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CHAP. XIV.

me.

[miraculously fed.

18 He said, Bring them hither to

19 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:

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

21 And they that had eaten were about five thousand men, beside women and children. (E)

EXPOSITION.

(E) Ver. 1-21. Herod's cruelty to John the Baptist. Our Lord feeds five thousand, &c.-The voice of conscience is the voice of God, and speaking with no less authority than his own thunder, can make even infidels and tyrants tremble. "O the terrors and tortures of a guilty heart! (says Bp. Hall.) Herod's conscience told him that he had offered an unjust and cruel violence to an innocent (person); and now he thinks that John's ghost haunts him. .... Revel, O Herod! and feast and frolic, and please thyself with dances, and triumphs, and pastimes: thy sin shall be as some fury, that shall invisibly follow thee, and scourge thy guilty heart with secret lashes, and begin thy hell within thee!" (Contemp. bk. iv. 4.)

The popularity of St. John the Baptist, whom all men esteemed a prophet, had indaced Herod to invite him to his court. John, however, was no courtier; instead of flattering Herod, as he probably expected, he reproved him for marrying his brother's wife, his brother being yet alive. This exasperated the tyrant, who threw him into prison, and in his rage would, as it appears, have killed him outright, had he not feared the people. While, however, he was imprisoned, Herod made a great feast to celebrate his birth day, and the daughter of Herodias, by her former husband, so pleased him by her dancing, that he vowed to give her whatever she might

require, even to the value of half his kingdom. Elated with such a promise (though great rewards for dancing were by no meaus uncommon), she, on leaving the room, ran to consult her mother, who bitterly hating the Baptist for his reproof of her adultery, counselled her daughter to ask the head of John the Baptist, in a charger, or large silver dish. Tyrant as he was, he was startled at the demand, and would fain have evaded it; partly from check of conscience, for he knew John to be a good and honest man; and partly from fear of au insurrection among the people : his oath, and still more his honour, were, however, pledged in presence of his court; and what is the life of a subject to an Eastern despot, who claims a right to all the lives and property in his kingdom? A military executioner was sent; John was beheaded; his head was brought in a charger, as desired, and delivered to the delicate damsel, who carried it to her mother; she feasted her revenge thereon, considering it doubtless, as to her, worth more than half a kingdom.

Herod had been hitherto too much involved in business of state, and in the pleasures of his court, to pay any attention to the reports in circulation relative to the preaching and miracles of Jesus; but when John was dead, and reports began to circulate fore widely, respecting the miracles which Jesus had lately wrought in Galilee (where he had for some time re

NOTES.

Ver. 15. When it was evening-Camp. "Towards evening." He adds, "The Jews reckoned two evenings, the one commencing about three in the afternoon (the time of the evening sacrifice), the other about six, or sun-set.", See Note on Exod. xii. 6. The second evening is mentioned ver. 23, where the same critic renders, "It was late."

Ver. 19. He blessed-Query, What did he bless?

This is generally explained of the fishes; but Camp. (guided by the oriental idiom) inclines to explain it, "He blessed God," or asked a blessing. Compare Mark viii. 6.

Ver. 20. Twelve baskets full. From this it is clear that a creative power must have been exerted, as the food remaining was evidently more than be fore they began to eat.

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22 ¶ 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.

23 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.

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

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

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

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

[on the sea.

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

29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord,

save me.

31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

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

33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

34 And when they were gone over, they came into the land of Gen

nesaret,

EXPOSITION-Chap. XIV. Continued.

sided), it became surmised that John, or one of the old prophets, must be risen from the dead, and Herod's conscience decided for the former opinion: "Surely," said he, "John the Baptist is risen from the dead!"

Upon hearing of John's death, his affectionate disciples came and buried his corpse, and then went and told Jesus, who iminediately took ship, and crossing the lake privately, departed into a desert place; partly, probably, for private devotion, and partly to avoid Herod, his time not being yet come." The people, however, followed him into the desert on foot, taking their sick with them, on whom he had " compassion, and whom he healed."

