Bible Commentaries

Matthew 14:1-12). Hearing of John's death,

Jesus sought privacy but was followed by the multitudes and fed over

5000 with five loaves and two fish (Matthew 14:13-21). Sending His disciples away

by boat, Jesus dispersed the crowd and went to the mountain to pray. He

later joined His disciples by walking on the sea (Matthew 14:22-33). In the land

of Gennesaret, Jesus healed all who came to Him by simply letting them

touch the hem of His garment (Matthew 14:34-36).

POINTS TO PONDER

* The unlawful marriage of Herod that led to John's death

* Two miracles that demonstrate Jesus' power over nature

* The inverse relationship between fear and faith

REVIEW QUESTIONS

1) What are the main points of this chapter?

- The death of John the Baptist - Matthew 14:1-12

- Jesus feeds the five thousand - Matthew 14:13-21

- Jesus walks on the sea - Matthew 14:22-33

- Jesus heals many in Gennesaret - Matthew 14:34-36

2) Who did Herod think Jesus was when he heard about Him? (Matthew 14:1-2)

- John the Baptist, risen from the dead

3) What led to Herod's arrest of John the Baptist? (Matthew 14:3-4)

- John's rebuke of Herod's unlawful marriage to Herodias (cf. Mk

6:17-18)

4) How was Herod tricked to have John beheaded? (Matthew 14:6-10)

- By Salome's dance, Herod's foolish oath, and Herodias' prompting

5) When Jesus heard of John's death, what did He try to do? What

happened? (Matthew 14:13)

- Go to a deserted place; the multitudes followed Him

6) What prompted Jesus to heal the sick and feed the hungry? (Matthew 14:14-15)

- His compassion for them

7) How many were fed, and with what? (Matthew 14:16-21)

- 5000 men, besides women and children; five loaves and two fish

8) As Jesus walked on the sea, what led to Peter sinking? (Matthew 14:25-31)

- Fear, which Jesus attributed to little faith

9) How were the sick in the land of Gennesaret healed? (Matthew 14:34-36)

- As many as touched the hem of Jesus' garment

Matthew 14:1-36

Matthew 14:1-36

THE MARTYRDOM OF JOHN THE BAPTIST THE WITHDRAWAL OF CHRIST TO BETHSAIDA THE FEEDING OF THE FIVE THOUSAND WALKING ON THE SEA HEALING THE MULTITUDES

At that season Herod the tetrarch heard the report concerning Jesus, and said unto his servants, This is John the Baptist; he is risen from the dead; and therefore do these powers work in him. (Matthew 14:1-2)

This Herod was a son of Herod the Great by the second Mariamne, daughter of Simon. He had inherited the tetrarchy of Galilee of Perea. On a visit to Rome, he was enamored by Herodias, his niece, who was the wife of his half-brother, Herod Philip II, who at that time were private citizens in Rome. Herod seduced her, divorced his own wife, married her, and made her his queen. Herod's comment concerning John, recorded in these two verses, was made in the aftermath of John's murder, which is detailed in this chapter. His remarks pointed up his guilt and also the conviction he held that John was indeed a righteous man.

Verse3
For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.

The Jews fiercely resented Herod's incestuous marriage with Herodias for three reasons: First, he was already married; second, she was his niece; and third, she was his brother's wife. The Jewish law expressly forbade a man's marrying his brother's wife, even after the brother's death, much less while he was still alive; the one exception being that when a man died without an heir, his brother was commanded to marry the deceased's widow and produce an heir to his estate (Leviticus 18:16; Deuteronomy 25:5-10).

Herod's imprisonment of John was due to the hatred of Herodias and shows what an evil influence can sometimes be exerted by an unprincipled woman in high place. Had it not been for the designs of the cruel, heartless, and immoral Herodias, John the Baptist might well have lived to see the Christ after his resurrection.

Verse4
For John said unto him, It is not lawful for thee to have her.

John did not belong to that school of preachers always careful not to "stick out their necks"! He, like Priscilla and Aquila who "laid down their own necks" (Romans 16:4) for the apostle Paul, was fearless in declaring God's law.

