Verse-by-Verse Bible Commentary
Matthew 14:6

Clarke's Commentary

Verse Matthew 14:6. Herod's birth-day — Either the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See 1 Samuel 13:1, and Hosea 7:5. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and Esther 5:3.

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

Bridgeway Bible Commentary

64. Death of John the Baptist (Matthew 14:1-12; Mark 6:14-29; Luke 9:7-9)

By this time John the Baptist had been executed. When Herod heard the news of Jesus’ miracles, he feared that Jesus was really John come back to life and that supernatural powers were working in him (Matthew 14:1-2; Mark 6:14-16). (The Herod referred to here was Herod Antipas, a son of Herod the Great; see earlier section, ‘The New Testament World’.)

Having mentioned John’s death, the writers go back to record the events that led up to it. Herod had imprisoned John because John had accused him of adultery in marrying Herodias, wife of Herod’s brother, Philip (Mark 6:17-18; cf. Matthew 4:12; Matthew 11:2). Herod both respected and feared John, as he knew that John was a godly man and that his accusations were true. But no amount of discussion with John could persuade Herod to conquer his passions and give up Herodias (Mark 6:19-20).

John’s place of imprisonment was apparently the dungeon of Herod’s palace. Although this gave Herod the opportunity to speak to him often, it also made it easier for Herodias when an opportunity arose for her to get rid of him. She hated John for his interference, and was quick to act when she saw the chance to have him executed (Mark 6:21-29).

Coffman's Commentaries on the Bible

But when Herod's birthday came, the daughter of Herodias danced in the midst, and pleased Herod.

Earthly rulers mark their birthdays; Christ required of his disciples that they celebrate his death. Birthday parties through the ages have often been the occasion of license, as here. Herodias' daughter, Salome, "did leap in the myddle," as an ancient translation has it, meaning that the dance was probably a belly dance.

Barnes' Notes on the Whole Bible

See also Mark 6:21-29. But when Herod’s birthday was come Kings were accustomed to observe the day of their birth with much pomp, and commonly, also, by giving a feast to their principal nobility. See Genesis 40:20. Mark adds that this birthday was kept by making a supper to his “lords, high captains, and chief estates in Galilee;” that is to the chief men in office. “High captains” means, in the original, commanders of thousands, or of a division of 1,000 people.

The daughter of Herodias - That is, “Salome,” her daughter by her former husband. This was a violation of all the rules of modesty and propriety. One great principle of all eastern nations is to keep their females from public view. For this purpose they are confined in a particular part of the house, called the harem. See the notes at Matthew 9:1-8. If they appear in public, it is always with a veil, so closely drawn that their faces cannot be seen. No modest woman would have appeared in this manner before the court, and it is probable, therefore, that she partook of the dissolute principles of her mother. It is also probable that the dance was one well known in Greece - the lascivious and wanton dance of the Ionics.

Matthew 14:7

He promised with an oath - This a foolish and wicked oath.

To please a wanton girl, the monarch called the eternal God to witness his willingness to give her half his kingdom, Mark 6:23. It seems, also, that he was willing to shed the holiest blood it contained. An oath like this it was not lawful to make, and it should have been broken. See Matthew 14:9.

Matthew 14:8

Being before instructed of her mother - Not before she danced, but afterward, and before she made the request of Herod.

See Mark 6:24. The only appearance of what was right in the whole transaction was her honoring her mother by consulting her, but in this she only intended to accomplish the purposes of wickedness more effectively.

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

1. To gratify their resentment - to feast their eyes on the proof that their enemy was dead; and,
2. To ascertain the fact that the sentence had been executed.

There is a similar instance in Roman history of a woman requiring the head of an enemy to be brought to her. Agrippina, the mother of Nero, who was afterward emperor, sent an officer to put to death Lollia Paulina, who had been her rival for the imperial dignity. When Lollia’s head was brought to her, not knowing it at first, she examined it with her own hands until she perceived some particular feature by which the lady was distinguished.

Matthew 14:9

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,” Mark 6:20. In the margin (Mark) this is “kept him,” or “saved him.” In fact he had interposed and saved John from being put to death by Herodias, who had had a quarrel with John, and would have killed him but for Herod, Mark 6:19. Herod, though a bad man, had a respect and veneration for John as a holy and just man, as wicked people often will have.

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

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

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

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

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

Matthew 14:11

And his head was brought in a charger ... - For the sake of these wicked people, the bloody offering - the head of the slaughtered prophet was brought and given as the reward to the daughter and mother.

What an offering to a woman! Josephus says of Herodias that “she was a woman full of ambition and envy, having a mighty influence on Herod, and able to persuade him to things he was not at all inclined to.” This is one of the many proofs that we have that the evangelists drew characters according to truth.

Matthew 14:12

And his disciples ... - 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 his forerunner, and it was important that he should be made acquainted with his death.
2. It is not unreasonable to suppose that in their affliction they came to him for consolation; nor is it improper in our affliction to follow their example, and go and tell Jesus.
3. Their master had been slain by a cruel king. Jesus was engaged in the same cause, and they probably supposed that he was in danger. They therefore came to warn him of it, and he Matthew 14:13 sought a place of safety.

Calvin's Commentary on the Bible

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. ⁽³⁶⁵⁾ And what was the consequence? The wicked murder of a holy prophet. The heat of wine had such an influence on Herod, that, forgetting gravity and prudence, he promised to a dancing girl, that he would give her even to the half of his kingdom. A shameful example truly, that a drunken king not only permits himself to behold with approbation a spectacle ⁽³⁶⁶⁾ which was disgraceful to his family, but holds out such a reward! Let us therefore learn to be careful in anticipating and resisting the devil, lest he entangle us in such snares.

(365) “Si elle eust mieux fallu que sa mere;” — “if she were more highly esteemed than her mother.”

(366) “Non seulement prend plaisir a un fol passe-temps;” — “not only takes pleasure in a foolish pastime.”

Smith's Bible Commentary

And at that time Herod the tetrarch heard of the fame of Jesus. And he said to his servants, This is John the Baptist; he's risen from the dead; and therefore mighty works do show forth themselves in him. For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the multitude, because they counted him as a prophet. But when Herod's birthday was kept, and the daughter of Herodias danced before him, and pleased Herod. Whereupon he promised with an oath to give her whatsoever she would ask. And she, being before instructed of her mother, said, Give me here John the Baptist's head in a charger. So the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded that it be given to her. And he sent, and beheaded John in the prison. And his head was brought in a charger, and given to the damsel: and she brought it to her mother. And his disciples came, and took up the body, and buried it, and went and told Jesus ( Matthew 14:1-12 ).

Here we have the story of Herod and the beheading of John the Baptist. He was called Herod Antipas; he was the son of Herod the Great. The word "tetrarch" means the ruler over a fourth part. When Herod the Great died, he had many sons, but three of them were given rule over part of the territory that Herod the Great once governed. Herod Antipas, the one who had beheaded John the Baptist, was married to the daughter of a Nabatean king, Areta.

And He went to Rome were he visited his brother Philip, Herod Philip, and there he fell in love with Philip's wife. And he enticed her to leave his brother, and to return with him as his wife. But in order to do this he had to then divorce Areta, the daughter of the Nabatean king, which he did. And he took Herodias as his wife.

Now John the Baptist spoke out against that. John the Baptist was a straight shooter. And he said it isn't lawful for you to do that. It wasn't lawful for him to put away Areta without a cause. And of course it wasn't lawful to marry his brother's sister. So John the Baptist spoke out boldly against him, and he paid the price of incurring the displeasure of Herod, for Herod imprisoned him and would have put him to death, yet there was such a popular appeal that John had to the people. He was a little fearful of putting him to death. Josephus in his Antiquities, the historic account of the Jews, helps us in this a little bit. He said that Herod actually was desiring to put him to death, because of the tremendous popularity that John had among the people. And he was actually a little threatened by the popularity of John the Baptist.

Herodias ultimately, of course, was the downfall of Herod. She was a very cruel and cunning woman. She, of course, was upset because John had spoken out against the marriage, had a deep kind of desire for revenge. And so she allowed her daughter to dance for Herod on his birthday. Her daughter's name was Salome. The dances were of those oriental-type, which were very suggestive, and sensuous. Salome was probably only sixteen or seventeen. And for her mother to allow her to do this, shows the fact that there was no real morality in the heart of Herodias at all, very immoral woman. And when Herod's passions were aroused by the dance of Salome, in that moment of excitement and the applause for the dance and all, with the crowd around, he said, "ask whatever you want and I will give it to you" ( Mark 6:22 ). And her mother Herodias had already coached her in advance that she should ask for the head of John the Baptist on a charger. And when she made this request, of course Herod wanted to back down, but he had made the promise, and so he held to it.

Now later on when Caligula became the emperor of Rome there was another son of Herod, Agrippa that he sent to reign over some of the provinces of Israel, and he gave to Agrippa the title of king. And so you remember Paul addressing him King Agrippa.

Now Herodias said to her husband Herod Antipas, look, he has the title of king. You ought also to have the title of king, because she had this desire to be known as Queen Herodias, and so this real thing in her wanting to be known as queen. She put her husband up to going to Rome to talk to the Emperor Caligula that he would give to Antipas also the title of king.

However, Herod Agrippa heard of the plan, and so he sent messages ahead to Caligula and said, hey, Antipas is not to be trusted, he is very likely to rebel against you. He is looking for position and power. And so Caligula believed the report that he received from Agrippa. And when Antipas came requesting that he receive the title of king, instead of receiving it, he had taken a lot of money with him, and she said, what's money, go and bribe him, Caligula, for this title of king. Caligula took the money, but he banished Antipas to Gaul.

And so that was the end of his ambition. And that was the end of Herod Antipas, he and Herodias. Caligula said, look, you can stay here if you want. But she said, no, I'll be with my husband. That's the only honorable thing she did. So she was banished with him to Gaul. The end of this man, who fought the prophet of God, because the prophet had enough courage to speak out against his sin, had him imprisoned.

And so we read of the death of the cousin of Jesus, John the Baptist. And when Herod heard of all that Jesus was doing, though he had put John the Baptist to death, his conscience was probably still troubling him. And he said, "this is John the Baptist, he's raised from the dead, and that's why he can do this marvelous works" ( Matthew 14:2 ). He no doubt really believed that John the Baptist was indeed a true prophet.

So now in verse thirteen,

When Jesus heard of this [horrible atrocity against John. It no doubt shocked Him.], and he went by ship into a desert place apart ( Matthew 14:13 ):

Desert, not meaning desert like the Mojave, or Sahara, but a deserted place, because there really isn't any real desert around the Sea of Galilee, but there are places that are deserted, or uninhabited. And so He went to one of the uninhabited areas there across the Sea of Galilee, over on the opposite side of the sea, there were several sort of deserted areas.

So when the people had heard that he was leaving, they followed him on foot out of the cities. And when Jesus went foRuth ( Matthew 14:13-14 ),

So He got around the other side, and here was a great multitude of people waiting for Him. Now the Sea of Galilee is only eight miles across. And from the area of Capernaum, if you cross over to the area there, Bethsaida there, it isn't really that far, and you can watch a little boat go all the way across. So as they are taking off for Capernaum, it's easy to tell which direction they are going. They just watch which direction they are going, and then the people run around the upper end of the lake, and then they'll be there waiting of Him, when He got to the other side.

This must have been difficult. Here you're troubled, because of this horrible atrocity, and you're wanting to get alone for just a little bit, to sort of put things together, get things in perspective. And so you try to get off alone, and have just a little time to wait upon God, and to pray, and to sort of get yourself collected, and you get to the other side, and here is the whole multitude of people waiting there for you. Now it would have been very easy for Jesus to have been brusque and say, look I came over to get a rest, can't you leave me alone? And I know so many people who have a great ministry today who might do just that.

But Jesus when he saw the great multitude, was moved with compassion toward them ( Matthew 14:14 ),

Oh, God give us a heart for the ministry, like Jesus. That whenever we see the people, rather than feeling; oh, no, why did they have to come here? Don't they know I want to be alone? That whenever we meet them, we are moved with compassion towards them. God give us a heart of compassion towards the needs of people.

And the needs of people always moved the heart of Jesus with compassion. He could not see a needy person without being moved with compassion towards them.

and he healed their sick ( Matthew 14:14 ).

Now many of these people were not really seeking Him. All they were seeking was help, the healing of their sick. And it would be very easy to sort of jump on the crowd, and to needle them, and get after them. All you want is the benefits. You really don't want to make the commitment. And that was so true. But Jesus never chided them. He never got on them. He just went ahead and ministered to them freely. And I love Him for that.

Now when it was evening, his disciples came to him, and they said, This is a deserted place, and the time is now past; you better send the multitude away, that they might go into the villages, and buy themselves some food. But Jesus said unto them, They don't need to depart; give them to eat. And they said unto him, We only have five loaves, and two fish. And he said, Bring them to me. And he commanded the multitude to sit down on the grass, and he took the five loaves, and the two fishes, and looking up to heaven he blessed, and he broke, and he gave the loaves to His disciples, and the disciples to the multitude. And they did all eat, and were filled ( Matthew 14:15-20 ):

The word "filled" in Greek is glutted, that would be a more appropriate translation. They all ate and were stuffed.

And they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside the woman and children ( Matthew 14:20-21 ).

So here is that recording of the marvelous multiplication of the loaves and the fishes to feed the five thousand. Now there are those who have difficulty with miracles, and so when they read this story they try to read into it, a plausible explanation to remove the miraculous from it.

We are told that these five loaves and two fish came from a little boy, who probably when he told his mother I want to go over and see Jesus, she packed him a lunch. And so when the multitude was there, they said, Lord, you better send them away, that they might buy food. And He said, no, they are hungry, they might faint in the way, let's feed them. And they said, if we had several thousand dollars worth of bread we couldn't feed this crowd. Jesus said, what do you have? And Andrew said there is a little kid over here with five loaves and two fish, but what's that to a multitude like this? And so the little boy came, and gave his five loaves and his two fishes to Jesus and He then blessed them, and broke the bread, and distributed.

And there are those who explain, that in those days, they wore these long robes and they had sleeves that tied at the wrist. And quite often people carried bread and fish in their sleeves. And that when everybody was hungry, and they all knew when they were hungry, everybody was so selfish, none was willing to share their own little lunch that they had tied in their sleeves.

But when the little boy came forth, and offered to Jesus his five loaves and two fishes, everyone was so touched and moved, by the beautiful example of this little child. They all untied their sleeves, and shared with each other and there was really enough there, that they could gather twelve baskets full, after everybody had eaten. And so it was the touching example of a little child, that moved the multitude. And isn't that a beautiful story. God has got a hot place for men who try to mess with the Word.

And immediately Jesus constrained the disciples to get into a ship, and go before him to the other side, while he sent the multitudes away ( Matthew 14:22 ).

So He said to the disciples and all, go ahead, get in the boat and go over to the other side. I'll send the multitude away.

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 ( Matthew 14:23 ).

Now notice this, I think this is important to know. It had been an extremely hard day. Jesus had received the news of horrible atrocity, His cousin John had been beheaded by Herod. And He felt it sort of imperative to just get alone for awhile. So He got into the ship with the disciples, and they headed over to the other side.

But the people seeing the direction that they were going, run around the upper part of the Galilee, and meet Him when the ship landed. And here was the multitude. And Jesus spends the day ministering to them. He is weary emotionally, because of what had happen to John. No doubt weary physically by ministering to these people, being pressed by them all the day long up until the evening. He feeds them and then He sends them away, as the disciples are heading back. Hard day, troubling news, physically exhausted, time to really flake out, but instead He went up into a mountain apart to pray. Oh, the importance that prayer had in the life of Jesus.

