Matthew 14:23 Komentář

John the Baptist had said concerning Christ, He must increase, but I must decrease, Joh 3:30. The morning-star is here disappearing, and the Sun of righteousness rising to its meridian lustre. Here is, I. The martyrdom of John; his imprisonment for his faithfulness to Herod (Mat 14:1-5), and the beheading of him to please Herodias (Mat 14:6-12). II. The miracles of Christ. 1. His feeding five thousand men that came to him to be taught, with five loaves and two fishes (Mat 14:13-21). 2. Christ's walking on the waves to his disciples in a storm (Mat 14:22-23). 3. His healing the sick with the touch of the hem of his garment (Mat 14:34-36). Thus he went forth, thus he went on, conquering and to conquer, or rather, curing and to cure.

At that time Herod the tetrarch,.... Not Herod the Great, in whose reign Christ was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish chronologer (c) rightly observes, "Herod Antipater, whom they call "the tetrarch"; the son of Herod the First, and brother of Archelaus, and the third king of the family of Herod.'' And though he is here called a "tetrarch", he is in Mar 6:14 called a king: the reason of his being styled a "tetrarch" was this; his father Herod divided his large kingdom into four parts, and bequeathed them to his sons, which was confirmed by the Roman senate: Archelaus reigned in Judea in his stead; upon whose decease, that part was put under the care of a Roman governor; who, when John the Baptist began to preach, was Pontius Pilate; this same Herod here spoken of, being "tetrarch" of Galilee, which was the part assigned him; and his brother Philip "tetrarch" of Ituraea, and of the region of Trachonitis; and Lysanias, "tetrarch" of Abilene, Luk 3:1 the word "tetrarch": signifying one that has the "fourth" part of government: and in Munster's Hebrew Gospel, he is called "one of the four princes"; and in the Arabic version, "a prince of the fourth part"; and in the Persic, a "governor of the fourth part of the kingdom". The "time" referred to, was after the death of John the Baptist; and when Christ had been for a good while, and in many places, preaching and working miracles; the particular instant which respect is had unto, is the sending forth of the twelve disciples to preach and work miracles; and which might serve the more to spread the fame of Christ, and which reached the court of Herod; who, it is said here, heard of the fame of Jesus: what a wonderful preacher he was, and what mighty things were done by him. (c) David Ganz. Tzemach David, par. 1. fol. 25. 2. and so in Juchasin, fol. 142. 2.

But the ship was now in the midst of the sea,.... That is, the ship in which the disciples were put into, to go on the other side, had by this time got into the midst of the sea: the Syriac and Persic versions say, it was "many furlongs from land"; and the Arabic expressly says, "about twenty five furlongs": which account seems to be taken from Joh 6:19 but this was not all, it was not only at such a distance from land, but was tossed with waves: up and down, and in danger of being overset, and the passengers lost: for the wind was against them; which beat the waves with such violence against them, that they were in the utmost danger of their lives, and not able to get forward; and what was worst of all, and most discouraging to the disciples, Christ was not with them. The ship in which the disciples were, was an emblem of the church of Christ, and of its state and condition in this world: this world is like a sea, for its largeness, and the abundance of nations and people in it, compared to many waters, Rev 17:15 and for the tumultuousness of its inhabitants; the wicked being like a troubled sea, which cannot rest, continually casting up the mire and dirt of sin, to the dishonour of God, and the grief of his people; and for its fickleness and inconstancy, changes and war being continually in it: now the church of Christ is like a ship in this troublesome sea; where the true disciples and followers of Christ are selected together; and are preserved from the pollutions of the world, and from the danger to which the men of it are exposed, being in their sins, and liable to the wrath and curse of God, and eternal damnation; which, they that are in Christ, and members of his body, are secure from; the port or haven to which they are bound, is heaven and eternal happiness; their's and Christ's Father's house, where are many mansions provided for them; and where they long to be, and hope, and believe, ere long they shall arrive unto; and hope is as an anchor of their soul, sure and steadfast: but in the mean while, whilst they are sailing through the sea of this world, they are often, as the church of old, tossed with tempests, and not comforted, Isa 55:11 with the tempests of Satan's temptations, the storms of the world's persecutions, and with the winds of error and false doctrine; and then is it most uncomfortable to them, when Christ is not with them, which was the case of the disciples here.

Or, that He is alone in the evening, signifies His sorrow at the time of His passion, when the rest were scattered from Him in fear.

That He commands His disciples to enter the ship and to go across the sea, while He sends the multitudes away, and after that He goes up into the mountain to pray; He therein bids us to be within the Church, and to be in peril until such time as returning in His splendour He shall give salvation to all the people that shall be remaining of Israel, and shall for give their sins; and having dismissed them into His Father's kingdom, returning thanks to His Father, He shall sit down in His glory and majesty. Meanwhile the disciples are tossed by the wind and the waves; struggling against all the storms of this world, raised by the opposition of the unclean spirit.

For what purpose doth He go up into the mountain? To teach us, that loneliness and retirement is good, when we are to pray to God. With this view, you see, He is continually withdrawing into the wilderness, and there often spends the whole night in prayer, teaching us earnestly to seek such quietness in our prayers, as the time and place may confer. For the wilderness is the mother of quiet; it is a calm and a harbor, delivering us from all turmoils. He Himself then went up thither with this object, but the disciples are tossed with the waves again, and undergo a storm, equal even to the former. But whereas before they had Him in the ship when this befell them, now they were alone by themselves. Thus gently and by degrees He excites and urges them on for the better, even to the bearing all nobly. Accordingly we see, that when they were first near that danger, He was present, though asleep, so as readily to give them relief; but now leading them to a greater degree of endurance, He doth not even this, but departs, and in mid sea permits the storm to arise, so that they might not so much as look for a hope of preservation from any quarter; and He lets them be tempest-tost all the night, thoroughly to awaken, as I suppose, their hardened heart. For such is the nature of the fear, which the time concurs with the rough weather in producing. And together with the compunction, He cast them also into a greater longing for Himself, and a continual remembrance of Him.