Verse5
And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

This exposes Herod as equally guilty with Herodias for the murder of John. The purpose was already in his heart; and, had it not been for fear of the people, he would already have martyred John. He needed only the stimulation provided when Salome danced to give the order of execution. John's holy reputation was justly earned, and he surely deserved a better fate than to fall under the evil eye of a beast like Herod.

Verse6
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.

Verse7
Whereupon he promised with an oath to give her whatsoever she should ask.

Extravagant promises of the type here were characteristic of kings and rulers of that period, the promise sometimes being limited by the words, "unto half my kingdom."

Verse8
And she, being put forward by her mother, saith, Give me here on a platter the head of John the Baptist.

This giddy, irresponsible request came at the instigation of Herodias who was still smarting under John's fearless rebuke of her incestuous marriage with Herod. She took her revenge in the macabre scene that closed Herod's birthday party. One can only pity the little fool of a dancing girl who might have received something truly desirable instead of the ghastly thing she asked.

Verse9
And the king was grieved; but for the sake of his oaths, and of them that sat at meat with him, he commanded it to be given; and he sent and beheaded John in the prison. And his head was brought on a platter, and given to the damsel; and she brought it to her mother. And his disciples came, and took up the corpse, and buried him; and they went and told Jesus.

The scene of this bloody accent on Herod's birthday party was the old prison of Machaerus, some five miles east of the Dead Sea. One can reflect only with sorrow upon the feelings of the godly John when informed of his fate. Herod heard only the music and dancing; John heard only the grating of the prison door as the headsman came to lead him to the block. Yet, through the power of faith, any man in his right mind would prefer the fate of John the Baptist to that of Herod. The disciples went away and told Jesus! That bodes nothing good for Herod, or for any other sinner who opposes or maltreats one of God's faithful children. All people must finally stand before Christ for judgment.

The foolish fear of what people might think is highlighted by this incident. Herod, while fully capable of murder, and intending it at one time, nevertheless seemed at the moment to have been in the mood to spare John; but he had opened his mouth with a foolish promise, and fear of what his guests might think forced him to go through with it. Countless times, Satan has maneuvered some cowardly soul into a situation where some terrible deed is committed for fear of turning back. Satan surely is a master at setting a stage like that booby trap into which Herod fell. John lost his head; Herod lost his throne as a result of that shameful deed. Aretas, father of Herod's first wife, invaded Herod's tetrarchy; Herod fled to Rome, where Caligula banished both him and Herodias to Lyons in Gaul on a charge of misgovernment. That birthday party was loaded with consequences. Things of the kind related in this passage probably account for the Jewish detestation Matthew 14:19); Mark relates that there was "green grass" (Mark 6:39); and John refers to "much grass" (John 6:10). Luke gives the location as Bethsaida (Luke 9:10), a beautifully-situated city near the mountains at the northeast corner of Galilee. Wide, level grassy places may still be seen there, but so far from the city as to have made it impractical for the people to go and buy bread.

The people, seeing that Christ had gone across the lake to Bethsaida with the Twelve, merely walked around the northern end of the lake and met him there.

ENDNOTE:

Psalm 78:19 recorded the question, "Shall God prepare a table in the wilderness?" And in this instance, God in Christ did that very thing.

Verse19
And he commanded the multitudes to sit down on the grass; and he took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake and gave the loaves to the disciples, and the disciples to the multitudes.

Christ tested the faith of the multitude by the command to sit down on the grass. The store out of which food was to be supplied for so vast a company was evident to all; and it is a mark of their confidence in the Lord that they sat down.

Note that Christ, as Billy Sunday said, "was the chef on that occasion, not the waiter." He gave to the disciples; they gave to the multitudes. This is eternally true of all who would truly serve Christ; they must receive FROM HIM all that is imparted to others. Even yet, men must believe on Christ "through their word," that is, through the word of the apostles.

Christ's giving thanks is a reminder, through example, that men should express thanks for food. If one ever had a right to eat without it, it was Christ; but, even though he had created that food only a moment before, still he gave thanks to God for it.

Verse20
And they, all ate, and were filled: and they took up that which remained over of the broken pieces, twelve baskets full.

