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MATTHEW 15
One of the features of this whole section is the involvement of the disciples. The parables the Lord has just told about the mysteries of the kingdom of heaven have prepared them for the idea that the manifest kingdom is not yet. Even though this is the case, the subjects of the king need to live as those who are loyal to Him as they interact with those who are hostile to the king and His kingdom at the present time. They will also need to interact with one another in a righteous way. At the end of His parables in chapter 13 the Lord spoke of a scribe who was instructed unto the kingdom of heaven, and chapters 15-18 are part of that instruction.
We could summarise the lessons they need to learn as follows:
| 14:1-13 | The prospect of martyrdom |
| 14:14-21 | The need of men |
| 14:22-27 | The reality of fear |
| 14:28-33 | The danger of self-confidence |
| 14:34-36 | The grace of Christ |
| 15:1-9 | The danger of tradition |
| 15:10-20 | The danger of defilement |
| 15:21-28 | The sin of impatience |
| 15:29-39 | The remedy for powerlessness |
| 16:1-12 | The answer to evil doctrine |
| 16:13-19 | The need to confess His name |
| 16:20-23 | The possibility of misunderstanding |
| 16:24-28 | The duty to take up the cross |
| 17:1-13 | The alertness needed to see His glory |
| 17:14-21 | The necessity of prayer and fasting |
| 17:22-27 | The need to avoid offending |
| 18:1-6 | The need for humility |
| 18:7-14 | The need for consideration |
| 18:15-20 | The importance of harmony between brethren |
| 18:21-35 | The duty of forgiveness |
Survey of 13:53 to 18:35
In 13:53, Matthew had signalled a new section in his gospel, for he writes, “when Jesus had finished these parables, he departed thence”. This is an indication of a fresh set of incidents, beginning in chapter 13 with the unbelief of the men of Nazareth, 13:54-58, then the insight into conditions inside Herod’s palace, 14:1-12. Then we have the account of the feeding of the five thousand, 14:13-21, followed by the incident, only noticed by Matthew, of Peter seeking to walk on water as the Lord did, 14:22-33.
Another feature of chapter 15 is the way Matthew is showing the character of the world in which the subjects of the king must live all the time the kingdom is in mystery form. First there is the unbelief of Israel, represented by Nazareth, then insight into the conditions in the seats of power in the world, (represented by Herod’s palace), the wilderness character of the world, with only the Lord able to supply spiritual need, (represented by the feeding of the five thousand in the wilderness), and finally the realisation by disciples that only by the power of Christ and faith in Him can they do the impossible, (represented by Peter attempting to walk on water.
Matthew also seems to be presenting an echo of the events surrounding the Lord’s temptation, except that now it is the disciples who are tested. First there is the contrast in that immediately prior to His temptation, the Lord received the approval of heaven. At the beginning of this section, however, He is disapproved of by men. Then instead of the Devil showing all the glory of the kingdoms of the world, Matthew shows us their shame. Instead of fasting in the wilderness alone, the Lord goes into the wilderness and feeds five thousand hungry people. Then comes the counterpart to the idea of casting oneself from the pinnacle of the temple to test God, for Peter ventures onto the dangerous waters and begins to sink.
14:1-13
The prospect of martyrdom
14:1
At that time Herod the tetrarch heard of the fame of Jesus,
At that time Herod the tetrarch heard of the fame of Jesus- these are ominous words, for they are an echo of what was said thirty years before in connection with Herod’s father, when he heard from the wise men that Christ had been born. Matthew tells us, “When Herod heard these things he was troubled”, 2:3. then, the child Jesus was taken into Egypt out of harms way, here, He withdraws lest Herod become jealous, and He is arrested before the time.
14:2
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.
And said unto his servants, This is John the Baptist- as the subsequent verses show, Herod was sorry that he had promised Salome whatever she asked. He was clearly haunted by what he had done, and in superstitious fear imagined that John had come back from the dead to avenge his murder. When asked by the Lord whom men said he was, they said “John the baptist”, 16:14, so the notion was not limited to Herod, although he had special reason to be concerned. The answer to superstitious fears is to go to Christ for forgiveness of sins; this is the only way the past can be dealt with.
