Matthew 14 commentary

The terror and reproach of conscience, which Herod, like other daring offenders, could not shake off, are proofs and warnings of a future judgment, and of future misery to them. But there may be the terror of convictions, where there is not the truth of conversion. When men pretend to favour the gospel, yet live in evil, we must not favour their self-delusion, but must deliver our consciences as John did. The world may call this rudeness and blind zeal. False professors, or timid Christians, may censure it as want of civility; but the most powerful enemies can go no further than the Lord sees good to permit. Herod feared that the putting of John to death might raise a rebellion among the people, which it did not; but he never feared it might stir up his own conscience against him, which it did. Men fear being hanged for what they do not fear being damned for. And times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. Herod would profusely reward a worthless dance, while imprisonment and death were the recompence of the man of God who sought the salvation of his soul. But there was real malice to John beneath his consent, or else Herod would have found ways to get clear of his promise. When the under shepherds are smitten, the sheep need not be scattered while they have the Great Shepherd to go to. And it is better to be drawn to Christ by want and loss, than not to come to him at all.

When Christ and his word withdraw, it is best for us to follow, seeking the means of grace for our souls before any worldly advantages. The presence of Christ and his gospel, makes a desert not only tolerable, but desirable. This little supply of bread was increased by Christ's creating power, till the whole multitude were satisfied. In seeking the welfare of men's souls, we should have compassion on their bodies likewise. Let us also remember always to crave a blessing on our meals, and learn to avoid all waste, as frugality is the proper source of liberality. See in this miracle an emblem of the Bread of life, which came down from heaven to sustain our perishing souls. The provisions of Christ's gospel appear mean and scanty to the world, yet they satisfy all that feed on him in their hearts by faith with thanksgiving.

Those are not Christ's followers who cannot enjoy being alone with God and their own hearts. It is good, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and in pouring out our hearts before the Lord. It is no new thing for Christ's disciples to meet with storms in the way of duty, but he thereby shows himself with the more grace to them and for them. He can take what way he pleases to save his people. But even appearances of deliverance sometimes occasion trouble and perplexity to God's people, from mistakes about Christ. Nothing ought to affright those that have Christ near them, and know he is theirs; not death itself. Peter walked upon the water, not for diversion or to boast of it, but to go to Jesus; and in that he was thus wonderfully borne up. Special supports are promised, and are to be expected, but only in spiritual pursuits; nor can we ever come to Jesus, unless we are upheld by his power. Christ bade Peter come, not only that he might walk upon the water, and so know his Lord's power, but that he might know his own weakness. And the Lord often lets his servants have their choice, to humble and prove them, and to show the greatness of his power and grace. When we look off from Christ, and look at the greatness of opposing difficulties, we shall begin to fall; but when we call to him, he will stretch out his arm, and save us. Christ is the great Saviour; those who would be saved, must come to him, and cry to him, for salvation; we are never brought to this, till we find ourselves sinking: the sense of need drives us to him. He rebuked Peter. Could we but believe more, we should suffer less. The weakness of faith, and the prevailing of our doubts, displease our Lord Jesus, for there is no good reason why Christ's disciples should be of a doubtful mind. Even in a stormy day he is to them a very present help. None but the world's Creator could multiply the loaves, none but its Governor could tread upon the waters of the sea: the disciples yield to the evidence, and confess their faith. They were suitably affected, and worshipped Christ. He that comes to God, must believe; and he that believes in God, will come, Heb 11:6.

Whithersoever Christ went, he was doing good. They brought unto him all that were diseased. They came humbly beseeching him to help them. The experiences of others may direct and encourage us in seeking for Christ. As many as touched, were made perfectly whole. Those whom Christ heals, he heals perfectly. Were men more acquainted with Christ, and with the diseased state of their souls, they would flock to receive his healing influences. The healing virtue was not in the finger, but in their faith; or rather, it was in Christ, whom their faith took hold upon.

The reason why the Evangelists relate this occurrence is, to inform us that the name of Christ was universally celebrated, and, therefore, the Jews could not be excused on the plea of ignorance. Many might otherwise have been perplexed by this question, “How came it that, while Christ dwelt on the earth, Judea remained in a profound sleep, as if he had withdrawn into some corner, and had displayed to none his divine power?” The Evangelists accordingly state, that the report concerning him was everywhere spread abroad, and penetrated even into the court of Herod.

2. And said to his servants. From the words of Luke it may be inferred, that Herod did not of his own accord adopt this conjecture, but that it was suggested to him by a report which was current among the people. And, indeed, I have no doubt that the hatred which they bore to the tyrant, and their detestation of so shocking a murder, gave rise, as is commonly the ease, to those rumors. It was a superstition deeply rooted, as we have formerly mentioned, in the minds of men, that the dead return to life in a different person. Nearly akin to this is the opinion which they now adopt, that Herod, when he cruelly put to death the holy man, was far from obtaining what he expected; because he had suddenly risen from the dead by the miraculous power of God, and would oppose and attack his enemies with greater severity than ever.

Mark and Luke, however, show that men spoke variously on this subject: some thought that he was Elijah, and others that he was one of the prophets, or that he was so eminently endued with the gifts of the Spirit, that he might be compared to the prophets. The reason why they thought that he might be Elijah, rather than any other prophet, has been already stated. Malachi having predicted (4:5,6) that Elijah would come to gather the scattered Church, they misunderstood that prediction as relating to the person of Elijah, instead of being a simple comparison to the following effect: “That the coming of Messiah may not be unknown, and that the people may not remain ignorant of the grace of redemption, there will be an Elijah to go before, like him who of old raised up that which was fallen, and the worship of God which had been overthrown. He will go before, by a remarkable power of the Spirit, to proclaim the great and dreadful day of the Lord.” The Jews, with their usual grossness of interpretation, had applied this to Elijah the Tishbite, (1 Kings 17:1,) as if he were to appear again and discharge the office of a prophet. Others again conjecture, either that some one of the ancient prophets had risen, or that he was some great man, who approached to them in excellence.

It was astonishing that, amidst the diversity of views which were suggested, the true interpretation did not occur to any one; more especially as the state of matters at that very time directed them to Christ. God had promised to them a Redeemer, who would relieve them when they were distressed and in despair. The extremity of affliction into which they had been plunged was a loud call for divine assistance. The Redeemer is at hand, who had been so clearly pointed out by the preaching of John, and who himself testifies respecting his office. They are compelled to acknowledge that some divine power belongs to him, and yet they fall into their own fancies, and change him into the persons of other men. It is thus that the world is wont, in base ingratitude, to obliterate the remembrance of the favors which God has bestowed.

With respect to Herod himself, as I hinted, little ago, the conjecture that John had risen did not at first occur to himself; but as bad consciences are wont to tremble and hesitate, and turn with every wind, he readily believed what he dreaded. With such blind terrors God frequently alarms wicked men; so that, after all the pains they take to harden themselves, and to escape agitation, their internal executioner gives them no rest, but chastises them with severity.

And therefore miracles work in him. We naturally wonder what reasoning could have led them to this conclusion. John had performed no miracle during the whole course of his preaching. There appears to be no probability, therefore, in the conjecture, that it was John whom they saw performing extraordinary miracles. But they imagine that miracles are now performed by him for the first time, in order to prove his resurrection, and to show that the holy prophet of God had been wickedly put to death by Herod, and now came forward with a visible and divine protection, that no man might afterwards venture to assail him. They think that miracles work (ἐνεζγοῦσιν) in him; that is, are powerfully displayed, so as to give him greater authority, and make it evident that the Lord is with him.

Matthew 14:3-12; Mark 6:17-29

Matthew 14:3-12

Mark 6:17-29

3. For Herod had seized John, and bound him, and put him in prison, on account of Herodias, the wife of his brother Philip. 4. For John said to him, It is not lawful for thee to have her. 5. And though he wished to put him to death, he feared the multitude, because they accounted him a prophet. 6. But when Herod’s birthday was kept, the daughter of Herodias danced before the company, and pleased Herod. 7. And therefore he promised with an oath, that he would give her whatever she would ask. 8. But she, after having been instructed by her mother, said Give me here in a dish the head of John the Baptist. 9. And the king was sorry, yet on account of the oath, and of those who sat with him at table, he commanded that it should be given. 10. And he sent and beheaded John in the prison. 11. And his head was brought in a dish and given to the girl, and she carried it to her mother. 12. And his disciples came and carried away the body, and buried it, and went and told Jesus.

17. For Herod himself had sent, and seized John, and bound him in prison, on account of Herodias, the wife of his brother Philip, because he had married her. 18. For John said to Herod, It is not lawful for thee to have thy brother’s wife. 19. And Herodias lay in wait for him, and wished to kill him, and could not. 20. For Herod dreaded John, knowing that he was a just and holy man, and observed him, and, having heard him, did many things, and heard him gladly. 21. And when a convenient day came, when Herod on his birthday made a supper to the nobles, and captains, and distinguished men of Galilee; 22. And when the daughter of Herodias entered, and danced, and pleased Herod, and those who sat at table with him, the king said to the girl, Ask any thing from me, “Demande-moy ce que tu voudras;” — “ask of me what thou wilt.” and I will give it to thee. 23. And he swore to her, Whatever thou shalt ask of me, I will give to thee, even to the half of my kingdom. 24. But she went out and said to her mother, What shall I ask? And she said, The head of John the Baptist. 25. And she went in immediately with haste to the king, and asked, saying, I wish that thou wouldst give to me immediately in a dish the head of John the Baptist. 26. And the king being sorry on account of the oath, and of those who sat at table with him, would not refuse her. “Le roy estant fort marri, ne la voulut point’ toutesfois’ esconduire ou reietter;” — “The king being very angry, did not wish, however, to deny or refuse her.” 27. And he immediately sent a spearman, “Ainsi envoy, incontinent le bourreau;” —”so he immediately sent the executioner.” and commanded that his head should be brought: and he went, and beheaded him in the prison. 28. And he brought his head in a dish, and gave it to the girl, and the girl gave it to her mother. 29. And when his disciples heard of this, they carne and carried off his body, and laid it in a tomb.

This narrative is at present omitted by Luke, because he had explained it on a former occasion; and for my own part, as I am unwilling to annoy my readers by writing the same thing twice, I shall handle this passage with greater brevity The allusion is to his exposition of Luke iii. 19, 20, which will be found in Harmony, vol. 1. p. 222. — Ed. The Evangelists relate that John was seized, because he had openly condemned Herod for carrying off Herodias, and for his incestuous marriage with her. Josephus assigns a different reason, namely, that Herod, dreading on his own account a change of affairs, regarded John with suspicion, (Ant. 18. 5:2;) and it is possible that this may have been the pretext on which the tyrant excused his crime, or that such a report may have been in circulation; for it frequently happens that various motives are assigned for unjust violence and cruelty. The true state of the fact, however, is pointed out by the Evangelists: Herod was offended at the holy man, because he had been reproved by him.

Josephus is mistaken in supposing that Herodias was carried off, not from his brother Philip, but from Herod, King of Chalcis, his uncle, (Ant. 18:5:4.) For not only was the crime still recent when the Evangelists wrote, but it was committed before the eyes of all. What is elsewhere stated by Josephus, (Ant. 18:4:6,) that Philip was a person of amiable dispositions, emboldened Herod, I have no doubt, to expect that an outrage committed on a mild, gentle, and peaceable man, would pass with impunity. Another probable conjecture may be mentioned. There is greater reason to suppose that Herodias was married to her uncle Philip than to her grand-uncle, her grandfather’s brother, who must have been at that time in the decrepitude of old age. Now Herod Antipas (who is here mentioned) and Philip were not brothers by the same mother; for Herod was the son of Marthaca, third wife of Herod the Great, and Philip was the son of Cleopatra. “The apparent discrepancy between Josephus and the sacred historians is removed, as was formerly suggested, (Harmony, vol. 1. p. 223, n. 1,) by a hypothesis which appears to be generally admitted, that the name of the person in question was Herod-Philip. — Ed.

To return to the Evangelists, they tell us that John was thrown into prison, because he had reproved Herod’s crime with greater freedom than the ferocity of the tyrant would endure. The atrocious character of the deed was in itself sufficiently detestable and infamous; for not only did he keep in his own house another man’s wife, whom he had torn away from lawful wedlock, but the person on whom he had committed this outrage was his own brother. When, in addition to this, he is freely reproved by John, Herod has some reason to fear that sedition will suddenly break out. His lust did not allow him to correct his fault; but having imprisoned the prophet of God, he promises to himself repose and liberty. “Il se fait accroire qu’il sera en repos, et qu’il pourra continuer sa meschancete sans aucune crainte;” — “he makes himself believe that he will be at ease, and that he will have it in his power to continue his wickedness without any dread.”

Ignorance of history has led many persons into a fruitless debate; “Have I a right to marry the woman who was formerly married to my brother?” Though the modesty of nature recoils from such a marriage, “Combien que l’honneste naturelle condamne un tel marriage;” — “though natural decency condemns such a marriage.” yet John condemns the rape still more than the incest; for it was by violence or by stratagem “Ou par force et violence, ou par quelque ruse et moyen subtil;” — “either by force and violence, or by some trick and cunning method.” that Herod had deprived his brother of his lawful wife: and otherwise it would have been less lawful for him to marry his niece than to marry his brother’s widow. There cannot be a doubt, that a crime so flagrant was universally blamed. But others loaded Herod with their curses in his absence. John alone comes into his presence, and reproves him boldly to his face, if by any means he may be brought to repentance. Hence we learn with what unshaken fortitude the servants of God ought to be armed when they have to do with princes; for in almost every court hypocrisy and servile flattery are prevalent; and the ears of princes, having been accustomed to this smooth language, do not tolerate any voice which reproves their vices with any severity. But as a prophet of God ought not to overlook so shocking a crime, John steps forward, though a disagreeable and unwelcome adviser, and, rather than fail in his duty, scruples not to incur the frown of the tyrant, even though he knew Herod to be so strongly held by the snares of the prostitute, that he could scarcely be moved from his purpose.

5. And though he wished to put him to death. There is some appearance of contradiction between the words of Matthew and Mark: for the former says that Herod was desirous to commit this shocking murder, but was restrained by the fear of the people; while the latter charges Herodias alone with this cruelty. But the difficulty is soon removed. At first Herod would have been unwilling, if a stronger necessity had not compelled him reluctantly to do so, to put to death the holy man; because he regarded him with reverence, and, indeed, was prevented by religious scruples from practising such atrocious cruelty against a prophet of God; and that he afterwards shook off this fear of God, in consequence of the incessant urgency of Herodias; but that afterwards, when infuriated by that demon he longed for the death of the holy man, he was withheld by a new restraint, because he dreaded on his own account a popular commotion. And here we must attend to the words of Mark, Herodias lay in wait for him; “Herodias cherchoit occasion;” — “Herodias sought an opportunity.” which imply, that as Herod was not of himself sufficiently disposed to commit the murder, she either attempted to gain him over by indirect wiles, or labored to find some secret method of putting the holy man to death. I am more disposed to adopt the former view, that she employed stratagems for influencing the mind of her husband, but did not succeed, so long as Herod was prevented by remorse of conscience from pronouncing sentence of death on the holy man. Next followed another fear that the business of his death should excite the people to some insurrection. But Mark glances only at what prevented Herod from yielding immediately to the entreaties of the prostitute; for Herodias would have wished that, as soon as John was thrown into prison, he should be privately executed. Herod, on the contrary, reverenced the holy man, so far as even to comply willingly with his advises: Herod feared John Now the fear which is here mentioned, was not a dread arising from a mistaken opinion, as we dread those who have obtained some authority over us, though we reckon them to be unworthy of the honor. But this fear was a voluntary respect; for Herod was convinced that he was a holy man and a faithful servant of God, and therefore did not dare to despise him. “Estoit aucunement contreint en soy mesme de luv porter l’honneur, et ne l’osoit pas mespriser;” — “was somewhat constrained in himself to bear respect towards him, and did not dare to despise him.” And this deserves our attention; for though John knew by experience that it was, in many respects, advantageous for him to have some share in the good wishes of the tetrarch, “Qu’il eust quelque entree en la Cour, et que le Roy l’eust aucunement agreable;” — “that he should have some access to the Court, and that the King should be somewhat favorable to him.” yet he was not afraid to offend him, when he could find no other way of securing that favor, than by wickedly conniving at a known and disgraceful crime. He might indeed have protested that he did not at all consult his private interests, and that he had no other object in view than the public advantage; for it is certain that he requested nothing from motives of ambition “Qu’il n’a rien demande au Roy pour se faire valoir, ou pour monstrer son credit;” — “that he asked nothing from the King to put himself forward, or to display his influence.” but that Herod yielded to his holy counsels, which had a reference to the lawful administration of the kingdom. But as he perceives that he has no right to accept this kind of compensation, “Que ceste facon de compensation n’est point honneste, ne selon Dieu;” — “that this kind of compensation is not honorable, nor according to God.” which would procure for him some kind offices by betraying the truth, he chooses rather to turn a friend into an enemy than to encourage, by flattery or silence, an evil which he is laid under the necessity of reproving with severity.

John has thus, by his example, furnished an undoubted rule for pious teachers, not to wink at the faults of princes, so as to purchase their favor at this price, how advantageous soever that favor might appear to be to the public interests. “Encore qu’ils ne la cherchent point pour leur regard particulier, mais seulement pour avoir occasion de profiter plus en d’autres endroits;” —”even though they do not seek it for their private interest, but solely in order to have an opportunity of doing more good in other respects.” In Herod, on the other hand, the Spirit of God exhibits, as in a mirror, how frequently it happens that those who do not sincerely worship God are nevertheless willing, in some measure, to obey His commands, provided that He will grant them some indulgence or abatement. But whenever they are hard pressed, they throw off the yoke, and break out not only into obstinacy, but into rage. There is no reason, therefore, why they who comply with many sound advises should be well satisfied with themselves, till they have learned to yield and surrender themselves unreservedly to God.

6. And when Herod’s birthday was kept. The Evangelists now begin to relate the stratagem by which Herodias at length succeeded in a design which she had long meditated, the taking away of John’s life. The opportunity was afforded to her by an annual festival, when Herod was celebrating his birthday. It is scarcely possible that such magnificent preparations should not draw luxury, pride, unbridled merriment, and other crimes, and likewise many other evils, along with them. Not that there is any thing wrong in the mere act of preparing an expensive banquet; but such is the tendency of the human mind to licentiousness, that when the reins are loosened, they quickly go astray. The ancient custom of observing a birthday every year as an occasion of joy cannot in itself be disapproved; for that day, as often as it returns, reminds each of us to give thanks to God, who brought us into this world, and has permitted us, in his kindness, to spend many years in it; next, to bring to our recollection how improperly and uselessly the time which God granted to us has been permitted to pass away; and, lastly, that we ought to commit ourselves to the protection of the same God for the remainder of our life.

But nothing is so pure that the world shall not taint it with its own vices. A birthday, which ought to have been held sacred, is profaned by the greater part of men with disgraceful abuses; and there is scarcely a single entertainment at all costly that is free from wicked debauchery. First, men drink more freely; next, the door is opened to filthy and immodest conversation; and, lastly, no moderation is observed. This was the reason why the patriarch Job was in the habit of offering sacrifices, while his sons were feasting alternately in each other’s houses, (Job 1:5.) It was because he thought that, when the guests invite one another to mirth, they are far from maintaining due moderation, and sin in a variety of ways.

Thus it happened that Herod, intending to give a rich entertainment to his guests, permitted his wife’s daughter to dance. Hence, too, it appears what sort of discipline existed at his court; for, though most people at that time thought themselves at liberty to dance, yet for a marriageable young woman to dance was a shameful display of the impudence of the strumpet. But the unchaste Herodias had moulded her daughter Salome to her own manners in such a manner that she might not bring disgrace upon her. “Si elle eust mieux fallu que sa mere;” — “if she were more highly esteemed than her mother.” And what was the consequence? The wicked murder of a holy prophet. The heat of wine had such an influence on Herod, that, forgetting gravity and prudence, he promised to a dancing girl, that he would give her even to the half of his kingdom. A shameful example truly, that a drunken king not only permits himself to behold with approbation a spectacle “Non seulement prend plaisir a un fol passe-temps;” — “not only takes pleasure in a foolish pastime.” which was disgraceful to his family, but holds out such a reward! Let us therefore learn to be careful in anticipating and resisting the devil, lest he entangle us in such snares.

Matthew 14:13. When Jesus heard it. John, who relates the same narrative, does not mention the reason why Jesus crossed over to the opposite bank, (6: 5.) Mark and Luke differ somewhat from Matthew; for they describe the occasion of the journey to have been to give some repose to his disciples, after that they had returned from their embassy. But there is no contradiction here; for it is possible that he intended to withdraw his disciples into a desert place, in order that he might be more at leisure to train them for higher labors, and that, about the same time, an additional reason arose out of the death of John. Minds which were still feeble might have been terrified by the death of John, learning from the melancholy end of that eminent prophet what condition awaited them all. Certainly, as it was formerly related that, when John was imprisoned, Christ removed from Herod’s territory, in order to avoid his fury for the time, so we may now infer that Christ, in order to keep his trembling disciples at a distance from the flame, withdrew into a desert place.

How long the Apostles were employed in their first embassy it is not in our power to determine; for the Evangelists, as we have formerly remarked, either did not attend to dates, or did not observe them with great exactness. I think it highly probable that their commission to proclaim the kingdom of Christ was not confined to a single occasion, but that, as opportunities were offered, they either repeated their visit to some places, or went to others after a lapse of time. The words, they came together to him, I look upon as meaning that ever afterwards they were his constant attendants; as if the Evangelist had said, that they did not leave their Master so as to be individually and constantly employed in the ordinary office of teaching, but that, having discharged a temporary commission, they went back to school to make greater advances in learning.

They followed him on foot out of the cities. Though Christ, who foresaw all things before they happened, was in no respect ignorant of what would take place, yet he wished, as a man, to forewarn his disciples, that the fact might testify the anxiety which he had about them. The vast crowd that had assembled shows how widely his fame was spread in every direction: and this left the Jews without excuse in depriving themselves, by their own carelessness, of the salvation which was offered to them; for even out of this great multitude, which was inflamed by a sudden zeal to follow Christ, it is evident from what is stated by John, (6:66, 12:37) that not more than a very small number yielded a true and steady adherence to his doctrine.

14. He was moved with compassion towards them. The other two Evangelists, and particularly Mark, state more clearly the reason why this compassion (συμπάθεια) was awakened in the mind of Christ. It was because he saw famishing souls, whom the warmth of zeal had carried away from their homes and led into a desert place This scarcity of teaching indicated a wretched state of disorder; and accordingly Mark says that Jesus was moved with compassion towards them, because they were as sheep not having a shepherd Not that, as to his Divine nature, he looked upon them all as sheep, but that, as man, he judged according to the present aspect of the case. It was no small manifestation of piety that they left their own homes, and flocked in crowds to the Prophet of God, though he purposely concealed himself from them. Besides, it ought to be remarked, that Christ was mindful of the character which he sustained; for he had been commanded to discharge the duties of a public teacher, and was therefore bound to look upon all the Jews, for the time being, as belonging to the flock of God and to the Church, till they withdrew from it.

So strongly was Christ moved by this feeling of compassion, that though, in common with his disciples, he was fatigued and almost worn out by uninterrupted toil, he did not spare himself. He had endeavored to obtain some relaxation, and that on his own account as well as for the sake of his disciples; but when urgent duty calls him to additional labor, he willingly lays aside that private consideration, “Mettant arriere ceste consideration particuliere de donner repos au corps;”— “setting aside that private consideration of giving rest to the body.” and devotes himself to teaching the multitudes. Although he has now laid aside those feelings which belonged to him as a mortal man, yet there is no reason to doubt that he looks down from heaven on poor sheep that have no shepherd, provided they ask relief of their wants. Mark says, that he began to teach them MANY things; that is, he spent a long time in preaching, that they might reap some lasting advantage. Luke says, that he spoke to them concerning the Kingdom of God, which amounts to the same thing. Matthew makes no mention of any thing but miracles, because they were of great importance in establishing Christ’s reputation; but it may naturally be concluded that he did not leave out doctrine, which was a matter of the highest importance.

15. When the evening was drawing on. The disciples had now lost their object, and they see that Christ is again absorbed in teaching, while the multitudes are so eager to receive instruction that they do not think of retiring. They therefore advise that for the sake of attending to their bodily wants, Christ should send them away into the neighboring villages. He had purposely delayed till now the miracle which he intended to perform; first, that his disciples might consider it more attentively, and might thus derive from it greater advantage; and next, that the very circumstance of the time might convince them that, though he does not prevent, and even does not immediately supply, the wants of his people, yet he never ceases to care for them, but has always at hand the assistance which he affords at the very time when it is required.

16. Give you to them something to eat. As a fuller exposition of this miracle will be found at the sixth chapter of John’s Gospel, instead of troubling my readers with a repetition of what I have said, I would rather send them to that exposition; but rather than pass over this passage entirely, I shall offer a brief recapitulation. Hitherto Christ had bestowed his whole attention on feeding souls, but now he includes within his duties as a shepherd the care even of their bodies. And in this way he confirms his own saying, that to those who

seek the kingdom of God, and his righteousness, all other things will be added, (Matthew 6:33.)

We have no right, indeed, to expect that Christ will always follow this method of supplying the hungry and thirsty with food; but it is certain that he will never permit his own people to want the necessaries of life, but will stretch out his hand from heaven, whenever he shall see it to be necessary to relieve their necessities. Those who wish to have Christ for their provider, must first learn not to long for refined luxuries, but to be satisfied with barley-bread.

Christ commanded that the people should sit down in companies; and he did so, first, that by this arrangement of the ranks the miracle might be more manifest; secondly, that the number of the men might be more easily ascertained, and that, while they looked at each other, they might in their turn bear testimony to this heavenly favor. Thirdly, perceiving that his disciples were anxious, he intended to make trial of their obedience by giving them an injunction which at first sight appeared to be absurd; for, as no provisions were at hand, there was reason to wonder why Christ was making arrangements that resembled a feast. To the same purpose is what follows, that he gave them the loaves, in order that in their hands the astonishing increase might take place, and that they might thus be the ministers of Christ’s divine power; for as if it had been of small importance that they should be eye-witnesses, Christ determined that his power should be handled by them. “Car Christ ne se contentant point de leur faire voir de leurs propres yeux sa vertu, a voulu mesme qu’elle passast par leurs mains, et qu’ils la touchassent;”— “for Christ, not satisfied with making them see his power with their own eyes, determined even that it should pass through their hands, and that they should touch it.” Two hundred pence, according to the computation of Budaeus, are worth about thirty-four French livres; The value of a livre was so much affected both by time and by place, that it is not easy to determine with exactness how it was rated by Budaeus or Calvin. Most probably, the reference is to la livre Parisis, which was three times the value of a franc, or about two shillings and sixpence sterling; and thirty-four of these would amount to four pounds, five shillings, sterling. Now reckoning the Roman denarius, or the eighth part of an ounce of silver, to be worth sevenpence halfpenny of our own money, une livre Parisis must have been equal to four denarii, and therefore two hundred denarii must have been worth—not thirty-four but fifty livres Parisis, or six pounds, five shillings, sterling.—Ed. and so when the disciples speak of what is sufficient for them, that every one of them may take a little, they calculate at the rate of a farthing for each individual. Forming so high an estimate of the sum of money that would be required to purchase bread barely sufficient for procuring a morsel to the people, they are entitled to no small praise for their obedience, when they implicitly comply with the command of Christ, and leave the result to his disposal.

19. He blessed. In this passage, as in many others, blessing denotes thanksgiving. Now Christ has taught us, by his example, that we cannot partake of our food with holiness and purity, unless we express our gratitude to God, from whose hand it comes to us. Accordingly, Paul tells us, that every kind of food which God bestows upon us is sanctifed by the word of God and prayer, (1 Timothy 4:5;) by which he means, that brutal men, who do not regard by faith the blessing of God, and do not offer to him thanksgiving, corrupt and pollute by the filth of their unbelief all that is by nature pure; and, on the other hand, that they are corrupted and defiled by the food which they swallow, because to unbelievers nothing is clean. Christ has therefore laid down for his followers the proper manner of taking food, that they may not profane their own persons and the gifts of God by wicked sacrilege.

Raising his eyes towards heaven. This expresses warm and earnest supplication. Not that such an attitude is at all times necessary when we pray, but because the Son of God did not choose to disregard the outward forms which are fitted to aid human weakness. It ought also to be taken into account, that to raise the eyes upwards is an excitement well fitted to arouse us from sloth, when our minds are too strongly fixed on the earth.