How Jesus did this wonderful thing is not revealed. Certainly, the modernist view must be rejected, which holds that Christ took the example of the little lad who had the loaves and fishes and shamed everybody into sharing his lunch with others, thus providing a banquet out of what they already had! Such a view denies the record. Christ in this wonder manifested his creative power as he did at the miracle of Cana in Galilee, where he changed the water into wine. It was another link in the evidence that made Jesus "that Prophet" like unto Moses who fed the people with bread from heaven. Indeed, this was precisely the deduction which that audience drew from those remarkable events (John 6:14).

Saving the fragments and gathering them into baskets suggests a number of things. The superabundance of Jesus" power is noted in the fact that they had twelve times as much left over as they had at the start. Also, since there was a popular superstition to the effect that demons lurked in crumbs, Christ flaunted it by saving the crumbs. Another thing concerns the ownership of the twelve baskets of fragments. Trench and other commentators pointed out that there was one basketful for each of the Twelve; however, by any fair reckoning, their was a prior claimant on at least one of those baskets, and that was the lad who had provided the original! It seems only fair to conclude that he was the only legitimate owner of all that was left, baskets and all. This is a parable to the effect that no man ever gave anything to Christ but that he got it back, compounded and multiplied.

Verse21
And they that did eat were about five thousand men, besides women and children.

What an astounding deed of creative might was that which fed so great a multitude from a little lad's basket! Also, let it be observed that the status of woman has been dramatically altered by Christ and the impact of his teaching upon men's hearts. No one in our age would think of numbering an audience without taking any account of the number of women and children present. It would be considered an outrage for anyone to number a throng of people merely by the number of men, lumping the women and children in as surplus!

Verse22
And straightway he constrained the disciples to enter into the boat, and to go before him to the other side, till he should send the multitudes away.

Why did Jesus need to "constrain" the disciples, indicating that some definite resistance on their part was encountered? The key to this is in John's account where it is related that the multitude was about to take Jesus and make him king by force, a thing the disciples no doubt desired and would have abetted in every possible way if Jesus had not ordered them to the other side of the lake. Christ thus dispersed his own true followers, and then the great rabble. They were sent to the other Bethsaida, on the western side of Galilee; the Bethsaida they were leaving was a larger city, situated on the northeastern shore of Galilee, and called Bethsaida-Julius.

Verse23
And after he had sent the multitudes away, he went up into the mountain apart to pray: and when even was come, he was there alone.

Following so closely upon the rejection at Nazareth, this enthusiastic desire of a vast concourse of people to make Jesus king by force must have been a genuine temptation to Christ. Satan was renewing the temptation to take a short-cut to popular acclaim. This is evident from the manner in which Jesus responded, namely, by going apart into the mountain, alone, to pray. Christ met every crisis of his life in exactly that way. The word "even," as used here, referred to the first even which began at three o"clock in the afternoon; the second even began at six o"clock. These first and second evens corresponded almost exactly to our afternoon and evening.

Verse24
But the boat was now in the midst of the sea, distressed by the waves; for the wind was contrary.

It will appear a little later that Satan was the instigator of that storm. Failing to induce Christ to accept the mantle of material kingship, the devil was of a mind to drown all his apostles in the sea! The contrary winds had prevented their successful crossing; and as late as the fourth watch of the night, they were still tossed by the angry seas about the point of no return, some three miles from land in either direction.

There appears to be a progressive design in our Lord's schooling of the Twelve. In Matthew 8:1-34, it was recorded that he was asleep in the stern of the ship during a storm; but in this instance the disciples were alone. In that case, they had him on board and could arouse him in an emergency; but in this, Jesus was out of sight, and they were learning the hard way what it means to walk by faith and not by sight.

Verse25
And in the fourth watch of the night he came unto them, walking upon the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a ghost; and they cried out for fear.

This was an astounding occurrence, and the fear of the Twelve is understandable. If they recognized the form of Christ, they may have thought he had been killed; but for whatever reason, they were thoroughly afraid and troubled. In this verse is a remarkable example of how words can change meanings. Note the following:

English Revised Version King James Version1885 A.D1611 A.D.

Matthew 14:26 "It is a ghost." "It is a spirit" Matthew 28:19 "The Holy Spirit" "The Holy Ghost"

In this case, the words "ghost" and "spirit" exchanged meanings during the interval between1611 ,1881 , each word meaning today exactly what the other did when the King James Bible was published.

