseph Sutcliffe
Ver. 25. In the fourth watch of the night, reckoned from the time of the cock crowing.
Daniel Whedon
25. Fourth watch of the night — A watch is the regular period which a soldier or sentinel keeps guard by night before he is relieved by a successor. The ancient Jewish watches were three a night, the middle being at midnight. But just before Matthew wrote, the Jews had adopted the Roman custom of four watches of three hours each. These watches began at six, nine, twelve, and three, so that it was about three in the morning that our Lord made himself visible to his disciples. The disciples, starting from Butaiha toward Bethsaida, had toiled in rowing from eve until near morning, and had made but a little more than three miles from their starting place, having been driven southward, below the route to Capernaum, in the direction of the plain of Gennesaret. At three of the morning the dim form of Jesus walking upon the surface of the heaving billows is descried by the disciples in the ship. Stier eloquently says:
“What is that? they ask among themselves in terror; and the fear which now first breaks out in earnest, precisely when the helper comes, answers, It is an apparition, a phantasm; and when the terrifying word is spoken they cry out for fear. Is it a welcome from the Sheol, to which they fancy they are now near? This it cannot be, for the thing upon the sea assuredly looks like the Lord. It is more likely, therefore, to occur to them, that their excited imagination now morbidly deludes them with the figure of Him who has been so much in their thoughts — if, indeed, they have any definite idea at all of this phantasm. Man, in his present state, in the fear and perplexity of spirit which may so easily overtake him, sees apparitions; and takes even his Saviour, as he draws nigh in divine power, at first to be such. This, however, is always better than, in the opposite folly of boldness, to take a phantasm of his own thoughts as the Lord and Saviour.”
Richard Watson
Verse 25. In the fourth watch of the night. — The Jewish division of the night was into three watches; but now the Roman distribution into four watches appears to have been adopted; from six to nine, from nine to twelve, from twelve to three, and from three to six. It was therefore between the hours of three and six in the morning, which was the fourth watch, when our Lord was seen by the disciples walking on the sea. This also shows that he had continued several hours of the night in prayer, “on the mountain apart.”
And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
Adam Clarke
Verse 26. 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 dispove.
Joseph Benson
Verses 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, Oti fantasma esti, 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, 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, qarseite, Take courage: it is I — Your Lord and Master; be not afraid — Either of me, who am your friend, or of the violent tempest, which cannot hurt you while you are under my protection.
Joseph Sutcliffe
Ver. 26. It is a spirit. fantasma, phantasma, a phantom, spectre, apparition.
Daniel Whedon
§ 64. — THE MIRACULOUS WALKING ON THE SEA, 22-33.
22. Constrained his disciples — Why were they unwilling to go? We should be wholly at a loss to know, did not John (John 6:15) state the fact that the multitude wished to make Jesus a king. It is therefore highly probable that the disciples were anxious to stay and see his promotion to the Jewish crown. But this design of the multitude was alike contrary to the divine order, and likely to expose Jesus to the hostility of Herod Philip. Mark says that Jesus sent the disciples “to the other side to Bethsaida, while he sent away the people.” A glance at our map of Gennesaret, (p. 62) will show that Bethsaida is strictly not on the opposite or western side, but on the north. To meet this difficulty sacred geographers have placed a supposed Bethsaida on the western side, south of Capernaum, as is seen upon our map of PALESTINE. For this there seems to be no sufficient reason. Jesus sent the disciples to the other side; yet to Bethsaida, by the way, until he had dismissed the people. That done, he would have joined them at Bethsaida, en route to the other side. As we have noted on verse 14, it is probable that the boat coasted along the north shore, by Bethsaida. The original purpose of Jesus to join them at Bethsaida was changed by the sudden gust, which drove them southward.
Richard Watson
Verse 26. They were troubled, &c. — They were greatly affrighted on seeing a human form walking on the sea; for still the light was too obscure to show them that it was Christ himself and they cried out for fear. That the appearance was a spirit, fantasma, a ghost, they could only conclude; for they had left Christ on the land: and what should be able to walk upon the sea but a disembodied spirit, no longer subject to the laws of matter? Their fright was natural; for surely there is no need, with some, to suppose the imaginations of the disciples haunted with such horrible notions of ghosts as may be found in the works of modern rabbins, to account for it. A ship’s company of persons the most skeptical on the subject of apparitions would doubtless in similar circumstances have betrayed similar emotions, and “cried out for fear” as loudly. We have here also a proof that the belief in the existence of men after death, and a spiritual world, was the belief of the body of the Jews. The skepticism of the Sadducees on these subjects appears to have been chiefly confined to the rich and learned.