20. And carried away what was left. The fragments that remained after satisfying so vast a multitude of men were more than twelve times larger in quantity than what was at first put into their hands, and this contributed not a little to the splendor of the miracle. In this way all came to know that the power of Christ had not only created out of nothing the food that was necessary for immediate use, but that, if it should be required, there was also provision for future wants; and, in a word, Christ intended that, after the miracle had been wrought, a striking proof of it should still remain, which, after being refreshed by food, they might contemplate at leisure.

Now though Christ does not every day multiply our bread, or feed men without the labor of their hands or the cultivation of their fields, the advantage of this narrative extends even to us. If we do not perceive that it is the blessing of God which multiplies the corn, that we may have a sufficiency of food, the only obstacle is, our own indolence and ingratitude. That, after we have been supported by the annual produce, there remains seed for the following year, and that this could not have happened but for an increase from heaven, each of us would easily perceive, were he not hindered by that very depravity which blinds the eyes both of the mind and of the flesh, so as not to see a manifest work of God. Christ intended to declare that, as all things have been delivered into his hands by the Father, so the food which we eat proceeds from his grace.

Matthew 14:22-33; Mark 6:45-52

Matthew 14:22-33

Mark 6:45-52

22. And immediately Jesus constrained his disciples to embark, and to go before him to the opposite bank, till he had sent away the multitudes. 23. And when he had sent away the multitudes, he went up into a mountain alone to pray; and when the evening came, he was there alone. 24. But the ship was now in the midst of the sea, tossed with waves; for the wind was contrary. 25. And about the fourth watch of the night Jesus came to them, walking on the sea. 26. And when the disciples saw him walking on the sea, they were terrified, saying, It is an apparition, and cried out for fear. 27. But immediately Jesus spoke to them, saying, Take courage; it is I, be not afraid. 28. And Peter replying to him said, Lord, if it be thou, bid me come to thee on the water. 29. And he said, Come. And when Peter had come down out of the ship, he walked on the water, to go to Jesus. 30. But when he perceived the wind to be boisterous, he was afraid; and when he began to sink, he cried, saying, Lord, save me. 31. And immediately Jesus stretched out his hand and caught him, and said to him, O man of little faith, why didst thou doubt? 32. And when they had entered into the ship, the wind ceased. 33. Then they that were in the ship approached and worshipped him, saying, Truly thou art the Son of God.

45. And immediately he constrained his disciples to embark, and to go before him, across the lake, to Bethsaida, while he sent away the multitude. 46. And when he had sent them away, he went into the mountain “En la montagne.” to pray. 47. And when the evening came, the ship was in the midst of the sea, and he was alone on the land. 48. And he saw that they had difficulty in rowing, (for the wind was contrary to them;) and about the fourth watch of the night he came to them, walking on the sea, and intended to pass by them. 49. But when they saw him walking on the sea, they thought that it was an apparition, and cried out; 50. For they all saw him, and were alarmed. And immediately he spoke to them, and said to them, Take courage; it is I, be not afraid. 51. And he went up to them into the ship, and the wind ceased; and they were greatly astonished within themselves beyond measure, and wondered. 52. For they had not understood about the loaves; for their heart was blinded. “Car ils n’avoyent point entendu le faict des pains, d’autant que leur coeur estoit aveugle, ou, estourdi;” — “for they had not understood what happened as to the loaves, because their heart was blinded, or, bewildered.”

Matthew 14:22. And immediately Jesus constrained his disciples They must have been constrained; for they would never, of their own accord, have left him, and gone to the other side. Now in this they testify their great veneration for him, when, contrary to their own opinions, they yield to his command and obey it. And, indeed, it had an appearance of absurdity, that he should remain alone in a desert place, when night was approaching. But so much the greater commendation is due to the submissiveness of those who set a higher value on the authority of their heavenly teacher than on all that could be pleaded on the other side. And, indeed, we do not truly and perfectly obey God, unless we implicitly follow whatever he commands, though our feelings may be opposed to it. There is always the best reason, no doubt, for every thing that God does; but he often conceals it from us for a time, in order to instruct us not to be wise in ourselves, but to depend entirely on the expression of his will. And thus Christ constrained his disciples to cross over, in order to train them to that rule of obedience which I have mentioned; though there cannot be a doubt that he intended to prepare the way for the miracle which will immediately come under our consideration.

23. He went up into a mountain alone. It is probable that the Son of God, who was fully aware of the tempest that was coming on, did not neglect the safety of his disciples in his prayers; and yet we naturally wonder that he did not rather prevent the danger than employ himself in prayer. But in discharging all the parts of his office as Mediator, he showed himself to be God and man, and exhibited proofs of both natures, as opportunities occurred. Though he had all things at his disposal, he showed himself to be a man by praying; and this he did not hypocritically, but manifested sincere and human affection towards us. In this manner his divine majesty was for a time concealed, but was afterwards displayed at the proper time.

In going up into the mountain he consulted his convenience, that he might have more leisure for praying when removed from all noise. We know how easily the slightest interruptions destroy the ardor of prayer, or at least make it languish and cool. Though Christ was in no danger of this fault, yet he intended to warn us by his example, that we ought to be exceedingly careful to avail ourselves of every assistance for setting our minds free from all the snares of the world, that we may look direct towards heaven. Now in this respect solitude has a powerful influence, by disposing those who engage in prayer, when God is their only witness, to be more on their guard, to pour their heart into his bosom, to be more diligent in self-examination; and, in a word—remembering that they have to do with God—to rise above themselves. At the same time, it must be observed, that he did not lay down a fixed rule, as if we were never permitted to pray except in retirement; for Paul enjoins us to pray everywhere, lifting up clean hands, (1 Timothy 2:8;) and Christ himself sometimes prayed in presence of others, and even instructed his disciples to assemble together for offering social prayer. But that permission to pray in all places does not hinder them from engaging in secret prayer at proper seasons.

24. The ship was now in the midst of the sea. The reader will find this narrative expounded by me at the sixth chapter of John’s Gospel, and therefore I shall treat it more briefly here. When Christ permitted his disciples to be tossed about in a perilous condition, for a time, by an opposing storm, it was to fix their attention more powerfully on the assistance which he brought to them. For the adverse wind arose about midnight, or at least a little before it, and Christ appears about the fourth watch, that is, three hours before sunrise. Their arms were not more fatigued by rowing than their faith was shaken by grievous terrors. But when they were urged by strong necessity to desire the presence of their Master, it showed very extraordinary stupidity to be alarmed at his appearance as if he had been a ghost.

For this reason Mark tells us, that their heart was blinded, and that they understood not about the loaves; for that miracle had given abundant evidence that Christ possessed divine power to assist his followers, and that he was careful to assist them, when necessity required. Justly, therefore, are they now charged with stupidity in not immediately recollecting that heavenly power, having beheld, on the preceding day, so astonishing a proof of it, which ought to have been still before their eyes. It is, no doubt, true, that their blameworthy slowness of apprehension was the reason why they were astonished; for they had not profited, as they ought to have done, by other and preceding miracles. But the principal charge brought against them is blindness, in allowing so recent an exhibition to fade from their memory, or rather in not directing their mind to the contemplation of Christ’s divinity, of which the multiplication of the loaves was a sufficiently bright mirror.

Two things are expressed by the words of Mark; first, that they did not properly consider the glory of Christ, which was exhibited in the multiplication of the loaves; and, secondly, a reason is assigned, that their heart was blinded. This appears to have been added, not only as an aggravation of their fault, but as a warning to us respecting the corruption of our understanding, that we may seek from the Lord new eyes. It certainly was a proof—as I have lately mentioned—of brutal ignorance, that they did not perceive the power of God, when they might almost feel it with their hands; but as the whole human race labors under the same disease, Mark purposely mentions blindness, in order to inform us that it is no new thing if men have their eyes closed against the manifest works of God, till they are enlightened from above; as Moses also said,

The Lord hath not yet given thee a heart to understand, (Deuteronomy 29:4.)

Now though the word heart more frequently denotes the will or the seat of the affections, yet here, as in that passage which I have now quoted from Moses, it is put for the understanding.

27. But immediately Jesus spake to them. As Christ is not known to be a Deliverer till he actually makes his appearance, he speaks, and desires his disciples to recognize him. That confidence, to which he exhorts them, is represented by him as founded on his presence; plainly implying that, since they perceive him to be present with them, there are abundant grounds of hope. But as terror had already overpowered their minds, he corrects that terror, lest it should hinder or abate their confidence: not that they could all at once lay aside fear and experience unmingled joy, but because it was necessary that the fear which had seized them should be allayed, that it might not destroy their confidence. Although to the reprobate the voice of the Son of God is deadly, and his presence appalling, yet the effect which they produce on believers is here described to us as widely different. They cause inward peace and strong confidence to hold the sway over our hearts, that we may not yield to carnal fears. But the reason why we are disturbed by unfounded and sudden alarms is, that our ingratitude and wickedness prevent us from employing as shields the innumerable gifts of God, which, if they were turned to proper account, would give us all necessary support. Now though Christ appeared at the proper time for rendering assistance, yet the storm did not immediately cease, till the disciples were more fully aroused both to desire and to expect his grace. And this deserves our attention, as conveying the instruction, that there are good reasons why the Lord frequently delays to bestow that deliverance which he has ready at hand.

28. And Peter answering. The condition which he lays down shows that his faith was not yet fully settled. If it is thou, says he, bid me come to thee on the water. But he had heard Christ speak. Why then does he still argue with himself under doubt and perplexity? While his faith is so small and weak, a wish not well considered bursts into a flame. He ought rather to have judged of himself according to his capacity, and to have supplicated from Christ an increase of faith, that by its guidance and direction he might walk over seas and mountains. But now, without the wings of faith, he desires to fly at will; and though the voice of Christ has not its due weight in his heart, he desires that the waters should be firm under his feet. And yet there is no room to doubt that this longing sprung from a good principle; but as it degenerates into a faulty excess, it cannot be applauded as good.

Hence too it happens that Peter immediately begins to smart for his rashness. Let believers, therefore, instructed by his example, beware of excessive haste. Wherever the Lord calls, we ought to run with alacrity; but whoever proceeds farther, will learn from the mournful result what it is to overleap the bounds which the Lord has prescribed. Yet it may be asked, Why does Christ comply with Peter’s wish? for by so doing he seems to approve of it. But the answer is obvious. In many eases God promotes our interests better by refusing our requests; but at times he yields to us, that by experience we may be the more fully convinced of our own folly. In this manner, it happens every day that, by granting to those who believe in him more than is actually needed, he trains them to modesty and sober-mindedness for the future. Besides, this was of advantage to Peter and to the other disciples, and it is of advantage to us at the present day. The power of Christ shone more brightly in the person of Peter, when he admitted him as a companion, than if he had walked alone on the waters. But Peter knows, and the rest see plainly, that, when he does not rest with a firm faith, and rely on the Lord, the secret power of God, which formerly made the water solid, begins to disappear; and yet Christ dealt gently with him by not permitting him to sink entirely under the waters. “Ne permettant qu’il enfondre du tout en l’eau, et se noye;” — “not allowing him to sink entirely in the water, and be drowned.” Both of these things happen to us; for as Peter was no sooner seized with fear than he began to sink, so the fleeting and transitory thoughts of the flesh immediately cause us to sink in the midst of our course of employments. “Ainsi les vaines et folles pensees de la chair font qu’a tous coups nous defaillons au milieu des affaires, comme si nous estions plongez en l’eau iusques par dessus la teste;” — “so the vain and foolish thoughts of the flesh cause us to stumble at every step in the midst of business, as if we were plunged in the water over the head.” Meanwhile, the Lord indulges our weakness, and stretches out his hand, that the waters may not swallow us up altogether. It must also be observed that Peter, when he perceives the unhappy and painful consequences of his rashness, betakes himself to the mercy of Christ. And we too, though enduring just punishment, ought to betake ourselves to him, that he may have compassion on us, and bestow the aid of which we are unworthy.

31. O man of little faith. While our Lord kindly preserves Peter, he does not connive at Peter’s fault. Such is the object of the chastisement administered, when Peter is blamed for the weakness of his faith. But a question arises, Does every kind of fear give evidence of a weakness of faith? for Christ’s words seem to imply that, where faith reigns, there is no room for doubt. “Que Doute et Crainte ne peuvent avoir lieu ou la foy regne;” — “that Doubt and Fear cannot have place where faith reigns.” I reply: Christ reproves here that kind of doubt which was directly opposed to faith. A man may sometimes doubt without any fault on his part; and that is, when the word of the Lord does not speak with certainty on the matter. But the case was quite different with Peter, who had received an express command from Christ, and had already experienced his power, and yet leaves that twofold support, and falls into foolish and wicked fear.

33. They that were in the ship. I understand these words to refer not only to the disciples, but to the sailors and other passengers. So then those who had not yet declared that he was their Master, instantly acknowledge that he is the Son of God, and by this term render to him the honor of the Messiah. Though at that time this lofty mystery was not generally known, how God was to be manifested in the flesh, (1 Timothy 3:16,) yet as they had learned from the prophets, that he who was to be the Redeemer would be called the Son of God, those who under this designation proclaim the glory of Christ, declare their belief that he is the Christ. “Declarent qu’ils croyent qu’il est le Christ et le Messins;” — “declare that they believe that he is the Christ and the Messiah.”

Matthew 14:34-36; Mark 6:53-56

Matthew 14:34-36

Mark 6:53-56

34. And when they had passed over, they came into the country of Gennesareth. 35. And when the men of that place had recognized him, they sent messengers into all the surrounding country, and brought to him all that were diseased. 36. And besought him that they might ouch only the fringe of his robe; and as many as touched were made whole.

53. And when they had passed over, they came into the country of Gennesareth, and landed. 54. And when they had left the ship, they immediately knew him. “(Les gens) le cognurent incontinent;” — “(the people) immediately knew him.” 55. And, running through all that country round about, they began to carry to him in beds those that were sick, wheresoever they heard that he was. 56. And to what place, soever he went, into villages, or into cities, or into towns, they laid the diseased in the streets, and besought him that they might touch only the fringe of his robe; and as many as touched him were healed.

Matthew 14:34. They came into the country of Gennesareth. The Evangelists give that designation to the country which borrowed its name from the lake, though it is uncertain if it was not rather the name of the country that was bestowed on the lake; but that is a matter of little consequence. Our chief business is, to attend to the object which the Evangelists have in view. It is, to show that the glory of Christ was attested not by one or by another miracle, but that this part of Judea was filled with innumerable proofs of it, the report of which might easily be carried to Jerusalem and to other towns in every direction. Hence we infer, that singularly base and wicked must have been the ingratitude of that nation which wickedly shut its eyes from perceiving, and even endeavored, as far as lay in its power, to extinguish the brightness of the divine glory which was exhibited before them. Our present business is, to perceive, amidst so large an assemblage of miracles, the reason why Christ came, which was, that he might offer himself as a physician to heal all the diseases of all men “En guairissant toutes sortes de maladies en toutes personnes;” — “by healing all kinds of diseases in all persons.” For we must bear in mind what Matthew had formerly quoted from the Prophet Isaiah, (53:4,) that in healing bodies he shadowed out something greater, namely, that he restores our souls to health, and that it is his peculiar office to remove spiritual diseases. See Harmony, vol. 1, p. 251. He is not now an inhabitant of the earth; but it is certain that, now that he is in heaven, he is authorized to bestow those favors of which he then exhibited a visible proof. Now as we labor under every kind of diseases till he heal us, let each of us not only present himself to him, but endeavor to bring others who need the same remedy.

That they might touch the fringe. There is reason to believe that they were under the influence of some superstition, when they limited the grace of Christ to a touch of his robe; at least, they defrauded him of a part of his honor, since they did not expect any efficacy “Veu qu’ils n’esperoyent point de sentir aucun secours de sa vertu;” — “since they did not hope to experience any relief from his power.” to be derived from his bare word. But that he may not quench the smoking flax, (Isaiah 42:3,) he accommodates himself to their ignorance. Yet there is nothing here that lends countenance to the views of those who seek the grace of God in wood, or nails, or robes; while Scripture expressly declares, that we have no right to form any conception respecting Christ but what is spiritual and consistent with his heavenly glory. The weakness of those who, not knowing that Christ is God, desired to make a nearer approach to him, was endured for a time. Now that he fills heaven and earth with the sweet savor of his grace, we must embrace—not with hands or eyes, but by faith—the salvation which he offers to us from heaven.

Matthew 15:1-9; Mark 7:1-13

Matthew 15:1-9

Mark 7:1-13

1. Then scribes and Pharisees, who had come from Jerusalem, approach to Jesus, saying, 2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. 3. But he answering said to them, Why do you also transgress the commandment of God on account of “Propter;” — “par vostre ordonnance;” — “by your statute.” your tradition? 4. For God commanded, saying, Honor thy father and mother; and, He that curseth father or mother, dying let him die. 5. But you say, Whosoever shall say to his father or mother, Whatever is a gift from me shall profit thee; and shall not honor his father or his mother. 6. Therefore you have annulled the commandment of God on account of your tradition. 7. Hypocrites, Isaiah hath justly prophesied concerning you, saying, 8. This people draw nigh to me with their mouth, and honor me with the lips; but their heart is far distant from me. 9. But in vain do they worship me, teaching doctrines, commandments of men.

1. And the Pharisees, and some of the scribes, who had come from Jerusalem, assemble to him. 2. And when they saw some of his disciples eat bread with common, that is to say, with unwashen hands, they found fault. 3. For the Pharisees. and all the Jews, do not take food without frequently washing their hands, holding the traditions of the elders; 4. And returning from market, they eat not till they have washed; and many other things are there which they have undertaken to keep, namely, the washings of cups, and pots, and brazen vessels, and beds. 5. Then the Pharisees and scribes ask him, saying, Why do not thy disciples walk according to the tradition of the elders, but eat bread with unwashen hands? 6. And he answering said to them, Well hath Isaiah prophesied concerning you hypocrites, as it is written, This people honor me with the lips, but their heart is far from me. 7. But in vain do they worship me, teaching doctrines, commandments of men. 8. For, laying aside the commandments of God, you keep a tradition of men, the washings of pots and cups, and many other things similar to these you do. 9. And he said to them, Well do you reject the commandment of God, that you may keep your own tradition. 10. For Moses said, Honor thy father and mother; and, He that curseth father or mother, dying let him die. 11. But you say, If a man shall say to his father and mother, Every Corban (that is, gift) that cometh from me shall profit thee. 12. And you do not permit him to do any thing more to his father or his mother. 13. Annulling the word of God by your tradition, which you have delivered; and many things similar to this you do.

CHAPTER 14

Mt 14:1-12. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Imprisonment and Death. ( = Mr 6:14-29; Lu 9:7-9).

The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist--who had been in prison for probably more than a year--had been cruelly put to death.

Herod's Theory of the Works of Christ (Mt 14:1, 2).

1. At that time Herod the tetrarch--Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea.

heard of the fame of Jesus--"for His name was spread abroad" (Mr 6:14).

2. And said unto his servants--his counsellors or court-ministers.

This is John the Baptist: he is risen from the dead, &c.--The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

Account of the Baptist's Imprisonment and Death (Mt 14:3-12). For the exposition of this portion, see on Mr 6:17-29.

Mt 14:12-21. Hearing of the Baptist's Death, Jesus Crosses the Lake with Twelve, and Miraculously Feeds Five Thousand. ( = Mr 6:30-44; Lu 9:10-17; Joh 6:1-14).

For the exposition of this section--one of the very few where all the four Evangelists run parallel--see on Mr 6:30-44.

Mt 14:22-26. Jesus Crosses to the Western Side of the Lake Walking on the Sea--Incidents on Landing. ( = Mr 6:45; Joh 6:15-24).

For the exposition, see on Joh 6:15-24.

28. And Peter answered him and said, Lord, if it is thou, bid me come to thee on the water--(Also see on Mr 6:50.)

29. And he said, Come. And when Peter had come down out of the boat. he walked on the water, to go to Jesus--(Also see on Mr 6:50.)

30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me--(Also see on Mr 6:50.)

31. And immediately Jesus stretched forth his hand, and caught him, and said to him, O thou of little faith, why didst thou doubt?--(Also see on Mr 6:50.)

32. And when they had come into the boat, the wind ceased--(Also see on Mr 6:50.)

Herod the tetrarch - This was Herod Antipas, the son of Herod the Great. See the notes on Mat 2:1, where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see Mat 14:9. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the third to Philip: all three, sons of Herod the Great.

This is John the Baptist - Ον εγω απεκεφαλισα, Whom I beheaded. These words are added here by the Codex Bezae and several others, by the Saxon, and five copies of the Itala. - See the power of conscience! He is miserable because he is guilty; being continually under the dominion of self-accusation, reproach, and remorse. No need for the Baptist now: conscience performs the office of ten thousand accusers! But, to complete the misery, a guilty conscience offers no relief from God - points out no salvation from sin.

He is risen from the dead - From this we may observe:

1. That the resurrection of the dead was a common opinion among the Jews; and

2. That the materiality of the soul made no part of Herod's creed.

Bad and profligate as he was, it was not deemed by him a thing impossible with God to raise the dead; and the spirit of the murdered Baptist had a permanent resurrection in his guilty conscience.

For Herodias' sake - This infamous woman was the daughter of Aristobulus and Bernice, and grand-daughter of Herod the Great. Her first marriage was with Herod Philip, her uncle, by whom she had Salome: some time after, she left her husband, and lived publicly with Herod Antipas, her brother-in-law, who had been before married to the daughter of Aretas, king of Arabia Petraea. As soon as Aretas understood that Herod had determined to put away his daughter, he prepared to make war on him: the two armies met, and that of Herod was cut to pieces by the Arabians; and this, Josephus says, was supposed to be a judgment of God on him for the murder of John the Baptist. See the account in Josephus, Antiq. lib. xviii. c. 7.

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!

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.

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 1Sam 13:1, and Hos 7:5. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and Est 5:3.

The daughter - danced - This was Salome, mentioned before. Danced: by a literal rendering of the saltavit of the Vulgate, in my old MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt: for thus says the translator, Shee leped in the myddle.

Give me here John Baptist's head in a charger - The word charger formerly signified a large dish, bowl, or drinking cup: the Saxon has a dish, Tindal, a platter; any thing is better than charger, which never conveyed much meaning, and now conveys none. The evangelist says she was instructed before, by her mother, to ask the Baptist's head! What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them! What a present for a young lady! - the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband's conscience, is no more! Short, however, was their glorying! See on Mat 14:3 (note).

The king was sorry - He knew John to be a righteous man, and at first did many things gladly which John told him it was his duty to perform: Mar 6:20.

Nevertheless, for the oath's sake - The Oaths, ορκους - he had probably sworn again and again - one sin begets many.

And them which sat with him at meat - Who were probably such as himself, and would have considered it a breach of honor if he had not fulfilled his sworn promise: he therefore commanded it to be given!

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.

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.

When Jesus heard of it, he departed thence - Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm than expose themselves to destruction, where, from circumstances, the case is evidently hopeless.

The people - followed him on foot - πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.

Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved with tender compassion, so I think the word should in general be translated: see the note on Mat 9:36. As a verb, it does not appear to have been used by any but ecclesiastical writers. It always intimates that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another.

Send the multitude away, that they may go - and buy - The disciples of Christ are solicitous for the people's temporal as well a spiritual welfare: and he is not worthy to be called a minister of Christ, who dues not endeavor to promote both to the uttermost of his power. The preaching of Christ must have been accompanied with uncommon power to these people's souls, to have induced them to leave their homes to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded.

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.

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.

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.

And took the five loaves, etc. - This was the act of the father of a family among the Jews - his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it.

Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and fountain of all excellence.

He blessed - The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the loaves which Christ blessed, but that God who had provided them; and this indeed was the Jewish custom, not to bless the food, but the God who gave it.

However, there are others who believe the loaves are meant, and that he blessed them in order to multiply them. The Jewish form of blessing, or what we term grace, before and after meat, was as follows: -

Before Meat ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ

Baruc attah Elohinoo melec haolam hamotse lechem min haarets

Blessed art thou, our God, King of the universe, who bringest bread out of the earth!

After Meat ברוך אלהינו מלך העולם בורא פרי הגפן

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.

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 Aegypto) Pharao incedat cum diademate, Israelita cum Cophino.

These words of Alcimus Avitus, lib. v. 30, are to the same effect: -

Servitii longo lassatam pondere plebem,

Oppressos cophinis humeros, attritaque collo

It appears that a basket about the neck, and a bunch of hay, were the general characteristic of this long enslaved and oppressed people in the different countries where they sojourned.

Juvenal also mentions the Basket and the hay: -

Cum dedit ille locum, cophino faenoque relicto,

Arcanam Judaea tremens mendicat in aurem

Sat vi. 542

A gypsy Jewess whispers in your ear -

Her goods a basket, and old hay her bed,

She strolls, and telling fortunes, gains her bread

Dryden

And again, Sat iii. 13: -

Nunc sacri fontis nemus, et delubra locantur

Judaeis, quorum cophinus, faenumque supellex

Now the once hallowed fountain, grove, and fane,

Are let to Jews, a wretched, wandering train,

Whose wealth is but a basket stuff'd with hay

Gifford

The simple reason why the Jews carried baskets with them appears to be this: - When they went into Gentile countries, they carried their own provision with them, as they were afraid of being polluted by partaking of the meat of heathens. This also obliged them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that Juvenal alludes.

After five thousand were fed, twelve times as much, at least, remained, as the whole multitude at first sat down to! See the note on Luk 9:16.

Jesus constrained his disciples to get into a ship - Either they were afraid to return into the jurisdiction of Herod, or they were unwilling to embark without their Lord and Protector, and would not enter their boat till Christ had commanded them to embark.

From this verse it appears that Christ gave some advices to the multitudes after the departure of his disciples, which he did not wish them to hear.

Unto the other side - Towards Capernaum, Mat 14:34. Joh 6:16, Joh 6:17, or Bethsaida, see on Mar 6:45 (note).

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.

Tossed with waves - Grievously agitated. This is the proper meaning of the word βασανιζομενον: but one MS. reads βαπτιζομενον, plunged under the waves, frequently covered with them; the waves often breaking over the vessel.

The fourth watch - Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, Lam 2:19 : the second, Jdg 7:19; and the third, Exo 14:24; but a fourth watch is not mentioned in any part of the Old Testament. This division the Romans had introduced in Judea, as also the custom of dividing the day into twelve hours: see Joh 11:9. The first watch began at six o'clock in the evening, and continued till nine; the second began at nine, and continued till twelve; the third began at twelve, and continued till three next morning; and the fourth began at three, and continued till six. It was therefore between the hours of three and six in the morning that Jesus made his appearance to his disciples.

Walking on the sea - Thus suspending the laws of gravitation was a proper manifestation of unlimited power. Jesus did this by his own power; therefore Jesus showed forth his Godhead. In this one miracle we may discover three: -

1. Though at a distance from his disciples, he knew their distress.

2. He found them out on the lake, and probably in the midst of darkness.

3. He walked upon the water.

Job, speaking of those things whereby the omnipotence of God was demonstrated, says particularly, Job 9:8, He walketh upon the waves of the sea: intimating that this was impossible to any thing but Omnipotence.

It is a spirit - That the spirits of the dead might and did appear, was a doctrine held by the greatest and holiest of men that ever existed; and a doctrine which the caviliers, free-thinkers and bound-thinkers, of different ages, have never been able to disprove.

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.

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.

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.

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.

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.

The wind ceased - Jesus is the Prince of peace, and all is peace and calm where he condescends to enter and abide.

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, ἑ υιος του Θεου, and that the words without the articles mean, in the common Jewish phrase, a Divine person. It would have been a strange thing indeed, if the disciples, after all the miracles they had seen Jesus work - after their having left all to follow him, etc., were only now persuaded that he was the promised Messiah. That they had not as yet clear conceptions concerning his kingdom, is evident enough; but that they had any doubts concerning his being the promised Messiah is far from being clear.

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.

The men of that place had knowledge of him - i.e. They knew him again. They had already seen his miracles; and now they collect all the diseased people they can find, that he may have the same opportunity of showing forth his marvellous power, and they of being the instruments of relieving their friends and neighbors.

They brought unto him all that were diseased - And Jesus received and healed every man and woman of them. And is not the soul, in the sight of God, of more value than the body? and will he withhold his healing power from the former, and grant it so freely to the latter? This cannot be. Let a man come himself to Jesus, and he shall be saved and afterwards let him recommend this Christ to the whole circle of his acquaintance, and they, if they come, shall also find mercy.

That they might only touch the hem of his garment - What mighty influence must the grace and Spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fullness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen.

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.

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.