Verse27
But straightway Jesus spake unto them saying, Be of good cheer; it is I be not afraid.

Christ's coming to those storm-tossed disciples symbolizes the way he has often come to his troubled disciples in all ages, walking to them over life's troubled waters; and, as always, he may pass them by, unless they cry out and call upon him as did the apostles here.

Be of good cheer; it is I be not afraid. How grandly have those blessed words echoed down the centuries in men's hearts. Christ's holy religion is one that casts out fear. Fear not! That is the first and last commandment of faith.

Verse28
And Peter answered him and said, Lord, if it be thou, bid me come unto thee upon the waters.

Peter's "if" in this place is not a word of doubt but an argumentative "if" such as Christ himself used when he said, "If I go, I will come again." The true meaning is, "Since it is thou, etc." Peter, impetuous as always, dared the impossible, and with what memorable results. He actually did it, for a while, at least!

Verse29
And he said, Come. And Peter went down from the boat, and walked upon the waters to come to Jesus. But when he saw the wind, he was afraid; and beginning to sink, he cried out, saying, Lord, save me.

Peter succeeded at first, but then he failed. He did actually walk on the sea; but when he took his eyes off the Saviour and began to consider the difficulties, he began to sink. What a lesson shines in this. As long as people have respect unto the Lord and behold him in all their ways, they go forward; on the other hand, when men become analysts of the difficulties, they fail. Most of the high and noble things ever done would never have been started or concluded if the men who achieved them had taken a good hard look at the difficulties. That goes for the American Revolution, the invention of the electric light, the discovery of America, and just about everything else that has made history; and it is one thousand times more true in the realm of spiritual things!

Was there something of the show-off in Peter's conduct here? Perhaps. It will be recalled that, later, he professed to have more faith than the others; and there may be some suggestion of the same attitude in his conduct on the occasion mentioned here. In any case, the Lord did not permit him utterly to fail, but only enough to strengthen his faith in the Lord.

Verse31
And immediately Jesus stretched forth his hand, and took hold of him, and saith unto him, O thou of little faith, wherefore didst thou doubt? And when they were gone up into the boat, the wind ceased. And they that were in the boat worshipped him, saying, Of a truth thou art the Son of God.

Peter's failure was due to lack of faith; and the rebuke was therefore deserved. He apparently profited by it. The acknowledgment of the disciples that Jesus was in fact the Son of God showed that Christ's schooling of them was achieving his purpose. The great calm was proof of Jesus" power. See note under Matthew 8:26 for evidence that this storm, and that, probably resulted from satanic instigation. The grand design of Christ's purpose is plain. Rejected at Nazareth, improperly acclaimed by the rabble at Bethsaida-Julius, Christ is recognized by the disciples as the Son of God. That was the big thing that he came to teach, and the germ of this world-shaking truth was already firmly implanted in the minds of the apostles by the time this remarkable event was concluded. From that overwhelming experience, Peter no doubt drew the faith to confess Christ as recorded in Matthew 16:16. The difference in his confession and that recorded here was a matter of circumstances. Under the excitement and joy of the moment, they all said he was the Son of God; but it remained for Peter to come through with the formal affirmation of it in the face of adverse opinion to the contrary.

Verse34
And when they had crossed over, they came to the land, unto Gennesaret. And when the men of that place knew him, they sent into all that region round about, and brought unto him all that were sick; and they besought him that they might only touch the border of his garment: and as many as touched were made whole.

In this section, it has been noted that Christ was rejected at Nazareth; John's martyrdom caused Christ to leave Herod's territory; the multitude at Bethsaida had tried to make him king; and in this passage is another instance of the Master's being widely acclaimed and accepted. Since the master plan called for Christ's rejection, even those instances of his acceptance were practically all marred by some vitiating circumstance. This is seen in the efforts of those at Bethsaida to make him king by force, in the woman at Samaria's well having been a Samaritan of doubtful morality, and in the Gentile orientation of others.

None can say how many Christ healed. ALL of their sick must have been a truly great number. What a blessing he bestowed upon that land. There were so many and suffering that sufficient time did not exist for him to give personal attention to them all, hence, their desire merely to touch the border of his garment.