Now if He being the Son of God felt the necessity to be strengthened through prayer on these kinds of occasions, how much more we, weak, failing disciples or followers of Him need to spend time in prayer, to be strengthened by God. We would say, oh, it's time to really get a rest. I really need to get a nap. I really need to get my strength. But instead He went up, and spends the evening, the night in prayer according to another gospel. But prayer was His place of strength. He discovered it to be a place of great strength. Even as you can discover that prayer is a place of great strength indeed.

And so when the evening was come He was there alone.

But the ship was now in the midst of the sea, and it was tossed by the waves: for the wind was contrary ( Matthew 14:24 ).

Coming from the side of Gennesaret, back across the sea, there is that valley that comes into the Sea of Galilee, from the Mediterranean where, when they get these storms, it usually blows in through that Chinnereth Valley. And so in coming back, you're coming against that wind that comes howling through that valley. And so the disciples were faced with this dismal prospect of trying to row against the wind and against the flow of the wind-whipped waves, because they were heading back towards the area of Capernaum. And so they were in the midst of the sea. And they were being tossed with the waves, for the wind was coming from that direction of the Mediterranean.

And in the fourth watch of the night Jesus went unto them, walking on the sea. [That is almost morning.] And when the disciples saw him walking on the sea, they were troubled, saying, It's a spirit; and they cried out for fear. But immediately Jesus spoke unto them, saying, Be of good cheer; it is I, be not afraid. [An impulsive] Peter answered, Lord, if it is you, bid me to come to you on the water. And Jesus said, Come on. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and he began to sink, and he cried, saying, Oh, Lord, save me. And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, why did you doubt? ( Matthew 14:25-31 )

Amazing story, isn't it? How that Peter was able for a time to walk on the water, and it would appear that he could walk on the water, as long as he kept his eyes on Jesus. But suddenly, maybe a wave crashed, splashing his face and he looked around and, oh, what am I doing out here? And he started to sink. "Lord, save me." I can hear Jesus chuckle, as He said, "oh, oh, you of little faith". What happened to you? You started well, what happened to you Peter? "Oh ye of little faith."

I think that the lesson is keeping our eyes upon the Lord. I think that is so important for us. It is so easy for us to get our eyes on our circumstances. And we start looking around and the boisterous waves; we start looking at our problems. We start looking at our situations and we begin to sink. Because every one of us are faced with daily situations that can really sink us, if we really get into it. We need to keep our eyes on the Lord, who is the Master over the sea, over the waves, over the winds. And looking at Jesus he was able to walk for a ways on the water. Getting his eyes off Jesus and on the waves, he began to sink. As long as we keep our eyes on Jesus we can walk on the water, so to speak.

Now to me it's great that when Peter started to sink he knew where to call. "Lord, save me." I've been in the same boat. Man, how many times I've cried, "Oh Lord, save me." And the graciousness of Jesus. "Oh thou of little faith". Why did you doubt Peter? You're doing all right.

And when they had come into the ship, the wind ceased. Then they that were in the ship came and worshiped him, saying, Of a truth, thou art the Son of God ( Matthew 14:32-33 ).

They just had seen such a tremendous demonstration of His divine powers.

And when they were gone over, they came to the land of Gennesaret. And when the men of that place had knowledge of him, they sent out unto all the country round about, and brought unto him all that were diseased ( Matthew 14:34-35 );

And Gennesaret is there. It is Chinnereth, or Gennesaret. It's the name of that valley coming from the area of the Mediterranean aqua area.

And they besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole ( Matthew 14:36 ).

Now Jesus did not have some kind of magic garment that if you touch it, you would be healed. The healing took place in each case because of the faith of that person. And the touching of His garment was the point for them to release their faith. There is sort of a passive kind of faith, if such a thing can exist. A believing that God can do it, knowing that God can do it, being fully persuaded and assured that God can do it.

And I think that we all probably fit in that category who believe in God. We know that God can do anything. And I am faced with some malady or whatever, and someone says, "Well, God can heal you." Yes, I know that is true, I don't doubt that. I go to the hospital and I see these people in critical condition. The doctors have given them up, and I say, "Well, God can heal you," and I believe that. I believe God can do anything. But there is something to activating that faith, to where it is not, I believe that can heal you, but that I believe that God will heal you now, that moment when faith is activated to receive that touch, or healing from God.

And I think that this touching of the hem of His garment created a point of contact for those people to release their faith. In other words, in their minds they were saying I know that the moment I touch the hem of His garment, I'll be healed. And that was so in their minds, that the moment they were able to grab the hem of His garment, they released the faith, and it was no longer just a passive, I know God can, but I know that God is. And in that moment, release their faith to take then at that moment their healing, and the moment they activated, or released the faith, they were healed.

There were many things in the New Testament that formed points of contact for the releasing of faith. And Jesus actually established more or less points of contact on various occasions. When He put mud in the blind man's eyes, and said, "Now go and wash up the mud, as soon as you wash it out, you can see" ( John 9:6-7 ). The man believed that the minute I can wash this mud out, I am gonna see. And it was a point of contact for the releasing of his faith.

In the Old Testament, when the prophet Elisha told Naaman to go dip in the River Jordan seven times, when you come up from the seventh time, you're going to be healed, it was a point of contact for the releasing of faith ( 2 Kings 5:10 ). In the Book of Acts they sent out from Paul handkerchiefs, or more literally sweatbands, and his aprons, and they would lay them on the sick, and the people would be healed. Peter, when he was walking down the street, they would set the sick in the way, so that his shadow would fall on them, and the shadow of Peter falling on them was a point of contact. People said, oh I know as soon as Peter's shadow falls on me, oh I am gonna be healed. And they had that point of releasing faith ( Acts 5:15 ).

And somehow we need be able to release the faith, so it will become activated. So I know that as soon as it will happen, and it's a point of contact to release the faith, and there is a valuable lesson there.

"

Contending for the Faith

But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.

But when Herod’s birthday was kept: There is some disagreement as to the exact nature of the festivities here described. Some see this not as the "birthday" of Herod as we might think of it today but rather the "anniversary" of his accession to the throne (Edersheim Book III p 672). The discussion primarily revolves around the proper translation of the word "genesia," a term that, depending on usage, might refer to the anniversary of one’s death, anniversary of a king’s accession, or to a common birthday.

Broadus, Lenski, Ellicott, Robertson and others see the word as "birthday." Thus the Authorized Version is probably correct in its translation. Lenski further notes that the "Jews abhorred the keeping of birthdays as a pagan custom, but the Herods even outdid the Romans in these celebrations, so that ’Herod’s birthday’ (Herodis dies) came to be a proverbial expression for excessive festival display" (558). In any event it is clear from Mark 6:21 that the celebration is quite a party with the guest list being composed of nobles, high officers and chief men in power.

In this setting, Herodias now hatches her evil plot. Mark’s gospel indicates she has been watching and planning to kill John for quite some time but only now finds occasion to do so (Mark 6:21).

the daughter of Herodias danced before them, and pleased Herod: Salome’s dance has but one design—to incite the lust of Herod and his men. No decent Jewish girl will so shamelessly expose herself in public, especially a girl from a kingly house. Lenski suggests this kind of dancing is pagan, reserved for harlots, and was probably learned while Salome lived in Rome (558). Broadus notes the whole affair is a calculated risk on the part of the evil Herodias. Will Herod and his guests be shocked by the immodest exposure of the princess or will they be fascinated by such a novel spectacle? (318). The experiment works; and, with Herodias’ daughter as bait, Herod stumbles into the trap. MacArthur says the term "pleased Herod" is probably a euphemistic phrase denoting sexual arousal (421).

Edersheim captures the spirit of what probably takes place in his vivid description:

"It is evening, and the castle-palace is brilliantly lit up. The noise of music and the shouts of revelry come across the slope into the citadel, and fall into the deep dungeon where waits the prisoner of Christ. And now the merriment in the great banqueting-hall has reached its utmost height. The king has nothing further to offer his satiated guests, no fresh excitement. So let it be the sensuous stimulus of dubious dances, and, to complete it, let the dancer be the fair young daughter of the kings’ wife, the very descendant of the Asmonaean priest-princes! To viler depth of coarse familiarity even a Herod could not have descended" (Book III , 672).

Note: Fowler suggests another possibility for the setting at hand that should at least be considered. He says it is neither possible to ascertain the age of Salome or to say what kind of dance she dances. The word for "girl" (verse 11) may mean a "girl, maiden, virgin, or even a married daughter or bride." Likewise the word "dance" means "to leap with some kind of rapid motion." Fowler says it is not possible to know what "pleasure" Herod receives from the event. Thus, he suggests that Salome may have been a small child who makes some innocent presentation for her step-father, thus, pleasing him. Fowler says, "Then, after taking her bows, did she wiggle into her new daddy’s arms for a kiss of approval and the promise of some future bauble?" (236).

Fowler’s suggestion is interesting but not probable. It seems unlikely that a child will be the slated entertainment for a "men’s only party" as this one seems to be. Mark 6:24 says Salome "went out" to confer with her mother, suggesting she is the only "lady" present. Apparently not even the "king’s wife" is allowed. And while such a childish display might sufficiently impress a dotting step-father, it is doubtful that it would have entertained Herod’s dignitaries to the extent that Mark suggests (6:22). Will such a benign performance illicit repeated oaths from Herod and the hyperbole of his offer for half his kingdom? If Salome is a small child, then Herodias is even more wicked than first imagined, for she uses her own innocent, tender, darling daughter to fetch her the "gory, bloody head." But this assumes, of course, that Salome is big enough to carry the "charger."

Dr. Constable's Expository Notes

The opposition of Herod and his friends 14:1-12 (cf. Mark 6:14-29; Luke 9:7-9)

Dr. Constable's Expository Notes

The day of celebration may have been Herod’s birthday or the anniversary of his accession to the throne (Gr. genesia). [Note: Edersheim, 1:672.] Herodias’ daughter, by her previous marriage to Philip I, was Salome who was then between 12 and 14 years old. [Note: Hoehner, Herod Antipas, pp. 151-56.] The popular idea that her dance was sensuous does not come from the text but from the reputation of the Herodians for low morals and from the low status of dancing girls. [Note: Carson, "Matthew," p. 338.] Antipas was only a petty monarch, but he acted like one of the powerful Persian kings (cf. Esther 5:3; Esther 5:6; Esther 7:2).

Barclay's Daily Study Bible

Chapter 14

THE TRAGIC DRAMA OF JOHN THE BAPTIST ( Matthew 14:1-12 )

14:1-12 At that time Herod the tetrarch heard the report about Jesus, and said to his servants, "This is John the Baptizer. He has been raised from the dead, and because of this, these deeds of power work in him." For Herod had seized John the Baptizer, and had bound him and put him in prison, because of Herodias, his brother Philip's wife, for John insisted to him: "It is not right for you to have her." So he wished to kill him, but he was afraid of the crowd, for they regarded him as a prophet. On the occasion of Herod's birthday celebrations the daughter of Herodias danced in public and delighted Herod. Hence he affirmed with an oath that he would give her whatsoever she might ask. Urged on by her mother, she said, "Give me here and now the head of John the Baptizer on a dish." The king was distressed, but, because of his oath, and because of those who sat at table with him, he ordered the request to be granted. So he sent and had John beheaded in the prison. And his head was brought on a dish and given to the maiden; and she brought it to her mother. His disciples came and took away the body and buried him. And they came and told Jesus about it.

In this tragic drama of the death of John the Baptist, the dramatis personas stand clearly delineated and vividly displayed.

(i) There is John himself. As far as Herod was concerned John had two faults. (a) He was too popular with the people. Josephus also tells the story of the death of John, and it is from this point of view that he tells it. Josephus writes (Antiquities of the Jews, 18. 5. 2): "Now when many others came in crowds about him, for they were greatly moved by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties by sparing a man who might make him repent of it when it was too late. Accordingly he was sent a prisoner out of Herod's suspicious temper to Machaerus ... and was there put to death." As Josephus read the facts, it was Herod's suspicious jealousy of John which made him kill John. Herod, like every weak and suspicious and frightened tyrant, could think of no way of dealing with a possible rival other than killing him.

(b) But the gospel writers see the story from a different point of view. As they see it, Herod killed John because he was a man who told the truth. It is always dangerous to rebuke a tyrant, and that is precisely what John did.

The facts were quite simple. Herod Antipas was married to a daughter of the king of the Nabatean Arabs. He had a brother in Rome also called Herod; the gospel writers call this Roman Herod, Philip; his full name may have been Herod Philip, or they may simply have got mixed up in the complicated marriage relationships of the Herods. This Herod who stayed in Rome was a wealthy private individual, who had no kingdom of his own. On a visit to Rome, Herod Antipas seduced his brother's wife, and persuaded her to leave his brother and to marry him. In order to do so he had to put away his own wife, with, as we shall see, disastrous consequences to himself. In doing this, apart altogether from the moral aspect of the question, Herod broke two laws. He divorced his own wife without cause, and he married his sister-in-law, which was a marriage, under Jewish law, within the prohibited relationships. Without hesitation John rebuked him.

It is always dangerous to rebuke an eastern despot, and by his rebuke John signed his own death warrant. He was a man who fearlessly rebuked evil wherever he saw it. When John Knox was standing for his principles against Queen Mary, she demanded whether he thought it right that the authority of rulers should be resisted. His answer was: "If princes exceed their bounds, madam, they may be resisted and even deposed." The world owes much to the great men who took their lives in their hands and had the courage to tell even kings and queens that there is a moral law which they break at their peril.

(ii) There is Herodias. As we shall see, she was the ruination of Herod in every possible sense, although she was a woman not without a sense of greatness. At the moment we simply note that she was stained by a triple guilt. She was a woman of loose morals and of infidelity. She was a vindictive woman, who nursed her wrath to keep it warm, and who was out for revenge, even when she was justly condemned. And--perhaps worst of all--she was a woman who did not hesitate to use even her own daughter to realize her own vindictive ends. It would have been bad enough if she herself had sought ways of taking vengeance on the man of God who confronted her with her shame. It was infinitely worse that she used her daughter for her nefarious purposes and made her as great a sinner as herself. There is little to be said for a parent who stains a child with guilt in order to achieve some evil personal purpose.

(iii) There is Herodias' daughter, Salome. Salome must have been young, perhaps sixteen or seventeen years of age. Whatever she may later have become, in this instance she is surely more sinned against than sinning. There must have been in her an element of shamelessness. Here was a royal princess who acted as a dancing-girl. The dances which these girls danced were suggestive and immoral. For a royal princess to dance in public at all was an amazing thing. Herodias thought nothing of outraging modesty and demeaning her daughter, if only she could gain her revenge on a man who had justly rebuked her.

THE FALL OF HEROD ( Matthew 14:1-12 continued)

(iv) There is Herod himself. He is called the tetrarch. Tetrarch literally means the ruler of a fourth part; but it came to be used quite generally, as here, of any subordinate ruler of a section of a country. Herod the Great had many sons. When he died, he divided his territory into three, and, with the consent of the Romans, willed it to three of them. To Archelaus he left Judaea and Samaria; to Philip he left the northern territory of Trachonitis and Ituraea; to Herod Antipas--the Herod of this story--he left Galilee and Peraea. Herod Antipas was by no means an exceptionally bad king; but here he began on the road that led to his complete ruin. We may note three things about him.