His brother Philip's wife - Who was still alive. Mark 6:17.

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.

He would have put him to death - ln his fit of passion; but he was then restrained by fear of the multitude; and afterward by the reverence he bore him.

The daughter of Herodias - Afterward infamous for a life suitable to this beginning.

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.

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.

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.

Jesus withdrew into a desert place - To avoid Herod: Because of the multitude pressing upon him, Mark 6:32: and To talk with his disciples, newly returned from their progress, Luke 9:10: apart - From all but his disciples. John 6:1.

The time is now past - The usual meal time. Mark 6:35; Luke 9:12.

He constrained his disciples - Who were unwilling to leave him. Mark 6:45; John 6:15.

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.

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.

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.

Thou art the Son of God - They mean, the Messiah.

Mark 6:45.

2 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.

This, and the following History is related by Mark more largely, ch. 6. from v. 14. to v. 30. By Luke more shortly, Ch. 9.7, 8, 9. we heard before, that the Romans under whom the Iews now were, had altered the Government of the Iews from a Kingdom to a Tetrarchy, or Government of four. Luke telleth us who were the Tetrachs, Ch. 3.1. Herod (as we read there) was the Tetrach of Galilee. He had before this time put Iohn Baptist to death, upon what Occasion, and in what manner, we shall hear by and by. He heareth of the fame of Jesus. Luke saith, he heard of all that was done by him, and was perplexed. That some said Iohn the Baptist was risen from the dead. Others, That Elias had appeared: Others, That one of the Old Prophets was risen again. But Herod said, Iohn have I beheaded, but who is this of whom I hear such things? And he desired to see him. Mark saith, Ch. 6.14, That King Herod heard of him, for his Name was spread abroad. And he said▪ That Iohn the Baptist was risen from the dead, and therefore mighty Works do shew forth themselves in him. Others said it was Elias: And others said, It is a Prophet, or as one of the Prophets: But when Herod heard thereof, he said. It is Iohn whom I b[illegible: 2 letters]eaded, he is risen from the dead. So as it seems tho others had var[illegible: 1 letter]ous Opinions, yet Herod was fixed in this. That this Man was Iohn the Baptist risen again from the dead: Tho Luke reports hi[illegible: 1 letter] as speaking more doubtfully (as he might do to the People) yet Luke and Mark speak him, affirming of it more confidently (probably to his Courtiers and Confidents) There was an Opinion amongst the Heathens, that the Souls of Men, and Women, when they died, went into other Bodies. Some think that Herod was infected with that, and that this is the meaning of his Suspic[illegible: 1 letter]on, that Iohn was risen from the dead: That his Soul which he had forced from his Body, was gone into another Body. So as it might be revenged on him. Or else he thought that Iohn was indeed raised from the dead (which yet by search might quickly have been known) and therefore mighty Works shewed themselves in him.

Marginal references: Or, are wrought by him.

3 For Herod had laid hold on John, and bound him, and put him in prison, for Herodias sake, his brother Philips wife.

Mark saith, Ch. 6.17. For he had Married her. Whether this Philip was Herods Brother, both by Father and Mother is argued by some, as also whether he Married her during the Life of his Brother: The Scripture satisfieth us not in these things, but it is mo[illegible: 1 letter]t probable, that Philip was his own Brother, and that he at least lived in Adultery with her, during the Life of her Husband, contrary to the express Law of God, Levit. 18.16.

Marginal references: Luk. 3.19.20.

4 For John said unto him, It is not lawful for thee to have her.

Mark telleth us, Ch. 6.20. that Herod feared, that is, reverenced and re[illegible: 1 letter]pected Iohn, knowing that he was a just Man, and an Holy, and observed him, and when he heard him, he did many things, and heard him glad[illegible: 1 letter]y. Iohn was very popular, and all Men counted him as a Prophet; so that probably Herod sent for him to the Court, and heard him there. Iohn seeing Herod live in Adultery and Incest, was not able to suffer such a sin upon him, but tells him, he did that which was not lawful for him to do, for Gods Law had forbidden such Marriages, Mark addeth, that Herodias also had a Q[illegible: 1 letter]arrel against him, and would have killed him, but she could not, because of the respect which Herod had for him. But this wore off, for Matthew tells us:

Marginal references: Lev. 18.16. & 20.21.

5 And when he would have put him to death, he feared the multitude, because they counted him as a Prophet.

At first he had some reverence for Iohn, because he was a good Man, but either, Iohn by the frequent Checks he gave to his Lust, or Herodias her continual importunities to Herod, to revenge her of her great Enemy, prevailed, and made Herod willing enough to put him to Death, but now he was afraid of some popular Tumult, or Insurrection; because of the great Esteem which the Iews Generally had of Iohn, thinking him a Prophet; one sent of God to reveal his Will unto Men.

Marginal references: Chap. 21.26. Luk. 20.6.

7 Whereupon he promised with an oath to give her whatsoever she would ask.

Mark relateth this more fully, but the Sense is the same, Ch. 6. v. 21, 22, 23. And when a convenient day was come, that Herod on his Birth-day made a Supper to his Lords, high Captains, and chief Estates of Galilee. And when the Daughter of the said Herodias, came in and Danced, and pleased Herod, and them that sate with him, the King said unto the Damsel: Ask of me whatsoever tho[illegible: 1 letter] wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my Kingdom. Those who have got over the point of Lawfulness in an Action, have nothing to Consult, but Conveniency: Therefore saith Mark, when a Convenient day was come, when probably Herod should be over merry with Wine, or should be busie with his Company, and not so much at leisure to consider what he did: It so happened that the Daughter of this Herodias Danced before Herod upon his Birth-day. The keeping of Birth-days was usual amongst the Eastern Kings, Pharaoh kept his Birth-day, Gen. 40.20. Some by it understand the day of the Princes Coronation, or Entrance upon his Government, which some think is meant, Hos. 7.5. by the day of the King, when the Princes made him sick with Bottles of Wine. The Iews reckoned them both amongst the Pagan Festivals, but they had both derived this, and many other usages from them. Dancing was much used amongst them at their Festivals. It seemeth this Daughter of Herodias pleased Herod more than ordinary: He sweareth that he would give her what she would ask, to the half of his Kingdom. That Phrase by Esther 5.3. seemeth to have been ordinary with Princes, when they made liberal Promises.

8 And she, being before instructed of her mother, said, Give me here John Baptists head in a charger.

Mark ch. 6.24, 25. reports it more largely. And she went forth, and said unto her Mother, What shall I ask? And she said, the Head of Iohn the Baptist. And she came in straightway, with hast to the King, and asked saying, I will that thou give me by and by in a Charger, the Head of Iohn the Baptist. The meaning is plain, so as the Words need no Interpreter, they let us see, 1. The Power of the Lu[illegible: 1 letter]t of Malice, and desire of Revenge; surely Herodias might have prompted her to have asked something which might have done her more good, than the Blood of an Holy and Innocent man. The guilty Soul is never at rest, Iohn Baptist was a Prisoner, she should not need have feared the influence of Iohns word to have caused a Divorce, but she cannot be at rest while Ioh[illegible: 1 letter] is alive. 2. The great Evil of wicked Parents: And the contrary Blessing of Parents fearing God, the former by commanding, or perswading their Children to sin, are great Instruments towards their Childrens Damnation: The other by their Admonitions, Precepts, and Instructions, great In[illegible: 1 letter]truments of their Salvation, and eternal Happiness. 3. We may observe the Genius of flattering Courtiers, not one of them interposeth to save the Baptists Life.

11 And his head was brought in a charger, and given to the damsel, and she brought it to her mother.

Mark relateth it more largely, Ch. 6.26, 27, 28. And the King was exceeding sorry, yet for his Oaths sake, and for the sake of those that sate with him, he would not reject her. And immediately the King sent an Executioner, and commanded his Head to be brought, and he went, and beheaded him in the Prison, and brought his Head in a Charger, and gave it to the Damsel, and the Damsel ga[illegible: 1 letter]e it to her Mother. The King was exceeding sorry. He could have wished she had askt something else, he was troubled, for we heard before, that altho he feared not God, yet he feared the People. Yet for his Oaths sake, not out of any Religion of his Oath: Iuramentum non potest esse vinculum iniquitatis. They must be sott[illegible: 1 letter]shly ignorant, that think their calling God to Witness, that they will do a thing which God hath [illegible: 1 letter]orbidden them to do, should oblige them in any measure to the doing of the thing. But for his Oath sake in point of Honour, because his word was gone out, that he might not appear Guilty of any Temerity, or Levity, and for the sake of those that were with him, that he might not seem before them to vary from his Word, or it may be; as well to gratifie them, as to gratif[illegible: 1 letter]e the Damsel and her Mother, he sends an Executioner, who took off Iohn the Baptists Head, and gave it to the Damsel in a Charger, who carried it to her Mother: What could be more Inju[illegible: 1 letter]t, and Inhumane, and Bloody? Iohn was not tryed, nor condemned. It was a great Festival, and should not have been profaned or de[illegible: 1 letter]iled with Blood. These things were nothing, when an unsatiable Malice was to be gratified▪ Herodias will have her Husband, and his Guests see, that Iohn Baptists Head in a Charger, was to her as pleasing a Dish as any was at Herods great Feast. Thus dyed this Great man▪ to satisfie the Malice, and Lust of a lewd and imperious Woman. And to teach us, what we must expect, if we will be faithful to the Trust which God reposeth in us.

12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

The Disciples of Iohn, in Testimony of their respect to their Master, and of their owning of his Doctrine, and grat[illegible: 1 letter]ful Remembrance of him, hearing what Herod had done, came and took up Iohns Body, and buried it in a Tomb, and they soon a[illegible: 1 letter]ter went and acquainted our Saviour with what had happened. Which was the cause of our Saviours withdrawing to a place where he might be less taken notice of, as we shall he[illegible: 1 letter]r.

14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.

Mark hath the same, Ch. 6.32. Our Lord knew that the time for his suffering was not yet come; and possibly consulted also the safety of his Disciples, the People follow him on Foot, but our Saviour going by Sea, how could the People follow him on Foot? It is answered, that it was but a Creek of the Sea, which our Saviour passed over, and the People by going three or four miles about, might follow him on Foot. He seeing a great multitude had Compassion on them, and healed the Sick Persons that were amongst them.

15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past, send the multitude away, that they may go into the villages, and buy themselves victuals.

The following Miracle being an evident Confirmation of the God Head of Christ, is recorded by all the Evangeli[illegible: 2 letters]s. By Matthew here. By Mark Ch. 6.35. By Luke, Ch. 9.10, 11, 12, &c. By Iohn, Ch. 6. v. 1, 2, 3, &c. These Words lead us to it and shew us the occasion of it. Our Saviour was withdrawn to a more Private Place, which because little Inhabited, is called A desert place. Luke saith, it was near Bethsaida, Luke 9.10. The People as it seemeth, had been together some time. It was now Afternoon, and the time of Dining was past. It was Evening in the Jewish Sense (who called it all Evening, after the Sun was turned, and therefore had two Evenings, as those skilled in their Writings tell us, betwixt which the Passover was to be killed) The Disciples therefore pitying the Multitudes, who, they presumed, might be Hungry, come to our Saviour, and move him to dismiss them, that they might get something to eat in the Villages of the Adjacent Country.

16 But Jesus saith unto them, They need not depart: Give ye them to eat.

Iohn relateth the Story thus; When Iesus lifted up his Eyes, and saw a great Company come unto him, he saith unto Philip. Whence shall we buy Bread, that these may Eat, and this he said to prove him, for he himself knew what he would do. Philip answered him, Two hundred Penny-worth of Bread is not sufficient for them, that every one of them may take a little. One of his Disciples Andrew, Simon Peters Brother, saith unto him; There is a Lad here, which hath Five Barly Loves, and two small Fishes, but what are they amongst so many? and Iesus said, make the Men sit down. Now there was much Grass in the place, so the Men sate down in number about five thousand.

21 And they that had eaten, were about five thousand men, besides women, and children.

In the Relation of this Story, by the other Evangelists, there is no difference in what is Material, the others relate some Circumstances more, as that they sate down on the Grass, and by Fifties, one saith, by hundreds, and by Fifties, &c But they all agree in the quantity of the Provision, Five Loaves, and two Fishes the Number of the Persons fed five thousand (only one addeth, besides Women and Children) and in the Number of the Baskets full of Fragments. And in our Saviours lifting up his E[illegible: 1 letter]es to Heaven, and blessing them. These are the main things, observable in this History. In the History of the Miracle, as there is no difference between the Evangelists, to be reconciled, so there is no difficulty to be explained. It is a plain Relation of a matter of Fact, by which our Lord evidently shewed himself to be the Son of God, God blessed for ever, for he must in this necessarily exert a Creating Power, here must be a Production of a Substance or being, out of a not being, or it had not been possible, that five thousand Men) beside Women and Children) should have been fed with five Loves and two Fishes, and therefore some think, that it is said, that Christ Blessed the Loaves, as he blessed the living Creatures, Gen. 1.22. but we have not here the following Words, Increase and Multiply, which incline me rather to think, that the Blessing mentioned here, upon his lifting up of his Eyes to Heaven, was a begging Gods Blessing upon their Food, himself thereby paying the Homage of his Humane Nature to his Father, and teaching us according to that, 1 Tim. 4.4, 5. to receive the good Creatures, which Gods Providence affordeth us for our Nourishment, with Thanksgiving, Sanctifying them by Prayer. By this Miracle, and others of the like Nature. Our Saviour took from the unbelieving Jews, all manner of Cavil, and Exception to his Works: Tho Devils might by Compact, give place one to another, and some Exorcists of their own, might seem to cast them out, yet none ever pretended to multiply Bread and Fish, to such a Proportion as this, that such a quantity of either should feed such a Number, and leave such a remainder. This Hi[illegible: 2 letters]ory likewise further instructeth us, both concerning the low Condition of Christ, and his Disciples, their Faith in the Word of Christ, and our Duty, and safety in depending upon his Providence, while we are doing of our Duty, and minding the things of the Kingdo[illegible: 1 letter] o[illegible: 1 letter] God▪ and obeying the Will of God. St. Iohn observeth the Fruit of this Miracle, Iohn 6.14. Those Men when they had seen the Miracle which Iesus did, said, This is of a truth, that Prophet which should come into the World.

22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.

Mark saith, Ch. 6.45. before, unto, or over against Bethsaida, Chri[illegible: 1 letter]t is said to have [illegible: 1 word] thempunc; to denote to us, that they were not very wil[illegible: 1 letter]ing to go. They were in a desert place, it was towards night, the Day was far spent ere he wrought the Miracle before mentioned. Probably they were both to leave Chri[illegible: 1 letter]t alone, in such a place, and at such a time. But his Command was obeyed. Probably he Commanded, 1. That he might better scatter the Multitude, Mar. 6.45. 2. That he might prevent a Tumult, for St. Iohn tells us, That the People had a design, to take him by force and make him a King, Iohn 6.15. 3. To make away for another Miracle, to which their going by Sea gave occasion, as we shall hear by and by. 4. To gain himself a private opportunity for Prayer, for Mark 6.46. When he had sent them away, he departed into a Mountain to Pray. So also saith our Evangelist.

23 And when he had sent the multitudes away, he went up into a mountain apart to pray, and when the Evening was come, he was there alone.

Iohn saith no more, than that he departed himself into a Mountain alone. Matthew and Mark, say it was to Pray. From whence (as from other places of holy Writ) the Duty of Secret Prayer, is commended to us by the great Example of our Saviour, he chooseth the Mountain for it, as a place of greatest Privacy and Solitude. And when the Evening was come. This confirmeth the former Notion. That the Jews had two Evenings. They called that part of the Day after the Sun had began to decline, The Evening, which was the Even before spoken of, interpretted by the other Evangeli[illegible: 1 letter]ts, when the Day was well spent. And the twilight, which is here called the Evening, and which is the time, which we most usually call by that Name.

Marginal references: Mark 6.46.; John 6.16.

27 But straightway Jesus spake unto them, saying, Be of good chear, it is I, be not afraid.

Whilst our Saviour was praying on the Mount, the Ship which carried his Disciples, was upon the Sea, that is, that Creek of the Sea, which they were at that time passing over, a storm ariseth not without the Counsel of God, that Christ might shew, that both the Winds, and the Waves were under his Command. And in the fourth Watch of the Night, that is, about three Hours before the rising of the Sun, for tho the Jews Anciently divided the Night into three parts, each consisting of four Hours. yet being at this time under the Romans, they kept to their Division of it into four parts, which they called Watches, from their Military Guards, which they relieved every three Hours. Iesus went also unto them, walking upon the Sea, as if it had been firm Ground. And when the Disciples saw him walking on the Sea, they were troubled, saying, It is a Spirit, and they cryed out for fear. By this it seemeth, that the Doctrine of Spirits was not strange to that Age, tho they had a Sect of Sadduces, which denied it, That the Devil by Gods Permission, hath a power to trouble, and Agitate the Air, and also to Assume a visible Shape, and in it to affright Persons by Sea, or by Land, is unque[illegible: 1 letter]tionable. When the Disciples at distance saw Christ walking on the Sea, they concluded it was some such Apparition. This made them cry out through fear. But straightway Iesus saith unto them, be of good Chear, it is I, be not afraid, Mark Ch. 6. v. 52. addeth. They considered not the Miracle of the Loaves, for their Hearts were hardened. Having had so late an Experience, both of the Power, and Goodness of their Master in their late strait, for want of Bread, they ought not so soon to have shewed a distrust in his Providence, as if he would have suffered them to have Perished in the Sea, that Miracle did not make a due Impression upon them.

31 And immediately Jesus stretched forth his hand, and caught him, and said unto him. O thou of little faith, wherefore didst thou doubt?

Peter by saying, if it be thou, shewed that his Faith was not so strong, as it should have been, after he had heard his Masters Voice, by his saying to him, bid me come unto thee on the Water, he sheweth a something stronger Faith, and a Resolution to obey his Command, but his fear afterward, when the Wind began to rise higher; and he began to Sink, argued again the infirmity of his Faith. Thus Peter is a Pattern of the best believers, who tho they may sometimes think, that they could trust God in any State, or Condition, yet often mistake their own Hearts, and begin to shrink in an Hour of great Extremity, which lets us see what need we have to Pray, That God would not lead us by his Providence into great Temptations, much more to take heed, that we do not throw our selves into them. No Man knows how he shall find his Heart, under a great Temptation, until he hath tryed it. It therefore gives us a caution as against Condemning others, so against Boasting, and too much Confidence as to our selves, and lets us see how much need we have, to keep our Eye upon Christ, and his strength in such an hour. And immediately Iesus stretched out his Hand. God is never far off from his People, when extream troubles are hard at Hand, Christ saveth Peter, but not without a Check. O thou of little Faith, wherefore didst thou doubt? Doubting is directly contrary to Faith, yet it will not conclude a Soul to have no Faith, only a little Faith.

33 Then they that were in the ship, came and worshipped him, saying, Of a truth, thou art the Son of God.

They, that is Christ, and Peter, whom we must suppose, to have walked some way with Christ upon the Sea, Christ by his Company making his mighty Power more Conspicuous, so as the Manichees had no reason to conclude, from Christs walking on the Sea, that he had no true Humane Body, for sure Peter had, and they must ascribe little to our Saviours Divine Nature, that will not allow him to have had a Power, to suspend the Natural Motion downward, which we see in all Gravity, which is an affection of all Humane Bodies. No sooner was Christ come into the Ship, but the Wind ceased▪ in Testimony of its Homage to him, who bringeth the Wind out of his Treasuries Those that were in the Ship, came and Worshipped him, paying a Religious Homage unto him, as he who had preserved their Lives from so great a danger, and they further owned him to be the Son of God. This was that great point, which God was bringing the World to the acknowledgment of, and we see it was done by degrees, his Miracles at first only procured a Veneration of him, and a Faith that he had his Power from God, Then he comes to be acknowledged the Son of David by the Blind Man. The Miracle of the five Loaves, brought many to acknowledge him that Prophet, that should come into the World. This is the first time we meet with so plain and open an acknowledgement of his being the Son of God, this was done not only by his Disciples, but by the Mariners, and the Passingers in the Ship, but it was far from a steady Faith, as to that point, which the Disciples yet wanted.

36 And besought him that they might only touch the hem of his garment, and as many as touched were made perfectly whole.

Mark relateth the same, Ch. 6.53, 54, 55, 56. with no difference considerable. Christ had been in this Country before, Chap. 8. and in it wrought several Miracles, so as they had a former knowledge of him, assoon as they had knowledge of his being again come, they express their Faith in him, and their Charity towards their Neighbour[illegible: 1 letter], in telling it abroad, and bringing sick Persons to him. I know not why any should Fancy any Superstition in their desire, to touch the Hem of his Garment, considering how Mark expresseth it [non-Latin text not transcribed] which we Translate, if it were but the Hem of his Garment. It rather soundeth in my Ears, as an high Expression of their Faith, they believed there was such a fulness of V[illegible: 1 letter]rtue in Christ, that it from him flowed to every part of h[illegible: 1 letter]s Garment. It was their Faith in Christ, not their touch of his Garment that healed them. I am sure our Lord so far Encouraged their Faith, that he healed all those who touched his Garment with that Faith, and Expectation. The Evange[illegible: 1 letter]ist saith, they were made perfectly whole. Their Faith here plainly implyed not only an Assent to his Power, but a Confidence in his goodness.

Marginal references: Chap. 9.20. Mark 3.10, Luke 6.19. Act 19.12.

The Death of John the Baptist.

1 At that time Herod the tetrarch heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him. 3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

We have here the story of John's martyrdom. Observe,

I. The occasion of relating this story here, v. 1, 2. Here is,

1. The account brought to Herod of the miracles which Christ wrought. Herod the tetrarch or chief governor of Galilee heard of the fame of Jesus. At that time, when his countrymen slighted him, upon the account of his meanness and obscurity, he began to be famous at court. Note, God will honour those that are despised for his sake. And the gospel, like the sea, gets in one place what it loses in another. Christ had now been preaching and working miracles above two years; yet, it should seem, Herod had not heard of him till now, and now only heard the fame of him. Note, It is the unhappiness of the great ones of the world, that they are most out of the way of hearing the best things (1 Cor. ii. 8). Which none of the princes of this world knew, 1 Cor. i. 26. Christ's disciples were now sent abroad to preach, and to work miracles in his name, and this spread the fame of him more than ever; which was an indication of the spreading of the gospel by their means after his ascension.

2. The construction he puts upon this (v. 2); He said to his servants that told him of the fame of Jesus, as sure as we are here, this is John the Baptist; he is risen from the dead. Either the leaven of Herod was not Sadducism, for the Sadducees say, There is no resurrection (Acts xxiii. 8); or else Herod's guilty conscience (as is usual with atheists) did at this time get the mastery of his opinion, and now he concludes, whether there be a general resurrection or no, that John Baptist is certainly risen, and therefore mighty works do show forth themselves in him. John, while he lived, did no miracle (John x. 41); but Herod concludes, that, being risen from the dead, he is clothed with a greater power than he had while he was living. And he very well calls the miracles he supposed him to work, not his mighty works, but mighty works showing forth themselves in him. Observe here concerning Herod,

(1.) How he was disappointed in what he intended by beheading John. He thought if he could get that troublesome fellow out of the way, he might go on in his sins, undisturbed and uncontrolled; yet no sooner is that effected, than he hears of Jesus and his disciples preaching the same pure doctrine that John preached; and, which is more, even the disciples confirming it by miracles in their Master's name. Note, Ministers may be silenced, and imprisoned, and banished, and slain, but the word of God cannot be run down. The prophets live not for ever, but the word takes hold, Zech. i. 5, 6. See 2 Tim. ii. 9. Sometimes God raises up many faithful ministers out of the ashes of one. This hope there is of God's trees, though they be cut down, Job xiv. 7-9.

(2.) How he was filled with causeless fears, merely from the guilt of his own conscience. Thus blood cries, not only from the earth on which it was shed, but from the heart of him that shed it, and makes him Magor-missabib—A terror round about, a terror to himself. A guilty conscience suggests every thing that is frightful, and, like a whirlpool, gathers all to itself that comes near it. Thus the wicked flee when none pursue (Prov. xxviii. 1); are in great fear, where no fear is, Ps. xiv. 5. Herod, by a little enquiry, might have found out that this Jesus was in being long before John Baptist's death, and therefore could not be Johannes redivivus—John restored to life; and so he might have undeceived himself; but God justly left him to this infatuation.

(3.) How, notwithstanding this, he was hardened in his wickedness; for though he was convinced that John was a prophet, and one owned of God, yet he does not express the least remorse or sorrow for his sin in putting him to death. The devils believe and tremble, but they never believe and repent. Note, There may be the terror of strong convictions, where there is not the truth of a saving conversion.

II. The story itself of the imprisonment and martyrdom of John. These extraordinary sufferings of him who was the first preacher of the gospel, plainly show that bonds and afflictions will abide the professors of it. As the first Old-Testament saint, so the first New-Testament minister, died a martyr. And if Christ's forerunner was thus treated, let not his followers expect to be caressed by the world. Observe here,

1. John's faithfulness in reproving Herod, v. 3, 4. Herod was one of John's hearers (Mark vi. 20), and therefore John might be the more bold with him. Note, Ministers, who are reprovers by office, are especially obliged to reprove those that are under their charge, and not to suffer sin upon them; they have the fairest opportunity of dealing with them, and with them may expect the most favourable acceptance.

The particular sin he reproved him for was, marrying his brother Philip's wife, not his widow (that had not been so criminal), but his wife. Philip was now living, and Herod inveigled his wife from him, and kept her for his own. Here was a complication of wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by this woman; and it was an aggravation of the wrong, that he was his brother, his half-brother, by the father, but not by the mother. See Ps. l. 20. For this sin John reproved him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but, It is not lawful; the sinfulness of sin, as it is the transgression of the law, is the worst thing in it. This was Herod's own iniquity, his beloved sin, and therefore John Baptist tells him of this particularly. Note, (1.) That which by the law of God is unlawful to other people, is by the same law unlawful to princes and the greatest of men. They who rule over men must not forget that they are themselves but men, and subject to God. "It is not lawful for thee, any more than for the meanest subject thou hast, to debauch another man's wife." There is no prerogative, no, not for the greatest and most arbitrary kings, to break the laws of God. (2.) If princes and great men break the law of God, it is very fit they should be told of it by proper persons, and in a proper manner. As they are not above the commands of God's word, so they are not above the reproofs of his ministers. It is not fit indeed, to say to a king, Thou art Belial (Job xxxiv. 18), any more than to call a brother Raca, or, Thou fool: it is not fit, while they keep within the sphere of their own authority, to arraign them. But it is fit that, by those whose office it is, they should be told what is unlawful, and told with application, Thou art the man; for it follows there (v. 19), that God (whose agents and ambassadors faithful ministers are) accepteth not the persons of princes, nor regardeth the rich more than the poor.

2. The imprisonment of John for his faithfulness, v. 3. Herod laid hold on John when he was going on to preach and baptize, put an end to his work, bound him, and put him in prison; partly to gratify his own revenge, and partly to please Herodias, who of the two seemed to be most incensed against him; it was for her sake that he did it. Note, (1.) Faithful reproofs, if they do not profit, usually provoke; if they do not do good, they are resented as affronts, and they that will not bow to the reproof, will fly in the face of the reprover and hate him, as Ahab hated Micaiah, 1 Kings xxii. 8. See Prov. ix. 8; xv. 10, 12. Veritas odium parit—Truth produces hatred. (2.) It is no new thing for God's ministers to suffer ill for doing well. Troubles abide those most that are most diligent and faithful in doing their duty, Acts xx. 20. Perhaps some of John's friends would blame him as indiscreet in reproving Herod, and tell him he had better be silent than provoke Herod, whose character he knew very well, thus to deprive him of his liberty; but away with that discretion that would hinder men from doing their duty as magistrates, ministers, or Christian friends; I believe John's own heart did not reproach him for it, but this testimony of his conscience for him made his bonds easy, that he suffered for well-doing, and not as a busy-body in other men's matters, 1 Pet. iv. 15.

3. The restraint that Herod lay under from further venting of his rage against John, v. 5.

(1.) He would have put him to death. Perhaps that was not intended at first when he imprisoned him, but his revenge by degrees boiled up to that height. Note, The way of sin, especially the sin of persecution, is down-hill; and when once a respect to Christ's ministers is cast off and broken through in one instance, that is at length done, which the man would sooner have thought himself a dog than to have been guilty of, 2 Kings viii. 13.