As many as touched were made whole! This seven-word jewel is one of the most illuminating and encouraging remarks in the sacred text. A mere touch is not much contact, but it is enough! Those who touched were not merely helped; they were made perfectly whole. No efficacy in his garment is implied; not the garment, but Christ healed. He needed no staff, as did Moses; he needed no mantle, as Elijah; he required no instrument except himself. His word alone cast out demons, stilled the tempest, changed the water into wine, and raised the dead!

A number of infinities appear in these seven words:

There is infinite compassion, evident when Christ allowed a multitude to throng him for a chance to touch him.

There is infinite need, seen in the incredible number of those who came from that one tiny place on earth.

There is infinite power. Both those who touched or were touched were made whole.

There is infinite contrast. A touch, only for an instant, and only his garment at that; and the sufferer was made whole for life. That instant touch of Christ's garment contrasts with entire wholeness of the entire man for an entire lifetime!

There is infinite encouragement. Spiritually, those who touch the Lord shall live.

There is infinite privilege. Men today are not called merely to "touch" Christ but to be baptized into him, to become a part of his mystical body, and to let his mind be in them.

There is infinite danger. With all one's speaking of Christ and open profession of his service, it may be that he never touches Christ at all, or, touching, touches not in faith!

The Herodian family was a prominent one in the days of Christ and the early years of the church. Its head was Herod the Great who had several sons by a number of wives. The name "Herod" became a family title and the various members had personal names that made distinctions between them. The different members of the Herodian family held offices of greater or lesser importance in Palestine and figured largely in the affairs of the church as well as the nation. The one in this verse was Herod Anti-pas, son of Herod the Great. Tetrarch originally meant "ruler of a fourth part of some territory," but finally came to mean one who had the ruler-ship over a small part of any district to which he might be assigned.

Hearing of the fame of Jesus, Herod thought he would have to make some kind of an explanation of it since he could not deny the facts. He doubtless had a sort of guilty feeling over the way he had treated John the Baptist and it gave him this weird-like impression. He explained the matter to his servants by saying that John had come back to life and was doing these mighty works in the person of Jesus. However, this return to life on earth to which Herod referred was not a part of the general resurrection that is taught in the Scriptures, but to a belief that many people had that is described in the histories and other works of reference as "transmigration."

I shall quote Webster's definition of the word: "Act or instance of transmigrating; specifically, the passing of the soul at death into another body or successive bodily forms, either human or animal; also (often transmigration of souls), the doctrine that souls so pass." We know that such a doctrine did not originate with any true teacher from God, although many of His professed people took up with it. The idea of repeated transmigrations was based on the theory of Brahma, the Hindu name of the Supreme Being. I shall quote from Myers Ancient History (pages99 , 100) on this matter: "A chief doctrine of Brahmanism is that all life, apart from Brahma, is evil, is travail and sorrow. . . . The only way to redemption from evil lies in communion with and final absorption with Brahma. But this return to Brahma is dependent upon the soul's purification, for no impure soul can be reabsorbed into Brahma. . . . As only a few In each generation reach the goal, it follows that the great majority of men must be born again, and yet again, until all evil has been purged away from the soul and eternal repose is found in Brahma. He who lives a virtuous life is at death born into some higher caste, and thus he advances towards the longed-for end. The evil man, however, is born into a lower caste, or perhaps his soul enters some unclean animal. This doctrine of rebirth is known as the transmigration of souls." While this doctrine originated with the heathen teachers, it had become widely known in the time of Christ and the apostles and was reflected even in the opinions of some of the Jews. That made it necessary for our Saviour and his apostles to deal with it (Matthew 16:14; Mark 8:28; Hebrews 6:2), hence the reader should make himself familiar with this paragraph for future reference when the subject may be mentioned.

The imprisonment and slaying of John the Baptist had taken place several months before this but nothing was stated on the subject at the time. Now the remark of Herod being recorded by Matthew brought up the subject which might leave the reader in confusion, hence he interrupts his story and goes back to tell that incident, beginning with this verse and running through verse12. The cause of the trouble was the marriage of Herod with the wife of his brother Philip I.

14:4. John the Baptist told Herod that it was unlawful for him to have her. That would have been a true accusation for more than one reason, but the most outstanding one was the fact that his brother Philip was still living.