He is risen from the dead- it is true that the dead shall rise, but not in any chaotic way, for the apostle Paul wrote, “every man in his own order”, 1 Corinthians 15:23. The resurrection of men is directly in the hands of Christ, for He Himself said, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation”, John 5:28,29. Mark tells us that Herod said, “It is John, whom I beheaded”, Mark 6:16. His death haunted him.
And therefore mighty works do shew forth themselves in him- by mere natural reasoning Herod guesses that if someone comes back from the dead they must have supernatural powers. There is no reason to think that, however, for those who worked miracles for God only did so because He gave them the power, and not because of some special experience they had gone through. To reason naturally is dangerous; only the word of God can guide us aright.
14:3
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.
For Herod had laid hold on John, and bound him- verses 3-12 are Matthew’s account of the imprisonment and martyrdom of John as short while before, and explain why Herod is talking of John the Baptist as if he is risen from the dead. It was a great trial to John to be bound in prison, for Christ had announced that He had come to “set at liberty them that are bruised”, Luke 4:18. Yet the herald of the King was left in the dungeon! This is surely one reason why he sent his messengers to enquire of the Lord whether He really was the Messiah, Luke 7:19-23. Like Elijah, his counterpart in the Old Testament, John was overcome by depression, 1 Kings 19:4.
And put him in prison for Herodias’ sake, his brother Philip’s wife- when John rebuked Herod for his adultery, Herodias wanted to kill him, but Herod feared John, so put him in prison instead, Mark 6:17-20.
14:4
For John said unto him, It is not lawful for thee to have her.
For John said unto him, It is not lawful for thee to have her- Herodias was not only Herod’s brother’s wife, she was niece to them both, being the daughter of another of their brothers, Aristobulus. (Whilst Herod, Philip and Aristobulus were brothers in the sense that they had the same father, they did not share the same mother, for Herod the Great had five wives). So it was not lawful for either Philip or Herod to have her, and it was doubly unlawful for Herod to have her while she was married to Philip. As the last of the law and the prophets, John faithfully upheld both the law against the uncleanness of a man who took his brother’s wife, Leviticus 20:21, and the law against adultery, Exodus 20:14. This law still applies, for the apostle Paul declared that “a woman which hath a husband is bound by the law to her husband so long as he liveth”, and also, “if, while her husband liveth, she be married to another man, she shall be called an adulteress”, Romans 7:2,3. Note that John is prepared to risk his life for the sake of the defence of marriage and the condemnation of divorce. Would we be prepared to do this?
14:5
And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
And when he would have put him to death- Mark tells us that Herod put John in prison for Herodias’ sake, who wanted him dead, such was her hatred of him for condemning her marriage to Herod.
He feared the multitude, because they counted him as a prophet- Herod is clearly a weak man in many ways. He is only restrained from slaying John by fear of losing his grip on power, for he was not popular with the people. He also shows his weakness by his unlawful relationship with Herodias, his fear of the multitude, his fear of John, his foolish oath to Salome, his fear of losing prestige amongst his peers, and his love of wine. All these things combined to make him a moral wreck. Yet Mark tells us that “Herod feared John, knowing that he was a just man, and a holy, and observed him; and when he heard him, he did many things, and heard him gladly”, Mark 6:20. So he had opportunity to change, but he was led astray by his wife.
14:6
But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod- Satan plotted the death of John because he thought it would discredit Christ. He knew Herod’s lack of moral fibre, and his love of the praise of men. Mark tells us that this birthday celebration took the form of “a supper to his lords, high captains, and chief estates of Galilee”, Mark 6:21. Given such a company, it is not difficult to imagine what sort of a dance it was.
14:7
Whereupon he promised with an oath to give her whatsoever she would ask.
Whereupon he promised with an oath to give her whatsoever she would ask- the word oath is in the plural, so it is one oath repeated several times, no doubt under the influence of wine. It is also in two parts, as Mark explains, for he first of all promised to give her whatever she wanted, and then added that he would give up to half his kingdom, Mark 6:22,23. Whether he had the power to grant this is another matter, and is irrelevant, for Herodias the girl’s mother had other plans.
14:8
And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.
And she, being before instructed of her mother- so she who hated John now shows the logical result of hatred, even murder. John the Baptist had come in the spirit and power of Elijah, and his life was sought by Jezebel, the wife of the king. The apostle John wrote, “Whosoever hateth his brother is a murderer”, 1 John 3:15.