But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
Adam Clarke
Verse 27. 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.
Joseph Benson
Verses 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, Oti fantasma esti, 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, 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, qarseite, Take courage: it is I — Your Lord and Master; be not afraid — Either of me, who am your friend, or of the violent tempest, which cannot hurt you while you are under my protection.
Daniel Whedon
27. It is I — So does the Christian in the time of trial recognize the presence and cheering voice of his Saviour.
And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
Adam Clarke
Verse 28. 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.
Joseph Benson
Verses 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 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 katapontizesqai, 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? — Namely, 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.
Daniel Whedon
28. Peter — Ever forward to venture at the risk of failure. Bid me — He knew that he could do so only by his Master’s power, and he only wished to show what confidence he had, that by that power he could do anything. This was a noble faith, but it was mixed with vain glory. Of course the Lord must select me to be the hero.
Richard Watson
Verse 28. Bid me come to thee on the water. — From this it appears that our Lord continued walking or standing upon the water for some time after he approached near enough to converse with the disciples; but still at some distance. What might be the motive of Peter for this request, does not clearly appear. His ardent spirit, excited by this new proof of the high and Divine character of his Lord, probably at once concluded that his faith in his power and majesty was now sufficiently strong, that he could venture his life upon his bidding, undismayed by winds and waves. He was permitted to make the trial, in order to teach him more humble views of himself, by revealing the weakness of that faith which he thought so strong; for when he saw the wind boisterous, and consequently the waves greatly agitated, he LOOKED OFF from that omnipotence of his Saviour on which his faith at first simply and exclusively fixed, and, his fear rising with his unbelief, he began to sink, and cry out for help. That help was seasonably given; but with suitable though tender reproof: O thou of little faith, wherefore didst thou doubt? The doubt of Peter did not imply that he was not fully persuaded that the appearance was that of Christ himself; that he knew before he left the vessel; for the expression, If it be thou, is equivalent to, Since it is thou thyself, and expresses full conviction. And his appeal to Christ for help, when sinking, also shows that he had no doubt as to the person he was addressing. But he doubted in the sense of hesitating whether to regard the violence of the waves or the power of Christ: like a man standing where two ways meet, undetermined which to enter; or a balance vibrating with opposite impulses, as the word distazein intimates. He thus lost that full, simple view of the omnipotence of Christ, under the influence of which he had cast himself upon the water. This teaches us, in all matters where we have a WARRANT from Christ to trust in him; a BIDDING of Christ to come to him, though through storms and tempest, to look alone at his word of eternal faithfulness, and “to walk by faith, not by sight.” This is the trust he delights to honour; though, as in the case of Peter, he has compassion even upon little faith.
And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
Adam Clarke
Verse 29. 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.
Joseph Benson
Verses 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 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 katapontizesqai, 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? — Namely, 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.
Daniel Whedon
29. Come — Our Lord did not quite say, Come to me, but Come; and Peter did come, but not quite to Jesus. Jesus came to him. He walked on the water — So that Peter actually performed the miracle.
But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
John Wesley
V. 30. He was afraid-Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.
Adam Clarke
Verse 30. 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.
Joseph Benson
Verses 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 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 katapontizesqai, 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? — Namely, 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.
Daniel Whedon
30. The wind boisterous — The windy waves were stronger than Peter’s faith.
“To understand the causes of these sudden and violent tempests we must remember that the lake lies low, six hundred feet lower than the ocean; that the vast and naked plateaus of the Jaulan rise to a great height, spreading backward to the wilds of the Hauran and upward to snowy Hermon; that the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic funnels to draw down the cold winds from the mountains. The faith of Peter in desiring and daring to set foot on such a sea is most striking and impressive, more so indeed than its failure after the attempt. Those winds are not only violent, but they come down suddenly, and often when the sky is perfectly clear.” — Dr. Thomson.
There can be but little fair doubt that this was a symbol as well as a miracle. The ship full of disciples is no unapt symbol of the Church struggling through darkness and storms. The Saviour is ever her deliverer in the darkest hour.
And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
Adam Clarke
Verse 31. 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.
Joseph Benson
Verses 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 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 katapontizesqai, 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? — Namely, 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.
Daniel Whedon
§ 64. — THE MIRACULOUS WALKING ON THE SEA, 22-33.