When evening came on, the disciples applied to their Master to dismiss the people (who seem to have shown no disposition to depart) to their respective homes, to buy food. Jesus, however, taking another course, commanded the people to sit down upon the grass (of which, according to St.

John, there was much in that place), and finding that the disciples had five loaves, and two fishes, he gave thanks, and miraculously multiplied them to such a degree, that they fed and satisfied five thousand men, beside women and children, and left twelve baskets of fragments over. "I know not (says Bp. Hall) whether more to wonder at the miraculous eating, or the miraculous leaving. Here were five thousand men,' and, in all likelihood, no fewer women and children. Perhaps some of these only looked on; nay, they did all eat and were satisfied.' So many must needs make clean work; of so little, there could be left nothing. Yea, there were fragments' remaining. Perhaps some crumbs, or crusts. Nay, 'twelve baskets full;' more remaining than was first set down.... Here is a marvellous provision made; a marvellous bounty of that provision; a no less marvellous extent of that bounty. Those that depend upon God, shall not want a due purveyance in the very desert." (Cont. 5. bk. iv.)

NOTES-Chap. XIV. Con.

Ver. 22. Jesus constrained his disciples.-John intimates that the people wanted to take Jesus by force, and make him a king (John vi. 15); one reason, therefore, for Jesus sending them away might be, to prevent their uniting with the multitude, and creating an alarm to the Roman government.

Ver. 24. The wind was contrary. By this they were driven farther from the shore than they de signed, and in a different course. See John vi. 17, 18. Ver. 26. Walking on the sea.-This was thought so absurd, that the Egyptian hieroglyphic for an

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impossibility was "two feet walking on the sea." See Job ix. 8.

Ibid. It is a spirit — Gr. Phantasma, i, e. “ an apparition." So Doddridge.

Ver. 30. Boisterous-Marg. "Strong." Ver.34. The land of Gennesaret (or Gennesareth) was a district of country which either included, or was united to, Capernaum.

Ver. 35. Had knowledge of him-that is, found out who he was.

Ver. 36, Hem-or "fringe." See Note on ch. ix, 20.

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[of the elders.

2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?

4 For God commanded, saying, Honour thy father and mother and, He that curseth father or mother, let him die the death.

5 But ye say, Whosoever shall say to his father or his mother, It is a gift,

EXPOSITION.

(F) Ver. 22-36. Christ walketh on the water-Having thus miraculously fed the multitude, Jesus constrained his disciples, who seem to have been unwilling to leave him, to re-cross the lake, while he dismissed the people to their homes; after which he went up into a mountain apart— that is, secretly and alone-to pray. The time which Jesus devoted to his public work and private devotion, seems hardly to have allowed sufficient intervals for either sleep or food. After the labours of the preceding day, instead of retiring to rest, he seeks a solitary place to pray, where he might "pour out prayers and supplications with strong crying and tears (Heb. v. 7), without interruption from either friends or enemies. And after this, instead of lying down to rest, even in the open air, like Jacob, his head pillowed with a stone (Gen. Xxviii. 18); his heart is with his disciples, and foreseeing a rising storm, in the fourth watch of the night (or between three and four in the morning), behold him walking on the swelling waves. The disciples, as well they might, felt alarmed and terrified, concluding that they saw a spectre, and cried out, or screamed, for fear. hearing them, immediately called out, to calm their fears, "Be of good cheer, it is I." Instantly their fears are calmed, and Peter, in a moment of sudden joy and gratitude, exclaimed, "Lord, if it be thou, bid me come unto thee on the water." He received the command, and instantly obeyed, and for a moment he walked on the water; but looking at the waves instead of the Saviour, his faith failed him, and he began to sink. " Looking at difficulties with an eye of sense, more than at precepts and promises with an eye of faith (says Mr.

Jesus

Henry), is at the bottom of all our inordinate fears, both as to public and personal concerns.'