Said, Give me here John Baptist’s head in a charger- why did she want it on a flat wooden plate? There is a marked contrast between this incident and the next one, the feeding of the five thousand. There were no plates on that occasion, but there was good wholesome food, and also good wholesome doctrine. Herod could not provide these.
14:9
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.
And the king was sorry- it is one thing to be sorry, but this is not enough, for there needs to be sorrow unto repentance, 2 Corinthians 7:9. Mark tells us that Herod heard John gladly, and seems to have responded in some degree to what he said, but it was not enough. His lusts and pride led him to murder.
Nevertheless for the oath’s sake- it is good to be true to an oath, but not if it involves sinning, as this one did. Herod allowed a supposed desire to honour his word to override his folly in making a drunken oath.
And them which sat with him at meat, he commanded it to be given her- so it is pride that prevents him doing the right thing in this situation. He was more interested in what his captains and chief estates of Galilee thought than what God said. He, as one of the powers that be that were ordained of God, bore the sword of justice in his hand, but only to be “a revenger to execute wrath upon him that doeth evil”, Romans 13:4. He had no mandate to execute a man who, by his own admission, was “a just man and an holy”, Mark 6:20. As the Lord Jesus would tell Pilate, who said he had power to crucify Him,”Thou couldest have no power at all against me, except it were given thee from above”, John 19:11. It was only by Divine permission that Pilate executed an innocent man, and so it is with Herod.
14:10
And he sent, and beheaded John in the prison.
And he sent, and beheaded John in the prison- so he himself is guilty of the murder, even though he does not do the actual beheading. He admitted he had murdered him, Mark 6:16 with the words, “It is John, whom I beheaded”.
Commenting about John when he was in prison, the Lord said, “And from the days of John the baptist until now the kingdom of heaven suffereth violence, and the violent take it by force”, Matthew 11:12. So John’s martydom illustrated the violence that men inflict on those who represent the kingdom of heaven faithfully during the time before the kingdom is set up. During the kingdom age itself all opposition will be quickly dealt with.
14:11
And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
And his head was brought in a charger, and given to the damsel- tradition says her name was Salome, but she is given no name in Scripture, for she is infamous, and her name does not deserve to be remembered, although the world makes her a means of entertainment still.
She did not touch John’s head, and she may not even have seen it if it was in a charger with a lid, but the image would live on in her mind and conscience, as it would with Herod. It is not possible to distance onesself from the sin we have committed, even though we may try.
And she brought it to her mother- how depraved these women are! God made them at the beginning with caring and loving instincts, but sin has twisted their minds, and mother and daughter conspire together to do the Devil’s work. Just as hunters mount the head of an animal as a trophy on the wall, so these think of John’s head only in terms of their apparent triumph over righteousness and holiness, and the overthrow of the man who had rebuked their sin.
14:12
And his disciples came, and took up the body, and buried it, and went and told Jesus.
And his disciples came, and took up the body, and buried it- the callous disregard for John manifest in Herod’s palace is in marked contrast to the devoted act of John’s disciples here. They are not afraid to associate with him, even though to ask for his body might involve personal danger.
And went and told Jesus- even though these men had not transferred allegiance from John to Christ, they did not think of Him as a rival to John, but as complementary. The Lord always spoke well of John and acknowledged his ministry as being of God.
14:13
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.
When Jesus heard of it, he departed thence by ship into a desert place apart- we must remember that verses 3-12 are a parenthesis, so what Jesus heard of was the fact that His fame was spread abroad, even to the palace of Herod, verse 1. But we cannot ignore the fact that Matthew does not emphasise the link with verse 1, so he sees in the withdrawal of Christ into the desert a reaction to the report that Herod had received about His fame, and the execution of His friend John. Mark, characteristically, being the servant gospel, links the withdrawal with the return of the disciples, and their gathering together unto Jesus to tell Him “all things, both what they had done, and what they had taught”, Mark 6:30. Luke does not record the beheading of John, but does mention the desire of Herod to see Christ, and the subsequent withdrawal of Christ with His disciples privately, Luke 9:10. This is clear indication to the disciples as to who to have fellowship with. Not the world, but the people of God.
John does not mention the beheading of John at all, but links the feeding of the five thousand to the fact that it was near to Passover time, thus linking it with the Old Testament, with the obvious parallels between Israel, emerging from Egypt after the first Passover, and going into the wilderness to be fed by God, and the great multitude of people going into the wilderness to be fed by God manifest in the flesh.