22. Constrained his disciples — Why were they unwilling to go? We should be wholly at a loss to know, did not John (John 6:15) state the fact that the multitude wished to make Jesus a king. It is therefore highly probable that the disciples were anxious to stay and see his promotion to the Jewish crown. But this design of the multitude was alike contrary to the divine order, and likely to expose Jesus to the hostility of Herod Philip. Mark says that Jesus sent the disciples “to the other side to Bethsaida, while he sent away the people.” A glance at our map of Gennesaret, (p. 62) will show that Bethsaida is strictly not on the opposite or western side, but on the north. To meet this difficulty sacred geographers have placed a supposed Bethsaida on the western side, south of Capernaum, as is seen upon our map of PALESTINE. For this there seems to be no sufficient reason. Jesus sent the disciples to the other side; yet to Bethsaida, by the way, until he had dismissed the people. That done, he would have joined them at Bethsaida, en route to the other side. As we have noted on verse 14, it is probable that the boat coasted along the north shore, by Bethsaida. The original purpose of Jesus to join them at Bethsaida was changed by the sudden gust, which drove them southward.
And when they were come into the ship, the wind ceased.
Adam Clarke
Verse 32. The wind ceased.] Jesus is the Prince of peace, and all is peace and calm where he condescends to enter and abide.
Joseph Benson
Verses 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 — Not 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.
Daniel Whedon
32. Were come into the ship — John says they willingly received him into the ship; for previously, supposing him to be a spirit, they dreaded his approach. But lo! it was their Lord, and gladly did they welcome him. The wind ceased — The storm then was permitted — that is, it was not prevented — by Jesus. The elements were left by him to blow with all their natural power until he entered the boat. Such is an image of the trials which nature in this scene of probation forces upon us, and which God does not prevent until their work in our trial is done. The instant cessation of the wind was an additional miracle, and probably impressed the disciples scarce less than the walking upon the sea.
Richard Watson
Verse 32. The wind ceased. — Suddenly and preternaturally ceased, or was lulled; so that the two most uncontrollable elements of nature, the winds and the waves, again obey their Lord. He had walked upon the one by suspending the power of gravitation, realizing Job’s description of the Omnipotent: “He walketh upon the waves of the sea;” or, as the Septuagint renders it, “walking upon the sea, as upon a pavement;” and being once in the vessel, by the same power the contrary wind, which had carried the disciples out into the midst of the sea, far from their destination, was immediately hushed by his almighty word, that they might speedily gain “the coast of Gennesaret.” These again were breakings forth of the hidden majesty of his Divinity, which, if not fully revealed, was yet powerfully impressed upon the disciples, for they that were in the ship were not common mariners: the vessel was probably worked by the disciples themselves, they being for the most part fishermen. Came and worshipped him, saying, Of a truth thou art the Son of God. The Messiah; but the Messiah under his highest designation and character in the Old Testament, — “THE SON OF GOD.” From the absence of the articles before uiov and Qeou, some have rendered this, “a son of God,” or, “a son of a god;” assuming that the want of the articles implies a sense inferior to that which the same terms must bear when the articles are used with them. But this is wholly refuted by Matthew 27:43; where the chief priests, mocking Christ upon the cross, say, “If he be the king of Israel, let him come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am THE SON OF GOD.” Here also the articles are wanting; but our Lord is taunted with having called himself the Son of God in the highest sense in which that term was used without the articles; even in that sense which, according to their notions, implied blasphemy. So also in Luke 1:35, “That holy thing which shall be born of thee shall be called THE SON OF GOD,” the same omission is found; although, whatever the import of the phrase may be, it must obviously be used in a sense equal to that in which it occurs with the articles. A third example is in Romans 1:4, “declared to be THE SON OF GOD with power;” where, unquestionably, the highest possible conception of Christ as the Son of God must have been in the mind of the apostle. So utterly inconclusive are such criticisms grounded upon the Greek article. See also the note on Matthew 27:54.
Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
John Wesley
V. 33. Thou art the Son of God-They mean, the Messiah.
Adam Clarke
Verse 33. 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, e uiov tou qeou, 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, &c., 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.
Joseph Benson
Verses 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 — Not 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.
Daniel Whedon
33. They that were in the ship — There does not appear that any others were in the ship than the apostles. Worshipped — Reverently bowing and making the following confession. The Son of God — These words can mean nothing less than the memorable confession made soon after in 16:16: Thou art the Christ, the Son of the living God. This scene doubtless tended to produce the faith for that confession; and surely none could be the more proper person to make it than this same Peter.