When Peter begins to sink, he begins to pray, which is the only remedy for sinking, both with him and us. In the conduct of our Saviour, here are several things to remark. 1. The Lord cures vain confidence by leaving us for a time to try our own strength. Peter suspected not the weakness of his faith, till he found it fail him. 2. When Jesus reproved Peter for his wavering faith, he at the same time sustained him. Indeed he caught him before he reproved him; and when he did reprove, it was in these gentle words, "O thou of little faith, wherefore didst thou doubt?" There is no room, in any case, to doubt, while we are directed by a clear command. 3. The presence of the Saviour insures the safety of his disciples. "Immediately as he came into the ship, the wind ceased!" Well, therefore, might the little crew of mariners and disciples fall down and "worship him." He steps into the sea, and the waves become as a solid pavement beneath his tread; and no sooner are his feet within the vessel, than the winds are hushed to peace! Well might they, in a rapture of surprise and joy, exclaim, "Of a truth, thou art the Son of God!" It is difficult to say exactly what was meant by this expression. If the company consisted, as some suspect, partly of Jews, and partly of Gentiles, they might have different ideas under the same tile. The latter were used to consider extraordinary personages as children of the gods; but the former could hardly attach to it any other idea than that of the Great Prophet-the Mes

siah!

NOTES.

CHAP. XV. Ver. 1. Òf Jerusalem-or from Jerusalem, as the words may be translated; for it appears, as Doddridge suggests, that these were deputed to watch the conduct of Jesus and his disciples in Galilee.

Ver. 2. Traditions of the elders. Of the Mishna, referred to in our Exposition, see Taylor's Calmet; Godwyn's Moses and Aaron, bk. vi. ch. 27; and Allen's Modern Judaism, chap. iii.

Ver. 4. Curseth.-See Exod. xxi, 17, and Note,

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by whatsoever thou mightest be profited by me;

6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

7 Ye hypocrites, well did Esaias prophesy of you, saying,

8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

9 But in vain they do worship me, teaching for doctrines the commandments of men.

10 And he called the multitude, and said unto them, Hear, and understand:

11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth

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[of man's heart.

14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

15 Then answered Peter and said unto him, Declare unto us this parable.

16 And Jesus said, Are ye also yet without understanding?

17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?

18 But those things which proceed out of the mouth come forth from the heart; and they defile the man.

19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

20 These are the things which defile a man: but to eat with unwashen hands defileth not a man. (G)

and

21 Then Jesus went thence, departed into the coasts of Tyre and Sidon.

22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; EXPOSITION.

(G) Ver. 1-20. The traditions of men compared with the commands of God. — It may be here proper to observe, that beside the laws of Moses, as recorded in the Pentateuch, the Rabbins pretend that he left a variety of oral traditions; that is, traditions delivered to him by the voice of God at Sinai, and handed down, from generation to generation, by word of mouth, to the time of our Lord, and even lower; for it does not appear that any complete digest of them was put into writing till the latter part of the second century, by Rabbi Judas, sirnamed the holy. This work

(which makes six volumes, folio) is called the Mishna, or second law, as containing a variety of additions to, and explanations of, the written law: these were pretended to be explicatory, but many of 'them were evasive, and some even subversive of the laws of Moses. Of this we have an example in the chapter now before us.

The Pharisees come to our Lord, complaining that his disciples, on some occa sion, when they had watched them, had taken food without washing their hands, which, it seems, the Pharisees always practised with great ceremony; not for cleanliness, but as a form required by the

NOTES-Chap. XV. Con.

Campbell is surprised at this translation being so current; he thinks that both the Hebrew and Greek words signify to reproach, or calumniate. But the penalty of death being affixed to this "reproach," probably led to this strong term "curseth," and seems to justify it: for no slight reproach, assuredly, would warrant such a punishment.

Ver. 5. It is (or, be it) a gift.-Mark vii. 11, “It is Corban," the Hebrew term for a gift, or offering to God, Levit. i 2, 3, ii. 1, 8, &c. This expression seems to be of the nature of an oath, or vow, to do nothing for their parents; as if one should say," By the vow of Corban, thou canst receive no aid from

me." Godwyn's Moses and Aaron, bk, vi. chap. 6. Also our Notes on Levit. xxvii. 2 and 28.