(a) He was a man with a guilty conscience. When Jesus became prominent, Herod immediately leaped to the conclusion that this was John come back to life again. Origen has a most interesting suggestion about this. He points out that Mary, the mother of Jesus, and Elisabeth, the mother of John, were closely related ( Luke 1:36). That is to say, Jesus and John were blood relations. And Origen speaks of a tradition which says that Jesus and John closely resembled each other in appearance. If that was the case, then Herod's guilty conscience might appear to him to have even more grounds for its fears. He is the great proof that no man can rid himself of a sin by ridding himself of the man who confronts him with it. There is such a thing as conscience, and, even if a man's human accuser is eliminated, his divine accuser is still not silenced.

(b) Herod's action was typical of a weak man. He kept a foolish oath and broke a great law. He had promised Salome to give her anything she might ask, little thinking what she would request. He knew well that to grant her request, so as to keep his oath, was to break a far greater law; and yet he chose to do it because he was too weak to admit his error. He was more frightened of a woman's tantrums than of the moral law. He was more frightened of the criticism, and perhaps the amusement, of his guests, than of the voice of conscience. Herod was a man who could take a firm stand on the wrong things, even when he knew what was right; and such a stand is the sign, not of strength, but of weakness.

(c) We have already said that Herod's action in this case was the beginning of his ruin, and so it was. The result of his seduction of Herodias and his divorce of his own wife, was that (very naturally) Aretas, the father of his wife, and the ruler of the Nabateans, bitterly resented the insult perpetrated against his daughter. He made war against Herod, and heavily defeated him. The comment of Josephus is: "Some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment for what he did against John, who was called the Baptist" (Antiquities of the Jews, 18. 5. 2). Herod was in fact only rescued by calling in the power of the Romans to clear things up.

From the very beginning Herod's illegal and immoral alliance with Herodias brought him nothing but trouble. But the influence of Herodias was not to stop there. The years went by and Caligula came to the Roman throne. The Philip who had been tetrarch of Trachonitis and Ituraea died, and Caligula gave the province to another of the Herod family named Agrippa; and with the province he gave him the title of king. The fact that Agrippa was called king moved Herodias to bitter envy. Josephus says, "She was not able to conceal how miserable she was, by reason of the envy she had towards him" (Antiquities of the Jews, 18. 7. 1). The consequence of her envy was that she incited Herod to go to Rome and to ask Caligula that he too should be granted the title of king, for Herodias was determined to be a queen. "Let us go to Rome," she said, "and let us spare no pains or expenses, either of saver or gold, since they cannot be kept for any better use than for the obtaining of a kingdom."

Herod was very unwilling to take action; he was naturally lazy, and he also foresaw serious trouble. But this persistent woman had her way. Herod prepared to set out to Rome; but Agrippa sent messengers to forestall him with accusations that Herod was preparing treacherously to rebel from Rome. The result was that Caligula believed Agrippa's accusations, took Herod's province from him, with all his money, and gave it to Agrippa, and banished Herod to far off Gaul to languish there in exile until he died.

So in the end it was through Herodias that Herod lost his fortune and his kingdom, and dragged out a weary existence in the far away places of Gaul. It is just here that Herodias showed her one flash of greatness and of magnanimity. She was in fact Agrippa's sister, and Caligula told her that he did not intend to take her private fortune from her and that for Agrippa's sake she need not accompany her husband into exile. Herodias answered, "Thou indeed, O Emperor, actest after a magnificent manner, and as becomes thyself, in what thou offerest me; but the love which I have for my husband hinders me from partaking of the favour of thy gift; for it is not just that I, who have been a partner in his prosperity, should forsake him in his misfortune" (Antiquities of the Jews, 8. 7. 2). And so Herodias accompanied Herod to his exile.

If ever there was proof that sin brings its own punishment, that proof lies in the story of Herod. It was an ill day when Herod first seduced Herodias. From that act of infidelity came the murder of John, and in the end disaster, in which he lost all, except the woman who loved him and ruined him.

COMPASSION AND POWER ( Matthew 14:13-21 )

14:13-21 When Jesus heard the news (of the death of John), he withdrew from there in a boat, into a deserted place alone. When the crowds heard of it, they followed him on foot from the towns. When he had disembarked, he saw a great crowd, and he was moved with compassion for them to the depths of his being, and healed their sick. When it had become late, his disciples came to him: "The place is deserted," they said, "and the hour for the evening meal has already passed. Send the crowds away, in order that they may go into the villages, and buy themselves food." But Jesus said to them, "Give them food to eat yourselves." They said to him, "We have nothing except five loaves and two fishes." He said, "Bring them here to me." So he ordered the crowds to sit down on the green grass. He took the five loaves and the two fishes, and looked up to heaven, and said a blessing, and broke the loaves and gave them to the disciples, and the disciples gave them to the crowds; and they all ate and were satisfied. They took up what was left over, twelve baskets full of the fragments. The number of those who ate was about five thousand men, apart from women and children.

Galilee must have been a place where it was very difficult to be alone. Galilee was a small country, only 50 miles from north to south and 25 miles from east to west, and Josephus tells us that in his time within that small area there were 204 towns and villages, none with a population of less than 15,000 people. In such a thickly populated area it was not easy to get away from people for any length of time. But it was quiet on the other side of the lake, and at its widest the lake was only 8 miles wide. Jesus' friends were fisherfolk; and it was not difficult to embark on one of their boats and seek retirement on the east side of the lake. That is what Jesus did when he heard of the death of John.

There were three perfectly simple and natural reasons why Jesus should seek to be alone. He was human and he needed rest. He never recklessly ran into danger, and it was well to withdraw, lest too early he should share the fate of John. And, most of all, with the Cross coming nearer and nearer, Jesus knew that he must meet with God before he met with men. He was seeking rest for his body and strength for his soul in the lonely places.

But he was not to get it. It would be easy to see the boat set sail and to deduce where it was going; and the crowds flocked round the top of the lake and were waiting for him at the other side when he arrived. So Jesus healed them and, when the evening came, he fed them before they took the long road home. Few of Jesus' miracles are so revealing as this.

(i) It tells us of the compassion of Jesus. When he saw the crowds he was moved with compassion to the depths of his being. That is a very wonderful thing. Jesus had come to find peace and quiet and loneliness; instead he found a vast crowd eagerly demanding what he could give. He might so easily have resented them. What right had they to invade his privacy with their continual demands? Was he to have no rest and quiet, no time to himself at all?

But Jesus was not like that. So far from finding them a nuisance, he was moved with compassion for them. Premanand, the great Christian who was once a wealthy high-caste Indian, says in his autobiography: "As in the days of old, so now our message to the non-Christian world has to be the same, that God cares." If that be so, we must never be too busy for people, and we must never even seem to find them a trouble and a nuisance. Premanand also says: "My own experience has been that when I or any other missionary or Indian priest showed signs of restlessness or impatience towards any educated and thoughtful Christian or non-Christian visitors, and gave them to understand that we were hard-pressed for time, or that it was our lunch--or tea--time and that we could not wait, then at once such enquirers were lost, and never returned again." We must never deal with people with one eye on the clock, and as if we were anxious to be rid of them as soon as we decently can.

Premanand goes on to relate an incident which, it is not too much to say, may have changed the whole course of the spread of Christianity in Bengal. "There is an account somewhere of how the first Metropolitan Bishop of India failed to meet the late Pandit Iswar Chandar Vidyasagar of Bengal through official formality. The Pandit had been sent as spokesman of the Hindu community in Calcutta, to establish friendly relations with the Bishop and with the Church. Vidyasagar, who was the founder of a Hindu College in Calcutta and a social reformer, author and educationalist of repute, returned disappointed without an interview, and formed a strong party of educated and wealthy citizens of Calcutta to oppose the Church and the Bishop, and to guard against the spread of Christianity. formality observed by one known to be an official of the Christian Church turned a friend into a foe." What an opportunity for Christ was lost because someone's privacy could not be invaded except through official channels. Jesus never found any man a nuisance, even when his whole being was crying out for rest and quiet--and neither must his followers.

(ii) In this story we see Jesus witnessing that all gifts are from God. He took the food and he said a blessing. The Jewish grace before meals was very simple: "Blessed art thou, Jehovah our God, King of the universe, who bringest forth bread from the earth." That would be the grace which Jesus said, for that was the grace which every Jewish family used. Here we see Jesus showing that it is God's gifts which he brings to men. The grace of gratitude is rare enough towards men; it is rarer still towards God.

THE PLACE OF THE DISCIPLE IN THE WORK OF CHRIST ( Matthew 14:13-21 continued)

(iii) This miracle informs us very clearly of the place of the disciple in the work of Christ. The story tells that Jesus gave to the disciples and the disciples gave to the crowd. Jesus worked through the hands of his disciples that day, and he still does.

Again and again we come face to face with this truth which is at the heart of the Church. It is true that the disciple is helpless without his Lord, but it is also true that the Lord is helpless without his disciple. If Jesus wants something done, if he wants a child taught or a person helped, he has to get a man to do it. He needs people through whom he can act, and through whom he can speak.

Very early in the days of his enquiring, Premanand came into contact with Bishop Whitley at Ranchi. He writes: "The Bishop read the Bible with me daily, and sometimes I read Bengali with him, and we talked together in Bengali. The longer I lived with the Bishop the closer I came to him, and found that his life revealed Christ to me, and his deeds and words made it easier for me to understand the mind and teaching of Christ about which I read daily in the Bible. I had a new vision of Christ, when I actually saw Christ's life of love, sacrifice and self-denial in the everyday life of the Bishop. He became actually the epistle of Christ to me."

Jesus Christ needs disciples through whom he can work and through whom his truth and his love can enter into the lives of others. He needs men to whom he can give, in order that they may give to others. Without such men he cannot get things done and it is our task to be such men for him.

It would be easy to be daunted and discouraged by a task of such magnitude. But there is another thing in this story that may lift up our hearts. When Jesus told the disciples to feed the crowd, they told him that all they had was five loaves and two fishes; and yet with what they brought to him, Jesus wrought his miracle. Jesus sets every one of us the tremendous task of communicating himself to men; but he does not demand from us splendours and magnificences that we do not possess. He says to us, "Come to me as you are, however ill-equipped; bring to me what you have, however little, and I will use it greatly in my service." Little is always much in the hands of Christ.

(iv) At the end of the miracle there is that strange little touch that the fragments were gathered up. Even when a miracle could feed men sumptuously there was no waste. There is something to note here. God gives to men with munificence, but a wasteful extravagance is never right. God's generous giving and our wise using must go hand in hand.

THE MAKING OF A MIRACLE ( Matthew 14:13-21 continued)

There are some people who read the miracles of Jesus, and feel no need to understand. Let them remain for ever undisturbed in the sweet simplicity of their faith. There are others who read and their minds question and they feel they must understand. Let them take no shame of it, for God comes far more than half way to meet the questing mind. But in whatever way we approach the miracles of Jesus, one thing is certain. We must never be content to regard them as something which happened; we must always regard them as something which happens. They are not isolated events in history; they are demonstrations of the always and forever operative power of Jesus Christ. There are three ways in which we can look at this miracle.

(i) We may look at it as a simple multiplication of loaves and fishes. That would be very difficult to understand; and would be something which happened once and never repeated itself. If we regard it that way, let us be content; but let us not be critical and condemnatory of anyone who feels that he must find another way.

(ii) Many people see in this miracle a sacrament. They have felt that those who were present received only the smallest morsel of food, and yet with that were strengthened for their journey and were content. They have felt that this was not a meal where people glutted their physical appetite; but a meal where they ate the spiritual food of Christ. If that be so, this is a miracle which is re-enacted every time we sit at the table of our Lord; for there comes to us the spiritual food which sends us out to walk with firmer feet and greater strength the way of life which leads to God.

(iii) There are those who see in this miracle something which in a sense is perfectly natural, and yet which in another sense is a real miracle, and which in any sense is very precious. Picture the scene. There is the crowd; it is late; and they are hungry. But was it really likely that the vast majority of that crowd would set out around the lake without any food at all? Would they not take something with them, however little? Now it was evening and they were hungry. But they were also selfish. And no one would produce what he had, lest he have to share it and leave himself without enough. Then Jesus took the lead. Such as he and his disciples had, he began to share with a blessing and an invitation and a smile. And thereupon all began to share, and before they knew what was happening, there was enough and more than enough for all.

If this is what happened, it was not the miracle of the multiplication of loaves and fishes; it was the miracle of the changing of selfish people into generous people at the touch of Christ. It was the miracle of the birth of love in grudging hearts. It was the miracle of changed men and women with something of Christ in them to banish their selfishness. If that be so, then in the realest sense Christ fed them with himself and sent his Spirit to dwell within their hearts.

It does not matter how we understand this miracle. One thing is sure--when Christ is there, the weary find rest and the hungry soul is fed.

IN THE HOUR OF TROUBLE ( Matthew 14:22-27 )

14:22-27 Immediately he compelled his disciples to embark in the boat and to go on ahead to the other side, until he should send away the crowds. When he had sent away the crowds, he went up into a mountain by himself to pray. When it was late, he was there alone. The boat was by this time in the middle of the sea, battered by the waves, for the wind was contrary. About three o'clock in the morning, he came to them walking on the sea. When the disciples saw him walking on the sea they were alarmed. "This is an apparition," they said, and they cried out from fear. Immediately Jesus spoke to them. "Courage!" he said. "It is I. Do not be afraid."

The lesson of this passage is abundantly clear but what actually happened is not. First of all, let us set the scene.

After the feeding of the multitude Jesus sent his disciples away. Matthew says that he compelled them to embark on the boat and go on ahead. At first sight the word compelled sounds strange; but if we turn to John's account of the incident we will most likely find the explanation. John tells us that after the feeding of the multitude, the crowd wished to come and to make him a king by force ( John 6:15). There was a surge of popular acclamation, and in the excited state of Palestine a revolution might well have there and then begun. It was a dangerous situation, and the disciples might well have complicated it, for they, too, were still thinking of Jesus in terms of earthly power. Jesus sent away his disciples because a situation had arisen with which he could best deal alone, and in which he did not wish them to become involved.

When he was alone, he went up into a mountain to pray; and by this time the night had come. The disciples had set out back across the lake. One of the sudden storms, for which the lake was notorious, had come down, and they were struggling against the winds and the waves, and making little progress. As the night wore on, Jesus began to walk round the head of the lake to reach the other side. Matthew has already told us that, when Jesus fed the crowds, he made them sit down on the green grass. By that we know it must have been the springtime. Very likely it was near the Passover time, which was in the middle of April. If that is so, the moon would be full. In ancient times the night was divided into four watches--6 p.m. to 9 p.m., 9 p.m. to 12 midnight, 12 midnight to 3 a.m., and 3 a.m. to 6 a.m. So at three o'clock in the morning, Jesus, walking on the high ground at the north of the lake, clearly saw the boat fighting with the waves, and came down to the shore to help.

It is then that there is a real difficulty in knowing what happened. In Matthew 14:25-26 we read twice about Jesus walking on the sea, and the curious thing is that the two phrases in the Greek for on the sea are different. In Matthew 14:25 it is epi ( G1909) , ten ( G3588) , thalassan ( G2281) , which can equally mean over the sea, and towards the sea. In Matthew 14:26 it is epi ( G1909) , tes ( G3588) , thalasses ( G2281) , which can mean on the sea, and which is actually the very same phrase which is used in John 21:1 for at the sea, that is by the sea-shore, of Tiberias. Still further, the word which is used for walking in both Matthew 14:25-26 is peripatein ( G4043) , which means to walk about.