And when the people had heard thereof, they followed him on foot out of the cities- sadly, the great multitude that are present at the beginning dwindled away once the teaching of Christ about Himself was given. At the end of the discourse on the Bread of Life, the Lord asks His disciples, “Will ye also go away?”. The crowds will come to see miracles, but not to hear doctrine.
He departed thence by ship into a desert place apart- the disciples needed time with the Lord after their labours, and the Lord needed to withdraw lest a popular rising should result from the fame that was going abroad because of Him.
14:14-21
The need of men
14:14
And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
And Jesus went forth, and saw a great multitude- we are told by Mark that the people saw them departing by boat across the sea, and ran around the lake, and even arrived before they had landed, such was their eagerness to see Him.
And was moved with compassion toward them, and he healed their sick- even though He intended this journey to be private, He was prepared, out of compassion for men, to have His plans disrupted. The apostle Paul wrote, “Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself”, Romans 15:2,3. Pity and power combine in this King. When He reigns He will not be callously aloof in a palace, but concerned and compassionate. His miracles were the powers of the world or age to come, another way of describing His millenial reign, Hebrews 6:5.
14:15
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.
And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past- the day had been spent by listening to Him speak of the kingdom of God, Luke 9:11, and healing their sick. The disciples are concerned for the thousands that had gathered on the spur of the moment earlier that day.
Send the multitude away, that they may go into the villages, and buy themselves victuals- it does not seem to occur to the disciples that the Lord could supply their need. They are being tested, to see if they can rise to the occasion in faith.
14:16
But Jesus said unto them, They need not depart; give ye them to eat.
But Jesus said unto them, They need not depart- they probably thought He knew of a supply in one of the villages nearby. We read in John’s account, “When Jesus then 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”. John 6:5,6. Was Philip singled out because he had links with Cana of Galilee, and had seen water turn into wine? Jesus had manifested His glory then, so why should He not do so again?
Give ye them to eat- they must have thought this to be an impossible demand on them. They should have reacted by appealing to Him with whom all things are possible.
14:17
And they say unto him, We have here but five loaves, and two fishes.
And they say unto him, We have here but five loaves, and two fishes- somewhat of their despair in the situation may be learned from the “but”. All they had was a little lad’s supper. We know from the other gospels that they were barley loaves, the food of the poor, which increases our admiration for the lad when he gave his meal up, for he could not afford to go and buy more. The fishes, also, were small, so there seemed such a meagre supply. But Christ is one in the Godhead, and God is El-Shaddai, the All-sufficient One, the God who is enough.
14:18
He said, Bring them hither to me.
He said, Bring them hither to me- clearly the loaves in the hands of the disciples would never be enough. The apostle Paul could say, “I can do all things through Christ which strengtheneth me”, Philippians 4:13. The disciples are about to learn that lesson, for they will soon be handling an abundant supply.
14:19
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.
And he commanded the multitude to sit down on the grass- despite being described as a desert we are told that “there was much grass in the place”, John 6:10.
And took the five loaves, and the two fishes- He who could have made loaves and fishes from nothing, just as He had made plants and fish in the beginning, is here using what a lad has supplied in the time of need. The boy does not miss out, for he surely shared in the meal Christ provided, but he learned the lesson that the Corinthians needed to learn, that to give is to receive abundantly, as long as the giving is to the Lord. “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God”, 2 Corinthians 9:6-11.
It would be interesting to know why one lad has five loaves. He surely was not going to eat them all himself? Was he like David, commissoned to go to his brothers with provisions for them? 1 Samuel 17:17. Many in the crowd had not made provision, but the Lord uses the supplies of the one who had, showing us that the Lord expects us to act responsibly in the matter of daily needs, and not expect others to provide for us. It is those who make provision that are used of the Lord to make provision for others.
The lad had barley loaves, John tells us, the food of the poor. So we may say of this lad, as was said of the Macedonians when it came to giving, who “in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much intreaty that we would receive the gift”, 2 Corinthians 8:2-4.
The lad may have thought, as the disciples thought, “what are they among so many?” How can five loaves feed five thousand, apart from women and children? But in the Lord’s hands little is much. We must never refrain from doing something because we can only do a little, for the little may be transformed into great things.