Ver. 7. Well did Esaias prophecy-See Isa. xxix.

13, and Note.

Ver. 9. Teaching for doctrines-Doddr. "While they teach doctrines (that are) human injunctions," of the commandments of men. These they considered not only equal, but in some cases even more obligatory, than the precepts of Moses and of God. Thus they considered the neglect of washing, according to their traditions, as equal to whoredom, and worthy of death. See Hamm. and Doddr.

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traditions of their elders, which were of higher authority with them than the laws of decency, or even of God himself. The law of Moses had pronounced sentence of death against those who cursed their parents, which implied not merely a hasty expression (though that must be highly culpable), but a neglect and abandonment of them, as though the parental relation had been dissolved: it was not merely a verbal, but a practical curse, of which our Lord gives this instance. A Jew, finding that his parents, through age and infirmity, were likely to become a burden to him, devotes a part of his property to the temple, saying, "It is Corban," that is, a gift; "I have devoted all I can spare, and therefore can do nothing for you.' This was sanctioned by the traditions of the elders, who thereby made void the law, releasing children from the natural and legal obligations which they owed to their parents; that is, from honouring them, as the law required. Thus, by presents to the temple, or the priests, they purchased a release from the obligations of the moral law: so says the Talmud-" Every one ought to honour his father and mother, EXCEPT he hath vowed to the contrary;" which fully justifies our Lord's assertion, that they made void the law. (See Note on ver. 5.) Bishop Jebb, in his metrical version of ver. 5, 6, seems to have rendered the passage clearer and more elegant.

"But ye say:

Whosoever shall say to his father or mother, (Be that) a gift, by which thou mightest have been relieved from me;

Must also not honour his father or his mother:
Thus have ye nullified the commandment of God
by your tradition."
Jebb's Sac. Lit. pp. 244-248.

Well might our Lord call these people kypocrites, and apply to them the language of the prophet Isaiah; "Their heart is far from me!"

Having thus far rectified the errors of the Scribes, our Lord explains the nature and source of moral pollution. Under the new dispensation, it is not what a man eats or drinks that renders him obnoxious in the sight of God: for" the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." (Rom. xiv. 17.) But what truly defiles a man is that which springeth from his evil heart; "for out of the heart proceed evil thoughts, adulteries, fornications, murders." The heart of man being corrupted by the fall, has become the fountain of iniquity, from which all these evil streams do flow. "And doth a fountain (asks St. James) send forth, at the same place, sweet water and bitter?" (chap. iii. 11.) Can that depraved heart which is the source of every iniquity, produce also devotion to God, and benevolence to man?

"O God, unto whom all hearts be open, all desires known, and from whom no secrets are hid, cleanse the thoughts of our hearts by the inspiration of thine Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name, through Christ our Lord! Amen."

NOTES.

Ver. 11. Cometh out of the mouth-i. e. his words. Ver. 12. Then came, &c.-This was after Jesus had gone into a house. Mark vii. 17.

Ver. 13. Every plant-that is, every doctrine not of God; every teacher not enlightened by him.

Ver. 14. Blind leaders-elsewhere they are called "blind guides;" chap. xxiii. 16, 24.

Ver. 15. This parable-or proverb. See Note on chap. xiii. 2.

Ver. 17. Into the draught?-Doddr. "Vault." Ver. 19. Evil thoughts.-See chap. v. 22, 28. Ver. 22. A woman of Canaan-of the accursed and devoted race of Canaan, and, as Mark informs us

(ch. vii. 26), a Syro-phœnician; i. e. a native of that part of Phoenicia which had formerly been conquered by the Syrians. Doddr. Vexed with a devil-or "demon," as before.

Ver. 26. Cast it to dogs.. -This is the language that the Jews constantly used toward the Gentiles, when they dared; and the same language has been too long used by Christians toward the Jews.

Ver. 27. The dogs eat of the crumbs.-Homer represents persons of the highest rank, as allowing their faithful dogs to wait round their festive boards, and gather up the fragments of their meals. Iliad, bk. v. 173.

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