(2.) That which hindered him was his fear of the multitude, because they counted John as a prophet. It was not because he feared God (if the fear of God had been before his eyes he would not have imprisoned him), nor because he feared John, though formerly he had had a reverence for him (his lusts had overcome that), but because he feared the people; he was afraid for himself, his own safety, and the safety of his government, his abuse of which he knew had already rendered him odious to the people, whose resentments being so far heated already would be apt, upon such a provocation as the putting of a prophet to death, to break out into a flame. Note, [1.] Tyrants have their fears. Those who are, and affect to be, the terror of the mighty, are many times the greatest terror of all to themselves; and when they are most ambitious to be feared by the people, are most afraid of them. [2.] Wicked men are restrained from the most wicked practices, merely by their secular interest, and not by any regard to God. A concern for their ease, credit, wealth, and safety, being their reigning principle, as it keeps them from many duties, so it keeps them from many sins, which otherwise they would not be restrained from; and this is one means by which sinners are kept from being overmuch wicked, Eccl. vii. 17. The danger of sin that appears to sense, or to fancy only, influences men more than that which appears to faith. Herod feared that the putting of John to death might raise a mutiny among the people, which it did not; but he never feared it might raise a mutiny in his own conscience, which it did, v. 2. Men fear being hanged for that which they do not fear being damned for.

4. The contrivance of bringing John to his death. Long he lay in prison; and, against the liberty of the subject (which, blessed be God, is secured to us of this nation by law), might neither be tried nor bailed. It is computed that he lay a year and a half a close prisoner, which was about as much time as he had spent in his public ministry, from his first entrance into it. Now here we have an account of his release, not by any other discharge than death, the period of all a good man's troubles, that brings the prisoners to rest together, so that they hear not the voice of the oppressor, Job iii. 18.

Herodias laid the plot; her implacable revenge thirsted after John's blood, and would be satisfied with nothing less. Cross the carnal appetites, and they turn into the most barbarous passions; it was a woman, a whore, and the mother of harlots, that was drunk with the blood of the saints, Rev. xvii. 5, 6. Herodias contrived how to bring about the murder of John so artificially as to save Herod's credit, and so to pacify the people. A sorry excuse is better than none. But I am apt to think, that if the truth were known, Herod was himself in the plot; and with all his pretences of surprise and sorrow, was privy to the contrivance, and knew before what would be asked. And his pretending his oath, and respect to his guests, was all but sham and grimace. But if he were trepanned into it ere he was aware, yet because it was the thing he might have prevented, and would not, he is justly found guilty of the whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab take possession, he hath killed. So, though Herodias contrive the beheading of John, yet if Herod consent to it, and take pleasure in it, he is not only an accessary, but a principal murderer. Well, the scene being laid behind the curtain, let us see how it was acted upon the stage, and in what method. Here we have,

(1.) The humouring of Herod by the damsel's dancing upon a birth-day. It seems, Herod's birth-day was kept with some solemnity; in honour of the day, there must needs be, as usual, a ball at court; and, to grace the solemnity, the daughter of Herodias danced before them; who being the queen's daughter, it was more than she ordinarily condescended to do. Note, Times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. When the king was made sick with bottles of wine, he stretched out his hand with scorners (Hos. vii. 5), for it is part of the sport of a fool to do mischief, Prov. x. 23. The Philistines, when their heart was merry, called for Samson to abuse him. The Parisian massacre was at a wedding. This young lady's dancing pleased Herod. We are not told who danced with her, but none pleased Herod like her dancing. Note, A vain and graceless heart is apt to be greatly in love with the lusts of the flesh and of the eye, and when it is so, it is entering into further temptation; for by that Satan gets and keeps possession. See Prov. xxiii. 31-33. Herod was now in a mirthful mood, and nothing was more agreeable to him than that which fed his vanity.

(2.) The rash and foolish promise which Herod made to this wanton girl, to give her whatsoever she would ask: and this promise confirmed with an oath, v. 7. It was a very extravagant obligation which Herod here entered into, and no way becoming a prudent man that is afraid of being snared in the words of his mouth (Prov. vi. 2), much less a good man that fears an oath, Eccl. ix. 2. To put this blank into her hand, and enable her to draw upon him at pleasure, was too great a recompense for such a sorry piece of merit; and, I am apt to think, Herod would not have been guilty of such an absurdity, if he had not been instructed of Herodias, as well as the damsel. Note, Promissory oaths are ensnaring things, and, when made rashly, are the products of inward corruption, and the occasion of many temptations. Therefore, swear not so at all, lest thou have occasion to say, It was an error, Eccl. v. 6.

(3.) The bloody demand the young lady made of John the Baptist's head, v. 8. She was before instructed of her mother. Note, The case of those children is very sad, whose parents are their counsellors to do wickedly, as Ahaziah's (2 Chron. xxii. 3); who instruct them and encourage them in sin, and set them bad examples; for the corrupt nature will sooner be quickened by bad instructions than restrained and mortified by good ones. Children ought not to obey their parents against the Lord, but if they command them to sin, must say, as Levi did to father and mother, they have not seen them.

Herod having given her her commission, and Herodias her instructions, she requires John the Baptist's head in a charger. Perhaps Herodias feared lest Herod should grow weary of her (as lust useth to nauseate and be cloyed), and then would make John Baptist's reproof a pretence to dismiss her; to prevent which she contrives to harden Herod in it by engaging him in the murder of John. John must be beheaded then; that is the death by which he must glorify God; and because it was his who died first after the beginning of the gospel, though the martyrs died various kinds of deaths, and not so easy and honourable as this, yet this is put for all the rest, Rev. xx. 4, where we read of the souls of those that were beheaded for the witness of Jesus. Yet this is not enough, the thing must be humoured too, and not only a revenge, but a fancy must be gratified; it must be given her here in a charger, served up in blood, as a dish of meat at the feast, or sauce to all the other dishes; it is reserved for the third course, to come up with the rarities. He must have no trial, no public hearing, no forms of law or justice must add solemnity to his death; but he is tried, condemned, and executed, in a breath. It was well for him he was so mortified to the world that death could be no surprise to him, though ever so sudden. It must be given her, and she will reckon it a recompence for her dancing, and desire no more.

(4.) Herod's grant of this demand (v. 9); The king was sorry, at least took on him to be so, but, for the oath's sake, he commanded it to be given her. Here is,

[1.] A pretended concern for John. The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his birth-day festival, and it would be an ill omen to shed blood on that day, which, as other days of joy, used to be graced with acts of clemency; Natalem colimus, tacete lites—We are celebrating the birth-day, let there be no contentions.

[2.] Here is a pretended conscience of his oath, with a specious show of honour and honesty; he must needs do something, for the oath's sake. Note, It is a great mistake to think that a wicked oath will justify a wicked action. It was implied so necessarily, that it needed not be expressed, that he would do any thing for her that was lawful and honest; and when she demanded what was otherwise, he ought to have declared, and he might have done it honourably, that the oath was null and void, and the obligation of it ceased. No man can lay himself under an obligation to sin, because God has already so strongly obliged every man against sin.

[3.] Here is a real baseness in compliance with wicked companions. Herod yielded, not so much for the sake of the oath, but because it was public, and in compliment to them that sat at meat with him; he granted the demand that he might not seem, before them, to have broken his engagement. Note, A point of honour goes much further with many than a point of conscience. Those who sat at meat with him, probably, were as well pleased with the damsel's dancing as he, and therefore would have her by all means to be gratified in a frolic, and perhaps were as willing as she to see John the Baptist's head off. However, none of them had the honesty to interpose, as they ought to have done, for the preventing of it, as Jehoiakim's princes did, Jer. xxxvi. 25. If some of the common people had been here, they would have rescued this Jonathan, as 1 Sam. xiv. 45.

[4.] Here is a real malice to John at the bottom of this concession, or else he might have found out evasions enough to have got clear of his promise. Note, Though a wicked mind never wants an excuse, yet the truth of the matter is, that every man is tempted when he is drawn aside of his own lust, and enticed, Jam. i. 14. Perhaps Herod presently reflecting upon the extravagance of his promise, on which she might ground a demand of some vast sum of money, which he loved a great deal better than John the Baptist, was glad to get clear of it so easily; and therefore immediately issues out a warrant for the beheading of John the Baptist, it should seem not in writing, but only by word of mouth; so little account is made of that precious life; he commanded it to be given her.

(5.) The execution of John, pursuant to this grant (v. 10); He sent and beheaded John in the prison. It is probable the prison was very near, at the gate of the palace; and thither an officer was sent to cut off the head of this great man. He must be beheaded with expedition, to gratify Herodias, who was in a longing condition till it was done. It was done in the night, for it was at supper-time, after supper, it is likely. It was done in the prison, not at the usual place of execution, for fear of an uproar. A great deal of innocent blood, of martyr's blood, has thus been huddled up in corners, which, when God comes to make inquisition for blood, the earth shall disclose, and shall no more cover, Isa. xxvi. 21; Ps. ix. 12.

Thus was that voice silenced, that burning and shining light extinguished; thus did that prophet, that Elias, of the new Testament, fall a sacrifice to the resentments of an imperious, whorish woman. Thus did he, who was great in the sight of the Lord, die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, so he fell, a true martyr to all intents and purposes: dying, though not for the professions of his faith, yet for the performance of his duty. However, though his work was soon done, it was done and his testimony finished, for till then none of God's witnesses are slain. And God brought this good out of it, that hereby his disciples, who while he lived, though in prison, kept close to him, now after his death heartily closed with Jesus Christ.

5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated,

(1.) The damsel brought the head in triumph to her mother, as a trophy of the victories of her malice and revenge, v. 11. Jerome ad Rufin, relates, that when Herodias had John the Baptist's head brought her, she gave herself the barbarous diversion of pricking the tongue with a needle, as Fulvia did Tully's. Note, Bloody minds are pleased with bloody sights, which those of tender spirits shrink and tremble at. Sometimes the insatiable rage of bloody persecutors has fallen upon the dead bodies of the saints, and made sport with them, Ps. lxxix. 2. When the witnesses are slain, they that dwell on the earth rejoice over them, and make merry, Rev. xi. 10; Ps. xiv. 4, 5.

(2.) The disciples buried the body, and brought the news in tears to our Lord Jesus. The disciples of John had fasted often while their master was in prison, their bridegroom was taken away from them, and they prayed earnestly for his deliverance, as the church did for Peter's, Acts xii. 5. They had free access to him in prison, which was a comfort to them, but they wished to see him at liberty, that he might preach to others; but now on a sudden all their hopes are dashed. Disciples weep and lament, when the world rejoices. Let us see what they did.

[1.] They buried the body. Note, There is a respect owing to the servants of Christ, not only while they live, but in their bodies and memories when they are dead. Concerning the first two New-Testament martyrs, it is particularly taken notice of, that they were decently buried, John the Baptist by his disciples, and Stephen by devout men (Acts viii. 2); yet there was no enshrining of their bones or other relics, a piece of superstition which sprung up long after, when the enemy had sowed tares. That over-doing, in respect to the bodies of the saints, is undoing; though they are not to be vilified, yet they are not to be deified.

[2.] They went and told Jesus; not so much that he might shift for his own safety (no doubt he heard it from others, the country rang of it), as they might receive comfort from him, and be taken in among his disciples. Note, First, When any thing ails us at any time, it is our duty and privilege to make Christ acquainted with it. It will be a relief to our burthened spirits to unbosom ourselves to a friend we may be free with. Such a relation dead or unkind, such a comfort lost or embittered, go and tell Jesus who knows already, but will know from us, the trouble of our souls in adversity. Secondly, We must take heed, lest our religion and the profession of it die with our ministers; when John was dead, they did not return every man to his own, but resolved to abide by it still. When the shepherds are smitten, the sheep need not be scattered while they have the great Shepherd of the sheep to go to, who is still the same, Heb. xiii. 8, 20. The removal of ministers should bring us nearer to Christ, into a more immediate communion with him. Thirdly, Comforts otherwise highly valuable, are sometimes therefore taken from us, because they come between us and Christ, and are apt to carry away that love and esteem which are due to him only: John had long since directed his disciples to Christ, and turned them over to him, but they could not leave their old master while he lived; therefore he is removed that they may go to Jesus, whom they had sometimes emulated and envied for John's sake. It is better to be drawn to Christ by want and loss, than not to come to him at all. If our masters be taken from our head, this is our comfort, we have a Master in heaven, who himself is our Head.

Josephus mentions this story of the death of John the Baptist (Antiq. 18. 116-119), and adds, that a fatal destruction of Herod's army in his war with Aretas, king of Petrea (whose daughter was Herod's wife, whom he put away to make room for Herodias), was generally considered by the Jews to be a just judgment upon him, for putting John the Baptist to death. Herod having, at the instigation of Herodias, disobliged the emperor, was deprived of his government, and they were both banished to Lyons in France; which, says Josephus, was his just punishment for hearkening to her solicitations. And, lastly, it is storied of this daughter of Herodias, that going over the ice in winter, the ice broke, and she slipt in up to her neck, which was cut through by the sharpness of the ice. God requiring her head (says Dr. Whitby) for that of the Baptist; which, if true, was a remarkable providence.

The Five Thousand Fed.

13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. 15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Jesus said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. 20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. 21 And they that had eaten were about five thousand men, beside women and children.

This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, which very few, if any, of Christ's miracles are: this intimates that there is something in it worthy of special remark. Observe,

I. The great resort of people to Christ, when he was retired into a desert place, v. 13. He withdrew into privacy when he heard, not of John's death, but of the thoughts Herod had concerning him, that he was John the Baptist risen from the dead, and therefore so feared by Herod as to be hated; he departed further off, to get out of Herod's jurisdiction. Note, In times of peril, when God opens a door of escape, it is lawful to flee for our own preservation, unless we have some special call to expose ourselves. Christ's hour was not yet come, and therefore he would not thrust himself upon suffering. He could have secured himself by divine power, but because his life was intended for an example, he did it by human prudence; he departed by ship. But a city on a hill cannot be hid; when the people heard it, they followed him on foot from all parts. Such an interest Christ had in the affections of the multitude, that his withdrawing from them did but draw them after him with so much the more eagerness. Here, as often, the scripture was fulfilled, that unto him shall the gathering of the people be. It should seem, there was more crowding to Christ after John's martyrdom than before. Sometimes the suffering of the saints are made to further the gospel (Phil. i. 12), and "the blood of the martyrs is the seed of the church." Now John's testimony was finished, it was recollected, and more improved than ever. Note, 1. When Christ and his word withdraw from us, it is best for us (whatever flesh and blood may object to the contrary) to follow it, preferring opportunities for our souls before any secular advantages whatsoever. When the ark removes, ye shall remove, and go after it, Josh. iii. 3. 2. Those that truly desire the sincere milk of the word, will not stick at the difficulties they may meet with in their attendance on it. The presence of Christ and his gospel makes a desert place not only tolerable, but desirable; it makes the wilderness an Eden, Isa. li. 3; xli. 19, 20.

II. The tender compassion of our Lord Jesus towards those who thus followed him, v. 14. 1. He went forth, and appeared publicly among them. Though he retired for his own security, and his own repose, yet he went forth from his retirement, when he saw people desirous to hear him, as one willing both to toil himself, and to expose himself, for the good of souls; for even Christ pleased not himself. 2. When he saw the multitude, he had compassion on them. Note, The sight of a great multitude may justly move compassion. To see a great multitude, and to think how many precious, immortal souls here are, the greatest part of which, we have reason to fear, are neglected and ready to perish, would grieve one to the heart. None like Christ for pity to souls; his compassions fails not. 3. He did not only pity them, but he helped them; many of them were sick, and he, in compassion to them, healed them; for he came into the world to be the great Healer. After awhile, they were all hungry, and he, in compassion to them, fed them. Note, In all the favours Christ shows to us, he is moved with compassion, Isa. lxiii. 9.

III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The evening drawing on, the disciples moved it to Christ to send the multitude away; they thought there was a good day's work done, and it was time to disperse. Note, Christ's disciples are often more careful to show their discretion, than to show their zeal; and their abundant affection in the things of God. 2. Christ would not dismiss them hungry as they were, nor detain them longer without meat, nor put them upon the trouble and charge of buying meat for themselves, but orders his disciples to provide for them. Christ all along expressed more tenderness toward the people than his disciples did; for what are the compassions of the most merciful men, compared with the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him! They need not depart. Note, Those who have Christ have enough, and need not depart to seek a happiness and livelihood in the creature; they that have made sure of the one thing needful, need not be cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them.

But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore, give you them to eat. Note, The Lord is for the body; it is the work of his hands, it is part of his purchase; he was himself clothed with a body, that he might encourage us to depend upon him for the supply of our bodily wants. But he takes a particular care of the body, when it is employed to serve the soul in his more immediate service. If we seek first the kingdom of God, and make that our chief care, we may depend upon God to add other things to us, as far as he sees fit, and may cast all care of them upon him. These followed Christ but for a trial, in a present fit of zeal, and yet Christ took this care of them; much more will he provide for those who follow him fully.

IV. The slender provision that was made for this great multitude; and here we must compare the number of invited guests with the bill of fare.

1. The number of the guests was five thousand of men, besides women and children; and it is probable the women and children might be as many as the men, if not more. This was a vast auditory that Christ preached to, and we have reason to think an attentive auditory; and, yet it should seem, far the greater part, notwithstanding all this seeming zeal and forwardness, came to nothing; they went off and followed him no more; for many are called, but few are chosen. We would rather perceive the acceptableness of the word by the conversion, than by the crowds, of its hearers; though that also is a good sight and a good sign.

2. The bill of fare was very disproportionable to the number of the guests, but five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they were retired into the desert. Christ could have fed them by miracle, but to set us an example of providing for those of our own households, he will have their own camp victualled in an ordinary way. Here is neither plenty, nor variety, nor dainty; a dish of fish was no rarity to them that were fishermen, but it was food convenient for the twelve; two fishes for their supper, and bread to serve them perhaps for a day or two: here was no wine or strong drink; fair water from the rivers in the desert was the best they had to drink with their meat; and yet out of this Christ will have the multitude fed. Note, Those who have but a little, yet when the necessity is urgent, must relieve others out of that little, and that is the way to make it more. Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table.

V. The liberal distribution of this provision among the multitude (v. 18, 19); Bring them hither to me. Note, The way to have our creature-like comforts, comforts indeed to us, is to bring them to Christ; for every thing is sanctified by his word, and by prayer to him: that is likely to prosper and do well with us, which we put into the hands of our Lord Jesus, that he may dispose of it as he pleases, and that we may take it back from his hand, and then it will be doubly sweet to us. What we give in charity, we should bring to Christ first, that he may graciously accept it from us, and graciously bless it to those to whom it is given; this is doing it as unto the Lord.

Now at this miraculous meal we may observe,

1. The seating of the guests (v. 19); He commanded them to sit down; which intimates, that while he was preaching to them, they were standing, which is a posture of reverence, and readiness for motion. But what shall we do for chairs for them all? Let them sit down on the grass. When Ahasuerus would show the riches of his glorious kingdom, and the honour of his excellent majesty, in a royal feast for the great men of all his provinces, the beds or couches they sat on were of gold and silver, upon a pavement of red, and blue, and white, and black marble, Esther i. 6. Our Lord Jesus did now show, in a divine feast, the riches of a more glorious kingdom than that, and the honour of a more excellent majesty, even a dominion over nature itself; but here is not so much as a cloth spread, no plates or napkins laid, no knives or forks, nor so much as a bench to sit down on; but, as if Christ intended indeed to reduce the world to the plainness and simplicity, and so to the innocency and happiness, of Adam in paradise, he commanded them to sit down on the grass. By doing every thing thus, without any pomp or splendour, he plainly showed that his kingdom was not of this world, nor cometh with observation.

2. The craving of a blessing. He did not appoint one of his disciples to be his chaplain, but he himself looked up to heaven, and blessed, and gave thanks; he praised God for the provision they had, and prayed to God to bless it to them. His craving a blessing, was commanding a blessing; for as he preached, so he prayed, like one having authority; and in this prayer and thanksgiving, we may suppose, he had special reference to the multiplying of this food; but herein he has taught us that good duty of craving a blessing and giving thanks at our meals: God's good creatures must be received with thanksgiving, 1 Tim. iv. 4. Samuel blessed the feast, 1 Sam. ix. 13; Acts ii. 46, 47; xxvii. 34, 35. This is eating and drinking to the glory of God (1 Cor. x. 31); giving God thanks (Rom. xiv. 6); eating before God, as Moses, and his father-in-law, Exod. xviii. 12, 15. When Christ blessed, he looked up to heaven, to teach us, in prayer, to eye God as a Father in heaven; and when we receive our creature-comforts to look thitherward, as taking them from God's hand, and depending on him for a blessing.

3. The carving of the meat. The Master of the feast was himself head-carver, for he brake, and gave the loaves to the disciples, and the disciples to the multitude. Christ intended hereby to put honour upon his disciples, that they might be respected as workers together with him; as also to signify in what way the spiritual food of the word should be dispensed to the world; from Christ, as the original Author, by his ministers. What Christ designed for the churches he signified to his servant John (Rev. i. 1, 4); they delivered all that, and that only, which they received from the Lord, 1 Cor. xi. 23. Ministers can never fill the people's hearts, unless Christ first fill their hands: and what he has given to the disciples, they must give to the multitude; for they are stewards, to give to every one his portion of meat, ch. xxiv. 45. And, blessed be God, be the multitude ever so great, there is enough for all, enough for each.

4. The increase of the meat. This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using. God ministers seed to the sower, and multiplies not the seed hoarded up, but the seed sown, 2 Cor. ix. 10. Thus there is that scattereth and yet increaseth; that scattereth, and so increaseth.

VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare.

1. There was enough: They did all eat, and were filled. Note, Those whom Christ feeds, he fills; so runs the promise (Ps. xxxvii. 19), They shall be satisfied. As there was enough for all, they did all eat, so there was enough for each, they were filled; though there was but little, there was enough, and that is as good as a feast. Note, The blessing of God can make a little go a great way; as, if God blasts what we have, we eat, and have not enough, Hag. i. 6.

2. There was to spare; They took up of the fragments that remained, twelve baskets full, one basket for each apostle: thus what they gave they had again, and a great deal more with it; and they were so far from being nice, that they could make this broken meat serve another time, and be thankful. This was to manifest and magnify the miracle, and to show that the provision Christ makes for those who are his is not bare and scanty, but rich and plenteous; bread enough, and to spare (Luke xv. 17), an overflowing fulness. Elisha's multiplying the loaves was somewhat like this, but far short of it; and then it was said, They shall eat and leave, 2 Kings iv. 43.

It is the same divine power, though exerted in an ordinary way, which multiplies the seed sown in the ground every year, and makes the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves. This is the Lord's doing; it is by Christ that all natural things consist, and by the word of his power that they are upheld.

Jesus Walks to His Disciples on the Sea.

22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. 23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. 24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 25 And in the fourth watch of the night Jesus went unto them, walking on the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. 29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his walking upon the water to his disciples. In the foregoing miracle he acted as the Lord of nature, improving its powers for the supply of those who were in want; in this, he acted as the Lord of nature, correcting and controlling its powers for the succour of those who were in danger and distress. Observe,

I. Christ's dismissing of his disciples and the multitude, after he had fed them miraculously. He constrained his disciples to get into a ship, and to go before him unto the other side, v. 22. St. John gives a particular reason for the hasty breaking up of this assembly, because the people were so affected with the miracle of the loaves, that they were about to take him by force, and make him a king (John vi. 15); to avoid which, he immediately scattered the people, sent away the disciples, lest they should join with them, and he himself withdrew, John vi. 15.

When they had sat down to eat and drink, they did not rise up to play, but each went to his business.

1. Christ sent the people away. It intimates somewhat of solemnity in the dismissing of them; he sent them away with a blessing, with some parting words of caution, counsel, and comfort, which might abide with them.

2. He constrained the disciples to go into a ship first, for till they were gone the people would not stir. The disciples were loth to go, and would not have gone, if he had not constrained them. They were loth to go to sea without him. If thy presence go not with us, carry us not up hence. Exod. xxxiii. 15. They were loth to leave him alone, without any attendance, or any ship to wait for him; but they did it in pure obedience.

II. Christ's retirement hereupon (v. 23); He went up into a mountain apart to pray. Observe here,

1. That he was alone; he went apart into a solitary place, and was there all alone. Though he had so much work to do with others, yet he chose sometimes to be alone, to set us an example. Those are not Christ's followers that do not care for being alone; that cannot enjoy themselves in solitude, when they have none else to converse with, none else to enjoy, but God and their own hearts.

2. That he was alone at prayer; that was his business in this solitude, to pray. Though Christ, as God, was Lord of all, and was prayed to, yet Christ, as Man, had the form of a servant, of a beggar, and prayed. Christ has herein set before us an example of secret prayer, and the performance of it secretly, according to the rule he gave, ch. vi. 6. Perhaps in this mountain there was some private oratory or convenience, provided for such an occasion; it was usual among the Jews to have such. Observe, When the disciples went to sea, their Master went to prayer; when Peter was to be sifted as wheat, Christ prayed for him.

3. That he was long alone; there he was when the evening was come, and, for aught that appears, there he was till towards morning, the fourth watch of the night. The night came on, and it was a stormy, tempestuous night, yet he continued instant in prayer. Note, It is good, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in pouring out our hearts before the Lord. We must not restrain prayer, Job xv. 4.

III. The condition that the poor disciples were in at this time: Their ship was now in the midst of the sea, tossed with waves, v. 24. We may observe here,

1. That they were got into the midst of the sea when the storm rose. We may have fair weather at the beginning of our voyage, and yet meet with storms before we arrive at the port we are bound for. Therefore, let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other.

2. The disciples were now where Christ sent them, and yet met with this storm. Had they been flying from their Master, and their work, as Jonah was, when he was arrested by the storm, it had been a dreadful one indeed; but they had a special command from their Master to go to sea at this time, and were going about their work. Note, It is no new thing for Christ's disciples to meet with storms in the way of their duty, and to be sent to sea then when their Master foresees a storm; but let them not take it unkindly; what he does they know not now, but they shall know hereafter, that Christ designs hereby to manifest himself with the more wonderful grace to them and for them. 3. It was a great discouragement to them now that they had not Christ with them, as they had formerly when they were in a storm; though he was then asleep indeed, yet he was soon awaked (ch. viii. 24), but now he was not with them at all. Thus Christ used his disciples first to less difficulties, and then to greater, and so trains them up by degrees to live by faith, and not by sense.

4. Though the wind was contrary, and they were tossed with waves, yet being ordered by their Master to the other side, they did not tack about and come back again, but made the best of their way forward. Note, Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forwards.

IV. Christ's approach to them in this condition (v. 25); and in this we have an instance,

1. Of his goodness, that he went unto them, as one that took cognizance of their case, and was under a concern about them, as a father about his children. Note, The extremity of the church and people of God is Christ's opportunity to visit them and appear for them: but he came not till the fourth watch, toward three o'clock in the morning, for then the fourth watch began. It was in the morning-watch that the Lord appeared for Israel in the Red sea (Exod. xiv. 24), so was this. He that keepeth Israel neither slumbers nor sleeps, but, when there is occasion, walks in darkness for their succour; helps, and that right early.

2. Of his power, that he went unto them, walking on the sea. This is a great instance of Christ's sovereign dominion over all the creatures; they are all under his feet, and at his command; they forget their natures, and change the qualities that we call essential. We need not enquire how this was done, whether by condensing the surface of the water (when God pleases, the depths are congealed in the heart of the sea, Exod. xv. 8), or by suspending the gravitation of his body, which was transfigured as he pleased; it is sufficient that it proves his divine power, for it is God's prerogative to tread upon the waves of the sea (Job ix. 8), as it is to ride upon the wings of the wind. He that made the waters of the sea a wall for the redeemed of the Lord (Isa. li. 10), here makes them a walk for the Redeemer himself, who, as Lord of all, appears with one foot on the sea and the other on dry land, Rev. x. 2. The same power that made iron to swim (2 Kings vi. 6), did this. What ailed thee, O thou sea? Ps. cxiii. 5. It was at the presence of the Lord. Thy way, O God, is in the sea, (Ps. lxxvii. 19). Note, Christ can take what way he pleases to save his people.