If the barley loaves represented the necessity of the poor, the fishes, which were little fishes, were considered a luxury. Is this why there were only two? But the lad was prepared to give up his treat for the sake of the multitude, not knowing that the result would be that they all had a treat, for they all had fish with their bread. As the apostle said, “He giveth us richly all things to enjoy”, 1 Timothy 6:17.
And looking up to heaven, he blessed, and brake- all four gospels record this. They vary in some of the details they give of this incident, but not in this. The Lord underlines the principle of giving thanks for food. The apostle Paul wrote to Timothy, “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer”, 2 Timothy 4:4,5. We forfeit our right to food if we are not thankful. We should make it our habitual practice to give thanks to God for our food before eating it. By this we not only re-affirm our belief in a faithful and beneficent Creator, but we distance ourselves from the world, which, writes the apostle, is unthankful, Romans 1:21.
The reason why we should give thanks is that our prayer of thankgiving sanctifies it to our use, for we have now acknowledged that it comes from God. And we do this because the word of God declares this in Genesis 9:3, where God sanctioned even the eating of meat after the Flood.
No doubt He looked up to heaven so that the huge crowd that was gathered was aware of what He was doing. He elsewhere condemns all show when praying, but this action assures the multitudes that they may eat in the knowledge that God’s goodness has been acknowledged.
To bless simply means to speak well of. He spoke to His Father about the gracious provision that He had made for the multitude in the form of the five loaves. So He spoke well of God for His goodness, and He spoke well of the loaves, (for John tells us He gave thanks for the loaves, John 6:23), because they represented the fact that food comes from God and is sanctioned by Him for man’s use. By this means the food was sanctified, meaning it was now set apart legitimately for the use of man.
So He brake the loaves that were already provided; He did not produce them from nothing, but what He did do was keep breaking from the loaves that the lad had given. As soon as He had broken some off and handed it to the disciples, the loaf was entire again. This raises the question as to why five loaves were needed. If one could be turned into the provision for a thousand men, why could it not be turned into provision for five thousand? The answer is surely that the Lord does not despise what we give to Him. He uses all the lad’s loaves for he gave them all. If he had given but one the provision would have been the same in the Lord’s hands, but the lad would not have been so blessed, for he would not have needed to share in a meal miraculously provided, having a loaf of his own.
He also used all five loaves seeing that they had been willingly given, for He commends and encourages generosity in giving. He does not refuse four loaves because one is enough to Him. He commended the widow women because she gave both mites to the temple funds, when she could have kept back one.
And gave the loaves to his disciples, and the disciples to the multitude- so the disciples had a share in this great work, despite their unbelief at the beginning. This sums up the period since Christ came. First of all He distributed to men not only that which sustained their bodies, but also taught them that which would feed their souls. Now it is the task of His people to do the same. We must be sure to hand over to the multitudes exactly what He handed to us.
14:20
And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
And they did all eat, and were filled- far from having but a little, as the disciples thought they would, they have an abundance. This is always how Christ works, ever generous and liberal. We should learn to be like Him.
And they took up of the fragments that remained twelve baskets full- the fragments remained over and above the need. As the Lord constantly supplied the food, at last there came a point when the people could eat no more. It is this surplus that remained undistributed; it is not fragments off the floor that the disciples gather. John records the Lord saying, “Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together”, John 6:12,13. No doubt the twelve baskets were for the needs of the twelve disciples, their wages for the hard work of serving thousands of people. The people were full, the baskets were full, and soon the disciples would be full also.
14:21
And they that had eaten were about five thousand men, beside women and children.
And they that had eaten were about five thousand men, beside women and children- Matthew is able to be precise about this number because the crowds had been seated in groups of fifty, Luke 9:14, and clearly there were a few over from the last fifty, hence the “about”. After all, Matthew had helped serve the food.
This must have seemed like a vast multitude, but when the Lord gave His teaching based on the miracle, (found in John’s gospel), He said the bread He had provided for them was a reminder of His flesh, which He would give “for the life of the world”, John 6:51.
To provide physical food for five thousand people from five loaves is a remarkable miracle, but to provide spiritual food for as many from the world who care to come for it, is something far beyond. It is also far beyond the miracle in the sense that making loaves into food for thousands is a work of power, but giving His flesh for the life of the world involved the suffering of Calvary, a work of grace. Is this another reason why the number of men is mentioned. It is not that women and children are of no account and need not be counted, (Christianity does more for women and children than anything else could do), but that the number five seems to be associated with grace in the scriptures. Soon the Lord will feed four thousand men, and the number four is associated with the world. He has abundance provision, in grace, for the world.