And when they were gone over, they came into the land of Gennesaret.
Adam Clarke
Verse 34. 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.
Joseph Benson
Verse 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, 25, with verse 59. And when the men of that place had knowledge of him — Or rather, the men, &c., epignontev auton, 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. Nor 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 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.
Daniel Whedon
34. Land of Gennesaret — The plain of Gennesaret. It is on the western side of the lake, immediately south of Capernaum. It is described by Josephus as having been a spot where nature was ambitious of lavishing her finest powers. Dr. Olin thus describes it: “This plain, which I think is about four miles in length by two and a half in breadth, is bounded eastward by the sea, and on the west by the mountains, which recede from the shore to Mejdal, and having made the compass of that side of the plain, again returns to the beach at its northern end. The two extremities of the plain are thus contracted to a point, while the western boundary along the mountain is curved, and the eastern on the sea is a nearly straight line. The soil is of a dark colour, very deep, and evidently of the greatest fertility.” Over this beautiful plain our Lord and his disciples often walked, and there he uttered many of his discourses, drawing his illustrations from the varied scenes of earth, sea, and sky around him. As it lies south of Capernaum, the disciples, who started first toward Bethsaida for Capernaum, must have been driven far out of their course.
Richard Watson
Verse 34. The land of Gennesaret. — Which bordered the lake or sea on the west.
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;
Adam Clarke
Verse 35. 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 neighbours.
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.
Daniel Whedon
35. That place — Not precisely Capernaum, but the inhabited plain adjacent to it. It is nowhere intimated that Capernaum was in this plain. It could hardly be necessary to say that his fellow-townsmen in Capernaum knew him. Sent out into all that country — That their whole locality might have the benefit of his unexpected visit.
Richard Watson
Verse 35. Had knowledge of him. — Epignwntev auton, when they knew him again, or remembered him, because he had before visited the same parts.
And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
Adam Clarke
Verse 36. 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 fulness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen. ST. MATTHEW
Daniel Whedon
36. Hem of his garment — The fringe directed by Moses to be worn as the distinguishing badge of an Israelite. Nor is it wonderful that these people, learning the miracle of feeding the thousands, hearing, perhaps, from the apostles his walking the sea, and beholding his manifold miracles of mercy, should reverence him as a Divine Being incarnate.
When from the plain of Gennesaret Jesus went to Capernaum, many of the multitude, as John informs us, from the other side, arriving, found him there to their astonishment. A conversation at length ensuing, is detailed by that evangelist. In it Jesus exposes to their own view their material and selfish motives. See note on verse 20. He endeavours in vain to awaken a purer faith and a more elevated view. Their stubborn unsusceptibility so manifests itself that Jesus wraps his truths in figure and parable, and leaves their hearts in their chosen hardness.
Richard Watson
Verse 36. That they might only touch the hem of his garment. — See note on Matthew 9:20, 21. The virtue was not in the garment; but the touching it was an act of faith, and it was rewarded. It was in Capernaum, which was situated in this district, that the woman with the issue of blood was healed by touching the hem of Christ’s garment; and probably this led these poor diseased people to follow her example, so that her faith was the means of exciting the believing effort of many others. See note on Mark 6:53.
John Wesley
V. 1. At that time-When our Lord had spent about a year in his public ministry.
Tetrarch-King of a fourth part of his father's dominions. Mark 6:14.
Adam Clarke
Verse 1. Herod the tetrarch] This was Herod Antipas, the son of Herod the Great. See Clarke’s note “Matthew 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 Matthew 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.
Joseph Benson
Verses 1, 2. Now 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 — Now 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.
Daniel Whedon
§ 60. — DEATH OF JOHN THE BAPTIST, 1-14.
It was while me apostles were on their trial mission that John was beheaded. Thus Jesus spreads his operations, and the harbinger leaves the scene, simultaneously. As an old writer says, Jesus provided that for one preacher slain twelve should spring up in his place.
1. At that time — In narrating the death of John the Baptist, Matthew follows a peculiar order of facts. He gives us: 1. A conversation of Herod with his servants, in which the king expresses the opinion that Jesus was John the Baptist risen from the dead, (verses 1, 2.) 2. To explain this expression of the king’s, he goes back in time, and narrates how John was slain by Herod, (3-12.) 3. He last informs us how Jesus retired on receiving intelligence of the Baptist’s death, (verse 13.) The real order of the facts in time was, first, The Baptist’s death; second, The retirement of Jesus; and third, The conversation of Herod. The phrase, at that time, must therefore have an indefinite extension, and mean at that general period of our Lord’s ministry.
