Matthew 14

AT that time, Herod the tetrach heard of the fame of Jesus.

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

For Herod had laid hold on John, and bound him, and put him in prison, for Herodias sake, his brother Philips wife. Mark says, Ch. 6.17. For he had Married her. Whether this Philip was Herods Brother, both by Father and Mother is argued by some, as also whether he Married her during the Life of his Brother: The Scripture satisfieth us not in these things, but it is mo t probable, that Philip was his own Brother, and that he at least lived in Adultery with her, during the Life of her Husband, contrary to the express Law of God, Levit. 18.16.

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

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

But when Herods birth-day was kept; the daughter of Herodias danced before them, and pleased Herod.

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

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

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

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

When Jesus had heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the Cities.

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

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

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

And they say unto him, We have here but five loaves and two fishes.

He said, Bring them hither to me.

And he commanded the multitude, to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed and brake, and gave the loaves to his disciples, and the disciples to the multitude.

And they did all eat, and were filled, and they took up of the fragments that remained twelve baskets full.

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

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

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

But the ship was now in the midst of the Sea, tossed with waves, for the wind was contrary.

And in the fourth watch of the night, Jesus went unto them, walking on the sea.

And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit. And they cryed out for fear.

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

And Peter answered him, and said, Lord, if it be thou, bid me come unto thee on the water.

And he said, Come. 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 boiste ous, he was afraid, and beginning to sink, he cryed, saying, Lord save me.

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

And when they were come into the ship, the wind ceased.

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

And when they were gone over, they came into the land of Gennesaret.

And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased.

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