The truth is that there are two perfectly possible interpretations of this passage, so far as the actual Greek goes. It may describe a miracle in which Jesus actually walked on the water. Or, it may equally mean that the disciples' boat was driven by the wind to the northern shore of the lake, that Jesus came down from the mountain to help them when he saw them struggling in the moonlight, and that he came walking through the surf and the waves towards the boat, and came so suddenly upon them that they were terrified when they saw him. Both of these interpretations are equally valid. Some will prefer one, and some the other.

But, whatever interpretation of the Greek we choose, the significance is perfectly clear. In the hour of the disciples' need Jesus came to them. When the wind was contrary and life was a struggle, Jesus was there to help. No sooner had a need arisen, than Jesus was there to help and to save.

In life the wind is often contrary. There are times when we are up against it and life is a desperate struggle with ourselves, with our circumstances, with our temptations, with our sorrows, with our decisions. At such a time no man need struggle alone, for Jesus comes to him across the storms of life, with hand stretched out to save, and with his calm clear voice bidding us take heart and--have no fear.

It does not really matter how we take this incident; it is in any event far more than the story of what Jesus once did in a storm in far-off Palestine; it is the sign and the symbol of what he always does for his people, when the wind is contrary and we are in danger of being overwhelmed by the storms of life.

COLLAPSE AND RECOVERY ( Matthew 14:28-33 )

14:28-33 Peter got down from the boat and walked on the water to come to Jesus. But, when he saw the wind, he was afraid; and, when he began to sink below the water, he cried out, "Lord, save me!" Immediately Jesus stretched out his hand and grasped him. "O man of little faith!" he said. "Why did you begin to have doubts?" And when they got into the boat, the wind sank. And those in the boat knelt in reverence before him, saying, "Truly you are the Son of God."

There is no passage in the New Testament in which Peter's character is more fully revealed than this. It tells us three things about him.

(i) Peter was given to acting upon impulse and without thinking of what he was doing. It was his mistake that again and again he acted without fully facing the situation and without counting the cost. He was to do exactly the same when he affirmed undying and unshakable loyalty to Jesus ( Matthew 26:33-35), and then denied his Lord's name. And yet there are worse sins than that, because Peter's whole trouble was that he was ruled by his heart; and, however he might sometimes fail, his heart was always in the right place and the instinct of his heart was always love.

(ii) Because Peter acted on impulse, he often failed and came to grief. It was always Jesus' insistence that a man should look at a situation in all its bleak grimness before he acted ( Luke 9:57-58; Matthew 16:24-25). Jesus was completely honest with men; he always bade them see how difficult it was to follow him before they set out upon the Christian way. A great deal of Christian failure is due to acting upon an emotional moment without counting the cost.

(iii) But Peter never finally failed, for always in the moment of his failure he clutched at Christ. The wonderful thing about him is that every time he fell, he rose again; and that it must have been true that even his failures brought him closer and closer to Jesus Christ. As has been well said, a saint is not a man who never fails; a saint is a man who gets up and goes on again every time he falls. Peter's failures only made him love Jesus Christ the more.

These verses finish with another great and permanent truth. When Jesus got into the boat, the wind sank. The great truth is that, wherever Jesus Christ is, the wildest storm becomes a calm. Olive Wyon, in her book Consider Him, quotes a thing from the letters of St. Francis of Sales. St. Francis had noticed a custom of the country districts in which he lived. He had often noticed a farm servant going across a farmyard to draw water at the well; he also noticed that, before she lifted the brimming pail, the girl always put a piece of wood into it. One day he went out to the girl and asked her, "Why do you do that?" She looked surprised and answered, as if it were a matter of course, "Why? to keep the water from spilling ... to keep it steady!" Writing to a friend later on, the bishop told this story and added: "So when your heart is distressed and agitated, put the Cross into its centre to keep it steady!" In every time of storm and stress, the presence of Jesus and the love which flows from the Cross bring peace and serenity and calm.

THE MINISTRY OF CHRIST ( Matthew 14:34-36 )

14:34-36 When they had crossed over, they came to land at Gennesaret. When the men of that place recognized him, they sent the news that he had come to the whole surrounding countryside, and they brought to him all those who were ill, and besought him to be allowed only to touch the fringe of his robe; and all who touched him were restored to health.

This is just one of Matthew's almost colourless little connecting passages. It is a sentence or two of the gospel story that the eye might easily pass over as quite unimportant; and yet it is very revealing of Jesus.

(i) There is beauty in it. No sooner did Jesus appear anywhere than men were crowding and clamouring for his help; and he never refused it. He healed them all. There is no word here that he preached or taught at any length; there is simply the record that he healed. The most tremendous thing about Jesus was that he taught men what God was like by showing men what God was like. He did not tell men that God cared; he showed men that God cared. There is little use preaching the love of God in words without showing the love of God in action.

(ii) But there is also pathos here. No one can read this passage without seeing in it the grim fact that there were hundreds and thousands of people who desired Jesus only for what they could get out of him. Once they had received the healing which they sought, they were not really prepared to go any further. It has always been the case that people have wanted the privilege of Christianity without its responsibilities. It has always been the case that so many of us remember God only when we need him. Ingratitude towards God and towards Jesus Christ is the ugliest of all sins; and there is no sin of which men are more often and more consistently guilty.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

But when Herod's birthday was kept,.... The birthdays of princes, both of their coming into the world, and accession to the throne of government, were kept by the Gentiles; as by the Egyptians, Genesis 40:20 and by the n Persians, and Romans o, and other nations, but not by the Jews; who reckon these among the feasts of idolaters.

"These (say they p) are the feasts of idolaters; the "Calends", and the "Saturnalia", the time kept in memory of subduing a kingdom (or when a king takes possession of it, the day of his accession), ויום גנוסיא של מלכים, "and the birthday of kings" (when they are made and crowned, the day of coronation), and the day of birth, and the day of death.''

And it is a question, whether this day, that was kept, was the day of Herod's natural birth, or of his civil government, being his accession, or coronation day: and it might also be a question, whether it was the then present Herod's birthday, or whether it was not his father Herod's, was it not that Mark says, Mark 6:21 it was his birthday; since it is the latter the poet q refers to, as kept by Jews, when he says, "At cum Herodis venere dies"; and the old Scholiast upon him observes, that

"Herod reigned over the Jews in Syria, in the times of Augustus; therefore the Herodians kept Herod's birthday, as also the sabbath, on which day they set up candles in the windows lighted, and encircled with violets.''

This they did, believing him to be the Messiah: and it is further to be observed, that the word here used, is said r to be proper to the dead, and not to the living; and that he that uses it of the living, speaks very inaccurately: but however, it was a festival, and a time of great mirth and jollity; and a proper opportunity offered to Herodias, to execute her malicious designs against John the Baptist; for at this time,

the daughter of Herodias danced before them: in the original text it is, "in the midst", in the middle of the hall; or in the midst of the company, the lords, high captains, and chief estates of Galilee, for whom Herod made a supper, Mark 6:21 and the Syriac renders it

קדם סמיכא, "before the guests". Music and dancing were usual at such entertainments, they were the common appendages of a feast s: the daughter of Herodias, who danced before the company for their diversion, whether alone, or with others, was very probably Salome t, whom she had by her former husband; and therefore is called, not the daughter of Herod, but of Herodias:

and pleased Herod; and as Mark adds, "and them that sat with him"; so that the pleasure he had did not arise merely from the respect and honour shown to him and his birthday, by her appearing with so much cheerfulness on this occasion before him; who had taken her father's wife from him, and defiled her mother; but from the airs, gestures, and motions of the lady in dancing; which were so extremely fine and regular, that she gave wonderful satisfaction and delight to Herod, and the whole company.

n Herodot. l. 1. c. 133. & 9. c. 109. o Plin. Ep. 1. 10. ep. 61. p Misn. Avoda Zara, c. 1. sect. 3. q Persius, Satyr. 5. prope finem. r Ammonius, περι ομοιων &c. in lit. s Alex. ab Alex. Genial. Dier. l. 2. c. 25. t Joseph. Antiqu. l. 18. c. 6.

Henry's Complete Commentary on the Bible

      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, Matthew 14:1; Matthew 14:2. Here is,

      1. The account brought to Herod of the miracles which Christ wrought. Herod the tetrarch or chief governor of Galilee heard of the fame of Jesus. At that time, when his countrymen slighted him, upon the account of his meanness and obscurity, he began to be famous at court. Note, God will honour those that are despised for his sake. And the gospel, like the sea, gets in one place what it loses in another. Christ had now been preaching and working miracles above two years; yet, it should seem, Herod had not heard of him till now, and now only heard the fame of him. Note, It is the unhappiness of the great ones of the world, that they are most out of the way of hearing the best things (1 Corinthians 2:8). Which none of the princes of this world knew,1 Corinthians 1:26. Christ's disciples were now sent abroad to preach, and to work miracles in his name, and this spread the fame of him more than ever; which was an indication of the spreading of the gospel by their means after his ascension.

      2. The construction he puts upon this (Matthew 14:2; Matthew 14:2); He said to his servants that told him of the fame of Jesus, as sure as we are here, this is John the Baptist; he is risen from the dead. Either the leaven of Herod was not Sadducism, for the Sadducees say, There is no resurrection (Acts 23:8); or else Herod's guilty conscience (as is usual with atheists) did at this time get the mastery of his opinion, and now he concludes, whether there be a general resurrection or no, that John Baptist is certainly risen, and therefore mighty works do show forth themselves in him. John, while he lived, did no miracle (John 10:41); but Herod concludes, that, being risen from the dead, he is clothed with a greater power than he had while he was living. And he very well calls the miracles he supposed him to work, not his mighty works, but mighty works showing forth themselves in him. Observe here concerning Herod,

      (1.) How he was disappointed in what he intended by beheading John. He thought if he could get that troublesome fellow out of the way, he might go on in his sins, undisturbed and uncontrolled; yet no sooner is that effected, than he hears of Jesus and his disciples preaching the same pure doctrine that John preached; and, which is more, even the disciples confirming it by miracles in their Master's name. Note, Ministers may be silenced, and imprisoned, and banished, and slain, but the word of God cannot be run down. The prophets live not for ever, but the word takes hold,Zechariah 1:5; Zechariah 1:6. See 2 Timothy 2:9. Sometimes God raises up many faithful ministers out of the ashes of one. This hope there is of God's trees, though they be cut down,Job 14:7-9.

      (2.) How he was filled with causeless fears, merely from the guilt of his own conscience. Thus blood cries, not only from the earth on which it was shed, but from the heart of him that shed it, and makes him 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 (Proverbs 28:1); are in great fear, where no fear is,Psalms 14:5. Herod, by a little enquiry, might have found out that this Jesus was in being long before John Baptist's death, and therefore could not be Johannes redivivus--John restored to life; and so he might have undeceived himself; but God justly left him to this infatuation.

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

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

      1. John's faithfulness in reproving Herod, Matthew 14:3; Matthew 14:4. Herod was one of John's hearers (Mark 6:20), and therefore John might be the more bold with him. Note, Ministers, who are reprovers by office, are especially obliged to reprove those that are under their charge, and not to suffer sin upon them; they have the fairest opportunity of dealing with them, and with them may expect the most favourable acceptance.

      The particular sin he reproved him for was, marrying his brother Philip's wife, not his widow (that had not been so criminal), but his wife. Philip was now living, and Herod inveigled his wife from him, and kept here for his own. Here was a complication of wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by this woman; and it was an aggravation of the wrong, that he was his brother, his half-brother, by the father, but not by the mother. See Psalms 50:20. For this sin John reproved him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but, It is not lawful; the sinfulness of sin, as it is the transgression of the law, is the worst thing in it. This was Herod's own iniquity, his beloved sin, and therefore John Baptist tells him of this particularly. Note, (1.) That which by the law of God is unlawful to other people, is by the same law unlawful to princes and the greatest of men. They who rule over men must not forget that they are themselves but men, and subject to God. "It is not lawful for thee, any more than for the meanest subject thou hast, to debauch another man's wife." There is no prerogative, no, not for the greatest and most arbitrary kings, to break the laws of God. (2.) If princes and great men break the law of God, it is very fit they should be told of it by proper persons, and in a proper manner. As they are not above the commands of God's word, so they are not above the reproofs of his ministers. It is not fit indeed, to say to a king, Thou art Belial (Job 34:18), any more than to call a brother Raca, or, Thou fool: it is not fit, while they keep within the sphere of their own authority, to arraign them. But it is fit that, by those whose office it is, they should be told what is unlawful, and told with application, Thou art the man; for it follows there (Matthew 14:19; Matthew 14:19), that God (whose agents and ambassadors faithful ministers are) accepteth not the persons of princes, nor regardeth the rich more than the poor.

      2. The imprisonment of John for his faithfulness, Matthew 14:3; Matthew 14:3. Herod laid hold on John when he was going on to preach and baptize, put an end to his work, bound him, and put him in prison; partly to gratify his own revenge, and partly to please Herodias, who of the two seemed to be most incensed against him; it was for her sake that he did it. Note, (1.) Faithful reproofs, if they do not profit, usually provoke; if they do not do good, they are resented as affronts, and they that will not bow to the reproof, will fly in the face of the reprover and hate him, as Ahab hated Micaiah, 1 Kings 22:8. See Proverbs 9:8; Proverbs 15:10; Proverbs 15:12. Veritas odium parit--Truth produces hatred. (2.) It is no new thing for God's ministers to suffer ill for doing well. Troubles abide those most that are most diligent and faithful in doing their duty, Acts 20:20. Perhaps some of John's friends would blame him as indiscreet in reproving Herod, and tell him he had better be silent than provoke Herod, whose character he knew very well, thus to deprive him of his liberty; but away with that discretion that would hinder men from doing their duty as magistrates, ministers, or Christian friends; I believe John's own heart did not reproach him for it, but this testimony of his conscience for him made his bonds easy, that he suffered for well-doing, and not as a busy-body in other men's matters,1 Peter 4:15.

      3. The restraint that Herod lay under from further venting of his rage against John, Matthew 14:5; Matthew 14:5.

      (1.) He would have put him to death. Perhaps that was not intended at first when he imprisoned him, but his revenge by degrees boiled up to that height. Note, The way of sin, especially the sin of persecution, is down-hill; and when once a respect to Christ's ministers is cast off and broken through in one instance, that is at length done, which the man would sooner have thought himself a dog than to have been guilty of, 2 Kings 8:13.

      (2.) That which hindered him was his fear of the multitude, because they counted John as a prophet. It was not because he feared God (if the fear of God had been before his eyes he would not have imprisoned him), nor because he feared John, though formerly he had had a reverence for him (his lusts had overcome that), but because he feared the people; he was afraid for himself, his own safety, and the safety of his government, his abuse of which he knew had already rendered him odious to the people, whose resentments being so far heated already would be apt, upon such a provocation as the putting of a prophet to death, to break out into a flame. Note, [1.] Tyrants have their fears. Those who are, and affect to be, the terror of the mighty, are many times the greatest terror of all to themselves; and when they are most ambitious to be feared by the people, are most afraid of them. [2.] Wicked men are restrained from the most wicked practices, merely by their secular interest, and not by any regard to God. A concern for their ease, credit, wealth, and safety, being their reigning principle, as it keeps them from many duties, so it keeps them from many sins, which otherwise they would not be restrained from; and this is one means by which sinners are kept from being overmuch wicked, Ecclesiastes 7:17. The danger of sin that appears to sense, or to fancy only, influences men more than that which appears to faith. Herod feared that the putting of John to death might raise a mutiny among the people, which it did not; but he never feared it might raise a mutiny in his own conscience, which it did, Matthew 14:2; Matthew 14:2. Men fear being hanged for that which they do not fear being damned for.

