Matthew 14:24 Ulasan

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.

And in the fourth watch of the night,.... This is said, according to the division of the night into four watches, by the Jews; who (o) say, that "there are four watches in the night, and four watches in the day.'' It is true indeed, that it is disputed among them, whether there were four watches, or only three in the night: some say there were four, others say there were but three (p); not but that these made a division of the night into four parts, the three first of which, they thought were properly the watches of the night, and the fourth was the morning. The first watch began at six o'clock in the evening, and lasted till nine; the second began at nine, and ended at twelve, which was midnight; the third began at twelve, and closed at three; the fourth began at three, and ended at six in the morning. But since some (q) Jewish writers are so positive for the division of the night into three watches only, and a watch is with them called (r) the third part of the night; and it is dubious with some, whether the Jewish division is here referred to; and since it is so clear a point, that the Romans (s) divided their night into four watches, and their writers speak not only of the first, second, and third watches, but also of the fourth watch (t); it is thought by some, that the evangelist speaks after the Roman manner: but however, certain it is, that within this period, probably at the beginning of it, after three o'clock in the morning, Christ came to his disciples, when they had been almost all the night at sea, tossed with waves, and in great danger. Jesus went unto them; from the mountain where he had been praying, the greatest part of the night, to the sea side, and so upon the waters to them; for it follows, walking upon the sea; as on dry land: though it was so stormy and boisterous, that the disciples, though in a ship, were in the utmost danger, yet he upon the waves, was in none at all; by which action he showed himself to be the Lord of the sea, and to be truly and properly God; whose character is, that he "treadeth upon the waves of the sea", Job 9:8. (o) T. Hieros. Beracot, fol. 2. 4. Echa Rabbati, fol. 54. 4. (p) T. Bab. Beracot, fol. 3. 1, 2. (q) Jaschi & Kimchi in Jud vii. 19. & in Psal. cxix. 147. (r) Gloss. in T. Bab. Betacot, fol. 2. 1. (s) Alex. ab Alex. Genial. Dier. 1. 4. c. 20. (t) Liv. Hist. 1. 36, c. 24.

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 24): However, the little boat was being tossed by the waves in the middle of the sea; for the wind was contrary. Rightly, as if unwillingly, and the apostles, drawing back, had departed from the Lord, lest they should suffer shipwrecks in His absence. Finally, while the Lord was staying on the mountain peak, immediately a contrary wind arises, and it stirs up the sea, and the apostles are in peril, and the impending shipwreck persists as long as Jesus does not come.

Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, Now when it was evening he was there alone; that is, in the mountain; but the boat was in the middle of the sea tossed with the waves; for the wind was contrary. While the Lord tarries in the top of the mountain, straightway a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which continues till Jesus comes.

Meanwhile the boat carrying the disciples—that is, the church—is rocking and shaking amid the storms of temptation, while the adverse wind rages on. That is to say, its enemy the devil strives to keep the wind from calming down. But greater is he who is persistent on our behalf, for amid the vicissitudes of our life he gives us confidence. He comes to us and strengthens us, so we are not jostled in the boat and tossed overboard. For although the boat is thrown into disorder, it is still a boat. It alone carries the disciples and receives Christ. It is in danger indeed on the water, but there would be certain death without it. Therefore stay inside the boat and call upon God. When all good advice fails and the rudder is useless and the spread of the sails presents more of a danger than an advantage, when all human help and strength have been abandoned, the only recourse left for the sailors is to cry out to God. Therefore will he who helps those who are sailing to reach port safely, abandon his church and prevent it from arriving in peace and tranquility?

(ubi sup.) For when any of a wicked will and of great power, proclaims a persecution of the Church, then it is that a mighty wave rises against the boat of Christ.

Whence it is well said here, that the ship was in the middle of the sea, and He alone on the land, because the Church is sometimes oppressed with such persecution that her Lord may seem to have forsaken her for a season.

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.

But the boat in the midst of the sea was tossed with the waves. By the boat is signified the Church; by the sea, the world: Ps. 103:25: this great sea which stretches wide its arms. And this Church, with Christ ascending, remained in the sea, and in the dangers of the sea of the world. For when some great power attacks the Church, then it is tossed by the waves. Ps. 87:8: and all your waves you have brought in upon me. But because Christ prays, it cannot be submerged, although it may be tossed and lifted up. Gen. 7:17: and they lifted the ark on high above the earth. Likewise it is tossed by the wind; this wind is the force of diabolical incitement. Job 1:19: a great wind came from the direction of the desert and struck the four corners of the house; Isa. 25:4: the blast of the mighty is like a whirlwind beating against a wall.

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).