Herod would have slain John in spite work, but was kept from it by the force of public opinion which held John in high esteem as a prophet of God. Besides, Herod might not personally have been inclined so harshly towards .him if he had not been influenced by his wicked wife. Mark 6:19 tells us that she quarreled with John and would have put him to death had she been able to do so.

But an unexpected event gave her the opportunity she wanted to accomplish her, wicked purpose that was prompted by an adulterous heart. Herod celebrated his birthday by a banquet to which he invited the high men of rank in his estate. The text does not state that his program included the following performance, but for some reason the daughter of his wife by a previous marriage danced before him and his guests. The word for dance is ORCHEOMAI which Thayer defines simply, "to dance." Robinson defines it, "to lift up, to raise aloft; to leap, to dance." Young's definition is, "to lift up (the feet), dance." There is no intimation of any display of musical rhythm, but on the other hand from the definitions of the word in the lexicons, and also from the effects her dancing had on the adulterous mind of Herod, the conclusion is clear that the girl exposed herself before the eyes of that lustful king. It says it pleased Herod, and that pleasure overcame his better judgment.

Herod was so overcome by the effect of the girl's appearance before his eyes that he seems to have lost his reason. He told her with an oath and without any stipulation that she could have whatever she asked, and Mark's account says that Herod extended his offer to include half of his kingdom.

Before instructed of her mother. Herodias knew the nature of Herod, in that he was willing to marry her while her husband was living. Doubtless it was her suggestion that caused the girl to dance before the group and display .her charms in the way she did. She further prompted her daughter what to do in.case her dancing produced the effect she anticipated. Consequently she asked for the head of John the Bapist in a charger which means a large dish. The wicked woman would not risk merely request ing the death of John for she would never be sure that it was carried out. But if his head is severed from this body and brought to her she would know the deed was done.

The king was not expect-ing such a request as this and he was doubtless genuinely sorry because of it. But he had bound his promise with an oath in the knowledge of his royal guests, and pride as well as a "false notion of the sacredness of an oath, though a sinful one, prevailed over his personal sentiments so that he commanded the wish to be granted and gave orders to the executioner to behead the righteous man.

John was in prison and the beheading was done there.

The head of John the Baptist was placed in a dish and brought to the damsel. The head of that forerunner of Christ, the one who had been foretold by the prophets, the man whose preaching aroused the multitudes of all Judea, was severed from his body because he dared to rebuke a lustful man and woman for their wickedness. Of course the damsel was true to the orders of her mother and delivered this reward of her own immoral actions to the vicious woman waiting for it.

His disciples means the disciples of John. They got possession of his body and buried it, then went and told Jesus because they knew that he would be concerned.

When Jesus heard it means what the disciples of John had just reported. Hence the whole narrative including the works of Jesus goes back to the time of the death of John and proceeds again from there. Jesus wished some privacy or at least some relief from the presence of the crowds after receiving the sad news, and hence he went into a ship and journeyed to a place not much inhabited. Notwithstanding, the people came in throngs on foot to follow him.

The patience and love of Jesus knew no bounds. He went out to this place for a little relaxation from the press of the multitudes, but when they came on after him his compassion asserted itself and he healed their sick.

It was getting on towards the close of day and the crowds were lingering in the presence of Jesus. Thinking they might not realize the hour and thus would let darkness find

them without provisions, the disciples suggested that Jesus send them into the villages for food.

This situation provided the occasion of one of the most noted of the miracles of Jesus. The faith of the disciples was to be tested, also they were to receive a lesson on the subject of cooperation; Jesus told them to feed the people.

The reply of the disciples indicates they had no miraculous power, and that they thought they were expected to feed the multitudes from their own private stores. Hence they explained how scant was their supply of food.

The amount of supplies the disciples had would not have been even a taste for the crowds, but the lesson was that whatever man has, whether little or much, must be contributed to the cause if he expects the Lord to make the project effective.