      4. The contrivance of bringing John to his death. Long he lay in prison; and, against the liberty of the subject (which, blessed be God, is secured to us of this nation by law), might neither be tried nor bailed. It is computed that he lay a year and a half a close prisoner, which was about as much time as he had spent in his public ministry, from his first entrance into it. Now here we have an account of his release, not by any other discharge than death, the period of all a good man's troubles, that brings the prisoners to rest together, so that they hear not the voice of the oppressor,Job 3:18.

      Herodias laid the plot; her implacable revenge thirsted after John's blood, and would be satisfied with nothing less. Cross the carnal appetites, and they turn into the most barbarous passions; it was a woman, a whore, and the mother of harlots, that was drunk with the blood of the saints,Revelation 17:5; Revelation 17:6. Herodias contrived how to bring about the murder of John so artificially as to save Herod's credit, and so to pacify the people. A sorry excuse is better than none. But I am apt to think, that if the truth were known, Herod was himself in the plot; and with all his pretences of surprise and sorrow, was privy to the contrivance, and knew before what would be asked. And his pretending his oath, and respect to his guests, was all but sham and grimace. But if he were trepanned into it ere he was aware, yet because it was the thing he might have prevented, and would not, he is justly found guilty of the whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab take possession, he hath killed. So, though Herodias contrive the beheading of John, yet if Herod consent to it, and take pleasure in it, he is not only an accessary, but a principal murderer. Well, the scene being laid behind the curtain, let us see how it was acted upon the stage, and in what method. Here we have,

      (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 (Hosea 7:5), for it is part of the sport of a fool to do mischief, Proverbs 10:23. The Philistines, when their heart was merry, called for Samson to abuse him. The Parisian massacre was at a wedding. This young lady's dancing pleased Herod. We are not told who danced with her, but none pleased Herod like her dancing. Note, A vain and graceless heart is apt to be greatly in love with the lusts of the flesh and of the eye, and when it is so, it is entering into further temptation; for by that Satan gets and keeps possession. See Proverbs 23:31-33. 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, Matthew 14:7; Matthew 14:7. It was a very extravagant obligation which Herod here entered into, and no way becoming a prudent man that is afraid of being snared in the words of his mouth (Proverbs 6:2), much less a good man that fears an oath, Ecclesiastes 9:2. To put this blank into her hand, and enable her to draw upon him at pleasure, was too great a recompense for such a sorry piece of merit; and, I am apt to think, Herod would not have been guilty of such an absurdity, if he had not been instructed of Herodias, as well as the damsel. Note, Promissory oaths are ensnaring things, and, when made rashly, are the products of inward corruption, and the occasion of many temptations. Therefore, swear not so at all, lest thou have occasion to say, It was an error,Ecclesiastes 5:6.

      (3.) The bloody demand the young lady made of John the Baptist's head, Matthew 14:8; Matthew 14:8. She was before instructed of her mother. Note, The case of those children is very sad, whose parents are their counsellors to do wickedly, as Ahaziah's (2 Chronicles 22:3); who instruct them and encourage them in sin, and set them bad examples; for the corrupt nature will sooner be quickened by bad instructions than restrained and mortified by good ones. Children ought not to obey their parents against the Lord, but if they command them to sin, must say, as Levi did to father and mother, they have not seen them.

      Herod having given her her commission, and Herodias her instructions, she requires John the Baptist's head in a charger. Perhaps Herodias feared lest Herod should grow weary of her (as lust useth to nauseate and be cloyed), and then would make John Baptist's reproof a pretence to dismiss her; to prevent which she contrives to harden Herod in it by engaging him in the murder of John. John must be beheaded then; that is the death by which he must glorify God; and because it was his who died first after the beginning of the gospel, though the martyrs died various kinds of deaths, and not so easy and honourable as this, yet this is put for all the rest, Revelation 20:4, where we read of the souls of those that were beheaded for the witness of Jesus. Yet this is not enough, the thing must be humoured too, and not only a revenge, but a fancy must be gratified; it must be given her here in a charger, served up in blood, as a dish of meat at the feast, or sauce to all the other dishes; it is reserved for the third course, to come up with the rarities. He must have no trial, no public hearing, no forms of law or justice must add solemnity to his death; but he is tried, condemned, and executed, in a breath. It was well for him he was so mortified to the world that death could be no surprise to him, though ever so sudden. It must be given her, and she will reckon it a recompence for her dancing, and desire no more.

      (4.) Herod's grant of this demand (Matthew 14:9; Matthew 14:9); The king was sorry, at least took on him to be so, but, for the oath's sake, he commanded it to be given her. Here is,

      [1.] A pretended concern for John. The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his 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, Jeremiah 36:25. If some of the common people had been here, they would have rescued this Jonathan, as 1 Samuel 14:45.

      [4.] Here is a real malice to John at the bottom of this concession, or else he might have found out evasions enough to have got clear of his promise. Note, Though a wicked mind never wants an excuse, yet the truth of the matter is, that every man is tempted when he is drawn aside of his own lust, and enticed,James 1:14. 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 (Matthew 14:10; Matthew 14:10); He sent and beheaded John in the prison. It is probable the prison was very near, at the gate of the palace; and thither an officer was sent to cut off the head of this great man. He must be beheaded with expedition, to gratify Herodias, who was in a longing condition till it was done. It was done in the night, for it was at supper-time, after supper, it is likely. It was done in the prison, not at the usual place of execution, for fear of an uproar. A great deal of innocent blood, of martyr's blood, has thus been huddled up in corners, which, when God comes to make inquisition for blood, the earth shall disclose, and shall no more cover, Isaiah 26:21; Psalms 9:12.

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

      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, Matthew 14:11; Matthew 14:11. 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, Psalms 79:2. When the witnesses are slain, they that dwell on the earth rejoice over them, and make merry,Revelation 11:10; Psalms 14:4; Psalms 14:5.

      (2.) The disciples buried the body, and brought the news in tears to our Lord Jesus. The disciples of John had fasted often whole 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 12:5. 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 8:2); 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, Hebrews 13:8; Hebrews 13:20. The removal of ministers should bring us nearer to Christ, into a more immediate communion with him. Thirdly, Comforts otherwise highly valuable, are sometimes therefore taken from us, because they come between us and Christ, and are apt to carry away that love and esteem which are due to him only: John had long since directed his disciples to Christ, and turned them over to him, but they could not leave their old master while he lived; therefore he is removed that they may go to Jesus, whom they had sometimes emulated and envied for John's sake. It is better to be drawn to Christ by want and loss, than not to come to him at all. If our masters be taken from our head, this is our comfort, we have a Master in heaven, who himself is our Head.

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

Kelly Commentary on Books of the Bible

Chapter 8, which opens the portion that comes before us tonight, is a striking illustration as well as proof of the method which God has been pleased to employ in giving us the apostle Matthew's account of our Lord Jesus. The dispensational aim here leads to a more manifest disregard of the bare circumstance of time than in any other specimen of these gospels. This is the more to be noticed, inasmuch as the gospel of Matthew has been in general adopted as the standard of time, save by those who have rather inclined to Luke as supplying the desideratum. To me it is evident, from a careful comparison of them all, as I think it is capable of clear and adequate proof to an unprejudiced Christian mind, that neither Matthew nor Luke confines himself to such an order of events. Of course, both do preserve chronological order when it is compatible with the objects the Holy Spirit had in inspiring them; but in both the order of time is subordinated to still greater purposes which God had in view. If we compare the eighth chapter, for example, with the corresponding circumstances, as far as they appear, in the gospel of Mark, we shall find the latter gives us notes of time, which leave no doubt on my mind that Mark adheres to the scale of time: the design of the Holy Ghost required it, instead of dispensing with it in his case. The question fairly arises, Why it is that the Holy Ghost has been pleased so remarkably to leave time out of the question in this chapter, as well as in the next? The same indifference to the mere sequence of events is found occasionally in other parts of the gospel; but I have purposely dwelt upon this chapter 8, because here we have it throughout, and at the same time with evidence exceedingly simple and convincing.

The first thing to be remarked is, that the leper was an early incident in the manifestation of the healing power of our Lord. In his defilement he came to Jesus and sought to be cleansed, before the delivery of the sermon on the mount. Accordingly, notice that, in the manner in which the Holy Ghost introduces it, there is no statement of time whatever. No doubt the first verse says, that "when He was come down from the mount, great multitudes followed Him;" but then the second verse gives no intimation that the subject which follows is to be taken as chronologically subsequent. It does not say, that " then there came a leper," or " immediately there came a leper." No word whatever implies that the cleansing of the leper happened at that time. It says simply, "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean." Verse 4 seems quite adverse to the idea that great multitudes were witnesses of the cure; for why "tell no man," if so many knew it already? Inattention to this has perplexed many. They have not seized the aim of each gospel. They have treated the Bible either with levity, or as too awful a book to be apprehended really; not with the reverence of faith, which waits on Him, and fails not in due time to understand His word. God does not permit Scripture to be thus used without losing its force, its beauty, and the grand object for which it was written.

If we turn toMark 1:1-45; Mark 1:1-45, the proof of what I have said will appear as to the leper. At its close we see the leper approaching the Lord, after He had been preaching throughout Galilee and casting out devils. In Mark 2:1-28 it says, "And again he entered into Capernaum." He had been there before. Then, in Mark 3:1-35, there are notes of time more or less strong. In verse 13 our Lord "goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." To him who compares this with Luke 6:1-49, there need not remain a question as to the identity of the scene. They are the circumstances that preceded the discourse upon the mount, as given in Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29. It was after our Lord had called the twelve, and ordained them not after He had sent them forth, but after He had appointed them apostles that the Lord comes down to a plateau upon the mountain, instead of remaining upon the more elevated parts where He had been before. Descending then upon the plateau, He delivered what is commonly called the Sermon on the Mount.

Examine the Scripture, and you will see for yourselves. It is not a thing that can be settled by a mere assertion. On the other hand, it is not too much to say, that the same Scriptures which convince one unbiassed mind that pays heed to these notes of time, will produce no less effect on others. If I assume from the words "set forth in order," in the beginning of Luke's gospel, that therefore his is the chronological account, it will only lead me into confusion, both as to Luke and the other gospels; for proofs abound that the order of Luke, most methodical as he is, is by no means absolutely that of time. Of course, there is often the order of time, but through the central part, and not infrequently elsewhere, his setting forth in order turns on another principle, quite independent of mere succession of events. In other words, it is certain that in the gospel of Luke, in whose preface we have expressly the words "set in order," the Holy Ghost does in no way tie Himself to what, after all, is the most elementary form of arrangement; for it needs little observation to see, that the simple sequence of facts as they occurred is that which demands a faithful enumeration, and nothing more. Whereas, on the contrary, there are other kinds of order that call for more profound thought and enlarged views, if we may speak now after the manner of men; and, indeed, I deny not that these the Holy Ghost employed in His own wisdom, though it is hardly needful to say He could, if He pleased, demonstrate His superiority to any means or qualifications whatsoever. He could and did form His instruments according to His own sovereign will. It is a question, then, of internal evidence, what that particular order is which God has employed in each different gospel. Particular epochs in Luke are noted with great care; but, speaking now of the general course of the Lord's life, a little attention will discover, from the immensely greater preponderance paid to the consideration of time in the second gospel, that there we have events from first to last given to us in their consecutive order. It appears to me, that the nature or aim of Mark's gospel demands this. The grounds of such a judgment will naturally come before us ere long: I can merely refer to it now as my conviction.

If this be a sound judgment, the comparison of the first chapter of Mark affords decisive evidence that the Holy Ghost in Matthew has taken the leper out of the mere time and circumstances of actual occurrence, and has reserved his case for a wholly different service. It is true that in this particular instance Mark no more surrounds the leper with notes of time and place than do Matthew and Luke. We are dependent, therefore, for determining this case, on the fact that Mark does habitually adhere to the chain of events. But if Matthew here laid aside all question of time, it was in view of other and weightier considerations for his object. In other words, the leper is here introduced after the sermon on the mount, though, in fact, the circumstance took place long before it. The design is, I think, manifest: the Spirit of God is here giving a vivid picture of the manifestation of the Messiah, of His divine glory, of His grace and power, with the effect of this manifestation. Hence it is that He has grouped together circumstances which make this plain, without raising the question of when they occurred; in fact, they range over a large space, and, otherwise viewed, are in total disorder. Thus it is easy to see, that the reason for here putting together the leper and the centurion lies in the Lord's dealing with the Jew, on the one hand, and, on the other hand, in His deep grace working in the Gentile's heart, and forming his faith, as well as answering it, according to His own heart. The leper approaches the Lord with homage, but with a most inadequate belief in His love and readiness to meet his need. The Saviour, while He puts forth His hand, touching him as man, and yet as none but Jehovah might dare to do, dispels the hopeless disease at once. Thus, and after the tenderest sort, there is that which evidences the Messiah on earth present to heal His people who appeal to Him; and the Jew, above all counting upon His bodily presence demanding it, I may say, according to the warrant of prophecy, finds in Jesus not merely the man, but the God of Israel. Who but God could heal? Who could touch the leper save Emmanuel? A mere Jew would have been defiled. He who gave the law maintained its authority, and used it as an occasion for testifying His own power and presence. Would any man make of the Messiah a mere man and a mere subject of the law given by Moses? Let them read their error in One who was evidently superior to the condition and the ruin of man in Israel. Let them recognize the power that banished the leprosy, and the grace withal that touched the leper. It was true that He was made of woman, and made under the law; but He was Jehovah Himself, that lowly Nazarene. However suitable to the Jewish expectation that He should be found a man, undeniably there was that apparent which was infinitely above the Jew's thought; for the Jew showed his own degradation and unbelief in the low ideas he entertained of the Messiah. He was really God in man; and all these wonderful features are here presented and compressed in this most simple, but at the same time significant, action of the Saviour the fitting frontispiece to Matthew's manifestation of the Messiah to Israel.

In immediate juxtaposition to this stands the Gentile centurion, who seeks healing for his servant. Considerable time, it is true, elapsed between the two facts; but this only makes it the more sure and plain, that they are grouped together with a divine purpose. The Lord then had been shown such as He was towards Israel, had Israel in their leprosy come to Him, as did the leper, even with a faith exceedingly short of that which was due to His real glory and His love. But Israel had no sense of their leprosy; and they valued not, but despised, their Messiah, albeit divine I might almost say because divine. Next, we behold Him meeting the centurion after another manner altogether. If He offers to go to his house, it was to bring out the faith that He had created in the heart of the centurion. Gentile as he was, he was for that very, reason the less narrowed in his thoughts of the Saviour by the prevalent notions of Israel, yea, or even by Old Testament hopes, precious as they are. God had given his soul a deeper, fuller sight of Christ; for the Gentile's words prove that he had apprehended God in the man who was healing at that moment all sickness and disease in Galilee. I say not how fax he had realized this profound truth; I say not that he could have defined his thoughts; but he knew and declared His command of all as truly God. In him there was a spiritual force far beyond that found in the leper, to whom the hand that touched, as well as cleansed, him proclaimed Israel's need and state as truly as Emmanuel's grace.