14:22-27
The reality of fear
14:22
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.
And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side- perhaps the Lord sends the disciples away lest the people begin to applaud them as if they had provided the food. Those on the outskirts of the crowd would have been unable to see how the loaves were produced. The disciples need to learn to serve without the plaudits of men. They probably thought that the Lord was going to walk round the shore of the lake.
While he sent the multitudes away- everything was done “decently and in order”, with the crowds arranged in regular groups at the start, and now dispersed in a managed way at the finish.
14:23
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.
And when he had sent the multitudes away, he went up into a mountain apart to pray- John tells us that He had been on a mountain before He fed the multitude, John 6:3, so He must have come down from the mountain, (from which He could see the crowds assembling in the desert), to feed them, and then returned to the mountain, (or perhaps a different one from which He could see the disciples on the lake), to pray.
We might surmise what it was that He prayed. Did He thank His Father for the opportunity of working with Him in the miracle of the loaves; for the people, that a deep spiritual impression might be made on them by the miracle; that they would desist from the desire to make Him king, John 6:15; that the disciples would see the significance of the miracle, and learn from the orderly way in which it was done?
And when the evening was come, he was there alone- interestingly this is not one of the seven instances of the Lord praying that Luke records.
The Hebrew day had two evenings, the first being when the sun began to decline at about 3pm, and the second at around 6pm, when it was possible to see three stars. So the disciples had come to the Lord “when it was evening”, verse 15, meaning, after 3pm. Now it is around 6pm, and night is falling.
14:24
But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary- they were trying to get to Bethsaida and Capernaum, no doubt trying to keep near the shore so as to pick the Lord up if they saw Him walking along the shore. But the wind was against them, and they had been blown into the middle of the lake, far from the shelter of the shore. The wind was too strong to risk putting up the sails, even if their boat had them, and they were “toiling in rowing”, Mark 6:48. We should remember that not all the apostles were used to being out on the lake in rough conditions, and it is unlikely that they were all used to rowing, not being fisherman. They would be exhausted both physically and mentally, and frustrated at not being able to make any headway against the wind.
14:25
And in the fourth watch of the night Jesus went unto them, walking on the sea.
And in the fourth watch of the night Jesus went unto them, walking on the sea- the fourth watch was from 3am to 6am, the last watch before dawn, so He allowed the disciples to experience the dangerous conditions for several hours before He came to the rescue. Yet Mark tells us that “he saw them toiling in rowing”, Mark 6:48, so He was not indifferent to their situation, but allowed them to experience the trial until the right moment came to relieve them. He did so as one who had complete control over wind, waves and sea. He is not limited in His power, and can overcome the force of gravity, for He, being the Creator, brought it into being. The Egyptian symbol for the word “impossible” was two feet over wavy lines, meaning walking on water.
14:26
And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear- not only must they learn to cope with physical danger, but spiritual danger too. So He appears to them in such a way as makes them think He is a spirit or ghost, in order that if they ever are confronted with a spirit, they will be prepared.
14:27
But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid- to be of good cheer means to be of good courage, the opposite of fear. The secret is found in the phrase in the middle of the verse, “it is I”. No doubt they would recognise His voice, so they did not need an explanation as to who the “I” was. A realisation of who Christ is should allay our fears and enable us to be of good courage.
14:28-33
The danger of self-confidence
14:28
And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water- as already noticed, there is an echo in the incidents in this chapter of the temptations of Christ, but this time of the disciples. Here, Peter is testing the Lord, and it is no different to throwing himself down from the pinnacle of the temple, as Satan tempted Christ to do. It is not that Peter, with his “if”, is doubting whether it is the Lord, but that since it is He, then he can venture forth onto the water. He would have been better to have remembered the Lord’s response to the Devil in this sort of situation, “Thou shalt not tempt the Lord thy God”, Matthew 4:7. The Lord does not expect us to go into danger unnecessarily and recklessly. He Himself avoided dangerous situations, Luke 4:30; John 8:59; 10:39.