Herod — This was Herod Antipas. This prince succeeded Herod, surnamed the Great, as ruler of Galilee, in the infancy of our Saviour, and is the only Herod so called afterward in the Gospels. He was the son of Herod the Great, (of whom we have given some account in Matthew 2:1,) by Malthace. When Herod the Great died, he appointed by will Archelaus, his son by the same Malthace, king of Judea, and this Antipas tetrarch of Galilee; but this will must receive the sanction of the supreme authority, Augustus, emperor of Rome. Both brothers appeared before the emperor, who so changed the arrangement as to give to Archelaus the province of Judea, with the title, not of king, but of ethnarch, (or nation-ruler;) to Herod Philip, a son by Cleopatra of Jerusalem, Batana, Trachonitis, and Auranitis, provinces lying east of the Sea of Galilee; and to this Herod Antipas, Galilee and Perea. (See note on Matthew 2:22.) After the banishment of Archelaus by the emperor, Judea had no more a native king or prince. Shiloh had come, and the sceptre departed. It was placed under the general Roman prefecture of Syria, and was ruled by a series of special Roman governors, residing at Cesarea. Such was the government during the most of Jesus’s life and all of his ministry. The successive governors were Coponius, Ambivius, Annius Rufus, Valerius Gratus, and Pontius Pilate. Herod Antipas was first married to a daughter of Aretas, king of Arabia. Forming an unlawful attachment for Herodias, the wife of his brother Herod Philip, (see note on verse 3,) he became involved in a course of guilt which ended in his ruin. Aretas commenced a war upon Herod to avenge the insult to his daughter. See note on verse 6. Herod’s armies were defeated, and ruin seemed impending. This he evaded by appealing to Rome, and obtaining from the emperor an order requiring Aretas to desist from the war.
Herodias seemed to be his evil genius. When Herod’s nephew, Agrippa, brother of Herodias, had obtained from the emperor the title of king, she prompted her unlawful husband to ask the same dignity at Rome. Agrippa anticipated the design, and when they appeared at the court he met them with an accusation of treason against the emperor Herod was therefore deposed and banished, with Herodias, to Lyons in Gaul, where he died. Tetrarch — A Greek word, signifying a ruler of a fourth part of a kingdom. Under the order of the emperor, the kingdom of Herod the Great was, upon his death, divided into three tetrarchies, and given to Herod’s sons, as already mentioned. The tetrarchs and ethnarchs were very ambitious of the title of king, and were often so styled by courtesy. Heard of the fame of Jesus — Herod Antipas was near at the birth of Jesus, through his life, and at his death. He had attained manhood when the arrival of the Magi, announcing a newborn rival for the throne, created a panic at the court of Herod his father. He may have shared in the excitement, and have imagined that the rival prince was slaughtered in the massacre at Bethlehem. As ruler of Galilee he was the temporal sovereign of Jesus; and from his jealousy, suspicions, and threats as ruler, Jesus was obliged to be cautious in his own movements, and to hold the enthusiasm of his followers in check. Indeed, from about this time it may be remarked that our Saviour’s influence is more spreading, yet more secret. The ruling powers of Judea have decided against him because he is no conquering Messiah. The ruler of Galilee is suspicious lest he prove a warlike opponent. Our Lord’s greatest miracles, the feeding of the multitudes, are in the dominions of Herod Philip.
Richard Watson
1 Herod’s opinion of Christ. 3 Wherefore John Baptist was beheaded. 13 Jesus departeth into a desert place: 15 where he feedeth five thousand men with five loaves and two fishes: 22 he walketh on the sea to his disciples: 34 and landing at Gennesaret, healeth the sick by the touch of the hem of his garment. CHAPTER 14. Verse 1. Herod the tetrarch. — This was Herod Antipas, one of the sons of Herod the Great, who succeeded to a part of his father’s dominions, Galilee and Perea. See the note on chapter 2:1. A tetrarch was properly the ruler over a quarter part of any region; but the title was often given to those who ruled over any portion of a country. Tetrarchs are by courtesy sometimes called kings. This vicious prince now heard of the fame of Jesus; a fame which had long been spread throughout Galilee; and accounts of his character and miracles must have been previously heard at court, but probably passed for idle or superstitious tales; now they could no longer escape attention.