As for the Gentile, the Lord's proffer to go and heal his servant brought out the singular strength of his faith. "Lord, I am not worthy that thou shouldest come under my roof" He had only to say in a word, and his servant should be healed. The bodily presence of the Messiah was not needed. God could not be limited by a question of place; His word was enough. Disease must obey Him, as the soldier or the servant obeyed the centurion, their superior. What an anticipation of the walk by faith, not by sight, in which the Gentiles, when called, ought to have glorified God, when the rejection of the Messiah by His own ancient people gave occasion to the Gentile call as a distinct thing! It is evident that the bodily presence of the Messiah is the very essence of the former scene, as it ought to be in dealing with the leper, who is a kind of type of what Israel should have been in seeking cleansing at His hands. So, on the other hand, the centurion sets forth with no less aptness the characteristic faith that suits the Gentile, in a simplicity which looks for nothing but the word of His mouth, is perfectly content with it, knows that, whatever the disease may be, He has only to speak the word, and it is done according to His divine will. That blessed One was here whom he knew to be God, who was to him the impersonation of divine power and goodness His presence was uncalled for, His word more than enough. The Lord admired the faith superior to Israel's, and took that occasion to intimate the casting out of the sons or natural heirs of the kingdom, and the entrance of many from east and west to sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens. What can be conceived so perfectly to illustrate the great design of the gospel of Matthew?

Thus, in the scene of the leper, we have Jesus presented as "Jehovah that healeth Israel," as man here below, and in Jewish relationships, still maintaining the law. Next, we find Him confessed by the centurion, no longer as the Messiah, when actually with them, confessed according to a faith which saw the deeper glory of His person as supreme, competent to heal, no matter where, or whom, or what, by a word; and this the Lord Himself hails as the foreshadowing of a rich incoming of many multitudes to the praise of His name, when the Jews should be cast out. Evidently it is the change of dispensation that is in question and at hand, the cutting off of the fleshly seed for their unbelief, and the bringing in of numerous believers in the name of the Lord from among the Gentiles.

Then follows another incident, which equally proves that the Spirit of God is not here reciting the facts in their natural succession; for it is assuredly not at this moment historically that the Lord goes into the house of Peter, sees there his wife's mother laid sick of a fever, touches her hand, and raises her up, so that she ministers unto them at once. In this we have another striking illustration of the same principle, because this miracle, in point of fact, was wrought long before the healing of the centurion's servant, or even of the leper. This, too, we ascertain from Mark 1:1-45, where there are clear marks of the time. The Lord was in Capernaum, where Peter lived; and on a certain Sabbath-day, after the call of Peter, wrought in the synagogue mighty deeds, which are here recorded, and by Luke also. Verse 29 gives us strict time. "And forthwith when they were come out of the synagogue they entered into the house of Simon and Andrew, with James and John; but Simon's wife's mother was sick of a fever, and anon they tell Him of her. And He came and took her by the hand, and lifted her up, and immediately the fever left her, and she ministered unto them." It would require the credulity of a sceptic to believe that this is not the self-same fact that we have before us inMatthew 8:1-34; Matthew 8:1-34. I feel sure that no Christian harbours a doubt about it. But if this be so, there is here absolute certainty that our Lord, on the very Sabbath in which He cast out the unclean spirit from the man in the synagogue of Capernaum, immediately after quitting the synagogue, entered the house of Peter, and that there and then He healed Peter's wife's mother of the fever. Subsequent, considerably, to this was the case of the centurion's servant, preceded a good while before by the cleansing of the leper.

How are we to account for a selection so marked, an elimination of time so complete? Surely not by inaccuracy; surely not by indifference to order, but contrariwise by divine wisdom that arranged the facts with a view to a purpose worthy of itself: God's arrangement of all things more particularly in this part of Matthew to give us an adequate manifestation of the Messiah; and, as we have seen, first, what He was to the appeal of the Jew; next, what He was and would be to Gentile faith, in still richer form and fulness. So now we have, in the healing of Peter's mother-in-law, another fact containing a principle of great value, that His grace towards the Gentile does not in the least degree blunt His heart to the claims of relationship after the flesh. It was clearly a question of connection with the apostle of the circumcision ( i.e., Peter's wife's mother). We have the natural tie here brought into prominence; and this was a claim that Christ slighted not. For He loved Peter felt for him, and his wife's mother was precious in His sight. This sets forth not at all the way in which the Christian stands related to Christ; for even though we had known Him after the flesh, henceforth know we Him no more. But it is expressly the pattern after which He was to deal, and will deal, with Israel. Zion may say of the Lord who laboured in vain, whom the nation abhorred, "The Lord hath forsaken me, and my Lord hath forgotten me." Not so. "Can a woman forget her sucking child? yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands." Thus it is shown that, though we have rich grace to the Gentile, there is the remembrance of natural relationship still.

In the evening multitudes are brought, taking advantage of the power that had so shown itself, publicly in the synagogue, and privately in the house of Peter; and the Lord accomplished the words ofIsaiah 53:4; Isaiah 53:4: "Himself," it is said, "took our infirmities, and bare our sicknesses," an oracle we might do well to consider in the limit of its application here. In what sense did Jesus, our Lord, take their infirmities, and bear their sicknesses? In this, as I believe, that He never employed the virtue that was in Him to meet sickness or infirmity as a matter of mere power, but in deep compassionate feeling He entered into the whole reality of the case. He healed, and bore its burden on His heart before God, as truly as He took it away from men. It was precisely because He was Himself untouchable by sickness and infirmity, that He was free so to take up each consequence of sin thus. Therefore it was not a mere simple fact that He banished sickness or infirmity, but He carried them in His spirit before God. To my mind, the depth of such grace only enhances the beauty of Jesus, and is the very last possible ground that justifies man in thinking lightly of the Saviour.

After this our Lord sees great multitudes following Him, and gives commandment to go to the other side. Here again is found a fresh case of the same remarkable principle of selection of events to form a complete picture, which I have maintained to be the true key of all. The Spirit of God has been pleased to cull and class facts otherwise unconnected; for here follow conversations that took place a long time after any of the events we have been occupied with. When do you suppose these conversations actually occurred, if we go to the question of their date? Take notice of the care with which the Spirit of God here omits all reference to this: "And a certain scribe came." There is no note of the time when he came, but simply the fact that he did come. It was really after the transfiguration recorded in chapter 17 of our gospel. Subsequently to that, the scribe offered to follow Jesus whithersoever He went. We know this by comparing it with the gospel of Luke. And so with the other conversation: "Lord, suffer me first to go and bury my father;" it was after the glory of Christ had been witnessed on the holy mount, when man's selfishness of heart showed itself in contrast to the grace of God.

Next, the storm follows. "There arose a great tempest in the sea, insomuch, that the ship was covered with the waves; but he was asleep." When did this take place, if we enquire into it merely as a matter of historical fact? On the evening of the day when He delivered the seven parables given in Matthew 13:1-58. The truth of this is apparent, if we compare the gospel of Mark. Thus, the fourth chapter of Mark coincides, marked with such data as can leave no doubt. We have, first, the sower sowing the word. Then, after the parable of the mustard seed (ver. 33), it is added, "And with many such parables spake He the word unto them . . . . and when they were alone, He expounded all things to His disciples [in both the parables and the explanations alluding to what we possess in Matthew 13:1-58.]. And the same day, when the even was come, He saith unto them, let us pass over unto the other side. [There is what I call a clear, unmistakable note of time.] And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey Him?" After this (what makes it still more unquestionable) comes the case of the demoniac. It is true, we have only one in Mark, as in Luke; whereas in our gospel we have two. Nothing can be simpler. There were two; but the Spirit of God chose out, in Mark and Luke, the more remarkable of the two, and traces for us his history, a history of no small interest and importance, as we may feel when we come to Mark; but it was of equal moment for the gospel of Matthew that the two demoniacs should be mentioned here, although one of them was in himself, as I gather, a far more strikingly desperate case than the other. The reason I consider to be plain; and the same principle applies to various other parts of our gospel where we have two cases mentioned, where in the other gospels we have only one. The key to it is this, that Matthew was led by the Holy Ghost to keep in view adequate testimony to the Jewish people; it was the tender goodness of God that would meet them in a manner that was suitable under the law. Now, it was an established principle, that in the mouth of two or three witnesses every word should be established. This, then, I apprehend to be the reason why we End two demoniacs mentioned; whereas, in Mark or Luke for other purposes, the Spirit of God only draws attention to one of the two. A Gentile (indeed, any mind not under any kind of legal prejudice or difficulty) would be far more moved by a detailed account of what was more, conspicuous. The fact of two without the personal details would not powerfully tell upon mere Gentiles perhaps, though to a Jew it might be for some ends necessary. I do not pretend to say this was the only purpose served; far be it from me to think of restraining the Spirit of God within the narrow bounds of our vision. Let none suppose that, in giving my own convictions, I have the presumptuous thought of putting these forward as if they were the sole motives in God's mind. It is enough to meet a difficulty which many feel by the simple plea that the reason assigned is in my judgment a valid explanation, and in itself a sufficient solution of the apparent discrepancy. If it be so, it is surely a ground of thankfulness to God; for it turns a stumbling-block into an evidence of the perfection of Scripture.

Reviewing, then, these closing incidents of the chapter (ver. Matthew 13:19-22), we find first of all the utter worthlessness of the flesh's readiness to follow Jesus. The motives of the natural heart are laid bare. Does this scribe offer to follow Jesus? He was not called. Such is the perversity of man, that he who is not called thinks he can follow Jesus whithersoever He goes. The Lord hints at what the man's real desires were not Christ, not heaven, not eternity, but present things. If he were willing to follow the Lord, it was for what he could get. The scribe had no heart for the hidden glory. Surely, had he seen this, everything was there; but he saw it not, and so the Lord spread out His actual portion, as it literally was, without one word about the unseen and eternal. "The foxes," says He, "have holes, and the birds of the air have nests, but the Son of man hath not where to lay His head." He takes accordingly the title of the "Son of man" for the first time in this gospel. He has His rejection before His eyes, as well as the presumptuous unbelief of this sordid, and self-confident, would-be follower.

Again, when we listen to another (and now it is one of His disciples), at once faith shows its feebleness. "Suffer me first," he says, "to go and bury my father." The man that was not called promises to go anywhere, in his own strength; but the man that was called feels the difficulty, and pleads a natural duty before following Jesus. Oh, what a heart is ours! but what a heart was His!

In the next scene, then, we have the disciples as a whole tried by a sudden danger to which their sleeping Master paid no heed. This tested their thoughts of the glory of Jesus. No doubt the tempest was great; but what harm could it do to Jesus? No doubt the ship was covered with the waves; but how could that imperil the Lord of all? They forgot His glory in their own anxiety and selfishness. They measured Jesus by their own impotence. A great tempest. and a sinking ship are serious difficulties to a man. "Lord, save us; we perish," cried they, as they awoke Him; and He arose and rebuked the winds and the sea. Little faith leaves us as fearful for ourselves as dim witnesses of His glory whom the most unruly elements obey.

In what follows we have that which is necessary, to complete the picture of the other side. The Lord works in delivering power; but withal the power of Satan fills and carries away the unclean to their own destruction. Yet man, in face of all, is so deceived of the enemy, that he prefers to be left with the demons rather than enjoy the presence of the Deliverer. Such was and is man. But the future is in view also. The delivered demoniacs are, to my mind, clearly the foreshadow of the Lord's grace in the latter days, separating a remnant to Himself, and banishing the power of Satan from this small but sufficient witness of His salvation. The evil spirits asked leave to pass into the herd of swine, which thus typify the final condition of the defiled, apostate mass of Israel; their presumptuous and impenitent unbelief reduces them to that deep degradation not merely the unclean, but the unclean filled with the power of Satan, and carried down to swift destruction. It is a just prefiguration of what will be in the close of the age the mass of the unbelieving Jews, now impure, but then also given up to the devil, and so to evident perdition.

Thus, in the chapter before us, we have a very comprehensive sketch of the Lord's manifestation from that time, and in type going on to the end of the age. In the chapter that follows we have a companion picture, carrying on, no doubt, the lord's presentation to Israel, but from a different point of view; for inMatthew 9:1-38; Matthew 9:1-38 it is not merely the people tried, but more especially the religious leaders, till all closes in blasphemy against the Holy Ghost. This was testing matters more closely. Had there been a single thing good in Israel, their choicest guides would have stood that test. The people might have failed, but, surely, there were some differences surely those that were honoured and valued were not so depraved! Those that were priests in the house of God would not they at least receive their own Messiah? This question is accordingly put to the proof in the ninth chapter. To the end the events are put together, just as in Matthew 8:1-34, without regard to the point of time when they occurred.

"And He entered into a ship, and passed over, and came into His own city." Having left Nazareth, as we saw, He takes up His abode in Capernaum, which was henceforth "His own city." To the proud inhabitant of Jerusalem, both one and the other were but a choice and change within a land of darkness. But it was for a land of darkness and sin and death that Jesus came from heaven the Messiah, not according to their thoughts, but the Lord and Saviour, the God-man. So in this case there was brought to Him a paralytic man, lying upon a bed, "and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee." Most clearly it is not so much a question of sin in the aspect of uncleanness (typifying deeper things, but still connected with the ceremonial requirements of Israel, as we find from what our Lord said in the chapter to the cleansed leper). It is more particularly sin, viewed as guilt, and consequently as that which absolutely breaks and destroys all power in the soul towards both God and man. Hence, here it is a question not merely of cleansing, but of forgiveness, and forgiveness, too, as that which precedes power, manifested before men. There never can be strength in the soul till forgiveness is known. There may be desires, there may be the working of the Spirit of God, but there can be no power to walk before men and to glorify God thus till there is forgiveness possessed and enjoyed in the heart. This was the very blessing that aroused, above all, the hatred of the scribes. The priest, in chap. 8, could not deny what was done in the case of the leper, who showed himself duly, and brought his offering, according to the law, to the altar. Though a testimony to them, still it was in the result a recognition of what Moses commanded. But here pardon dispensed on earth arouses the pride of the religious leaders to the quick, and implacably. Nevertheless, the Lord did not withhold the infinite boon, though He knew too well their thoughts; He spoke the word of forgiveness, though He read their evil heart that counted it blasphemy. This utter, growing rejection of Jesus was coming out now rejection, at first allowed and whispered in the heart, soon to be pronounced in words like drawn swords.

"And, behold, certain of the scribes said within themselves, This man blasphemeth." Jesus blessedly answered their thoughts, had there only been a conscience to hear the word of power and grace, which brings out His glory the more. "That ye may know," He says, "that the Son of man hath power on earth to forgive sins," etc. He now takes His place of rejection; for Him it is manifest even now by their inmost thoughts of Him when revealed. "This man blasphemeth." Yet is He the Son of man who hath power on earth to forgive sins; and He uses His authority. "That ye may know it (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thy house." The man's walk before them testifies to the reality of his forgiveness before God. It ought to be so with every forgiven soul. This as yet draws out wonder, at least from the witnessing multitudes, that God had given such power unto men. They glorified God.

On this the Lord proceeds to take a step farther, and makes a deeper inroad, if possible, upon Jewish prejudice. He is not here sought as by the leper, the centurion, the friends of the palsied man; He Himself calls Matthew, a publican just the one to write the gospel of the despised Jesus of Nazareth. What instrument so suitable? It was a scorned Messiah who, when rejected of His own people, Israel, turned to the Gentiles by the will of God: it was One who could look upon publicans and sinners anywhere. Thus Matthew, called at the very receipt of custom, follows Jesus, and makes a feast for Him. This furnishes occasion to the Pharisees to vent their unbelief: to them nothing is so offensive as grace, either in doctrine or in practice. The scribes, at the beginning of the chapter, could not hide from the Lord their bitter rejection of His glory as man on earth entitled, as His humiliation and cross would prove, to forgive. Here, too, these Pharisees question and reproach His grace, when they see the Lord sitting at ease in the presence of publicans and sinners, who came and sat down with Him in Matthew's house. They said to His disciples, "Why eateth your Master with publicans and sinners?" The Lord shows that such unbelief justly and necessarily excludes itself, but not others, from blessing. To heal was the work for which He was come. it was not for the whole the Physician was needed. How little they had learnt the divine lesson of grace, not ordinances! "I will have mercy, and not sacrifice." Jesus was there to call, not righteous men, but sinners.