V. Here is an account of what passed between Christ and his distressed friends upon his approach.

1. Between him and all the disciples. We are here told,

(1.) How their fears were raised (v. 26); When they saw him walking on the sea, they were troubled, saying, It is a spirit; phantasma esti—It is an apparition; so it might much better be rendered. It seems, the existence and appearance of spirits were generally believed in by all except the Sadducees, whose doctrine Christ had warned his disciples against; yet, doubtless, many supposed apparitions have been merely the creatures of men's own fear and fancy. These disciples said, It is the Lord; it can be no other. Note, [1.] Even the appearances and approaches of deliverance are sometimes the occasions of trouble and perplexity to God's people, who are sometimes most frightened when they are least hurt; nay, when they are most favoured, as the Virgin Mary, Luke i. 29; Exod. iii. 6, 7. The comforts of the Spirit of adoption are introduced by the terrors of the spirit of bondage, Rom. viii. 15. [2.] The appearance of a spirit, or the fancy of it, cannot but be frightful, and strike a terror upon us, because of the distance of the world of spirits from us, the just quarrel good spirits have with us, and the inveterate enmity evil spirits have against us: see Job iv. 14, 15. The more acquaintance we have with God, the Father of spirits, and the more careful we are to keep ourselves in his love, the better able we shall be to deal with those fears. [3.] The perplexing, disquieting fears of good people, arise from their mistakes and misapprehensions concerning Christ, his person, offices, and undertaking; the more clearly and fully we know his name, with the more assurance we shall trust in him, Ps. ix. 10. [4.] A little thing frightens us in a storm. When without are fightings, no marvel that within are fears. Perhaps the disciples fancied it was some evil spirit that raised the storm. Note, Most of our danger from outward troubles arises from the occasion they give for inward trouble.

(2.) How these fears were silenced, v. 27. He straightway relieved them, by showing them their mistake; when they were wrestling with the waves, he delayed his succour for some time; but he hastened his succour against their fright, as much the more dangerous; he straightway laid that storm with his word, Be of good cheer; it is I; be not afraid.

[1.] He rectified their mistake, by making himself known to them, as Joseph to his brethren; It is I. He does not name himself, as he did to Paul, I am Jesus; for Paul as yet knew him not: but to these disciples it was enough to say, It is I; they knew his voice, as his sheep (John x. 4), as Mary Magdalene, John xx. 16. They need not ask, Who art thou, Lord? Art thou for us or for our adversaries? They could say with the spouse, It is the voice of my beloved, Cant. ii. 8; v. 2. True believers know it by a good token. It was enough to make them easy, to understand who it was they saw. Note, A right knowledge opens the door to true comfort, especially the knowledge of Christ.

[2.] He encouraged them against their fright; It is I, and therefore, First, Be of good cheer; tharseite—"Be courageous; pluck up your spirits, and be courageous." If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so. Secondly, Be not afraid; 1. "Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt." Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over. 2. "Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish." Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself.

2. Between him and Peter, v. 28-31, where observe,

(1.) Peter's courage, and Christ's countenancing that.

[1.] It was very bold in Peter, that he would venture to come to Christ upon the water (v. 28); Lord, if it be thou, bid me come unto thee. Courage was Peter's master grace; and that made him so forward above the rest to express his love to Christ, though others perhaps loved him as well.

First, It is an instance of Peter's affection to Christ, that he desired to come to him. When he sees Christ, whom, doubtless, during the storm, he had many a time wished for, he is impatient to be with him. He does not say, Bid me walk on the waters, as desiring it for the miracle sake; but, Bid me come to thee, as desiring it for Christ's sake; "Let me come to thee, no matter how." Note, True love will break through fire and water, if duly called to it, to come to Christ. Christ was coming to them, to succour and deliver them. Lord, said Peter, bid me come to thee. Note, When Christ is coming towards us in a way of mercy, we must go forth to meet him in a way of duty; and herein we must be willing and bold to venture with him and venture for him. Those that would have benefit by Christ as a Saviour, must thus by faith come to him. Christ had been now, for some time, absent, and hereby it appears why he absented himself; it was to endear himself so much the more to his disciples at his return, to make it highly seasonable and doubly acceptable. Note, When, for a small amount, Christ has forsaken his people, his returns are welcome, and most affectionately embraced; when gracious souls, after long seeking, find their Beloved at last, they hold him, and will not let him go, Cant. iii. 4.

Secondly, It is an instance of Peter's caution and due observance of the will of Christ, that he would not come without a warrant. Not, "If it be thou, I will come;" but If it be thou, bid me come. Note, The boldest spirits must wait for a call to hazardous enterprizes, and we must not rashly and presumptuously thrust ourselves upon them. Our will to services and sufferings is interpreted, not willingness, but wilfulness, if it have not a regard to the will of Christ, and be not regulated by his call and command. Such extraordinary warrants as this to Peter we are not now to expect, but must have recourse to the general rules of the word, in the application of which to particular cases, with the help of providential hints, wisdom is profitable to direct.

Thirdly, It is an instance of Peter's faith and resolution, that he ventured upon the water when Christ bid him. To quit the safety of the ship, and throw himself into the jaws of death, to despise the threatening waves he so lately dreaded, argued a very strong dependence upon the power and word of Christ. What difficulty or danger could stand before such a faith and such a zeal?

[2.] It was very kind and condescending in Christ, that he was pleased to own him in it, v. 29. He might have condemned the proposal as foolish and rash; nay, and as proud and assuming; "Shall Peter pretend to do as his Master does?" But Christ knew that it came from a sincere and zealous affection to him, and graciously accepted of it. Note, Christ is well pleased with the expressions of his people's love, though mixed with manifold infirmities, and makes the best of them.

First, He bid him come. When the Pharisees asked a sign, they had not only a repulse, but a reproof, for it, because they did it with a design to tempt Christ; when Peter asked a sign, he had it, because he did it with a resolution to trust Christ. The gospel call is, "Come, come, to Christ; venture all in his hand, and commit the keeping of your souls to him; venture through a stormy sea, a troublesome world, to Jesus Christ."

Secondly, He bore him out when he did come; Peter walked upon the water. The communion of true believers with Christ is represented by their being quickened with him, raised up with him, made to sit with him, (Eph. ii. 5, 6), and being crucified with him, Gal. ii. 20. Now, methinks, it is represented in this story by their walking with him on the water. Through the strength of Christ we are borne up above the world, enabled to trample upon it, kept from sinking into it, from being overwhelmed by it, obtain a victory over it (1 John v. 4), by faith in Christ's victory (John xvi. 33), and with him are crucified to it, Gal. vi. 14. See blessed Peter walking upon the water with Jesus, and more than a conqueror through him, and treading upon all the threatening waves, as not able to separate him from the love of Christ, Rom. viii. 35, &c. Thus the sea of the world is become like a sea of glass, congealed so as to bear; and they that have gotten the victory, stand upon it and sing, Rev. xv. 2, 3.

He walked upon the water, not for diversion or ostentation, but to go to Jesus; and in that he was thus wonderfully borne up. Note, When our souls are following hard after God, then it is that his right hand upholds us; it was David's experience, Ps. lxiii. 8. Special supports are promised, and are to be expected, only in spiritual pursuits. When God bears his Israel upon eagles' wings, it is to bring them to himself (Exod. xix. 4); nor can we ever come to Jesus, unless we be upheld by his power; it is in his own strength that we wrestle with him, that we reach after him, that we press forward toward the mark, being kept by the power of God, which power we must depend upon, as Peter when he walked upon the water: and there is no danger of sinking while underneath are the everlasting arms.

(2.) Here is Peter's cowardice, and Christ's reproving him and succouring him. Christ bid him come, not only that he might walk upon the water, and so know Christ's power, but that he might sink, and so know his own weakness; for as he would encourage his faith, so he would check his confidence, and make him ashamed of it. Observe then,

[1.] Peter's great fear (v. 30); He was afraid. The strongest faith and the greatest courage have a mixture of fear. Those that can say, Lord, I believe; must say, Lord, help my unbelief. Nothing but perfect love will quite cast out fear. Good men often fail in those graces which they are most eminent for, and which they have then in exercise; to show that they have not yet attained. Peter was very stout at first, but afterwards his heart failed him. The lengthening out of a trial discovers the weakness of faith.

Here is, First, The cause of this fear; He saw the wind boisterous. While Peter kept his eye fixed upon Christ, and upon his word and power, he walked upon the water well enough; but when he took notice withal of the danger he was in, and observed how the floods lift up their waves, then he feared. Note, Looking at difficulties with an eye of sense more than at precepts and promises with an eye of faith is at the bottom of all our inordinate fears, both as to public and personal concerns. Abraham was strong in faith, because he considered not his own body (Rom. iv. 19); he minded not the discouraging improbabilities which the promise lay under, but kept his eye on God's power; and so, against hope, believed in hope, v. 18. Peter, when he saw the wind boisterous, should have remembered what he had seen (ch. viii. 27), when the winds and the sea obeyed Christ; but therefore we fear continually every day, because we forget the Lord our Maker, Isa. li. 12, 13.

Secondly, The effect of this fear; He began to sink. While faith kept up, he kept up above water: but when faith staggered, he began to sink. Note, The sinking of our spirits is owing to the weakness of our faith; we are upheld (but it is as we are saved) through faith (1 Pet. i. 5); and therefore, when our souls are cast down and disquieted, the sovereign remedy is, to hope in God, Ps. xliii. 5. It is probable that Peter, being bred a fisherman, could swim very well (John xxi. 7); and perhaps he trusted in part to that, when he cast himself into the sea; if he could not walk, he could swim; but Christ let him begin to sink, to show him that it was Christ's right hand and his holy arm, not any skill of his own, that was his security. It was Christ's great mercy to him, that, upon the failing of his faith, he did not leave him to sink outright, to sink to the bottom as a stone (Exod. xv. 5), but gave him time to cry, Lord, save me. Such is the care of Christ concerning true believers; though weak, they do but begin to sink! A man is never sunk, never undone, till he is in hell. Peter walked as he believed; to him, as to others, the rule held good, According to your faith be it unto you.

Thirdly, The remedy he had recourse to in this distress, the old, tried, approved remedy, and that was prayer: he cried, Lord, save me. Observe, 1. The manner of his praying; it is fervent and importunate; He cried. Note, When faith is weak, prayer should be strong. Our Lord Jesus has taught us in the day of our fear to offer up strong cries, Heb. v. 7. Sense of danger will make us cry, sense of duty and dependence on God should make us cry to him. 2. The matter of his prayer was pertinent and to the purpose; He cried, Lord, save me. Christ is the great Saviour, he came to save; those that would be saved, must not only come to him, but cry to him for salvation; but we are never brought to this, till we find ourselves sinking; sense of need will drive us to him.

[2.] Christ's great favour to Peter, in this fright. Though there was a mixture of presumption with Peter's faith in his first adventure, and of unbelief with his faith in his after-fainting, yet Christ did not cast him off; for,

First, He saved him; he answered him with the saving strength of his right hand (Ps. xx. 6), for immediately he stretched forth his hand, and caught him. Note, Christ's time to save is, when we sink (Ps. xviii. 4-7): he helps at a dead lift. Christ's hand is still stretched out to all believers, to keep them from sinking. Those whom he hath once apprehended as his own, and hath snatched as brands out of the burning, he will catch out of the water too. Though he may seem to have left his hold, he doth but seem to do so, for they shall never perish, neither shall any man pluck them out of his hand, John x. 28. Never fear, he will hold his own. Our deliverance from our own fears, which else would overwhelm us, is owing to the hand of his power and grace, Ps. xxxiv. 4.

Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides; O thou of little faith, wherefore didst thou doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain of mustard-seed. Peter had faith enough to bring him upon the water, yet, because not enough to carry him through, Christ tells him he had but little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith: therefore we doubt, because we are but of little faith. It is the business of faith to resolve doubts, the doubts of sense, in a stormy day, so as even then to keep the head above water. Could we but believe more, we should doubt less. 3. The weakness of our faith, and the prevalence of our doubts, are very displeasing to our Lord Jesus. It is true, he doth not cast off weak believers, but it is as true, that he is not pleased with weak faith, no, not in those that are nearest to him. Wherefore didst thou doubt? What reason was there for it? Note, Our doubts and fears would soon vanish before a strict enquiry into the cause of them; for, all things considered, there is no good reason why Christ's disciples should be of a doubtful mind, no, not in a stormy day, because he is ready to them a very present Help.

VI. The ceasing of the storm, v. 32. When Christ was come into the ship, they were presently at the shore. Christ walked upon the water till he came to the ship, and then went into that, when he could easily have walked to the shore; but when ordinary means are to be had, miracles are not to be expected. Though Christ needs not instruments for the doing of his work, he is pleased to use them. Observe, when Christ came into the ship, Peter came in with him. Companions with Christ in his patience, shall be companions in his kingdoms, Rev. i. 9. Those that walk with him shall reign with him; those that are exposed, and that suffer with him, shall triumph with him.

When they were come into the ship, immediately the storm ceased, for it had done its work, its trying work. He that has gathered the winds into his fists, and bound the waters in a garment, is the same that ascended and descended; and his word even stormy winds fulfil, Ps. cxlviii. 8. When Christ comes into a soul, he makes winds and storms to cease there, and commands peace. Welcome Christ, and the noise of her waves will soon be quelled. The way to be still is, to know that he is God, that he is the Lord with us.

VII. The adoration paid to Christ hereupon (v. 33); They that were in the ship came and worshipped him, and said, Of a truth, thou art the Son of God. Two good uses they made of this distress, and this deliverance.

1. It was a confirmation of their faith in Christ, and abundantly convinced them that the fulness of the Godhead dwelt in him; for none but the world's Creator could multiply the loaves, none but its Governor could tread upon the waters of the sea; they therefore yield to the evidence, and make confession of their faith; Thou truly art the Son of God. They knew before that he was the Son of God, but now they know it better. Faith, after a conflict with unbelief, is sometimes the more active, and gets to greater degrees of strength by being exercised. Now they know it of a truth. Note, It is good for us to know more and more of the certainty of those things wherein we have been instructed, Luke i. 4. Faith then grows, when it arrives at a full assurance, when it sees clearly, and saith, Of a truth.

2. They took occasion from it to give him the glory due unto his name. They not only owned that great truth, but were suitable affected by it; they worshiped Christ. Note, When Christ manifests his glory for us, we ought to return it to him (Ps. l. 15); I will deliver thee, and thou shalt glorify me. Their worship and adoration of Christ were thus expressed, Of a truth thou art the Son of God. Note, The matter of our creed may and must be made the matter of our praise. Faith is the proper principle of worship, and worship the genuine product of faith. He that comes to God must believe; and he that believes in God, will come, Heb. ix. 6.

The People of Gennesaret Flock to Christ.

34 And when they were gone over, they came into the land of Gennesaret. 35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

We have here an account of miracles by wholesale, which Christ wrought on the other side of the water, in the land of Gennesaret. Whithersoever Christ went, he was doing good. Gennesaret was a tract of land that lay between Bethsaida and Capernaum, and either gave the name to, or took the name from, this sea, which is called (Luke v. 1) The Lake of Gennesaret; it signifies the valley of branches. Observe here,

I. The forwardness and faith of the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart from them, they had no occasion for him; these besought him to help them, they had need of him. Christ reckons it the greatest honour we can do him, to make use of him. Now here we are told,

1. How the men of that place were brought to Christ; they had knowledge of him. It is probable that his miraculous passage over the sea, which they that were in the ship would industriously spread the report of, might help to make way for his entertainment in those parts; and perhaps it was one thing Christ intended in it, for he has great reaches in what he does. This they had knowledge of, and of the other miracles Christ had wrought, and therefore they flocked to him. Note, They that know Christ's name, will make their application to him: if Christ were better known, he would not be neglected as he is; he is trusted as far as he is known.

They had knowledge of him, that is, of his being among them, and that he would be but awhile among them. Note, The discerning of the day of our opportunities is a good step toward the improvement of it. This was the condemnation of the world, that Christ was in the world, and the world knew him not (John i. 10); Jerusalem knew him not (Luke xix. 42), but there were some who, when he was among them, had knowledge of him. It is better to know that there is a prophet among us than that there has been one, Ezek. ii. 5.

2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts; They sent out into all that country. Note, those that have got the knowledge of Christ themselves, should do all they can to bring others acquainted with him too. We must not eat these spiritual morsels alone; there is in Christ enough for us all, so that there is nothing got by monopolizing. When we have opportunities of getting good to our souls, we should bring as many as we can to share with us. More than we think of would close with opportunities, if they were but called upon and invited to them. They sent into their own country, because it was their own, and they desired the welfare of it. Note, We can no better testify our love to our country than by promoting and propagating the knowledge of Christ in it. Neighbourhood is an advantage of doing good which must be improved. Those that are near to us, we should contrive to do something for, at least by our example, to bring them near to Christ.

3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed; They brought unto him all that were diseased. If love to Christ and his doctrine will not bring them to him, yet self-love would. Did we but rightly seek our own things, the things of our own peace and welfare, we should seek the things of Christ. We should do him honour, and please him, by deriving grace and righteousness from him. Note, Christ is the proper Person to bring the diseased to; whither should they go but to the Physician, to the Sun of Righteousness, that hath healing under his wings?

4. How they made their application to him; They besought him that they might only touch the hem of his garment, v. 36. They applied themselves to him, (1.) With great importunity; they besought him. Well may we beseech to be healed, when God by his ministers beseecheth us that we will be healed. Note, The greatest favours and blessings are to be obtained from Christ by entreaty; Ask, and it shall be given. (2.) With great humility; they came to him as those that were sensible of their distance, humbly beseeching him to help them; and their desiring to touch the hem of his garment, intimates that they thought themselves unworthy that he should take any particular notice of them, that he should so much as speak to their case, much less touch them for their cure; but they will look upon it as a great favour, if he will give them leave to touch the hem of his garment. The eastern nations show respect to their princes, by kissing their sleeve, or skirt. (3.) With great assurance of the all-sufficiency of his power, not doubting but that they should be healed, even by touching the hem of his garment; that they should receive abundant communications from him by the smallest token of symbol of communion with him. They did not expect the formality of striking his hand over the place or persons diseased, as Naaman did (2 Kings v. 11); but they were sure that there was in him such an overflowing fulness of healing virtue, that they could not fail of a cure, who were but admitted near him. It was in this country and neighbourhood that the woman with the bloody issue was cured by touching the hem of his garment, and was commended for her faith (ch. ix. 20-22); and thence, probably, they took occasion to ask this. Note, The experiences of others in their attendance upon Christ may be of use both to direct and to encourage us in our attendance on him. It is good using those means and methods which others before us have sped well in the use of.

II. The fruit and success of this their application to Christ. It was not in vain that these seed of Jacob sought him, for as many as touched, were made perfectly whole. Note, 1. Christ's cures are perfect cures. Those that he heals, he heals perfectly. He doth not do his work by halves. Though spiritual healing be not perfected at first, yet, doubtless, he that has begun the good work will perform it, Phil. i. 6. 2. There is an abundance of healing virtue in Christ for all that apply themselves to him, be they ever so many. That precious ointment which was poured on his head, ran down to the skirts of his garment, Ps. cxxxiii. 2. The least of Christ's institutions, like the hem of his garment, is replenished with the overflowing fulness of his grace, and he is able to save to the uttermost. 3. The healing virtue that is in Christ, is put forth for the benefit of those that by a true and lively faith touch him. Christ is in heaven, but his word is nigh us, and he himself in that word. When we mix faith with the word, apply it to ourselves, depend upon it, and submit to its influences and commands, then we touch the hem of Christ's garment. It is but thus touching, and we are made whole. On such easy terms are spiritual cures offered by him, that he may truly be said to heal freely; so that if our souls die of their wounds, it is not owing to our Physician, it is not for want of skill or will in him; but it is purely owing to ourselves. He could have healed us, he would have healed us, but we would not be healed; so that our blood will lie upon our own heads.

CHAP. XIV.

Verse 1. At that time, &c] VVHen he was cast out by his countrymen, he was heard of at the [illegible: 1 word]. The Gospel, as the [illegible: 1 word], what it [illegible: 1 word] in one place, it getteth in another. But what? had not Herod heard of Christ till now? It is the misery of many good Kings, that they seldom hear the truth of things. [illegible: 1 word] King of Arragon bewailed it. And of M. Aurelius, one of the best [illegible: 1 word] [illegible: 1 word], it is said, that he was even bought and sold by his [illegible: 1 word]. As for Herod, he may seem to have been of [illegible: 1 word] religion, even a meer irreligon. He lay [illegible: 1 word] in filthy [illegible: 1 word], and minded not the things above. Whoredom, wine and new [illegible: 1 word] 4. wine had taken away his [illegible: 1 word]. S. Luke adds, that he [illegible: 1 word] to [illegible: 1 word] 9. 9. [illegible: 1 word] Christ, but yet never stirred out of doors to go to him; Good mo ions make but a thorow-[illegible: 1 word] of wicked mens hearts: they passe away as a flash of lightning, that dazleth the eyes only, and [illegible: 1 word] more [illegible: 1 word] behind it,

Verse 2. And said unto his servants] So seeking a diversionLuk [illegible: 1 word]. 7, [non-Latin text not transcribed] De ijs d [illegible: 1 word] qui it a perplexi, & [illegible: 1 word] q. in luto [illegible: 1 word] ut [non-Latin text not transcribed], [illegible: 1 word] non inveniant. [illegible: 1 word]. of his inward terrours and torments. Perplexed he was and could finde no way out, as S. Lukes word importeth. Conscience will hamper a guilty person, and fill him [illegible: 1 word] with unquestionable conviction and horrour. As those that were condemned to be crucified, [illegible: 1 word] their crosse, that should soon after [illegible: 1 word] them: So God hath laid upon evil-doers the [illegible: 1 word] of their own consciences, that thereon they may suffer afore they suffer: and their greatest enemier, need not wish them a greater mischief. For assuredly, a body is not so torn with stripes, as a minde with the remembrance of wicked actions. And here [illegible: 1 word] runs to building of Cities, Saul [non-Latin text not transcribed], to [illegible: 2 words], which haply were his [illegible: 1 word] loves. to the delight of musick, [illegible: 1 word] to quaffing and carrousing, Herod to his minions and Catamites; so to put by, if possible, their melancholly dumps and heart-qualmes, as they count and call [illegible: 1 word] terrours. But conscience will not be pacified by these sorry Anodynes of the devil. Wicked men may skip and leap up and Namnon [illegible: 1 word] post [illegible: 1 word], secutum est [illegible: 2 words] & exitium. Joseph. lib. 18. cap 9. down for a while, as the wounded dear doth: sed haeret lateri lethalis arundo, the deadly dart sticks fast in their sides, and will doe, without true repentance, till it hath brought them, as it did Herod, to desparation and destruction, so that he [illegible: 1 word] violent hands upon himself at Lions in France, whether he and his curtizan [illegible: 1 word] banished by Augustus. This is [illegible: 1 word] the Baptist] Herod had thought to have [illegible: 1 word] his Herodias without [illegible: 1 word] when once the [illegible: 1 word] was beheaded: but it proved somewhat otherwise. Indeed so long as he plaid alone, he was sure to win all. But now conscience [illegible: 1 word] in to play her part, Herod is in a worse case then ever: for he imagined [illegible: 1 word] that he saw and heard that holy head [illegible: 1 word] and crying out against him, staring him also in the face at every turne; as that Tyrant thought he saw the head of Symmachus, whom he had [illegible: 2 words], in the mouth of the fish that was set before him on the table. And as Judge Morgan, who gave the sentence of condemnation against the Lady Iane Gray, shortly after he had condemned her, Act. and [illegible: 1 word]. sol. [illegible: 1 word]. fell mad, and in his raving cryed out continually to have the Lady Iane taken away from him, and [illegible: 1 word] ended his life.

Verse 3. For Herod had laid hold [illegible: 1 word] Iohn] If Iohn touch Herads white fin (And who will stand still to have his eyes pickt out?) Iohn must to prison, without bail or mainprise; and there not only be confined, but bound [illegible: 1 word] a [illegible: 1 word], as a stirrer up of sedition ( [illegible: 3 words] qui [illegible: 2 words], as [illegible: 1 word]. Lipsius noteth upon Tacitus.) Neither bound only, but beheaded without any law, right, or reason, as though God had known George Marsh in a certain letter. nothing at all of him, as that Martyr expresseth it. All this befell the good Baptist, for telling the truth. Veritas odium parit. If Act and [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. conscience might but judge, how many of our hearers would be found to have an Herods heart towards their faithfull Ministers? Were there but a sword (of authority) in their hand, as he said to [illegible: 1 word]. 22. 29. his Asse, they would surely slay them. They would deal by them no better then Saul did by David, 1 Sam. 18. 10. whiles he was playing upon his harp to ease Sauls distracted minde, he cast a [illegible: 1 word] at him. The most savoury salt (if they can doe withall) must be cast out, and trodden under foot; as Calvin and other faithfull Ministers were driven out of Geneva at the first: whereupon [illegible: 5 words]. he uttered these gracious words. Truly, if I had served men, I had been ill rewarded: but it is well for me that I have served him who never [illegible: 1 word] his, but will approve himself a liberall paymaster, a [illegible: 1 word] rewarder. And put him in prison] Having first laid hold upon all the principles in his own head, that might any way disturb [illegible: 1 word] course in [illegible: 1 word], and locked them up in restraint, according to that Rom. 1. 18. wicked men [illegible: 1 word] the truth, that is, the light of their own consciences (which is as another Iohn Baptist, a Prophet from [illegible: 2 words] à [illegible: 3 words]. God) this they imprison in unrighteousnesse, and become fugitives from their own hearts, as Austin hath it. For Herodias sake, his brother, &c.] Quam vulpinando [illegible: 1 word] at, as one phraseth it: And he had her not only for his wife, [illegible: 3 words]. but for his [illegible: 1 word]: for she ruled him at her pleasure, as Iezabel did Ahab: of which wretched couple it is said, that Reginaerat Rex, Rex vero [illegible: 1 word]. But [illegible: 1 word] never goes well when the [illegible: 1 word] crowes. [illegible: 1 word]. How many have we known, whose heads have been broken with [illegible: 1 word] 497. their own rib? Satan hath found this bait to take so [illegible: 1 word], that [illegible: 1 word] never changed it since he crept into Paradise. And it is remarkeable, that in that first sentence against man, this cause is expressed, Because thou obeyedst the voice of thy wife. Gen. 3.

Verse 4. For Iohn had said unto him, It is not lawfull] Others knew it to be so, but none durst tell him so but Iohn. In like sort Eliah told Ahab, that he had troubled Israel (those times, and these did very much suit: Iohn was another Elias, Herod and Herodias answered to Ahab and Iezabel.) So Latimer presented, for a New-years gift to K. Henry the eight, a new Testament with a napking, having this posie about it, Whore [illegible: 1 word] and [illegible: 1 word] God will judge. He also wrote a letter to the King, after Act and Mon sol. 1594. the Proclamation for abolishing English books: where we may see and marvell at his great boldnesse and stoutnesse, who as yet being no Bishop, so freely and plainly durst to so mighty a Ibid. 1591. Prince, in such a dangerous case, against the Kings Proclamation set [illegible: 1 word] in such a terrible time, take upon him to write, and to admonish that which no Councellour durst once speak unto him, in defence of Christs Gospel. King Asa, though a godly Prince, imprisoned the Prophet for dealing plainly with him. Archbishop Grindall lost Q. Elizabeths favour, and was confined, for favouring Prophecies, &c. as it was pretended: but in truth, for condemning anCamd. Elizab. unlawfull marriage of Iulio an Italian Physitian with another mans wife, [illegible: 1 word] Leicester in vain opposed against his proceedings therein. Gods truth must be told, however it be taken, and not be betrayed (as it is too too oft,) by a cowardly silence. It is not lawfull for thee to have her] And yet the Pope frequently dispenseth with such incestuous marriages. K. Philip the third of Spain, were he now alive, might call the Arch-duke Aldred Sands his survey. both brother, cousen, nephew and son: for all this were he unto him either by bloud or affinity; being uncle to himself, [illegible: 1 word]-german to his father, husband to his sister, and father to his wife, and all by Papall dispensation. Abhorred filth.