And His pretext indeed for dismissing them was the multitude, but He was Himself minded to go up into the mountain; and He did this, instructing us neither to be always in intercourse with multitudes, nor always to fly from the crowd, but each of the two as may be expedient, and giving each duly his turn.

(Verse 23) And when the crowd was dismissed, he went up the mountain alone to pray. But when evening came, he was there alone. If Peter, James, and John, who had seen the glory of his transfiguration, had been with him, perhaps they would have gone up the mountain with him. But the crowd cannot follow to the heights, unless he teaches them by the sea on the shore and feeds them in the desert. But as for him going up alone to pray, do not attribute it to the one who satisfied five thousand men with five loaves, excluding women and children; but to the one who, upon hearing of John's death, withdrew into solitude. Not that we should separate the person of the Lord, but that his works are divided between God and man.

That He withdraws to pray alone, you should refer not to Him who fed five thousand on five loaves, but to Him who on hearing of the death of John withdrew into the desert; not that we would separate the Lord's person into two parts, but that His actions are divided between the God and the man. Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea.

(De Cons. Ev. ii. 47.) This may seem contrary to that Matthew says, that having sent the multitudes away, He went up into a mountain that He might pray alone; and John again says, that it was on a mountain that He fed this same multitude. But since John himself says further, that after that miracle He retired to a mountain that He might not be held by the multitude, who sought to make Him a king, it is clear that He had come down from the mountain when He fed them. Nor do Matthew's words, He went up into a mountain alone to pray, disagree with this, though John says, When he knew that they would come to make him a king, he withdrew into a mountain himself alone. (John 6:15.) For the cause of His praying is not contrary to the cause of His retiring, for herein the Lord teaches us that we have great cause for prayer when we have cause for flight. Nor, again, is it contrary to this that Matthew says first, that He bade His disciples go into the boat, and then that He sent the multitudes away, and went into a mountain alone to pray; while John relates that He first withdrew to the mountain, and then, when it was late, his disciples went down to the sea, and when they had entered into a boat, &c. for who does not see that John is relating as afterwards done by His disciples what Jesus had commanded before He retired into the mountain?

(ubi sup.) But while Christ prays on high, the boat is tossed with great waves in the deep; and forasmuch as the waves rise, that boat can be tossed; but because Christ prays, it cannot be sunk. Think of that boat as the Church, and the stormy sea as this world.

He went up on the mountain to show that we should pray in an undistracted manner; everything He did was for our sake as He Himself had no need of prayer. He prayed on into the evening, teaching us not to cease praying after a short time, and also to pray especially at night, for it is very quiet then. He permits the disciples to be caught in a storm, so that they might learn to endure trials bravely and that they might know His power. The boat was out in the very middle of the sea so that their fear would be greater.

And having dismissed the crowd, he went up into the mountain alone to pray. There follows the danger, and the danger is shown from the time, from the place, and from the wind. And first the absence of Christ is presented, because while he was with the disciples, he went up into the mountain alone to pray. He had come to plant our faith, and therefore he sometimes performed something human and sometimes something divine; for that he multiplied the loaves was the work of God; that he prayed was human, not because he was in need, but to give an example; for every action of Christ is our instruction. John 13:15: I have given you an example, that as I do, so you also should do. And he gives us an example of how to pray; and for prayer there is required tranquility of mind, elevation, and solitude. Tranquility is shown because having dismissed the crowd, which signifies disturbing thoughts with which a man cannot pray; therefore he teaches us to close the door of the heart; above, 6:6: but when you pray, enter into your chamber etc. Likewise, elevation; Lam. 3:28: he shall sit alone and shall lift himself above himself. Likewise, solitude; Hosea 2:14: I will lead her into the wilderness, and I will speak to her heart. By the mountain is understood heaven; for nothing is more exalted than heaven. And having dismissed the crowds, i.e., having left mortals, he went into heaven, and he alone ascended, and by his own power. Micah 2:13: he went up before them, opening the way. Likewise he ascended to pray; Heb. 7:25: approaching by himself. But here there seems to be a question, because John seems to say that he fed the crowds on the mountain, as is found in John 6:3, but here it is said that after the refreshment of the crowds he went up into the mountain. But the answer is that he fed them on the mountain, but afterward he ascended to a higher place on the mountain. Likewise there is another question, because in John 6:15 it states that he fled because they wanted to make him king; but here it is said that he went up to pray. Augustine says that the same cause can serve both for fleeing and for praying. After this the danger is described in terms of time, because it was night, and at night the danger of the sea is greater; therefore he says: and when evening had come. And his passion is signified, because in the passion he alone ascended; Acts 1:9: while they looked on, he was raised up, and a cloud received him out of their sight.

(App. Serm. 72. 1.) Mystically; The mountain is loftiness. But what is higher than the heavens in the world? And Who it was that ascended into heaven, that our faith knows. Why did He ascend alone into heaven? Because no man has ascended into heaven, but He that came down from heaven. For even when He shall come in the end, and shall have exalted us into heaven, He will yet ascend alone, inasmuch as the head with its body is One Christ, and now the head only is ascended. He went up to pray, because He is ascended to make intercession to His Father for us.

HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12) At that time Herod the tetrarch--Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mat 2:22), who ruled as ethnarch over Galilee and Perea. heard of the fame of Jesus--"for His name was spread abroad" (Mar 6:14).