Nor was the unbelief confined to these religionists of letter and form; for next (verse 14) the question comes from John's disciples: "Why do we and the Pharisees fast oft, but thy disciples fast not?" Throughout it is the religious kind that are tested and found wanting. The Lord pleads the cause of the disciples. "Can the children of the bride-chamber mourn as long as the bridegroom is with them?" Fasting, indeed, would follow when the Bridegroom was taken from them. Thus He points out the utter moral incongruity of fasting at that moment, and intimates that it was not merely the fact that He was going to be rejected, but that to conciliate His teaching and His will with the old thing was hopeless. What He was introducing could not mix with Judaism. Thus it was not merely that there was an evil heart of unbelief in the Jew particularly, but law and grace cannot be yoked together. "No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse." Nor was it only a difference in the forms the truth took; but the vital principle which Christ was diffusing could not be so maintained. "Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved." The spirit, as well as the form, was alien.

But at the same time it is plain, although He bore the consciousness of the vast change He was introducing, and expressed it thus fully and early in the history, nothing turned away His heart from Israel. The very next scene, the case of Jairus, the ruler, shows it. "My daughter is even now dead, but come and lay thy hand upon her, and she shall live." The details, found elsewhere, of her being at the point of death then, before reaching the house, the news that she was dead, are not here. Whatever the time may have been, whatever the incidents added by others, the account is given here for the purpose of showing, that as Israel's case was desperate, even unto death, so He, the Messiah, was the giver of life, when all, humanly speaking, was over. He was then present, a man despised, yet with title to forgive sins, proved by immediate power to heal. If those who trusted in themselves that they were wise and righteous would not have Him, He would call even a publican on the spot to be among the most honoured of His followers, and would not disdain to be their joy when they desired His honour in the exercise of His grace. Sorrow would come full soon when He, the Bridegroom of His people, should be taken away; and then should they fast.

Nevertheless, His ear was open to the call on behalf of Israel perishing, dying, dead. He had been preparing them for the new things, and the impossibility of making them coalesce with the old. But none the less do we find His affections engaged for the help of the helpless. He goes to raise the dead, and the woman with the issue of blood touches Him by the way. No matter what the great purpose might be, He was there for faith. Far different this was from the errand on which He was intent; but He was there for faith. It was His meat to do the will of God. He was there for the express purpose of glorifying God. Power and love were come for any one to draw on. If there were, so to speak, a justification of circumcision by faith, undoubtedly there was also the justification of uncircumcision through their faith. The question was not who or what came in the way; whoever appealed to Him, there He was for them. And He was Jesus, Emmanuel. When He reaches the house, minstrels were there, and people, making a noise: the expression, if of woe, certainly of impotent despair. They mock the calm utterance of Him who chooses things that are not; and the Lord turns out the unbelievers, and demonstrates the glorious truth that the maid was not dead, but living.

Nor is this all. He gives sight to the blind. "And when Jesus departed thence, two blind men followed Him, crying and saying, Thou Son of David, have mercy on us." It was necessary to complete the picture. Life had been imparted to, the sleeping maid of Zion the blind men call on Him as the Son of David, and not in vain. They confess their faith, and He touches their eyes. Thus, whatever the peculiarity of the new blessings, the old thing could be taken up, though upon new grounds, and, of course, on the confession that Jesus is Lord, to the glory of God the Father. The two blind men called upon Him as the Son of David; a sample this of what will be in the end, when the heart of Israel turns to the Lord, and the veil is done away. "According to your faith be it done unto you."

It is not enough that Israel be awakened from the sleep of death, and see aright. There must be the mouth to praise the Lord, and speak of the glorious honour of His majesty, as well as eyes to wait on Him. So we have a farther scene. Israel must give full testimony in the bright day of His coming. Accordingly, here we have a witness of it, and a witness so much the sweeter, because the present total rejection that was filling the heart of the leaders surely testified to the Lord's heart of that which was at hand. But nothing turned aside the purpose of God, or the activity of His grace. "As they went out, behold, they brought to Him a dumb man possessed with a devil. And when the devil was come out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel." (SeeMatthew 9:32-33; Matthew 9:32-33.) The Pharisees were enraged at a power they could not deny, which rebuked themselves so much the more on account of its persistent grace; but Jesus passes by all blasphemy as yet, and goes on His way nothing hinders His course of love. He "went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." The faithful and true witness, it was His to display that power in goodness which shall be put forth fully in the world to come, the great day when the Lord will manifest Himself to every eye as Son of David, and Son of man too.

At the close of this chapter 9, in His deep compassion He bids the disciples pray the Lord of the harvest to send forth labourers into His harvest. At the beginning of Matthew 10:1-42 He Himself sends forth themselves as labourers. He is the Lord of the harvest. It was a grave step this, and in view of His rejection now. In our gospel we have not seen the apostles called and ordained. Matthew gives no such details, but call and mission are together here. But, as I have stated, the choice and ordination of the twelve apostles had really taken place before the sermon on the mount, though not mentioned in Matthew, but in Mark and Luke. (Compare Mark 3:13-19, andMark 6:7-11; Mark 6:7-11; Luke 6:1-49; Luke 9:1-62) The mission of the apostles did not take place till afterwards. In Matthew we have no distinction of their call from their mission. But the mission is given here in strict accordance with what the gospel demands. It is a summons from the King to His people Israel. So thoroughly is it in view of Israel that our Lord does not say one word here about the Church, or the intervening condition of Christendom. He speaks of Israel then, and of Israel before He comes in glory, but He entirely omits any notice of the circumstances which were to come in by the way. He tells them that they should not have gone over (or finished) the cities of Israel till the Son of man be come. Not that His own rejection was not before His spirit, but here He looks not beyond that land and people; and, as far as the twelve were concerned, He sends them on a mission which goes on to the end of the an. Thus, the present dealings of God in grace, the actual shape taken by the kingdom of heaven, the calling of the Gentiles, the formation of the Church, are all passed completely over. We shall find something of these mysteries later on in this gospel; but here it is simply a Jewish testimony of Jehovah-Messiah in His unwearied love, through His twelve heralds, and in spite of rising unbelief, maintaining to the end what His grace had in view for Israel. He would send fit messengers, nor would the work be done till the rejected Messiah, the Son of man, came. The apostles were then sent thus, no doubt, forerunners of those whom the Lord will raise up for the latter day. Time would fail now to dwell on this chapter, interesting as it is. My object, of course, is to point out as clearly as possible the structure of the gospel, and to explain according to my measure why there are these strong differences between the gospels of Matthew and the rest, as compared with one another. The ignorance is wholly on our side: all they say or omit was owing to the far-reaching and gracious wisdom of Him who inspired them.

Matthew 11:1-30, exceedingly critical for Israel, and of surpassing beauty, as it is, must not be passed over without some few words. Here we find our Lord, after sending out the chosen witnesses of the truth (so momentous to Israel, above all) of His own Messiahship, realizing His utter rejection, yet rejoicing withal in God the Father's counsels of glory and grace, while the real secret in the chapter, as in fact, was His being not Messiah only, nor Son of man, but the Son of the Father, whose person none knows but Himself. But, from first to last, what a trial of spirit, and what triumph! Some consider that John the Baptist enquired solely for the sake of his disciples. But I see no sufficient reason to refuse the impression that John found it hard to reconcile his continued imprisonment with a present Messiah; nor do I discern a sound judgment of the case, or a profound knowledge of the heart, in those who thus raise doubts as to John's sincerity, any more than they appear to me to exalt the character of this honoured man of God, by supposing him to play a part which really belonged to others. What can be simpler than that John put the question through his disciples, because he (not they only) had a question in the mind? It probably was no more than a grave though passing difficulty, which he desired to have cleared up with all fulness for their sakes, as well as his own. In short, he had a question because he was a man. It is not for us surely to think this impossible. Have we, spite of superior privileges, such unwavering faith, that we can afford to treat the matter as incredible in John, and therefore only capable of solution in his staggering disciples? Let those who have so little experience of what man is, even in the regenerate, beware lest they impute to the Baptist such an acting of a part as shocks us, when Jerome imputed it to Peter and Paul in the censure of Galatians 2:1-21. The Lord, no doubt, knew the heart of His servant, and could feel for him in the effect that circumstances took upon him. When He uttered the words, "Blessed is he whosoever shall not be offended in me," it is to me evident that there was an allusion to the wavering let it be but for a moment of John's soul. The fact is, beloved brethren, there is but one Jesus; and whoever it may be, whether John the Baptist, or the greatest in the kingdom of heaven, after all it is divinely-given faith which alone sustains: else man has to learn painfully somewhat of himself; and what is he to be accounted of?

Our Lord then answers, with perfect dignity, as well as grace; He puts before the disciples of John the real state of the case; He furnishes them with plain, positive facts, that could leave nothing to be desired by John's mind when he weighed all as a testimony from God. This done, with a word for the conscience appended, He takes up and pleads the cause of John. It ought to have been John's place to have proclaimed the glory of Jesus; but all things in this world are the reverse of what they ought to be, and of what will be when Jesus takes the throne, coming in power and glory. But when the Lord was here, no matter what the unbelief of others, it was only an opportunity for the grace of Jesus to shine out. So it was here; and our Lord turns to eternal account, in His own goodness, the shortcoming of John the Baptist, the greatest of women-born. Far from lowering the position of His servant, He declares there was none greater among mortal men. The failure of this greatest of women-born only gives Him the just occasion to show the total change at hand, when it should not be a question of man, but of God, yea, of the kingdom of heaven, the least in which new state should be greater than John. And what makes this still more striking, is the certainty that the kingdom, bright as it is, is by no means the thing nearest to Jesus. The Church, which is His body and bride, has a far more intimate place, even though true of the same persons.

Next, He lays bare the capricious unbelief of man, only consistent in thwarting every thing and one that God employs for his good; then, His own entire rejection where He had most laboured. It was going on, then, to the bitter end, and surely not without such suffering and sorrow as holy, unselfish, obedient love alone can know. Wretched we, that we should need such proof of it; wretched, that we should be so slow of heart to answer to it, or even to feel its immensity!

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you . . . . . At that time Jesus answered and said, I thank thee, O Father." What feelings at such a time! Oh, for grace so to bow and bless God, even when our little travail seems in vain! At that time Jesus answered, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, Father, for so it seemed good in thy sight." We seem completely borne away from the ordinary level of our gospel to the higher region of the disciple whom Jesus loved. We are, in fact, in the presence of that which John so loves to dwell on Jesus viewed not merely as Son of David or Abraham, or Seed of the woman, but as the Father's Son, the Son as the Father gave, sent, appreciated, and loved Him. So, when more is added, He says, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest." This, of course, is not the moment to unfold it. I merely indicate by the way how the thorough increasing rejection of the Lord Jesus in His lower glory has but the effect of bringing out the revelation of His higher. So, I believe now, there is no attempt ever made on the Name of the Son of God, there is not a single shaft levelled at Him, but the Spirit turns to the holy, and true, and sweet task of asserting anew and more loudly His glory, which enlarges the expression of His grace to man. Only tradition will not do this work, nor will human thoughts or feelings.

In Matthew 12:1-50 we find not so much Jesus present and despised of men, as these men of Israel, the rejectors, in the presence of Jesus. Hence, the Lord Jesus is here disclosing throughout, that the doom of Israel was pronounced and impending. If it was His rejection, these scornful men were themselves rejected in the very act. The plucking of the corn, and the healing of the withered hand, had taken place long before. Mark gives them in the end of his second and the beginning of his third chapters. Why are they postponed here? Because Matthew's object is the display of the change of dispensation through, or consequent on, the rejection of Jesus by the Jews. Hence, he waits to present their rejection of the Messiah, as morally complete as possible in his statement of it, though necessarily not complete in outward accomplishment. Of course, the facts of the cross were necessary to give it an evident and literal fulfilment; but we have it first apparent in His life, and it is blessed to see it thus accomplished, as it were, in what passed with Himself; fully realized in His own spirit, and the results exposed before the external facts gave the fullest expression to Jewish unbelief. He was not taken by surprise; He knew it from the beginning Man's implacable hatred is brought about most manifestly in the ways and spirit of His rejectors. The Lord Jesus, even before He pronounced the sentence, for so it was, indicated what was at hand in these two instances of the Sabbath-day, though one may not now linger on them. The first is the defence of the disciples, grounded on analogies taken from that which had the sanction of God of old, as well as on His own glory now. Reject Him as the Messiah; in that rejection the moral glory of the Son of man would be laid as the foundation of His exaltation and manifestation another day; He was Lord of the Sabbath-day. In the next incident the force of the plea turns on God's goodness towards the wretchedness of man. It is not only the fact that God slighted matters of prescriptive ordinance because of the ruined state of Israel, who rejected His true anointed King, but there was this principle also, that certainly God was not going to bind Himself not to do good where abject need was. It might be well enough for a Pharisee; it might be worthy of a legal formalist, but it would never do for God; and the Lord Jesus was come here not to accommodate Himself to their thoughts, but, above all, to do God's will of holy love in an evil, wretched world. "Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased." In truth, this was Emmanuel, God with us. If God was there, what else could He, would He do? Lowly, noiseless grace now it was to be, according to the prophet, till the hour strikes for victory in judgment. So He meekly retires, healing, yet forbidding it to be blazed abroad. But still, it was His carrying on the great process of shewing out more and more the total rejection of His rejectors. Hence, lower down in the chapter, after the demon was cast out of the blind and dumb man before the amazed people, the Pharisees, irritated by their question, Is not this the Son of David? essayed to destroy the testimony with their utmost and blasphemous contempt. "This [fellow]," etc.

The English translators have thus given the sense well; for the expression really conveys this slight, though the word "fellow" is printed in italics. The Greek word is constantly so used as an expression of contempt, "This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils." The Lord now lets them know their mad folly, and warns them that this blasphemy was about to culminate in a still deeper, deadlier form when the Holy Ghost should be spoken against as He had been. Men little weigh what their words will sound and prove in the day of judgment. He sets forth the sign of the prophet Jonah, the repentance of the men of Nineveh, the preaching of Jonah, and the earnest zeal of the queen of the South in Solomon's day, when an incomparably greater was there despised. But if He here does not go beyond a hint of that which the Gentiles were about to receive on the ruinous unbelief and judgment of the Jew, He does not keep back their own awful course and doom in the figure that follows. Their state had long been that of a man whom the unclean spirit had left, after a former dwelling in him. Outwardly it was a condition of comparative cleanness. Idols, abominations, no longer infected that dwelling as of old. Then says the unclean spirit, "I will return into my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Thus He sets forth both the past, the present, and the awful future of Israel, before the day of His own coming from heaven, when there will be not only the return of idolatry, solemn to say, but the full power of Satan associated with it, as we see in Daniel 11:36-39; 2 Thessalonians 2:1-17; Revelation 13:11-15. It is clear that the unclean spirit, returning, brings idolatry back again. It is equally clear that the seven worse spirits mean the complete energy of the devil in the maintenance of Antichrist against the true Christ: and this, strange to say, along with idols. Thus the end is as the beginning, and even far, far worse. On this the Lord takes another step, when one said to Him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee." A double action follows. "Who is my mother? and who are my brethren?" said the Lord; and then stretched forth His hand toward His disciples with the words, "Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Thus the old link with the flesh, with Israel, is now disowned; and the new relationships of faith, founded on doing the will of His Father (it is not a question of the law in any sort), are alone acknowledged. Hence the Lord would raise up a fresh testimony altogether, and do a new work suitable to it. This would not be a legal claim on man, but the scattering of good seed, life and fruit from God, and this in the unlimited field of the world, not in the land of Israel merely. In Matthew 13:1-58 we have the well-known sketch of these new ways of God. The kingdom of heaven assumes a form unknown to prophecy, and, in its successive mysteries, fills up the interval between the rejected Christ's going to heaven, and His returning again in glory.