14:29
And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
And he said, Come- if the foregoing interpretation is correct, it might be asked why the Lord went along with it by saying “Come”. But sometimes He allows us to do what we intend, because that is the only way we will learn.
And when Peter was come down out of the ship, he walked on the water, to go to Jesus- it is one thing for the Lord of sky and sea to overcome the force of gravity that He Himself has put into place, but it is entirely another for a mere mortal man to do the same. We may admire the courage of Peter, (after all the Lord had said “Be of good cheer”, or “courage”), but we should be cautioned by his folly.
14:30
But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
But when he saw the wind boisterous, he was afraid- the wind was whipping up the waves, verse 24, and the boat was tossed about. It was one thing for a seasoned fisherman to note these things from the relative safety of the boat, but when they threatened his life, then he was, understandably, and predictably, afraid.
And beginning to sink, he cried, saying, Lord, save me- this highlights the great difference between the King and His subjects; He walks, they sink. And should they, through folly or force of circumstances, begin to sink, then He is at hand to rescue.
14:31
And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
And immediately Jesus stretched forth his hand, and caught him- this is in contrast to the long hours He had left them to toil in rowing. They had to learn that He was totally in control, and would act at the moment of His choosing.
And said unto him, O thou of little faith, wherefore didst thou doubt? What or who did he have little faith in? And what did he doubt? Some would say he had little faith in the Lord, and doubted whether He would help him if he got into difficulties. Alternatively we may say that by attempting to walk on the water “to go to Jesus”, verse 29, he was going against the command to sail across the lake. The Lord had “constrained his disciples to get into a ship, and to go before him unto the other side”, verse 22, but now Peter is getting out of the ship. So is the little faith and the doubt more to do with Peter not thinking the Lord was caring for them by not joining them from the shore? The Lord shows him that He can join him in any way of His choosing.
14:32
And when they were come into the ship, the wind ceased.
And when they were come into the ship, the wind ceased- once the Lord was in the boat the need for the test that the wind represented was not needed.
14:33
Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God- it is those who remain in the ship that are blessed with insight into His person. They believe He is Son of God because He can counteract the forces that He Himself has put into place. Peter is not in the forefront in this confession, (as he will be in chapter 16), for he is not mentioned specially.
Mark emphasises their amazement and wonder, “for they considered not the miracle of the loaves: for their heart was hardened”, Mark 6:52. He clearly thinks that the feeding of the five thousand should have convinced them of His Deity. Their amazement was when He came into the ship and the wind ceased; perhaps that amazement turned to worship after a little time of contemplation, as is perhaps suggested by “they that were in the ship came and worshipped him”. It seems as if they had talked it over and thought it over, and then came to Him with their worship, recognizing Him now as the Son of God.
14:34-36
The grace of Christ
14:34
And when they were gone over, they came into the land of Gennesaret.
And when they were gone over, they came into the land of Gennesaret- with the Lord in the ship with them and the wind calmed, and therefore the waves not a hindrance, they were soon at the place where they were heading for in the first place, but they have learnt valuable lessons on the way. That which seemed so adverse has been turned into an experience for their spiritual benefit.
14:35
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;
And when the men of that place had knowledge of him- Matthew does not record the Lord’s teaching regarding the bread of life, and nor does Mark. John tells us that those who had been fed took shipping the next morining and came to Him and He preached to them in the synagogue, John 6:24,25,59. The crowds that Matthew speaks of met Him as soon as He arrived, and then began to assemble those who were diseased. The one narrative emphasises words that none other men spoke, the other, works that none other man did, John 15:22,24.
They sent out into all that country round about, and brought unto him all that were diseased- Matthew is concerned to tell us about “the powers of the world to come”, the evidences that Christ is the Messiah, destined to bring in His glorious reign. They brought all that were diseased, so they had confidence that nothing was too hard for Him, as is indeed the case.
14:36
And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
And besought him that they might only touch the hem of his garment- they do not presume to touch the King, but respectfully ask permission simply to touch the hem of His garment. This hem would consist of the ribband of blue that Jews were required to have on their garments, according to Numbers 15:38. This was a reminder to them as they went about their daily duties, that the claims of heaven were to be recognized. This was pre-eminently true of Christ, who brought the blessing of heaven within easy reach of men.
And as many as touched were made perfectly whole- this is a preview of the blessed conditions that will prevail during Christ’s glorious reign.