Verse 5. And when he would have put him to death] Why, what had the good Baptist done, that he must dye? The people must be made believe that he suffereth for practising against theTenue [illegible: 2 words]. King. But this was so thin a falshood that it might be transparently seen through. Therefore Herod durst not kill him, though [illegible: 1 word] much desired to do it, lest the people should move and mutiny. He knew himself hated by them already for his cruelty and other crimes. Now if he should [illegible: 1 word] them afresh by executing the Baptist, whom they highly honoured, who knew what they would do? [illegible: 1 word], how terrible soever, have their fears, that curb and keep them in for a time at least, from [illegible: 1 word] notorious outrages. In the beginning of Q. Maries reigne, after the tumult at Bournes Sermon at the crosse (where the people flang daggers, and were ready to pull him limmeal out of the pulpet, for [illegible: 1 word] them to Popery) the L. [illegible: 1 word] and Aldermen were willed to call a common-Counsell, and to signifie to said assembly the Queens determination, sc. that albeit her [illegible: 1 word] conscience is staid in matter of Religion, yet she graciously meant not to compell or strain other mens consciences, otherwise then God shall, as she trusted, put in their hearts a perswasion of the truth that she is in, through the opening of the word unto them by godly, Act. and Mon. [illegible: 1 word]. 1281. vertuous, and learned Preachers

Verse 6. But when Herods birth-day was [illegible: 1 word] ] All this was a meere plot, as St Mark also intimateth, in those words of his, chap. 6 21, And when a convenient day was come. This birthday Res [illegible: 2 words] gesta est. Pa. then was the day appointed long before by Herod and his Harlot for the acting of this tragedy. A great feast must be prepared, the states invited, the damosell must dance, the King swear, the Baptists there upon be beheaded, that the Queen may be gratified. And this tragedy was new-acted at Paris [illegible: 1 word] 1572. when the French [illegible: 1 word] was committed under pretence of a wedding royall. Cardinall Lorrain gave a great summe of [illegible: 1 word] to him that brought the first news thereof to Rome, and the Pope caused it to be painted in his pallace. The daughter of [illegible: 2 words]] Tripudiabat, tripped on [non-Latin text not transcribed] a [illegible: 1 word] or [illegible: 1 word]. the toe in a most immodest manner, as they used to do in their Bacchanals, as the word [illegible: 1 word]. This old Fornicator seemed to be so taken and tickled with the sight, that like a mad man [illegible: 1 word] swears to give her her request, to the half of the kingdome, which yet was more then he could do, the kingdome being not his [illegible: 1 word] the Emperour of Romes to dispose of. So, as Robert Duke of Normanáy passed through Falaise, he beheld among a company of young maids dauncing, one [illegible: 1 word] a skinners daughter, whose nimblenesse in her daunce so enamoured the Duke, that he tooke her for his Concub ne, and one [illegible: 1 word] begat our William the Conquerer. Such and no better commonly are the effects, of mixt [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. dauncings, which made Chrysostom say, where dauncing is, there the devil is. And another Ancient calleth dauncing a circle, whose [illegible: 1 line] center is the devil blowing up the fire of concupisence in the hearts both of the actours and spectatours. Augustine saith, that every caper in the daunce is a leap into a deep jakes. No sober man doth daunce, saith Cicero. [illegible: 1 line] And pleased Herod] Who was now well heat with wine as an oven, Prov. 23. 31, 33. for then, his eies were apt to behold strange women, and his heart to utter perverse things. Gula Veneris vestibulum: Et Venus in vinis ignis [illegible: 1 word] igne furit. But what a monstrous thing is it to behold green apples on a tree in winter, to finde youthfull lusts in old [illegible: 1 word] goats?

Verse 7. He promised with an oath] He not only swore rashly, but confessed himself bound thereby to perform his oath (as the Greek word signifieth) to give her whatsoever she would [non-Latin text not transcribed]. ask; as Judah did Tamar, and as wantons use to do, to their sweet-hearts. Ask me never so much dowry and gift, saith [illegible: 1 word], and I will give according as ye shall say unto me: but give Gen. 34. 12. [illegible: 1 word] the damosell to wife.

Verse 8. And she being before instructed, &c.] Partus sequitur [non-Latin text not transcribed]. ventrem, the birth follows the belly. Here was like mother like daughter, neither good bird nor good egge as they say. The mother and daughter both had an aking tooth at the Baptist, [non-Latin text not transcribed] Mark 6. [illegible: 1 word]. [illegible: 3 words] ofsensione omnes captabat occasiones quibus [illegible: 1 word]. [illegible: 1 word]. and sought an opportunity to be meet with him: which now having gotten they pursued to the utmost. The damosell came with haste to the King, saith St Mark. chap. 6. 25. when once she had her [illegible: 1 word], as fearing, belike, she should come too late. Such another huswife as this, was Dame Alice Pierce concubine to our Edward the third. For when as at a Parliament in the fiftieth year of that Kings reigne, it was petitioned that the [illegible: 1 word] of Lancaster, the Lord Latimer Chamberlain, and this [illegible: 1 word] Alice might be a moved from Court, and the Petition was vehemently urged by their speaker St Peter la Mare; this Knight afterwards, Daniels hist. of Engl. 256. [illegible: 1 word] the suit of that impudent woman (working upon the Kings impotencies) was committed to perpetuall imprisonment at Notingham. And another such history we have of one Diana Valentina, Mistris to Henry 2. King of France, whom she had so subdued, that he gave her all the confiscations of goods made in the Kingdome, for cause of [illegible: 1 word]. Whereupon Hist. of Coun. of Trent. 387. many were burned in France for Religion, as they said, but indeed to maintain the pride, and satisfie the covetousnes of that lewd woman. This was in the year 1554. And in the year 1559. Anne du Bourge, a [illegible: 1 word] of state, was burnt also for crime of [illegible: 1 word]; not so much by the inclination of the Judges as by the resolution of the Queen provoked against him: because, forsooth, Ibid 418. the Lutherans gave out that the King had been slain, as he was running at tilt, by a wound in the [illegible: 1 word], by the providence of God, for a punnishment of his words used against Du Bourge, that he would see him burnt.

Verse 9. And the King was sorry] Iohns innocency might [illegible: 1 word] so triumph in Herods conscience, as to force some grief upon him at the thought of so soule a fact. But I rather think otherwise, that all was but in hypocrisie. For laciviousnesse usually sears up the conscience (till the time of reckoning for all comes)Luk. 13. 23. and brings men to that dead and dedolent disposition, Ephes. 4. 19. Only this fox fains himself sorry for Iohn, as his father [illegible: 1 word] Commiserabatur [illegible: 1 word] in [illegible: 3 words]. [illegible: 1 word]. himself willing to worship the Lord Christ, Matth. 2. as Tiberius (Herods Lord and [illegible: 1 word]) would seem very sorry for those, whom, for his pleasures sake only, he put to death, [illegible: 1 word] Germanicus, Drusus, &c. And as Andronicus the Greek Emperour, that deep dissembler, would [illegible: 1 word] over those whom [illegible: 1 word] had for no cause caused to be executed, as if he [illegible: 1 word] been the most sorrowfull man alive. Dissimulat mentis suae malitiam [illegible: 1 word] homicida. Turk. Hist. fol. 50. This cunning murtherer craftily hides his malice, saith St Hierom, and seeming sad in the face, is glad at heart to be [illegible: 1 word] of the importunate Baptist, that he may sin uncontrolled. For the oaths sake and them which sate] All this was but pretended to his villany, and that he might have somewhat to say to the people, whom he feared, in excuse for himself. As that he beheaded the Baptist indeed, but his guests would needs have it so, because he had promised the damosell her whole desire, and [illegible: 1 word] would not otherwise be satisfied. Besides, it was his birth-day wherein it was not fit he should deny his Nobles any thing, who [illegible: 3 words] bonos mores [illegible: 4 words]: Est regula in [illegible: 2 words]. minded him of his oath, &c. But the oath was wicked, and therefore not obligatory. He should have broken it as David in like case did, 1 Sam. 25. when he swore a great oath what [illegible: 1 word] would do to Nabal. But Herod, for the avoyding of the sands, rusheth upon the [illegible: 1 word], prevents perjury by murther, not considering the rule that no man is held so perplexed between two vices, [illegible: 5 words] duo [illegible: 1 word] quin exitus pateat [illegible: 1 word] ter [illegible: 1 word] but that he may finde an issue without falling into a third. And them which sate with him at meat] These he had more respect to, then to God. An hypocrites care is all for the worlds approof and applause. They should have shew'd him his sinne, and oppose his sentence. But that is not the guise of godlesse parasites, [illegible: 2 words] nullum [illegible: 2 words] Attico. [illegible: 1 word]. Buchol those Aiones & Negones aulici, qui omnia loquuntur ad gratiam, nihil ad [illegible: 1 word]. These Court parasites and Parrots know no other tune or tone, but what will please their masters quorum etiam sputum [illegible: 1 word], as one saith: soothing andApud [illegible: 1 word] pes [non-Latin text not transcribed] ut [illegible: 2 words] Craesi [illegible: 1 word]. smoothing, and smothering up many of their foul facts, that they thereby may the better ingratiate. Principibus ideo amicus deest quia nihil deest: there is a wounderfull sympathy between Princes and Parasites. But David would none of them, In vita Alphon. Psal. 101. and Sigismund the Emperour cuffed them out of his presence. And surely if wishing were any thing (said Henricus Stephanus) like as the Thessalians once utterly overthrew the City called Flattery, so I could desire, that above all other Malefactors,H. Steph Apol. pro Herodoto. Court-Parasites were [illegible: 1 word] rooted out, as the most pestilent persons in the world.

Verse 10. And he sent and beheaded John] Put him to death in hugger-mugger, as the Papists did and do still (in the bloody Inquisition-house especially) many of the Martyrs. Stokesby Bishop of London caused Mr John Hunne to be thrust in at the nose Act. and Mon, fol. 15 [illegible: 1 word]. with hot burning needles, whiles he was in the prison, and then to be hanged there; and said he had hanged himself. Another Bishop having in his prison an innocent man, because he could not overcome him by scripture, caused him privily to be snarled, andIbid. his flesh to be torn and pluct away with pinsers; and bringing him before the people, said the rats had eaten him. And, I have heard of a certain Bishop, saith Melanchton, that so starved ten good men whom he held in prison for religion, that before they Manl. loc [illegible: 1 word]. pag 124. dyed, they devoured one another. Quis unquam hoc audivit in Thalaridis historiâ, saith he? who ever heard of such a cruelty? But so it pleaseth God, for excellent ends to order that all things here come alike to all, yea that none out of hell suffer more then the Saints. This made Erasmus say, upon occasion of the burning of Berquin a Dutch-Martyr, Damnari, dissecari, suspendi, exuri, decollari pijs cum impijs sunt communia. [illegible: 1 word], dissecare, in crucemagere, -Nec te tua [illegible: 1 word] Pantheu [illegible: 1 word] texit pietas. exurere, decollare, bonis judicibus cum pirat is ac tyrannis communia sunt. Varia sunt hominum [illegible: 1 word]; ille foelix, qui judice Deo absolvitur. The Athenians were very much offended at the fall of their Generall Nicias, discomfited and slain in Sicile; as seeing [non-Latin text not transcribed]. so good a man to have no better fortune. But they knew not God, and therefore raged at him. But we must lay our hands upon our mouths when Gods hand is upon our backs or necks: and stand on tiptoes, with Paul, to see which way Christ may be most magnified in our bodies, whether by life or by death, Philip. 1. 20.

Verse 11. And his head was brought, &c.] This was merces [illegible: 1 word], the worlds wages to lohn for all his pains in seeking to save their soules. Surely as Cesar once said of Herod the great, (this Dike of the [illegible: 1 word], [illegible: 1 word] &c. [illegible: 1 word] mans father) It were better to be Herods [illegible: 1 word] then his sonne: So (saith one) many Ministers have, through the corruption of the time, cause to think, It were better to be Herods Ministrell then Minister, Player then Preacher, Dauncer then Doctour. And given to the [illegible: 1 word]] The [illegible: 1 word] condemned it for a detestable cruelty in [illegible: 1 word] Flaminius, that to gratifie his harlot [illegible: 1 word]. Placentina, he beheaded a certain prisoner in her [illegible: 2 words] a feast. This, Livy calleth facinus saevuni at que atrox, a cursed and horrid fact: And Cato the Censor cast him out of the Senate for it. Neither was it long ere this tyrant Herod had [illegible: 2 words] from heaven. For Aretas King of Arabia (offended with him for putting away his daughter, and taking to wife Herodias) came upon him with an army, and cut off all his forces. Which [illegible: 1 word] [illegible: 1 word] lib 18. cap [illegible: 1 word]. all [illegible: 1 word] interpreted, saith Iosephus, as a just vengance of [illegible: 1 word] upon him, for his unjust usage of the Baptist. And, within a while after, being accused at Rome by his brother Agrippa, [illegible: 1 word] convicted that he had 70000 armes in readinesse against the [illegible: 1 word], [illegible: 1 word]. cap. 9. he was banished into France ([illegible: 1 word] is above said) [illegible: 1 word] with his Herodias, where he became his own deathsman. And she brought it to her mother] As a most welcome [illegible: 1 word], and pleasant dish at this Thyestian supper. Whether it [illegible: 1 word] carried about the table for a merry sight (as Aretius thinks) or whether she prickt his [illegible: 1 word] with needles, as Iosephus saith, (as they did Tullies, setting up his head in the pleading-place, [illegible: 1 word] concionibus [illegible: 1 word] capita servârat, as [illegible: 1 word] a hath it) I have nothing to affirm. But we want not [illegible: 1 word] of some Tigers [illegible: 1 word] Tigresses, that have taken pleasure in such [illegible: 1 word]: Witnesse Hannibals, O formosum [illegible: 1 word]! O goodly bloody sight, when he saw a pit full of mans blood: Valesas, his O [illegible: 1 word] Act. and Men. when he had slain 300. [illegible: 1 word] his glorying on his deathbed, that he had been the death of 50 herewigs, hereticks he meant. Story his vaunting, that he tost a faggot at Denly the Martyrs [illegible: 1 word]. 1925. face, as he was [illegible: 1 word] a Psalm, and set a wine bush of thorns under his feet, a little to prick him, &c. This he spake in the Parliament in Q. Elizabeths dayes, whom he usually cursed in his grace afore meat, and was therefore worthily hangd, drawn, and [illegible: 1 word]. Whereunto we may add that Queen (another Herodias) who when she saw some of her Protestant subjects lying [illegible: 1 word] New comen. dead, and stripped upon the earth, cryed out, The goodliest [illegible: 1 word] that ever she beheld.

Verse 12. And his Disciples came and took] A [illegible: 1 word] and courteous office, such as Ioseph of Arimathca boldly [illegible: 1 word] to Christ, and those devout men to Steven, making great lamentationAct. 8. [illegible: 1 word]. over him. Good blood will not bely it self: fire will not long be hid, Sr Anthony Kingston came to Bishop Hooper a little Act. and Mon. fol 1369. before he was burnt, and said, I thank God that ever I knew you, &c. And another Knight came to George [illegible: 1 word] field when he was at the stake, and taking him by the hand, said, good brother be strong in Christ, &c. Oh sir, said he, I thank you, I [illegible: 1 word] so,Ibid 1535. I thank God. It is an high praise to One siphorus that he sought out Paul the prisoner, and was not ashamed of his chain. And to2 Tim 1. 16, 17. Davids brethren, that they came down to him to the cave of Adullam, though to their great danger; to the good women in the1 Sam. 22. 1. Gospel, that they came to the sepulchre to [illegible: 1 word] Christs body, though it were guarded by a band of souldiers: And to those Tametsi [illegible: 1 word] terroribus mi. nis & [illegible: 1 word] interdictum [illegible: 1 word]. Chrysost. orat. de [illegible: 1 word]. Martyr. Christians in Chrysostoms time, that would not be kept from visiting the Confessours in prison, though it were straitly forbidden them, upon pain of many [illegible: 1 word] and dangers. And went and told Iesus.] Whom should we tell of the sufferings of his servants and our selves, but Jesus? Say to him of his labouring Church, as they did once of his friend Lazarus, Behold she whom thou lovest is sick, or otherwise hardly dealt with. Then will he soon be jealous for his land and pitty his people: heJoel 2. will play Phine as his part, and thrust a spear through the loines of [illegible: 1 word] enemies, that offer to force the Queen also in the house. But it's worth the noting, that Iohns Disciples, who before had emulated Christ and joyned with the Pharisees against him, now repair unto him, and inform him of their masters death; being henceforth willing to become his Disciples. Misery makes unity, and drives them to Christ, who, till then, had no such minde to him.

Verse 13. When Iesus heard of it, &c.] Dangers must be declined, where they may be with a safe [illegible: 1 word]. [illegible: 1 word] and Peter Psal. 34. (who had both paid for their learning) say both, what [illegible: 1 word] is1 Pet. [illegible: 1 word] he that loveth life, and would see good (or quiet) daies? They followed him on foot] Hot-foot, as they say. So the people resorted to B, Ridleys Sermons, swarming about him like bees, and coveting the sweet juice of his godly discourses. [illegible: 1 word] diligence Act. and [illegible: 1 word]. [illegible: 1 word] 1559. and devotion is check to our dulnes and indevotion; If Christ would set up a Pulpit at the alehouse-door, some would hear him oftner.

Verse 14. Was moved with compassion, and healed their sick] Christs mercy was not a mouth-mercy: such as was that of [illegible: 1 word] in St Iames his time, that said to their necessitous neighbours,Jam. 2. 15, 16. Depart in peace, be warmed: But with what? with a fire of words. Be filled: but with what? with a messe of words. For they gave them not those things that were needfull to the body. But our Saviour, out of deep commiseration, both pitied the people, [illegible: 1 line] 4. and healed them on both sides, within and without. Oh how well may he be called a Saviour, which in the Originall is a word so full of Emphasis, that other tongues can hardly finde a fit word to expresse it by.

Verse 15. His Disciples came to him] Not the multitudes. They forgat their bodily necessities, to [illegible: 1 word] upon Christ, to hang upon his hony lips, preferring his holy word before their [illegible: 1 word] food, as did Iob, chap. 23. 12. Not only before his dainties and superfluities, but his substantiall food, without which he could not long live and subsist. These hearers of our Saviour came out of their cities, where they had every thing at full, into the desert, where they thought nothing was to be had, to hear him. I [illegible: 2 words] 4. [illegible: 1 word] Latin. had rather live in hell, with the word, said Luther, then in Paradise without it. Our fore-fathers gave five marks, some of them (which is more mony then ten pound is now) for a good book: and some others of them gave a load of hey for a few chapters of St Paul, or St Iames in English. To hear a Sermon they would Act and [illegible: 2 words] [illegible: 1 word]. go as many weary steps, as those good souls did, Psal. 84. 7. or as these in the text; and neglect or hazard their bodies, to save their souls. How far are they from this that will not put themselves to any pain or cost for heaven? and if held a while beyond the hour of a Sermon are as ill settled, as if they were in the stocks, or in a fit of an ague: they go out of the Church as out of a goal. This is a desert place, &c.] Christ knew all this, better then they could tell him: and to take upon them to tell him, was as if Ac si [illegible: 2 words] [non-Latin text not transcribed] [illegible: 1 word]. [illegible: 1 word]. Augustin the ostrich should bid the stork, be kinde to her young ones.

Verse 16. They need not depart] Whither should they go from the great house-keeper of the world, the All-sufficient God? Habet certè omnia, qui [illegible: 1 word] habentem omnia. Christ hath a cornucopia, a horn of salvation, plenteous redemption, &c. And if he give us a crown, will he deny us a crust? The earth is the Lords and the fulnesse thereof. He feeds the ravens, and clothes the lilies. If meat be denied, he can take away our stomacks. He can feed us by a miracle, as he did [illegible: 1 word] of old, and the Rochellers alate.

Verse 17. And they say unto him, we have here] And were therefore ready to say with Nicodemus, How can this be? Christ had said, Give ye them to eat, to try them only, as St Iohn hath it. And, upon triall, he found them full of [illegible: 1 word], as appears by theirJoh. [illegible: 1 word]. 6. answer. But the comfort is, he hath promised to try his people indeed, but not as silver; Iest they should not bear any [illegible: 2 words] aIsa 48. 10. triall, as having more drosse in them then good oar. And, where he findes any the least grain of true grace, he cherisheth, and inhanceth it, by a further partaking of his holinesse. The Disciples hereHeb. 12. 10. were as yet very carnall, and spake as men: They were ready to limit the Holy one, and to say with those of old, Can he prepare [illegible: 1 word] table in the wildernesse? They measured him by their modell, and looked as Naaman did, upon Iordan with Syrian eyes. This was their fault, and must be our warning; that when we think of God, we [illegible: 1 word] out Hagar, and set up Sarah, silence our reason, and [illegible: 1 word] our [illegible: 1 word]; which [illegible: 1 word] and quelleth distrustfull fear, and [illegible: 1 word] against sense in things invisible, and against reason in things incredible. But five [illegible: 1 word] and two [illegible: 1 word]] Tyrabosco was hardly driven [illegible: 1 word]. p. 164. when from these five [illegible: 1 word] and two fishes he concluded seven Sacramen̄ts. Two, belike, of Gods making, and five of the bakers. So Cenalis Bishop of Auranches, would prove the Church of Rome the true Church, because it had bells by which their Aslemblies be ordinarily called together: But the Church of the Lutherans was reported to be congregated by claps of [illegible: 1 word] buzes and [illegible: 1 word]: And [illegible: 1 word] makes a long Antithesis, by Act and [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. the which he would make good, that bells are the makers of the true Church. As that bells doe sound, the other crack: bells open heaven, the other hell, &c.

Verse 18. Bring them hither to me] Bring we all we have and are to Christ, that he may take off the curse, and adde the blessing. What the Apostle saith of meat and marriage, is true of the rest, All things are sanctified by the word and prayer. To teach1 Tim. 4. 3. the people this, it was, that the fruit of the trees was not to be eaten, till the trees were circumcised. Lev. 19. 23.

Verse 19. And looking up to heaven, he blessed] Heathens [illegible: 1 word] their cates before they tasted them, as appears by many passages in Homer and Virgil. Some say that the Elephant ere [illegible: 1 word] eats his meat, turns up with his trunk the first sprig towards heaven. The Scripture, we are sure, sayes, that men eat to God when they give thanks, Rom. 14 6. To whom then do they eat that give none? And the Disciples, to the multitude] They grudged not of their little to give others some, and it grew in their hands, as the widdows oyl did in the cruse. Not getting, but giving is the way to thrive. Nothing was ever lost by liberality.

Verse 20. And were filled] So Davids cup over-flowed: hePsal. 23 [illegible: 1 word]. had not only a sufficience but an affluence. So, at the marriage of Cana, Christ gave them wine enough for 150 guests. Howbeit [illegible: 1 word]. 2. he hath not promised us superfluities. Having food and raiment,1 [illegible: 1 word] 6. let us be content. A little of the creature will serve to carry us through our pilgrimage. And they took up of the fragments] Thrift is a great revenue, [illegible: 4 words]. and good husbandry well pleasing to God, Prov. 27. 26, 27. so it degenerate not into niggardise. Twelve baskets full] If we consider what they ate, we may wonder they left any thing, as if, what they left, that they ate any thing.

Verse 21. Were about five thousand] Pythias is famous, for that he was able, at his own charge, to entertain Xerxes his whole [illegible: 1 word]. Army, consisting of ten hundred thousand men. But he grew so poor upon it, that he wanted bread ere he died. Our Saviour fed five thousand, and his store not a jot diminished: but as it is said of a great mountain of salt in Spain, de quo quantum demas tantum [illegible: 1 word]. accrescit: so is it here. Besides women and children] Which did very much adde to the number, and so to the miracle. But they are not reckoned of here (not out of any base esteem of them, as the Jews at this day hold women to be of a lower creation then men, and made only for [illegible: 1 word] voyage, pag 122. the propagation and pleasure of men, but) because they eat little in comparison of men.

Verse 22. Jesus constrained his Disciples] Who seem to have been full loth to leave his sweet company. The presence of friends (how much more of such a friend?) is so sweet, that death it self is called but a departure. Christ compelled them, which is no more then commanded them (say some) to get into a ship: 1. [illegible: 1 word] they should take part with the rash many-headed multitude, who would have made him a king, Joh. 6. thus he many times prevents sin in his, by removing occasions. 2. To inure them to the crosse, and to teach them, as good souldiers, to suffer hardship, which the flesh takes heavily. 3. To give them proof of his power, now prefected in their weaknesse, when they were ready to be shipwrackt, and to teach them to [illegible: 1 word] to him absent, whom present they had not prised to the worth, as appears, ver. 17. When we cast our precious things at our heels, as children, our heavenly father layes them out of the way another while, that we may know the worth by the want, and so grow wiser. He sent the [illegible: 1 word] away] That he might shun even theCant. 1. 7. suspition of sedition: We must not only look to our consciences but to our credits. Why should I be as one that turneth aside? saith the Church, or as one that is veiled and covered, which was the habit of an harlot? Why should I seem to be so, though I be none Quiequid [illegible: 1 word] malè coloratum. Bern. such? We must shun appearances of evil, whatsoever is but evilfavoured.

Verse 23. He went up into a mountain apart to pray] Secret prayer fats the soul, as secret morsels feed the body: Therefore is it said to be the banquet of grace, where the soul may solace her [illegible: 1 word] with God, as Esther did with Ahashuerosh at the banquet of wine, and have whatsoever heart can wish, or need require. Only (because Anima [illegible: 1 word] fit minor) get into such a corner, as where we may be most free to call upon God without distraction, remembring [illegible: 1 word] own ficklenesse, and [illegible: 1 word] restlesnesse. When the evening was come, he was there alone] Retire we must sometimes, and into fit places to meet God, as Balaam did,Numb. 23. but to better purpose: solacing and entertaining soliloquies with him, as Isaac did in the fields, [illegible: 2 words] upon the way, Ezekiel by the [illegible: 1 word] Vlai, Peter upon the leads, Christ here upon the mountain. Whiles the Disciples were perilling, and well nigh perishing, Christ was praying for them: so he is still for us, at the right hand of the Majesty on high.

Verse 24. Tossed with waves] So is the Church oft, thereforeIsa 54. 11. stiled, O thou [illegible: 1 word] and tossed with tempest, that hast no comfort. Jesus was absent all the while, so he seemeth to be from his darlings in their desertions; he leaveth them as it were in the [illegible: 1 word] of hell, and (which is worst of all) himself will not come at them. Howbeit as the Eagle when she [illegible: 1 word] highest of all from the nest, doth [illegible: 1 word] cast a jealous eye upon her young; so doth this heavenly Eagle. For the wind was contrary] So it is ever lightly to the Church: This world [illegible: 1 word] like the straits of Magellan, wherein which [illegible: 1 word]. way soever a man bends his course, he is sure to have the winde sit [illegible: 1 word] to him. But the comfort is, that whether North or South blow, they both blow good to a Christian, Cant. 4. ult.

Verse 25. And in the fourth watch, &c.] Then, and not till then. His time is best, whatever we think of it: his help most sweet, because most seasonable: his hand commonly kept for a dead list.

Verse 26. They were troubled] Ere they were helped: Things oft go backward, [illegible: 1 word] they come forward with us. Deus plagam sanaturus, graviorem in fligit: he knows how to commend his mercies to us. And they cried out for fear] For fear of him, in whom was laid up all their comfort. But [illegible: 1 word] in dubijs Augur, Timor.-How oft are we mistaken, and befooled by our fears?

Verse 27. But straightway Iesus spake, &c.] He waits to be Isa. 30. 18. gracious: Our extremity is his opportunity. Cum duplicantur lateres venit Moses. God brings his people to the mount with Abraham, yea to the very brow of the hill, till their feet slip, and then delivers them: when all is given up for lost, then comes he in, [non-Latin text not transcribed]. as out of an engine. It is I, fear not.] Quid timet homo in sinu Dei positus? A childe that is in his fathers bosome, fears no bugbears.

Verse 28. If it be thou, bid me come unto thee, &c.] This fact of Peter some extoll, as an argument of his strong faith and love to Christ. But others of better judgement, censure it as an effect of unbelief, and rashnesse in him, requiring to be confirmed by a miracle: to the which though our Saviour assented, yet we cannot say that he approved it. The other Disciples beleeved Christ upon his bare word, but Peter must have a signe. He had it, but with a check, ver. 31.

Verse 29. And he said, Come.] Had the [illegible: 1 word] asked a signe, they should have gone without, and have heard, wicked and bastardly brood. as Matth. 12. 39. But a [illegible: 1 word] shall have it, rather then he shall [illegible: 1 word] betwixt two, as the word is, ver. 31. Christ condescends [non-Latin text not transcribed], [illegible: 1 line] to his infirmity, and bids him, come. And the like was his dealing with that vertuous Gentle woman Mrs Honiwood: who [illegible: 1 word] much of her salvation, was often counselled by a worthy Minister, to take heed of enquiries further then Gods word, &c. Yet still did the temptation grow upon her, insomuch that having a Venice-[illegible: 1 word] in her hand, and the same Minister sitting by her, You have often told me, said she to him, that I must seek no further then Gods word. But I have been long without comfort, andM. Boltons [illegible: 2 words] a right [illegible: 1 word]. [illegible: 1 word]. p. 5. out of [illegible: 1 word] his [illegible: 1 word]. of Hypoc pag 357. can endure no longer. Therefore if I must be saved, let this glasse be kept from breaking; and so she threw it against the walls. The glasse rebounds again, and comes safe to the ground: which the Minister having gotten into his hands, saith, Oh repent of this sin, [illegible: 1 word] God for his mercy, and never distrust him more of his promise: for now have you his voice from heaven in a miracle, telling you plainly of your estate. This was curiosity, saith mine Authour, and might have brought dispair: Yet it was the Lords mercy to remit the fault, and grant an extraordinary confirmation [illegible: 1 word] her faith.