Many words are not now required for that which is happily familiar to most here. Let me passingly notice a very few particulars. We have here not only our Lord's ministry in the first parable, but in the second parable that which He does by His servants. Then follows the rise of what was great in its littleness till it became little in its greatness in the earth; and the development and spread of doctrine, till the measured space assigned to it is brought under its assimilating influence. It is not here a question of life (as in the seed at first), but a system of christian doctrine; not life germinating and bearing fruit, but mere dogma natural mind which is exposed to it. Thus the great tree and the leavened mass are in fact the two sides of Christendom. Then inside the house we have not only the Lord explaining the parable, the history from first to last of the tares and wheat, the mingling of evil with the good which grace had sown, but more than that, we have the kingdom viewed according to divine thoughts and purposes. First of these comes the treasure hidden in the field, for which the man sells all he had, securing the field for the sake of the treasure. Next is the one pearl of great price, the unity and beauty of that which was so dear to the merchantman. Not merely were there many pieces of value, but one pearl of great price. Finally, we have all wound up, after the going forth of a testimony which was truly universal in its scope, by the judicial severance at the close, when it is not only the good put into vessels, but the bad dealt with by the due instruments of the power of God.

In Matthew 14:1-36 facts are narrated which manifest the great change of dispensation that the Lord, in setting forth the parables we have just noticed, had been preparing them for. The violent man, Herod, guilty of innocent blood, then reigned in the land, in contrast with whom goes Jesus into the wilderness, showing who and what He was the Shepherd of Israel, ready and able to care for the people. The disciples most inadequately perceive His glory; but the Lord acts according to His own mind. After this, dismissing the multitudes, He retires alone, to pray, on a mountain, as the disciples toil over the storm-tossed lake, the wind being contrary. It is a picture of what was about to take place when the Lord Jesus, quitting Israel and the earth, ascends on high, and all assumes another form not the reign upon earth, but intercession in heaven. But at the end, when His disciples are in the extremity of trouble, in the midst of the sea, the Lord walks on the sea toward them, and bids them not fear; for they were troubled and afraid. Peter asks a word from his Master, and leaves the ship to join Him on the water. There will be differences at the close. All will not be the wise that understand, nor those who instruct the mass in righteousness. But every Scripture that treats of that time proves what dread, what anxiety, what dark clouds will be ever and anon. So it was here. Peter goes forth, but losing sight of the Lord in the presence of the troubled waves, and yielding to his ordinary experience, he fears the strong wind, and is only saved by the outstretched hand of Jesus, who rebukes his doubt. Thereon, coming into the ship, the wind ceases, and the Lord exercises His gracious power in beneficent effects around. It was the little foreshadowing of what will be when the Lord has joined the remnant in the last days, and then fills with blessing the land that He touches.

In Matthew 15:1-39 we have another picture, and twofold. Jerusalem's proud, traditional hypocrisy is exposed, and grace fully blesses the tried Gentile. This finds its fitting place, not in Luke, but in Matthew, particularly as the details here (not in Mark, who only gives the general fact) cast great light upon God's dispensational ways. Accordingly, here we have, first, the Lord judging the wrong thoughts of "Scribes and Pharisees which were of Jerusalem." This gives an opportunity to teach what truly defiles not things that go into the man, but those things which, proceeding out of the mouth, come forth from the heart. To eat with unwashed hands defileth not a man. It is the death-blow to human tradition and ordinance in divine things, and in reality depends on the truth of the absolute ruin of man a truth which, as we see, the disciples were very slow to recognize. On the other side of the picture, behold the Lord leading on a soul to draw on divine grace in the most glorious manner. The woman of Canaan, out of the borders of Tyre and Sidon, appeals to Him; a Gentile of most ominous name and belongings a Gentile whose case was desperate; for she appeals on behalf of her daughter, grievously vexed with a devil. What could be said of her intelligence then? Had she not such confusion of thought that, if the Lord had heeded her words, it must have been destruction to her? "Have mercy on me, O Lord, thou Son of David!" she cried; but what had she to do with the Son of David? and what had the Son of David to do with a Canaanite? When He reigns as David's Son, there shall be no more the Canaanite in the house of the Lord of Hosts. Judgment will have early cut them off. But the Lord could not send her away without a blessing, and without a blessing reaching to His own glory. Instead of giving her at once a reply, He leads her on step by step; for so He can stoop. Such is His grace, such His wisdom. The woman at last meets the heart and mind of Jesus in the sense of all her utter nothingness before God; and then grace, which had wrought all up to this, though pent-up, can flow like a river; and the Lord can admire her faith, albeit from Himself, God's free gift.

In the end of this chapter (15) is another miracle of Christ's feeding a vast multitude. It does not seem exactly as a pictorial view of what the Lord was doing, or going to do, but rather the repeated pledge, that they were not to suppose that the evil He had judged in the elders of Jerusalem, or the grace freely going out to the Gentiles, in any way led Him. to forget His ancient people. What special mercy and tenderness, not only in the end, but also in the way the Lord deals with Israel!

In Matthew 16:1-28 we advance a great step, spite (yea, because) of unbelief, deep and manifest, now on every side. The Lord has nothing for them, or for Him, but to go right on to the end. He had brought out the kingdom before in view of that which betrayed to Him the unpardonable blasphemy of the Holy Ghost. The old people and work then closed in principle, and a new work of God in the kingdom of heaven was disclosed. Now He brings out not the kingdom merely, but His Church; and this not merely in view of hopeless unbelief in the mass, but of the confession of His own intrinsic glory as the Son of God by the chosen witness. No sooner had Peter pronounced to Jesus the truth of His person, "Thou art the Christ, the Son of the living God," than Jesus holds the secret no longer. "Upon this rock," says He, "I will build my Church, and the gates of hell shall not prevail against it." He also gives Peter the keys of the kingdom, as we see afterwards. But first appears the new and great fact, that Christ was going to build a new building, His assembly, on the truth and confession of Himself, the Son of God. Doubtless, it was contingent upon the utter ruin of Israel through their unbelief; but the fall of the lesser thing opened the way for the gift of a better glory in answer to Peter's faith in the glory of His person. The Father and the Son have their appropriate part, even as we know from elsewhere the Spirit sent down from heaven in due time was to have His. Had Peter confessed who the Son of man really is? It was the Father's revelation of the Son; flesh and blood had not revealed it to Peter, but, "my Father, which is in heaven." Thereon the Lord also has His word to say, first reminding Peter of his new name suitably to what follows. He was going to build His Church "upon this rock" Himself, the Son of God. Henceforth, too, He forbids the disciples to proclaim Him as the Messiah. That was all over for the moment through Israel's blind sin; He was going to suffer, not yet reign, at Jerusalem. Then, alas! we have in Peter what man is, even after all this. He who had just confessed the glory of the Lord would not hear His Master speaking thus of His going to the cross (by which alone the Church, or even the kingdom, could be established), and sought to swerve Him from it. But the single eye of Jesus at once detects the snare of Satan into which natural thought led, or at least exposed, Peter to fall. And so, as savouring not divine but human things, he is bid to go behind (not from) the Lord as one ashamed of Him. He, on the contrary, insists not only that He was bound for the cross, but that its truth must be made good in any who will come after Him. The glory of Christ's person strengthens us, not only to understand His cross, but to take up ours.

In Matthew 17:1-27 another scene appears, promised in part to some standing there in Matthew 16:28, and connected, though as yet hiddenly, with the cross. It is the glory of Christ; not so much as Son of the living God, but as the exalted Son of man, who once suffered here below. Nevertheless, when there was the display of the glory of the kingdom, the Father's voice proclaimed Him as His own Son, and not merely as the man thus exalted. It was not more truly Christ's kingdom as man than He was God's own Son, His beloved Son, in whom He was well pleased, who was now to be heard, rather than Moses or Elias, who disappear, leaving Jesus alone with the chosen witnesses.

Then the pitiable condition of the disciples at the foot of the hill, where Satan reigned in fallen ruined man, is tested by the fact, that notwithstanding all the glory of Jesus, Son of God and Son of man, the disciples rendered it evident that they knew not how to bring His grace into action for others; yet was it precisely their place and proper function here below. The Lord, however, in the same chapter, shows that it was not a question alone of what was to be done, or to be suffered, or is to be by-and-by, but what He was, and is, and never can but be. This came out most blessedly through the disciples. Peter, the good confessor of chapter 16, cuts but a sorry figure in chapter 17; for when the demand was made upon him as to his Master's paying the tax, surely the Lord, he gave them to know, was much too good a Jew to omit it. But our Lord with dignity demands of Peter, "What thinkest thou, Simon?" He evinces, that at the very time when Peter forgot the vision and the Father's voice, virtually reducing Him to mere man, He was God manifest in the flesh. It is always thus. God proves what He is by the revelation of Jesus. "Of whom do the kings of the earth take custom? of their own children, or of strangers?" Peter answers, "Of strangers." "Then," said the Lord, "are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money. that take and give unto them for me and thee." Is it not most sweet to see, that He who proves His divine glory at once associates us with Himself? Who but God could command not only the waves, but the fish of the sea? As to any one else, even the most liberal gift that ever was given of God to fallen man on earth, to the golden head of the Gentiles, exempted the deep and its untamed inhabitants. IfPsalms 8:1-9; Psalms 8:1-9 goes farther, surely that was for the Son of man, who for the suffering of death was exalted. Yes, it was His to rule and command the sea, even as the land and all that in them is. Neither did He need to wait for His exaltation as man; for He was ever God, and God's Son, who therefore, if one may so say, waits for nothing, for no day of glory. The manner, too, was in itself remarkable. A hook is cast into the sea, and the fish that takes it produces the required money for Peter as for his gracious Master and Lord. A fish was the last being for man to make his banker of; with God all things are possible, who knew how to blend admirably in the same act divine glory, unanswerably vindicated, with the lowliest grace in man. And thus He, whose glory was so forgotten by His disciples Jesus, Himself thinks of that very disciple, and says, "For me and thee."

The next chapter (Matthew 18:1-35) takes up the double thought of the kingdom and the Church, showing the requisite for entrance into the kingdom, and displaying or calling forth divine grace in the most lovely manner, and that in practice. The pattern is the Son of man saving the lost. It is not a question of bringing in law to govern the kingdom or guide the Church. The unparalleled grace of the Saviour must form and fashion the saints henceforth. In the end of the chapter is set forth parabolically the unlimited forgiveness that suits the kingdom; here, I cannot but think, looking onward in strict fulness to the future, but with distinct application to the moral need of the disciples then and always. In the kingdom so much the less sparing is the retribution of those who despise or abuse grace. All turns on that which was suitable to such a God, the giver of His own Son. We need not dwell upon it.

Matthew 19:1-30 brings in another lesson of great weight. Whatever might be the Church or the kingdom, it is precisely when the Lord unfolds His new glory in both the kingdom and the Church that He maintains the proprieties of nature in their rights and integrity. There is no greater mistake than to suppose, because there is the richest development of God's grace in new things, that He abandons or weakens natural relationships and authority in their place. This, I believe, is a great lesson, and too often forgotten. Observe that it is at this point the chapter begins with vindicating the sanctity of marriage. No doubt it is a tie of nature for this life only. None the less does the Lord uphold it, purged of what accretions had come in to obscure its original and proper character. Thus the fresh revelations of grace in no way detract from that which God had of old established in nature; but, contrariwise, only impart a new and greater force in asserting the real value and wisdom of God's way even in these least things. A similar principle applies to the little children, who are next introduced; and the same thing is true substantially of natural or moral character here below. Parents, and the disciples, like the Pharisees, were shown that grace, just because it is the expression of what God is to a ruined world, takes notice of what man in his own imaginary dignity might count altogether petty. With God, as nothing is impossible, so no one, small or great, is despised: all is seen and put in its just place; and grace, which rebukes creature pride, can afford to deal divinely with the smallest as with the greatest.

If there be a privilege more manifest than another which has dawned on us, it is what we have found by and in Jesus, that now we can say nothing is too great for us, nothing too little for God. There is room also for the most thorough self-abnegation. Grace forms the hearts of those that understand it, according to the great manifestation of what God is, and what man is, too, given us in the person of Christ. In the reception of the little children this is plain; it is not so generally seen in what follows. The rich young ruler was not converted: far from being so, he could not stand the test applied by Christ out of His own love, and, as we are told, "went away sorrowful." He was ignorant of himself, because ignorant of God, and imagined that it was only a question of man's doing good for God. In this he had laboured, as he said, from his youth up: "What lack I yet?" There was the consciousness of good unattained, a void for which he appeals to Jesus that it might be filled up. To lose all for heavenly treasure, to come and follow the despised Nazarene here below what was it to compare with that which had brought Jesus to earth? but it was far too much for the young man. It was the creature doing his best, yet proving that he loved the creature more than the Creator. Jesus, nevertheless, owned all that could be owned in him. After this, in the chapter we have the positive hindrance asserted of what man counts good. "Verily, I say unto you, That a rich man shall hardly enter into the kingdom of heaven." This made it to be plainly and only a difficulty for God to solve. Then comes the boast of Peter, though for others as well as himself. The Lord, while thoroughly proving that He forgot nothing, owned everything that was of grace in Peter or the rest, while opening the same door to "every one" who forsakes nature for His name's sake, solemnly adds, "But many that are first shall be last; and the last shall be first." Thus the point that meets us in the conclusion of the chapter is, that while every character, every measure of giving up for His name's sake, will meet with the most worthy recompence and result, man can as little judge of this as he can accomplish salvation. Changes, to us inexplicable, occur: many first last, and last first.

The point in the beginning of the next chapter (Matthew 20:1-34) is not reward, but the right and title of God Himself to act according to His goodness. He is not going to lower Himself to a human measure. Not only shall the Judge of all the earth do right, but what will not He do who gives all good? "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard . . . . . And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny." He maintains His sovereign title to do good, to do as He will with His own. The first of these lessons is, "Many first shall be last, and last first." (Matthew 19:30.) It is clearly the failure of nature, the reversal of what might be expected. The second is, "So the last shall be first, and the first last; for many are called, but few are chosen." It is the power of grace. God's delight is to pick out the hindmost for the first place, to the disparagement of the foremost in their own strength.

Lastly, we have the Lord rebuking the ambition not only of the sons of Zebedee, but in truth also of the ten; for why was there such warmth of indignation against the two brethren? why not sorrow and shame that they should have so little understood their Master's mind? How often the heart shows itself, not merely by what we ask, but by the uncalled-for feelings we display against other people and their faults! The fact is, in judging others we judge ourselves.

Here I close tonight. It brings me to the real crisis; that is, the final presentation of our lord to Jerusalem. I have endeavoured, though, of course, cursorily, and I feel most imperfectly, to give thus far Matthew's sketch of the Saviour as the Holy Ghost enabled him to execute it. In the next discourse we may hope to have the rest of his gospel.