Grass is mentioned which indicates that the place was not without moisture even though it was called a desert. The word means a territory that was not occupied generally by people. It would be more orderly to serve a large crowd if sitting than while standing. Looking up to heaven was a gesture of recognition of the source of the good things at hand. Blessed is from EULOGEO and Thayer's first definition is, "to praise, celebrate with praises." The clause means that Jesus took the bread in his hands before serving, then looked up toward heaven and "Praised God from whom all blessings flow." It was orderly to pass the bread out through the hands of the disciples, besides it made them partakers with Jesus in the service of the hour.

Even had the whole multitude been able each person to have tasted of the amount of bread the disciples had, it would not have been a miracle although a remarkable thing. They not only tasted but ate-not only ate but were filled; which could not have been accomplished naturally with five loaves. And to show that filled was not figurative there were twelve baskets full of fragments taken up. Why bother with these scraps when it was so easy to obtain bread with Jesus with them? John 6:12 reports the same event and adds the reason given by Jesus was "that nothing be lost."

It may have been only a coincidence that there was one loaf to each thousand men, but by leaving out the enumeration of the women and children that figure of pro rata was obtained.

Jesus constrained or commanded his disciples to enter a ship and go across the sea before him. He wished to dismiss the multitudes which would require some considerable time because of the large number of them.

Before Joining the disciples Jesus retired to a mountain to pray, so that by the time evening had come he was alone. That would be a very suitable situation for prayer with his Father.

In the meantime a storm had come up and the disciples were having difficulty with their ship. Wind was contrary means the wind was blowing against them or in the opposite direction to that in which they wished to row. Evidently Jesus was expecting such a condition and selected the occasion for one of his great miracles.

The fourth watch was the same as our three o"clock in the morning, as the twelve hours of the night were divided into four divisions of three hours each, beginning at six in the evening. Thus the hour that Jesus went toward the disciples was still in darkness although not very far from the time of daylight.

Peering out over the sea in the darkness the disciples saw an object on the surface of the water coming toward them. While it was still in the darkness of night, yet it was not total darkness, so that an object could be discerned but not very distinctly. The sight startled them and they cried out with fear because they thought it was a spirit. Ordinarily a spirit is not supposed to be something that can be seen, but the original for this spirit is PIIANTASMA which means a phantom or something that appears to exist but which belongs to the unseen world. There is enough of the superstitious in most people to make them have a weird or uneasy feeling in the presence of such an appearance, hence the disciples cried out in their fright.

They did not recognize Jesus from his appearance but did know his voice, hence the Lord spoke to let them realize who was coming to them.

We are not told the motive that Peter had in wanting to walk on the water. If it was from a desire to make a show, the Lord certainly knew how to humble him.

Peter actually got started walking on the surface of the sea and hence had evidence that it was Jesus who was dealing with him miraculously. This should have reassured him that no harm need come to him.

The power of the Lord is not affected by any apparent difficulties. Peter had started on his journey over the sea and had evidence that Jesus was there. He also should have remembered the previous event (chapter8:23-27) in which the sea was calmed by the Lord's voice. But his human nature got the better of him and he began to sink. Of course Jesus would not let his disciple perish, but he used the occasion to rebuke him by allowing him to think he was going to sink and perish.

The Lord chastised him at the same time he was rescuing him by accusing him with having little faith. A good lesson may be obtained for all of us from this event. It does not require as much faith to appear firm when everything is favorable. The test comes when it appears that things are against us, and it is then that we should think of the words of Paul in Romans 8:31, "If God be for us, who can be against us?"

Whether it was the mere presence of Jesus in the ship that quieted the storm we are not told, or that he commanded it to be so as he did in the case referred to above. What we know is that when he entered the vessel the wind ceased.

The circumstance had a deep effect on the men in the ship and caused them to worship Jesus. See the comments on chaper2:2 for the meaning of that word. The worship in this case took the form of a confession that Jesus is the Son of God. That was one purpose of the miracles that Jesus performed according to John 20:30-31, and not merely to gratify the curiosity of idle or disinterested people.

The storm being over, the ship resumed its journey and landed on the western shore of Galilee at the country of Gennesaret.

The fame of Jesus had become known in this territory. After his arrival the sick were sent for and brought into the presence of the man who was known as the healer of all kinds of diseases.

Touching the garment of Jesus had no curative effect in itself, but the act showed their faith and they were healed as a reward for it, on the same principle as that of the woman in chapter9:20-22.