Verse 30. But when he saw the winde boisterous] Every bird can [illegible: 1 word] in a sun shine-day: and it is easie to swim in a warm bath: but to beleeve in an angry God, as David, in a killing God, as Iob, to stick to him in deepest desertion, as the Church, Psal. 44. 17, 18. to trust in his Name, and stay upon his word, where there is darknesse and no light, as Isa. 50. 10. to cast anchor even in the darkest night of temptation, when neither Sun nor stars appear, as Paul and his company, Acts 27. [illegible: 1 word]. praying still for day, and waiting till it dawne, O quam hoc non est omnium! this is not in the power of every Peter, who yet shall be graciously supported that they faint not, neither sink under the heaviest burden of their light afflictions. It was not so much the strength of the winde, as the weaknesse of his faith, that put Peter into this fit of fear. Be we faithfull in weaknesse, though weak in faith, and it shall go well with [illegible: 1 word]. Be as a ship at anchor, which though it move much, yet removes not at all.

Verse 31. O thou of little faith, &c.] Thou petty-fidian, [illegible: 1 word]; Christ chides Peter, and yet helps him. Involuntary failings, unavoidable infirmities discard us not: as robberies done by Pirats of either Nation, break not the league between Princes: as [illegible: 3 words] not the marriage-[illegible: 1 word]. Christ knew us well before he took us, yet took us for better, for worse. 2. He hates putting away, Mal. 2. 16. and herein, as he is above law, so his mercy is matchlesse. Jer. 3. 1. Jehoshuah the High-Priest, though he was so ill-clothed, yet he stood before the Angel, Zech. 3. 3. Much will be born with where the fault is of passion meerly, or of [illegible: 1 word] and inadvertency, as here.

Verse 32. The winde ceased] As if it had been weary of [illegible: 1 word] so big, and now desired rest after hard labour; as the word here [non-Latin text not transcribed], [illegible: 5 words]. used importeth. Herodotus useth the same word in the same sense, where he speaks of a tempest layed by the Magicians. Rupertus calleth the windes the worlds beesoms, which are used by God to sweep his great house, and purge the ayr. If the Prince of [illegible: 1 word]. in [illegible: 3 words], [illegible: 1 word]. the ayr make use of them to sweep Gods children, as he did Jobs children, out of the world, it cannot be said as 1 King. 19. 11. that God is not in that winde: sor he numbreth their hairs, and counts their flittings, and, being the great AEolus, layes laws uponVirg [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] 1. the windes and waves, which instantly obey him. No sooner was Christ in the ship, but they were all at land.

Verse 33. Of a truth thou art the Son of God] Not by Creation as Adam, and the Angels, Luk. 3. 38. Job 1. 6. Nor by Adoption as all beleevers, Joh. 1. 12. but 1 By eternall generation, Prov. 8 22. 2. By personall union, Psal. 2. 7.

Verse 34. They came into the land of Gennesaret] Where he presently found some that observed him. When God sets up a light in any place, a burning and a shining light, there is some work to be done. A husbandman would not send his servant with his sickle to reap thistles and nettles only. The ministery sent to a place, is an [illegible: 1 word] of some elect there, 2 Thes. 1. 5.

Verse 35. They sent out into all that countrey] See their charity. The Philistims were not so ambitious of sending the plague, together with the [illegible: 1 word], one to another, as these were of helping their neighbours to health, to heaven. We are born for the benefit of many, as [illegible: 1 word] Physitians told him, Non sibise, sed multorum [illegible: 1 word]. Adam. [non-Latin text not transcribed]. [illegible: 1 word] esse natum. Publike persons especially must have publike spirits. Kings have in Greek their names from healing: And [illegible: 1 word] [illegible: 1 word] [illegible: 5 words]. are called Healirs, or binders up of wounds, Isa 3. 7.

Verse 36. And as many as touched &c. Oh the matchlesse might and [illegible: 1 word] of Christ our Saviour! He [illegible: 1 word] to [illegible: 1 word] infirmity, and heals them promiscuously, not once questioning their [illegible: 1 word]. He giveth to all men liberally, and hitteth no man in the [illegible: 1 word]. 1 5. teeth with his former failings, or present [illegible: 1 word]. Be we also, [illegible: 1 word] [illegible: 3 words] [non-Latin text not transcribed] to heal [illegible: 4 words], [illegible: 1 word]. by his example, ready to distribute, willing to communicate. This was the Philosophicall friendship of the Pythagoreans, the legall of the [illegible: 1 word] (a sect among the Jews, that had their names of healing) and should be most of all the Evangelicall friendship of us [illegible: 1 word]. Thou shalt be called the repairer of the breach, the restorer &c. Isa. 58. 12. A gallant tittle, better then a thousand [illegible: 1 word].

Herod the tetrarch. See also Mk 6:14-16; Lk 9:7-9. This was a son of Herod the Great. Herod the Great died probably in the first year after the birth of Christ, and left his kingdom to his three sons, of whom this Herod Antipas was one. He ruled over Galilee and Perea. Mt 2:16. The title tetrarch literally denotes one who rules over a fourth part of any country. In a remote signification, it means one who rules over a third, or even a half of a nation.

Heard of the fame of Jesus. Jesus had then been a considerable time: engaged in the work of the ministry, and it may seem remarkable that he had not before heard of him. Herod might have, however, been absent on some expedition to a remote part of the country. It is to be remembered, also, that he was a man of much dissoluteness of morals; and that he paid little attention to the affairs of the people. He might have heard of Jesus before, but it had not arrested his attention. He did not think it a matter worthy of much regard.

(v) "Herod" Mk 6:14, Lk 9:7

This is John the Baptist. Herod feared John. His conscience smote him for his crimes. He remembered that he had wickedly put him to death. He knew him to be a distinguished prophet; and he concluded that no other one was capable of working such miracles but he who had been distinguished in his life, and who had again risen from the dead, and entered the dominions of his murderer. The alarm in his court it seems was general. Herod's conscience told him that this was John. Others thought that it might be the expected Elijah, or one of the old prophets, Mk 6:15.

(1) "mighty" or, "are wrought by him"

For Herod had laid hold on John, etc. See Mr 6:17-20 Lu 3:19,20. This Herodias was a grand-daughter of Herod the Great. She was first married to Herod Philip, by whom she had a daughter, Salome, probably the one that danced and pleased Herod. Josephus says that this marriage of Herod Antipas with Herodias took place while he was on a journey to Rome. He stopped at his brother's; fell in love with his wife; agreed to put away his own wife, the daughter of Arteas, king of Petraea; and Herodias agreed to leave her own husband, and live with him. They were living, therefore, in adultery; and John in faithfulness, though at the risk of his life, had reproved them for their crimes. Herod was guilty of two crimes in this act:

(1) of adultery, as she was the wife of another man;

(2) of incest, as she was a near relation, and such marriages were expressly forbidden, Lev 18:16.

Mt 14:3

(w) "it is not lawful" Lev 17:16, 20:21

Mt 14:3

(x) "a prophet" Mt 21:26, Lk 20:6

See also Mk 6:21-29. But when Herod's birthday was kept. Kings were accustomed to observe the day of their birth with much pomp, and commonly also by giving a feast to their principal nobility. See Gen 40:20. Mark adds, that this birthday was kept by making a supper to his "lords, high captains, and chief estates in Galilee." That is, to the chief men in office. High captains means, in the original, commanders of thousands, or of a division of a thousand men.

The daughter of Herodias. That is, Salome, her daughter by her former husband. This was a violation of all the rules of modesty and propriety. One great principle of all eastern nations is to keep their females from public view. For this purpose they are confined in a particular part of the house, called the harem. Mt 9:2. If they appear in public, it is always with a veil so closely drawn that their faces cannot be seen, No modest woman would have appeared in this manner before the court; and it is probable, therefore, that she partook of the dissolute principles of her mother. It is also probable that the dance was one well known in Greece, the lascivious and wanton dance of the Ionics.

(2) "danced before them" or, "in the midst"

He promised with an oath. This was a foolish and wicked oath. To please a wanton girl, the monarch called the eternal God to witness his willingness to give her half his kingdom. It seems also that he was willing to shed the holiest blood it contained. An oath like this it was not lawful to make, and it should have been broken. See Mt 14:9.

Being before instructed of her mother. Not before she danced, but afterwards; and before she made the request of Herod. See Mk 6:24. The only appearance of what was right in the whole transaction was her honouring her mother, by consulting her; and in this she only intended to accomplish the purposes of wickedness more effectually.

In a charger. The original word means a large platter, on which food is placed. We should have supposed that she would have been struck with abhorrence at such a direction. But she seems to have been gratified. John, by his faithfulness, had offended the whole family; and here was ample opportunity for an adulterous mother and dissolute child to gratify their resentment. It was customary then for princes to require the heads of persons ordered for execution to be brought to them. For this there were two reasons:

(1.) To gratify their resentment--to feast their eyes on the proof that their enemy was dead; and,

(2.) to ascertain the fact that the sentence had been executed. There is a similar instance in Roman history of a woman requiring the head of an enemy to be brought to her. Agrippina, the mother of Nero, who was afterwards emperor, sent an officer to put to death Lollia Paulins, who had been her rival for the imperial dignity. When Lollia's head was brought to her, not knowing it at first, she examined it with her own hands, till she perceived some particular feature by which the lady was distinguished. *

(*) "Lardner's Credibility, Part i., book i., chap. i" (z) "???" Prov 29:10 (a) "???" Jud 11:31,35, Dan 6:14-16

And the king was sorry. There might have been several reasons for this:

(1.) Herod had a high respect for John, and feared him. He knew that he was a holy man, and had "observed him," that is, regarded him with respect and veneration. He had done some things in obedience to John's precepts, Mk 6:20.

(2.) John was in high repute among the people, and Herod might have been afraid that his murder might excite commotion,

(3.) Herod, though a wicked man, does not appear to have been insensible to some of the common principles of human nature. Here was a great and most manifest crime proposed; no less than the murder of an acknowledged prophet of the Lord. It was deliberate. It was to gratify the malice of a wicked woman. It was the price of a few moments' entertainment. His conscience, though in feeble and dying accents, checked him. He would have preferred a request not so manifestly wicked, and that would not have involved him in so much difficulty.

For the oath's sake. Herod felt that he was bound by this oath. But he was not. The oath should not have been taken. But being taken, he could not be bound by it. No oath could justify a man in committing murder. The true principle is, that Herod was bound by a prior obligation, by the law of God, not to commit murder; and no act of his, be it an oath, or anything else, could free him from the obligation.

And them which sat with him at meat. This was the strongest reason why Herod murdered John. He had not firmness enough to obey the law of God, and to follow the dictates of conscience, against the opinions of wicked men. He was afraid of the charge of cowardice, and want of spirit; afraid of ridicule, and the contempt of the wicked. This is the principle of the laws of honour--this the foundation of duelling. It is not so much for his own sake that one man murders another in a duel, for the offence is often a mere trifle. It is a word, or look, that never would injure him. It is because the men of honour, as they call themselves, his companions, would consider him a coward, and laugh at him. Those companions may be unprincipled contemners of the laws of God and man. And yet the duellist, against his own conscience, against the laws of God, against the good opinions of the virtuous part of the world, and against the laws of his country, seeks by deadly aim to murder another, merely to gratify his dissolute companions. And this is the law of honour! This is the secret of duelling! This the source of that remorse that settles in awful blackness, and that thunders damnation around the duellist in his dying hours! It should be added, this is the source of all youthful guilt. We are led along by others. We have not firmness enough to follow the teachings of a father, and of the law of God. Young men are afraid of being called mean and cowardly, by the wicked; and they often sink low m wee, never to rise again.

At meat. That is, at supper. The word meat, at the time the Bible was translated, meant provisions of all kinds. It is now restricted to flesh, and does not convey a full idea of the original.

(b) "oath's sake" Jud 21:1, 1Sam 14:28, 25:22, Eccl 5:2

And he sent, and beheaded John. For the sake of these wicked men, the bloody offering, the head of the slaughtered prophet, was brought and given as the reward to the daughter and mother. What an offering to a woman! Josephus says of her, that "she was a woman full of ambition and envy, having a mighty influence on Herod, and able to persuade him to things he was not at all inclined to." This is one of the many proofs that we have that the evangelists drew characters according to truth.

And his disciples, etc. The head was with Herodias. The body, with pious care, they buried.

And went and told Jesus. This was done probably for the following reasons:

(1.) It was an important event, and one particularly connected with the work of Jesus. John was the forerunner; and it was important that he should be made acquainted with his death.

(2.) It is not unreasonable to suppose that in their affliction they came to him for consolation; nor is it improper in our affliction to follow their example, and go and tell Jesus.

(3.) Their master had been slain by a cruel king; Jesus was engaged in the same cause; and they probably supposed that he was in danger. They therefore came to warn him of it, and he Mt 14:13 sought a place of safety.

(c) "buried it" Acts 8:2

A full narrative of the feeding the five thousand is given in each of the other evangelists: in Mk 6:32-44, Lk 9:10-17, Jn 6:1-14.

When Jesus heard of it, he departed, he went to a place of safety, he never threw himself unnecessarily into danger. It was proper that he should secure his life, till the time should come when it would be proper for him to die.

By a ship into a desert place. That is, he crossed the sea of Galilee. He went to the country east of the sea, into a place little inhabited. Luke says Lk 9:10 he went to a desert place belonging to the city called Bethsaida. Mt 11:21. A desert place means a place little cultivated, where there were few or no inhabitants. On the east of the sea of Galilee there was a large tract of country of this description--rough, uncultivated, and chiefly used to pasture flocks.

(d) "he departed" Mt 10:23, 12:15, Mk 6:32, Lk 9:10, Jn 6:1,2

Was moved with compassion. That is, pitied them. Mk 6:34 says he was moved with compassion because they were as sheep having no shepherd. A. shepherd is one who takes care of a flock. It was his duty to feed it, to defend it from wolves and other wild beasts; to take care of the young and feeble; to lead it by green pastures and still waters, Ps 23:1. In eastern countries this was a principal employment of the inhabitants. When Christ says the people were as sheep without a shepherd, he means that they had no teachers and guides who cared for them, and took pains to instruct them. The scribes and Pharisees were haughty and proud, and cared little for the common people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to him who preached the gospel to the poor, Mt 11:5 and who was thus the good Shepherd, Jn 10:14.

Mt 14:13

(e) "saw a great multitude" Mt 9:36, 15:32 (f) "with compassion" Heb 4:15

The time is now past. That is, the day is passing away; it is near night; and it is proper to make some provision for the temporal wants of so many. Perhaps it may mean, it was past the usual time for refreshment.

Mt 14:13

Jesus said--They need not depart; give ye them to eat. John adds, that previous to this, Jesus had addressed Philip, and asked, Whence shall we buy bread that these may eat? This he said to prove him; that is, to try his faith; to test the confidence of Philip in himself. Philip, it seems, had not the kind of confidence which he ought to have had. He immediately began to think of their ability to purchase food for them. Two hundred pennyworth of bread, said he, would not be enough. In the original it is two hundred denarii. These were Roman coins, amounting to about fourteen cents each, [seven pence,] The whole two hundred, therefore, would have been equal to about twenty-eight dollars. In the view of Philip, this was a great sum; a sum which twelve poor fishermen were by no means able to provide. It was this fact, and not any unwillingness to provide for them, which led the disciples to request that they should be sent into the villages around, in order to obtain food. Jesus knew how much they had, and he required of them, as he does of all, implicit faith, and told them to give them to eat. He requires us to do what he commands; and we need not doubt that he will give us strength to accomplish it.

Mt 14:13

We have here but five loaves, etc. These loaves were in the possession of a lad, or young man, who was with them, and were made of barley, Jn 6:9. It is possible that this lad was one in attendance on the apostles to carry their food; but it is most probable he was one who had provision to sell among the multitude. Barley was a cheap kind of food, scarcely one-third the value of wheat, and was much used by poor people. A considerable part of the food of the people in that region was probably fish, as they lived on the borders of a lake that abounded in fish.

Mt 14:13

And he commanded the multitude to sit down. In the original it is to recline on the grass, or to lie as they did at their meals. The Jews never sat, as we do at meals, but reclined, or lay at length. Mt 23:6. Mark and Luke add, that they reclined in companies, by hundreds, and by fifties.

And looking up to heaven, he blessed. Luke adds, he blessed them; that is, the loaves. The word to bless means, often, to give thanks; sometimes to pray for blessing; that is, to pray for the Divine favour and friendship; to pray that what we do may meet his approbation. In seeking a blessing on our food it means, to pray that it may be made nourishing to our bodies; that we may have proper gratitude to God, the Giver, for providing for our wants; and that we may remember the Creator, while we partake the bounties of his providence. Our Saviour always sought a blessing on his food. In this he was an example for us. What he did, we should do. It is right thus to seek the blessing of God. He provides for us; he daily opens his hand, and satisfieth our wants; and it is proper that we should render suitable acknowledgments for his goodness.

The custom, among the Jews, was universal. The form of prayer which they used in the time of Christ has been preserved by their writers, the Talmudists. It is this: "Blessed be thou, O Lord our God, the King of the world, who hast produced this food and this drink, from the earth and the vine."

And brake. The loaves of Bread, among the Jews, were made thin and brittle, and were therefore broken and not cut.

Mt 14:13

And they did all eat, and were filled. This was an undoubted miracle. The quantity must have been greatly increased, to have supplied so many. He that could increase that small quantity so much, had the power of creation; and he that could do that, could create the world out of nothing, and had no less than Divine power.

Twelve baskets full. The size of these baskets is unknown. They were probably such as travellers carried their provisions in. They were used commonly by the Jews in their journeys. In travelling among the Gentiles, or Samaritans, a Jew could expect little hospitality. There were not, as now, public houses for the entertainment of strangers. At great distances there were caravansaries, but they were intended chiefly for lodging-places for the night, and not to provide food for travellers. Hence in journeying among strangers, or in deserts, they carried baskets of provisions; and this is the reason why they were furnished with them here. It is probable that each of the apostles had one, and they were all filled. Jn 6:12 says that Jesus directed them to gather up these fragments, that nothing be lost: an example of economy. God creates all food; it has, therefore, a kind of sacredness; it is all needed by some person or other, and none should be lost.

Mt 14:13

(f) "twelve baskets full" 2Kgs 4:1-7

Five thousand men, beside, etc. Probably the number might have been ten thousand. To feed so many was an act of great benevolence, and a stupendous miracle. The effect was such as might be expected. John says Jn 6:14 that they were convinced by it that he was that prophet that should come into the world; that is, the Messiah.

Mt 14:13

And straightway Jesus constrained, etc. See Mk 6:45-56, Jn 6:16-21. The word straightway means immediately; that is, as soon as the fragments were gathered up. To constrain, means to compel. It here means to command. There was no need of compulsion. They were at this time on the east side of the lake of Gennesaret. He directed them to get into a ship, and cross over to the other side; that is, to Capernaum. Mark adds that he sent them to Bethsaida, Mk 6:45. Bethsaida was situated at the place where the Jordan empties into the lake, on the east side of the river. It is probable that he directed them to go in a ship or boat to Bethsaida, and remain there till he should dismiss the people, and that he would meet them there, and with them cross the lake. The effect of the miracle on the multitudes was so great, Jn 6:14,16 that they believed him to be that Prophet which should come into the world; that is, the Messiah, the King that they had expected, and they were about to take him by force and make him a king. To avoid this, Jesus got away from them as privately as possible, he went into a solitary mountain alone. In view of the temptation--when human honours were offered to him, and almost forced upon him--he retired for private prayer;--an example for all who are pressed with human honours and applause. Nothing is better to keep the mind humble and unambitious, than to seek some lonely place; to shut out the world, with all its honours; to realize that the great God, before whom all creatures and all honours sink to nothing, is round about us; and to ask him to keep us from pride and vain glory.

Mt 14:22

(h) "he went up" Mk 6:46

But the ship was now in the midst of the sea. John says they had sailed about twenty-five or thirty furlongs. About seven and a half Jewish furlongs made a mile; so that the distance they had sailed was not more than about four miles. At no place was the sea of Tiberias more than ten miles in breadth, so that they were literally in the midst of the sea.

And in the fourth watch of the night. The Jews anciently divided the night into three divisions o four hours each. The first of these watches is mentioned in Lam 2:19; the middle watch in Jud 7:19 and the morning watch in Ex 14:24. In the time of our Saviour: they divided the night into four watches;the fourth having been introduced by the Romans. These watches consisted of three hours each. The first commenced at six, and continued till nine; the second from nine to twelve; the third from twelve to three; and the fourth from three to six. The first was called evening; the second, midnight; the third, cock-crowing; the fourth, morning, Mk 13:35. It is probable that the term watch was given to each of these divisions, from the practice of placing sentinels around the camp in time of war, or in cities, to watch or guard the camp or city, and that they were at first relieved three times in the night, but under the Romans four times. It was in the last of these watches, or between three and six in the morning, that Jesus appeared to the disciples; so that he had spent most of the night alone on the mountain in prayer.

Walking on the sea. A manifest and wonderful miracle. It was a boisterous sea. It was in a dark night. The little boat was four or five miles from the shore, tossed by the billows.

They were troubled. They were afraid. The sight was remarkable. It was sufficient to awe them. In the dark night, amidst the tumultuous billows, appeared the form of a man. They thought it was a spirit--an apparition. It was a common belief among the ancients that the spirits of men after death frequently appeared to the living.

(i) "???" Job 9:8, Jn 6:19 (k) "were troubled" Lk 24:37

And Peter answered, etc. Here is an instance of the characteristic ardour and rashness of Peter. He had less real faith than he supposed; more ardour than his faith would justify: he was rash, headlong, incautious, really attached to Jesus, but still easily daunted, and prone to fall. He was afraid, therefore, when in danger, and, sinking, cried again for help. Thus he was suffered to learn his own character, and his dependence on Jesus: a lesson which all Christians are permitted to learn by dear-bought experience.

(m) "if it be thou" Php 4:13

Mt 14:28

(1) "boisterous" or, strong (n) "save me" Ps 19:1,2, Lam 3:57

Mt 14:28

(o) "immediately" Isa 53:12 (p) "doubt" Jas 1:6

And when they were come into the ship, the wind ceased. Here was a new proof of the power of Jesus. He that has power over winds and waves has all power. John adds, Jn 6:21 that the ship was immediately at the land whither they went;--another proof, amidst this collection of wonders, that the Son of God was with them. They came, therefore, and worshipped him, acknowledging him to be the Son of God. That is, they gave him homage, or honoured him as the Son of God.

Land of Gennesaret. This region was in Galilee, on the west side of the sea of Tiberias; and in this land was situated Capernaum, to which he had directed his disciples to go.

The hem of his garment. That is, the fringe or border on the outer garment. Mt 9:20.

(s) "And when" Mk 6:53

Mt 14:34

(t) "hem of his garment" Nu 15:38, Mt 9:20, Mk 3:10, Lk 6:19 Acts 19:12

(u) "as many" Jn 6:37

REMARKS ON MATTHEW 14

(1.) We learn from this chapter the power of conscience, Mt 14:1-4. Herod's guilt was the only reason why he thought John the Baptist had risen. At another time he would altogether have disbelieved it. Consciousness of guilt will at some period infallibly torment a man.

(2.) The duty of faithfulness, Mt 14:4. John reproved Herod at the hazard of his life. And he died for it. But he had the approbation of conscience and of God. So will all who do their duty. Here was an example of fidelity to all ministers of religion. They are not to fear the face of man, however rich, or mighty, or wicked.

(3.) The righteous will command the respect of the wicked. Herod was a wicked man, but he respected John, and feared him, Mk 6:20. The wicked profess to despise religion, and many really do. But their consciences tell them that religion is a good thing. In times of trial they will sooner trust Christians than others. In sickness and death they are often glad to see them, and hear them pray, and desire the comfort which they have; and, like Balaam, say, "Let me die the death of the righteous," Nu 23:10. No person, young or old, is ever the less really esteemed for being a Christian.

(4.) Men are often restrained from great sins by mere selfish motives--as Herod was--by the love of popularity, Mt 14:5. Herod would have put John to death long before, had it not been that he feared the people. His constantly desiring to do it was a kind of prolonged murder. God will hold men guilty for desiring to do evil; and will not justify them, if they are restrained, not by the fear of him, but by the fear of men.

(5.) We see the effect of what is called the principle of honour, Mt 14:9. It was in obedience to this that Herod committed murder. This is the principle of duelling and war. No principle is so foolish and wicked. The great mass of men disapprove it. The wise and good have always disapproved of it. This principle of honour is often the mere love of revenge. It is often the fear of being laughed at. It produces evil. God cannot and will not love it. The way to prevent duels and murders is to restrain the passions, and cultivate a spirit of meekness and forgiveness when young; that is, to come early under the full influence of the gospel.

(6.) Men should be cautious about promises, and especially about oaths. Herod made a foolish promise, and confirmed it by a wicked oath, Mt 14:9. Promises should not be made without knowing what is promised, and without knowing that it will be right to perform them. Oaths are always wicked, except when made before a magistrate, and on occasions of real magnitude. The practice of profane and common swearing, like that of Herod, is always foolish and wicked, and sooner or later will bring men into difficulty.

(7.) Atonements are often attended with evil consequences, Mt 14:6-11. The dancing of a gay and profligate girl was the means of the death of one of the holiest of men. Dancing, balls, parties, and theatres, are by many thought innocent. But they are a profitless waste of time. They lead to forgetfulness of God. They nourish passion and sensual desires. They often lead to the seduction and ruin of the innocent. They are unfit for dying creatures. From the very midst of such scenes, the gay may go to the bar of God. How poor a preparation to die! How dreadful the judgment-seat to such !

(8.) Jesus will take care of the poor, Mt 14:14-21. He regarded the temporal as well as the spiritual wants of the people, Rather than see them suffer, he worked a miracle to feed them. So rather than see us suffer, God is daily doing what man cannot do. He causes the grain to grow; he fills the land, and seas, arid air, with living creatures; nay, he provides, in desert places, for the support of man. How soon would all men and beasts die, if he did not put forth continued power and goodness for the supply of our wants!

(9.) It is the duty of Christians to be solicitous about the temporal wants of the poor, Mt 14:15. They are with us. By regarding them, and providing for them, we have an opportunity of showing our attachment to Christ, and our resemblance to God, who continually does good.

(10.) A blessing should be sought in our enjoyments, Mt 14:19. It is always right to imitate Christ. It is right to acknowledge our dependence on God, and in the midst of mercies to pray that we may not forget the Giver.

(11.) We see the duty of economy. The Saviour, who had power to create worlds by a word, yet commanded to take up the fragments, that nothing might be lost, Jn 6:12. Nothing that God has created, and given to us, should be wasted.

(12.) It is proper to make preparation for private prayer. Jesus sent the people away, that he might be alone, Mt 14:22,23. So, Christians should take pains that they may have time and places for retirement. A grove, or a mountain, was the place where our Saviour sought to pray; and there too may we find and worship God.

(13.) In time of temptation, of prosperity, and honour, it is right to devote much time to secret prayer. Jesus, when the people were about to make him a king, retired to the mountain, and continued there till three o'clock in the morning, Jn 6:16.

(14.) When Christ commands us to do a thing, we should do it, Mt 14:22. Even if it should expose us to danger, it should be done.

(15.) In times of danger and. distress, Jesus will see us, and will come to our relief, Mt 14:25,26. Even in the tempest that howls, or on the waves of affliction that beat around us, he will come, and we shall be safe.

(16.) We should never be afraid of him. We should always have good cheer when we see him, Mt 14:27. When he says, "It is I;" he also says, "Be not afraid." He can still the waves, and conduct us safely to the port which we seek.

(17.) Nothing is too difficult for us, when we act under the command of Christ. Peter at his command leaves the ship, and walks on the billows, Mt 14:29.

(18.) Christ sometimes leaves his people to see their weakness and their need of strength. Without his continued aid, they would sink. Peter had no strength of his own to walk on the deep; and Christ suffered him to see his dependence, Mt 14:30.

(19.) The eye, in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and winds, rather than Christ, he began to sink, Mt 14:30. True courage, in difficulties, consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour and Friend.

(20.) Prayer may be instantly answered. When we are in immediate danger, and offer a prayer of faith, we may expect immediate aid, Mt 14:31.

(21.) Pride comes before a fall. Peter was self-confident and proud, and he fell. His confidence and rashness were the very means of showing the weakness of his faith, Mt 14:31.

(22.) It is proper to render homage to Jesus; and to worship him as the Son of God, Mt 14:33.

(23.) We should be desirous that all about us should partake of the benefits that Christ confers. When we know him, and have tested his goodness, we should take pains that all around us may also be brought to him, and be saved, Mt 14:35.

(24.) Jesus only can make us perfectly whole. No other being can save us. He that could heal the body, can save the soul. A word can save us. With what earnestness ought we to plead with him that we may obtain his saving, grace! Mt 14:36.

[This is John, &c.] Was not Herod of the Sadducean faith? For that which is said by Matthew, "Beware of the leaven of the Pharisees and Sadducees," chapter 16:6, is rendered by Mark, "Beware of the leaven of the Pharisees, and of the leaven of Herod," chapter 8:15; that is, 'of their doctrine.'

If, therefore, Herod embraced the doctrine of the Sadducees, his words, "This is John the Baptist, he is risen from the dead," seem to be extorted from his conscience, pricked with the sting of horror and guilt, as though the image and ghost of the Baptist, but newly butchered by him, were before his eyes: so that his mind is under horror; and forgetting his Sadduceism, groaning and trembling, he acknowledgeth the resurrection of the dead, whether he will or no.

Or let it be supposed, that with the Pharisees he owned the resurrection of the dead; yet certainly it was unusual for them that confessed it to dream of the resurrection of one that was but newly dead: they expected there should be a resurrection of the dead hereafter: but this, which Herod speaks, believes, and suspects, is a great way distant from that doctrine, and seems, indeed, to have proceeded from a conscience touched from above.

taken his brother's wife.]

[It is not lawful for thee to have her.] "There are thirty-six cuttings off in the law": that is, sinners who deserve cutting off. And among the rest, he that lies with his brother's wife. Philip was now alive, and lived to the twentieth year of Tiberius.

[And when Herod's birthday was kept.] The Jewish schools esteem the keeping of birthdays a part of idolatrous worship: perhaps they would pronounce more favourably and flatteringly of thine, O tetrarch, because thine.

These are the times of idolaters: the Kalends; the Saturnalia;...the birthday of the kingdom; and the day of a man's birth...

[The daughter of Herodias danced.] Not so much out of lightness, as according to the custom of the nation, namely, to express joy and to celebrate the day. The Jews were wont in their public and more than ordinary rejoicings, and also in some of their holy festivals, to express their cheerfulness by leaping and dancing. Omitting the examples which occur in the holy Bible, it is reported by the Fathers of the Traditions, that the chief part of the mirth in the feast of Tabernacles consisted in such kind of dancing: the chief men, the aged, and the most religious, dancing in the Court of the Women; and by how much the more vehemently they did it, so much the more commendable it was. The gesture, therefore, or motion of the girl that danced took not so much with Herod, as her mind and affection: namely, because hereby she shewed honour towards his birthday, and love and respect towards him, and joy for his life and health: from whom, indeed, Herod had little deserved such things, since he had deprived her father Philip of his wife, and defiled her mother with unlawful wedlock and continual incest.

[He promised her with an oath, &c.] This kind of oath is called by the Talmudists a rash oath: concerning which see Maimonides, and the Talmudic tract under that title. If the form of the oath were "by his head," which was very usual, the request of the maid very fitly, though very unjustly, answered to the promise of the king; as if she should say, 'You swore by your head that you would give me whatsoever I shall ask; give me, then, the head of John Baptist.'

[He beheaded John.] Josephus relates that John was imprisoned by Herod in Machaerus: Through the suspicion of Herod he was sent prisoner to Machaerus. Now Machaerus was the utmost bounds of Perea: and Perea was within Herod's jurisdiction. But now if John lay prisoner there, when the decree went out against his life, the executioner must have gone a long journey, and which could scarcely be performed in two days from Tiberias, where the tyrant's court was, to execute that bloody command. So that that horrid dish, the head of the venerable prophet, could not be presented to the maid but some days after the celebration of his birthday.

The time of his beheading we find out by those words of the evangelist John, "but now the Passover was nigh," by reasoning after this manner: It may be concluded, without all controversy, that the disciples, as soon as they heard of the death of their master, and buried him, betook themselves to Christ, relating his slaughter, and giving him caution by that example to take care of his own safety. He hearing of it passeth over into the desert of Bethsaida, and there he miraculously feeds five thousand men, when the Passover was now at hand, as John relates, mentioning that story with the rest of the evangelists. Therefore we suppose the beheading of the Baptist was a little before the Passover, when he had now been in durance half a year, as he had freely preached by the space of half a year before his imprisonment.

[He departed thence by ship into a desert place, &c.] That is, from Capernaum into the desert of Bethsaida, which is rendered by John, He went over the sea Which is to be understood properly, namely, from Galilee into Perea. The chorographical maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also: so also commentators feign to themselves a bay of the sea only coming between these two cities, which was our opinion once also with them: but at last we learned of Josephus, that Bethsaida was in the upper Gaulanitis, (which we observe elsewhere,) on the east coast of the sea of Gennesaret in Perea.

[They followed him on foot.] From hence interpreters argue that Capernaum and Bethsaida lay not on different shores of the sea, but on the same: for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shewn to be at the efflux of Jordan out of the sea of Galilee. They followed him afoot from the cities, saith our evangelist: now there were cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted that the multitude travelled out of these cities after Christ; the way by which they went afoot was at the bridge of Jordan in Chammath: that place was distant a mile or something less from Tiberias, and from Capernaum three miles or thereabouts. Passing Jordan, they went along by the coast of Magdala; and, after that, through the country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the east shore of the sea; and after Bethsaida was a bay of the sea, thrusting out itself somewhat into the land; and from thence was the desert of Bethsaida. When, therefore, they returned back from thence, he commands his disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterward follow them on foot, and would sail with them thence to Capernaum.

[Two fishes.] What kind of fish they were we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from John, chapter 6:9. The Talmudists discourse very much of salt fish. I render the word salt fish, upon the credit of the Aruch: he citing this tradition out of Beracoth, "Do they set before him first something salt, and with it a morsel? He blesseth over the salt meat, and omits [the blessing] over the morsel, because the morsel is, as it were, an appendix to it. The salt meat, saith he, is to be understood of fish, as the tradition teacheth, that he that vows abstinence from salt things is restrained from nothing but from salt fish." Whether these were salt fish, it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used is worthy to be compared with that which the tradition now alleged commands.

[And they did all eat, and were filled.] So eating, or a repast after food, is defined by the Talmudists; namely, "When they eat their fill. Rabh saith, All eating, where salt is not, is not eating." The Aruch citing these words, for salt, reads something seasoned, and adds, "It is no eating, because they are not filled."

[And immediately he compelled his disciples, &c.] The reason of this compulsion is given by St. John, namely, because the people seeing the miracle were ambitious to make him a king: perhaps that the disciples might not conspire to do the same, who as yet dreamed too much of the temporal and earthly kingdom of the Messias.

[When the evening was come.] So verse 15, but in another sense: for that denotes the lateness of the day; this, the lateness of the night. So evening, in the Talmudists, signifies not only the declining part of the day, but the night also: "from what time do they recite the phylacteries in the evening? From the time when the priests go in to eat their Truma, even to the end of the first watch, as R. Eliezer saith; but, as the wise men say, unto midnight; yea, as Rabban Gamaliel saith, even to the rising of the pillar of the morning." Where the Gloss is, in the evening, that is, in the night.

[In the fourth watch of the night.] That is, after cock crowing: the Jews acknowledge only three watches of the night, for this with them was the third; The watch is the third part of the night. Thus the Gloss upon the place now cited. See also the Hebrew commentators upon Judges 7:19. Not that they divided not the night into four parts, but that they esteemed the fourth part, or the watch, not so much for the night as for the morning. So Mark 13:35, that space after cockcrowing is called the morning. See also Exodus 14:24. There were, therefore, in truth, four watches of the night, but only three of deep night. When, therefore, it is said that Gideon set upon the Midianites in the "middle watch of the night," Judges 7:19, it is to be understood of that watch which was indeed the second of the whole night, but the middle watch of the deep night: namely, from the ending of the first watch to midnight.

Observe here, 1. How strange it was the Herod should not hear of the fame of Jesus till now; all the country and adjoining regions had rung of his fame, only Herod's court hears nothing. Miserable is that greatness which keeps princes from the knowledge of Jesus Christ. How plain is it from hence that our Saviour came not to court? He once sent indeed a message to that fox (Herod) whose den he would not approach; teaching us by his example, not to affect, but to avoid, outward pomp and glory. The courts to thrive in.

Observe, 2. The misconstruction of Herod, when he heard of our Saviour's fame: this, says he, is John the Baptist, whom I beheaded. His conscience told him he had offered an unjust violence to an innocent man; and now he is afraid that he is come again to be revenged on him for his head. A wicked man needs no worse tormentor than his own mind. O the terrors and tortures of a guilty conscience! How great are the anxieties of guilt, and the fears of divine displeasure, than which nothing is more stinging and perpetually tormenting.

Observe here, 1. The person that put the holy baptist to death: It was Herod, it was Herod the king, it was Herod that invited John to preach at court, and heard him gladly.

1. It was Herod Antipas, son to that Herod, who sought Christ's life, chap. 11. cruelty runs in the blood, Herod the murderer of John, who was the forerunner of Christ, descended from that Herod who would have murdered Christ himself.

2. It was Herod the king. Sad! that princes who should always be nursing fathers to, should at any time be the bloody butchers of, the prophets of God.

3. It was Herod that heard John gladly; John took the ear and the heart of Herod, and Herod binds the hands and feet of John. O how inconstant is a carnal heart to good resolutions; the word has oft-time an awakening influence, where it doth not leave an abiding impression upon the minds of men.

Observe, 2. The cause of the baptist's death; it was for telling a king of his crime. Herod cut off that head whose tongue was so bold as to tell him of his faults. The persecutions which the prophets of God fall under, is usually for telling great men of their sins: men in power are impatient of reproof, and imagine their authority gives them a license to transgress.

Observe, 3. The plain-dealing of the baptist, in reproving Herod for his crime, which, in one act, was adultery, incest, and violence.

Adultery, that he took another's wife; incest, that he took his brother's wife; violence, that he took her in spite of her husband.

Therefore John does not mince the matter, and say, it is not the crown and sceptre of Herod that could daunt the faithful messenger of God. There ought to meet in God's ministers, both courage and impartiality.

Courage, in fearing no faces; impartiality in sparing no sins. For none are so great, but they are under the authority and command of the law of God.

Several observables are here to be taken notice of.

1. The time of this execrable murder: it was upon eastern kings to celebrate their birth-days: Pharaoh's birth-day was kept, Gen 40:20. Herod's here; both with blood; yet these personal stains do not make the practice unlawful. When we solemnize our birth-day with thankfulness to our Creator and Preserver, for life and being, for protection and preservation to that moment, and commend ourselves to the care of his good providence for the remainder of our days, this is an act of piety and religion. But Herod's birth-day was kept with revelling and feasting, with music and dancing: not that dancing which is itself, is a set, regular, harmonious motion of the body, can be unlawful, and more than walking or running: circumstances may make it sinful.

But from this, although disorderly banquet on Herod's birth-day, we learn, that great men's feasts and frolics are too often, a season of much sin.

Observe, 2. The instigator and promoter of the Holy Baptist's death, Herodias and her daughter: that good man falls a sacrifice to the fury and malice, to the pride and scorn, of a lustful woman, for being a rub in the way of her licentious adultery. Resolute sinners, who are mad upon their lusts, run furiously upon their gainsayers, though they be the prophets of God themselves, and resolve to bear down all opposition they meet with in the gratification of their unlawful desires.

Observe, 3. With what reluctance Herod consented to this villainy: The king was sorry: wicked men oft-times sin with a troubled and disturbed conscience: they have a mighty struggle with themselves before they commit their sins: but at last their lusts get the mastery over their consciences. So did Herod's here; for:

4. Not withstanding his sorrow. He commands the fact: He sent and beheaded John in the sorrow. And a three-fold cord tied him to this performance.

1. The conscience of his oath. See his hypocrisy: he made conscience of a rash oath, who made no scruple of real murder.

2. Respect to his reputation, Them that sat with him heard his promise, and will be witness of his levity, if he do not perform. Insisting upon punctilio of honour has hazarded the loss of millions of souls.

3. A loathness to discontent Herodias and her daughter. O vain and foolish hypocrite, who dreaded the displeasure of a wanton mistress, before the offending of God and conscience!

Observe, 5. These wicked women not only require the Baptist to be beheaded, but that his head be brought in a charger to them. What a dish is here to be served up at a prince's table on his birth-day! A dead man's head swimming in blood! How prodigiously insatiably is cruelty and revenge! Herodias did not think herself safe till John was dead; she could not think him dead till his head was off; she could not believe his head was off till she had it in her hand.

Revenge never thinks it has made sure enough. O how cruel is a wicked heart, that could take pleasure in a spectacle of so much horror! How was that holy head tossed by impure and filthy hands! That true and faithful tongue, those pure eyes, those mortified cheeks are now insultingly handled by an incestuous harlot, and made a scorn to the drunken eyes of Herod's guest.

From the whole, learn, 1. That neither the holiest of prophets, nor the best of men, are more secure from violence, than from natural death. He that was sanctified in the womb, conceived and born with so much miracle, lived with so much reverence and observation, is now at midnight obscurely murdered in a close prison.

Learn, 2. That it is as true a martyrdom to suffer for duty, as for faith: he dies as tryly a martyr that dies for doing his duty, as he that dies for professing the faith, and bearing witness to the truth.

The disciples of John hearing that their holy master was thus basely and barbarously murdered, took up his dead body and buried it.

Whence we learn, that the faithful servants of God are not ashamed of the suffering of the saints, but will testify their respect unto them both living and dead.

Observe farther, our blessed Saviour, upon the notice of John's death, flies unto the desert for the preservation of his own life. Jesus knew that his hour was not yet come, and therefore he keeps out of Herod's way. It is no cowardice to fly from persecutors, when Christ our captain both practices it himself, and directs us to it, saying, When they persecute you in one city, flee, &c.

Observe here, with what condolency and tender sympathy the compassionate Jesus exercised acts of mercy and compassion towards the miserable and distressed.

He was moved with compassion; that is, touched with an inward sense and feeling of their sorrow;

And he healed their sick. Those that came to Christ for healing, found three advantages of cure, above the power and performance of any earthly physician; to wit, certainty, bounty, and ease.

Certainty, in that all comers were infallibly cured; bounty, in that they were freely cured, without charge; and ease, in that they were cured without pain.

Note here, 1. The disciples pity towards the multitude that had been long attending upon Christ's ministry in the desert; they presuming the people hungry, having fasted all the day, requested our Saviour to dismiss them, that they may procure some bodily refreshment.

Learn hence, that it well becomes the ministers of Christ to respect the bodily necessities, as well as to regard the spiritual wants of their people. As the bodily father must take care of the soul of his child, so must the spiritual Father have respect to the bodily necessities of his children.

Observe, 2. The motion which the disciples make on behalf of the multitude, Send them away that they may buy victuals. Here was a strong charity, but a weak faith. A strong charity in that they desire the people's relief: but a weak faith, in that they suppose that they could not be otherwise relieved, but by sending them away to buy victuals; forgetting that Christ, who had healed the multitude miraculously, could as easily feed them miraculously, if he pleased: all things being equally easy to omnipotency.

Observe here, 1. Our Saviour's strange answer to the disciples motion: They need not depart, says Christ. Need not! Why? the people must either feed or famish. Victuals they must have, and this being a desert place, there was none to be had. Surely then there was need enough.

But, 2. Christ's command was more strange than his assertion: Give ye them to eat. Alas, poor disciples! They had nothing for themselves to eat, how then should they give the multitude to eat? When Christ requires of us what of ourselves we are unable to perform, it is to shew us our impotency and weakness, and to provoke us to look to him that worketh all our works in us and for us.

Note here, what a poor and slender provision the Lord of the whole earth has for his household and family; five loaves, and those barley; two fishes, and they small: teaching us, that these bodies of ours must be fed, but not pampered. Our belly must not be our master, much less our God. We read but twice that Christ made any entertainments, and both times his guests were fed with loaves nad fishes, plain fare and homely diet. The end of food is to sustain nature, we stifle it with gluttonous variety: meat was ordained for the belly, the belly for the body, the body for the soul, and the soul for God.

Observe farther, as the quality of the victuals was plain and coarse, so the quantity of it was small and little: five loaves and two fishes. Well might the disciples say, What are these among so many? The eye of sense and reason sees an impossibility of those effects which faith can easily apprehend, and divine power more easily produce.

Observe, 1. How the master of the feast marshals his guests, he commands them all to sit down: none of them reply, "sit down, but to what? Here are the mouths, but where is the meat? We can soon be set, but whence shall we be served?" Nothing of this; but they obey and expect.

O how easy is it to trust to God, and rely upon Providence, when there is corn in the barn, and bread in the cupboard! But when our stores are all empty, and nothing before us, then to depend upon an invisible bounty, is a true and noble act of faith.

Observe, 2. The actions performed by our blessed Saviour, He blessed, and brake, and gave the loaves to his disciples and they to the multitude.

1. He blessed. Teaching us by his example, in all our wants to look up to heaven for a supply, to wait upon God for his blessing, and not to sit down to our food as a beast to his forage.

2. He brake the loaves. He could have multiplied them whole, why would he rather do it in the breaking? Perhaps to teach us, that we are to expect his blessing in the distribution, rather than in the reservation of what he gives us.

Scattering is the way to increasing: not grain hoarded up in the granary, but scattered in the furrows of the field, yields increase. Liberality is the way to riches, and penuriousness the road to poverty.

3. Christ gave the bread thus broken to his disciples that they might distribute it to the multitude. But why did not our Lord distribute it with his own hand, but by the hands of his disciples? Doubtless to win respect to his disciples from the people.

The same course doth our Lord take in spiritual distributions. He that could feed the world by his immediate hand, chooses rather by the hands of his ministers to divide the bread of life to all hearers.

They did all eat, not a crumb or a bit, but to satiety and fullness: They did eat and were filled, yet twelve baskets remained; more was left than was at first set on. So many bellies, and yet so many baskets filled. The miracle was doubled by an act of boundless omnipotency. It is hard to say, which was the greater miracle, the miraculous eating, or the miraculous leaving. If we consider that they ate, we may justly wonder that they left any thing.

Observe farther, these fragments, though of barley bread and fish bones must not be lost; but by our Saviour's command, gathered up. The liberal housekeeper of the world will not allow the loss of his orts. O how fearful then will the account of those be, who have large and plentiful estates to answer for as lost, being spent upon their lusts in riot and excess!

Jesus constrained them; that is, he commanded them to go away before him. No doubt but they were very loth to leave him, and to go without him; both out of the love which they have to him and themselves.

Such as have once tasted the sweetness of Christ, are hardly drawn away from him: however, as desirous, as the disciples were to stay with Christ, yet at his word of command they depart from him.

Where Christ has a will to command, his diciples and followers must have a will to obey.

Observe here, 1. Christ dismisses the multitude, and then retires to pray; teaching us, by his example, when we have to do with God, to dismiss the multitude of our affairs and employments, of our cares and thoughts. O how unseemly it is to have our tongues talking to God, and our thoughts taken up with the world!

Observe, 2. The place Christ retires to for prayer, a solitary mountain; not so much for his own need, for he could be alone, when he was in company, but to teach us, that when we address ourselves to God in duty, O how good is it to get upon a mountain, to get our hearts above the world, above worldly employments and worldly cogitations!

Observe, 3. The occasion of Christ's prayer: he had sent the disciples to sea, he forsaw the storm arising, and now he gets into a mountain to pray for them, that their faith might not fail them when their troubles were upon them.

Learn hence, that it is the singular comfort of the church of God, that in all her difficulties and distresses Christ is interceding for her; when she is on the sea conflicting with the waves, Christ is upon the mountain praying for her preservation.

Note here, the great danger the disciples were in, and the great difficulties they had to encounter with; they were in the midst of the sea, they were tossed with the waves, the wind was contrary, and Christ was absent.

The wisdom of God often suffers his church to be tossed upon the waves of affliction and persecution, but it shall not be swallowed by them: often is this ark of the church upon the waters; seldom off them; but never drowned.

Christ having seen the distress of his disciples on the shore, he hastens to them on the sea. It was not a stormy and tempestuous sea that could separate betwixt him and them: he that waded through a sea of blood, and through a sea of wrath, to save his people, will walk upon a sea of water to succour and relieve them.

But observe, the time when Christ came to help them, not till the fourth watch, a little before the morning. They had been many hours upon the waters, conflicting with the waves, with their fears and danger. God oft-times lengthens out the troubles of his children before he delivers them; but when they are come to an extremity, that is the season of his succours. As God suffers his church to be brought into extremities before he helps her, so he will help her in extremity. In the fourth watch Jesus came, &c.

See how the disciples take their deliverer to be a destroyer: their fears were highest when their deliverer and deliverance were nearest. God may be coming with salvation and deliverance for his church, when she for the present cannot discern him.

Observe, when the disciples were in the saddest condition, how one word from Christ revives them; it is a sufficient support in all our afflictions to hear Christ's voice speaking to us, and to enjoy his favourable presence with us.

Say but, O Saviour, It is I; and then let evils do their worst: that one word, It is I, is enough to lay all storms, and to calm all tempests.

Observe here, 1. The mixture of Peter's faith and distrust: it was faith that said, Master; it was distrust that said, If it be thou: It was faith that said, Bid me come to thee: it was faith that enables him to step down on the watery pavement: it was faith that said, Lord save me: but it was distrust that made him sink.

O the imperfect composition of faith and fear in the best of saints here on earth! Sincerity of grace is found with the saints here on earth; perfection of grace with the saints in heaven. Here the saints look forth, fair as the moon, which has some spots in her greatest beauties; hereafter they shall be clear as the sun, whose face is all bright and glorious.

Observe, 2. That whilst Peter believes, the sea is as firm as brass under him; when he begins to fear, then he begins to sink. Two hands upheld Peter; the hand of Christ's power, and the hand of his own faith. The hand of Christ's power laid hold on Peter, and the hand of Peter's faith laid hold on the power of Christ. If we let go our hold on Christ, we sink: if he lets go his hold on us, we drown. Now Peter answered his name Cephas, and he sunk like a stone.

Observe here, 1. The mercy of Christ is no sooner sought, but found: immediately Jesus put forth his hand and caught him. O with what speed, and with what assurance, should we flee to that sovereign bounty, from whence never any suitor was sent away empty.

Observe, 2. Though Christ gave Peter his hand, yet with this hand he gave him a check; O thou of little faith, wherefore didst thou doubt? Though Christ likes believing, yet he dislikes doubting. A person may be truly believing, who nevertheless is sometimes doubting, but his doubting eclipses the beauty of his believing.

Observe, 1. Our Saviour's unwearied diligence in going about to do good: he no sooner landeth, but he goeth to Gennesaret, and healeth their sick.

Observe, 2. The people's charity to their sick neighbours, in sending abroad to let all the country know that Christ the great physician was come amongst them.

Observe, 3. Where lay the healing virtue: not in their finger, but in their faith; or rather in Christ whom their faith apprehended.

The history contained in these verses is one of singular interest. The miracle here recorded brings out in strong light the character both of Christ and his people. The power and mercy of the Lord Jesus, and the mixture of faith and unbelief in his best disciples, are beautifully illustrated.

We learn in the first place, from this miracle what absolute dominion our Saviour has over all created things. We see him “walking on the sea,”  as if it was dry land. Those angry waves, which tossed the ship of his disciples to and fro, obey the Son of God and become a solid floor under his feet. That liquid surface, which was agitated by the least breath of wind, bears up the feet of our Redeemer like a rock. To our poor, weak minds, the whole event is utterly incomprehensible. The picture of two feet walking on the sea is said by Doddridge to have been the Egyptian emblem of an impossible thing; the man of science will tell us that for material flesh and blood to walk on water is a physical impossibility. Even for us to know that it was done. Enough for us toremember that to him who created the seas at the beginning, it must have been perfectly easy to walk over their waves when he pleased.

There is encouragement here for all true Christians. Let them know that there is nothing created which is not under Christ’s control: all things serve him. He may allow his people to be tried for a season, and to be tossed to and fro by storms of trouble; he may be later than they wish in coming to their aid, and not draw near till the “fourth watch of the night:” but never let them forget that winds, and waves and storms are all Christ’s servants. They cannot move without Christ’s permission. “The lord on high is mightier tha the voice of many waters, yea than the mighty waves of the sea.” ( Psalm 93:4 ). Are we ever tempted to cry with Jonah, “The floods compass me about: all thy billows and thy waves pass over me” ( Jonah 2:3 )? Let us remember they are his billows. Let us wait patiently. We may yet see Jesus coming to us, and walking on the sea.

We learn in the second place, from this miracle what power Jesus can bestow on those who believe in him. We see Simon Peter coming down out of the ship and walking on the water, like his Lord. What a wonderful proof was this of our Lord’s divinity! To walk on the sea himself was a mighty miracle; but to enable a poor weak disciple to do the same, was a mightier miracle still.

There is a deep meaning in this part of the history: it shows us what great things our Lord can do for those that hear his voice and follow him. He can enable them to do things which at one time they would have thought impossible. He can carry them through difficulties and trials which, without him, they would never have dared to face; he can give them strength to walk through fire and water unharmed, and to get the better of every foe. Moses in Egypt, Daniel in Babylon, the saints in Nero’s household, are all examples of his mighty power. Let us fear nothing, if we are in the path of duty. The waters may seem deep; but if Jesus says, “Come,” we have no cause to be afraid. “He that believeth on me the works that|I do shall he do also and greater works than these shall he do” ( John ).

Let us learn in the third place, from this miracle how much trouble disciples bring upon themselves by unbelief. We see Peter walking boldly on the water for a little way; but by and by when he sees the wind boisterous he is afraid, and begins to sink. The weak flesh gets the better of the willing spirit. He forgets the wonderful proofs of his Lord’s goodness and power, which he had just received. He consider not that the same Saviour who had enabled him to walk one step, must be able to hold him up forever; he did not reflect that he was nearer to Christ when once on the water, than he was when he first left the ship. Fear took away his memory, alarm confused his reason. He thought of nothing but the winds and waves and his immediate danger, and his faith gave way. “Lord,” he cried, “save me!”

What a lively picture we have here of the experience of many a believer! How many there are who have faith enough to take the first step in following Christ, but not faith enough to go on as they began. They take fright at the trials and dangers which seem to be in their way. They look at the enemies that surround them, and the difficulties that seem likely to beset their path: they look at them more than at Jesus, and at once their feet begin to sink, their hearts faint within them, their hope vanishes away: their comforts disappear. And why is all this? Christ is not altered: their enemies are not greater than they were. It is just because, like Peter, they have ceased to look to Jesus, and have given way to unbelief. They are taken up with thinking about their enemies, instead of thinking about Christ. May we lay this to heart, and learn wisdom!

Let us learn in the last place, from this miracle how merciful our Lord Jesus Christ is to weak believers. We see him stretching forth his hand immediately to save Peter, as soon as Peter cried to him. He does not leave him to reap the fruit of his own unbelief, and to sink in the deep waters: he only seems to consider his trouble, and to think of nothing so much as delivering him from it. The only word he utters is the gentle reproof, “O thou of little faith, wherefore did’st thou doubt?”

We should mark, in this concluding part of the miracle, the exceeding gentleness of Christ. He can bear with much, and forgive much when he sees true grace in a man’s heart. As a mother deals gently with her infant, and does not cast it away because it is waywardness and frowardness, so does the Lord Jesus deal gently with his people. He loved and pitied them before conversion, and after conversion he loves and pities them still more. He knows their feebleness, and bears long with them. He would have us know that doubting does not prove that a man has no faith, but only that his faith is small; and even when our faith is small, the Lord is ready to help us. “When I said, ‘My foot slippeth;’ thy mercy O Lord held me up.” ( Psalm 94:18 ).

How much there is in all this to encourage men to serve Christ! Where is the man who ought to be afraid to begin running the Christian race, with such a Saviour as Jesus? If we fall, he will raise us again. If we err, he will bring us back. But his mercy shall never be altogether taken from us. He has said, “I will never leave thee nor forsake thee”, and he will keep his word.(Heb.12:5) May we only remember that while we do not despise little faith we must not sit down content with it. Our prayer must ever be, “Lord, increase our faith.”