Biblical Illustrator Herod the tetratch heard of the fame of Jesus. Herod is favourable to John, how could he be more unfortunate than to strike in the face the king who protects him? Is not the confidence of Herod an indication of the providence of God, not to be cast aside? This is what Court preachers of almost all epochs say to themselves. Moses was taught at the Court of Pharaoh, but said to the King, "Let the people of God go." John says to Herod, "It is not lawful."I. HIS FIDELITY. He might have taken another means of fulfilling his mission, completely saving his life. He might have aroused the people against the King, and have made himself a popular hero. That is the protestation which God demands, not noisy indignation, but that humble and firm testimony in the presence of evil. But you suffer for your frankness; but who has found the secret of loving truly without suffering. False love always seeks itself; it will not alienate a heart to save it. True love, which seeks the good of others, and not its own interest, consents to be forgotten, sacrificed. II. THE RECOMPENSE OF THIS FIDELITY. Life for us so easy and for the old saints so terrible; we are tempted to accuse God of inexplicable severity. John dead! are you sure? Ask the authors of the crime. Herod sees him haunting him everywhere. Dead! — one cannot die when one has served God. To-day John speaks to us, his example has cheered our souls. Dead! no, in the cause which he has served nothing is useless, and if the most obscure devotion does not lose its recompense, what will be the recompense of a martyrdom such as his? Dead! but is that dying, to go to rejoin those who were witnesses of God on earth. "Let me die the death of the righteous," etc. (E. Bersier, D. D.) (E. Bersier, D. D) Who knows now but that the favour of the monarch is a providential arrangement by God, for the furtherance of His Truth? Will you go, and by an early and unseasonable speech overthrow the designs of God:" Yes, my brethren, this is that which Court preachers of almost all epochs say to themselves. This is that which was said at the Court of Constantine, and thus it was that that emperor was deified who murdered his own son. Alas! this is that which was said in the sixteenth century, at the Court of Henry VIII., while that monarch stained the English Reformation with his disgraceful profligacy. This is that which was said at the Court of Philip of Hesse, and it was thus that Luther, in a day of weakness, covered, with a cowardly compromise, the profligacies of that prince. This is that which was said at the Court of Louis XIV., and it was thus that Bossuet, so implacable upon this point against Luther himself, had scarcely a courageous word, in presence of scandals far more crying still. This is how Massillon reassured himself at the Regent's Court. This is how, upon the free soil of America, in the face of slavery and of all the infamy which accompanied it, some thousands of ministers of the gospel remained a long time silent, or only spoke so peaceably that a clap of thunder might have come to startle their sleeping consciences. Ah! deplorable allurement of the favour of the world! That is why dishonoured Religion has had some Te Deum for every fortunate action of power, some absolutions for all scandals, and why to-day it is miserably compromised in all the complications of human politics, when, alone, and without other support than its very truth, it would have, perhaps, brought over the world to Jesus Christ. (E. Bersier, D. D.) Herod had a motive which shut our all reason and argument. It was his guilty conscience told him this was John the Baptist. The use I make of this passage is to set before you such considerations as naturally arise from it, and are proper for the direction and government of ourselves. I. OBSERVE THE GREAT FORCE AND EFFICACY OF CONSCIENCE. The fears which surround the guilty are so many undoubted proofs and records of the Judge's authority. II. THIS MORAL LAW IS PROMULGATED TO EVERY RATIONAL CREATURE: the work of the Law is written in the heart. The rebukes of conscience will sooner or later restore the true sense to the Law, which was darkened by the shades of false reason serving the inclinations of a corrupted heart. III. WHAT CARE THE WISE AUTHOR OF OUR BEING HAS TAKEN, NOT ONLY TO MANIFEST HIMSELF AND HIS LAWS TO US, but likewise to secure our obedience, and thereby our eternal happiness and welfare. (T. Sherlock, D.D.) It is thought a great disadvantage to religion that it has only such distant hopes and fears to support it; and it is true that the great objects of our hopes and fears are placed on the ether side of the grave, whilst the temptations to sin meet us in every turn. and are almost constantly present with us. But then to balance this it must be considered that though the punishments and rewards of religion are at such a distance, yet the hopes and fears are always present, and influence the happiness of our lives here, as much, and often much more, than any other good or evil which can befall us. The peace of mind which flows from doing right, the fear, anxiety, the torments which attend the guilty, will inevitably determine the condition of men to happiness or misery in our life. (T. Sherlock, D.D.) The state of the wicked is a very restless one. The wildness and inconsistency of Herod's imagination. I. THE REPROACHES OF CONSCIENCE UNAVOIDABLE, proved from (1) (2) (3) II. To ACCOUNT FOR THE DIFFICULTIES THAT ATTEND THE PROOF OF THIS PROPOSITION, it is to be observed — 1. That our judgments often mislead us when they are formed only upon the outside and surface of men's actions. 2. That the reprehensions of conscience are not a continued, but intermitting, disease. 3. The few instances of wicked men that go out of the world without feeling the stings of conscience, to be ascribed either to ill principles early and deeply imbibed, or to an obstinacy of temper, or to a natural and acquired stupidity. These only prove that there are monsters in the moral, as well as in the natural world, but make nothing against the settled laws of either applications. Even for pleasure's sake we ought to abstain from all criminal pleasures. It is the best way to secure peace to ourselves by having it always in our consciences. Let those chiefly listen to this reprover who are otherwise set in great measure above reproof. (F. Atterbury.)
(F. Atterbury.)
1. Fear of his bad wife leads him to imprison John. 2. Fear of the multitude stays him from killing him. 3. Fear of his oath and fear of ridicule drive him to carry out a vow which it was wicked to make, and tenfold more wicked to keep. 4. Fear of a bad conscience makes him tremble lest Jesus should prove to be John risen from the dead to trouble him. II. ONLY WHEN JESUS IS BROUGHT BOUND BEFORE HIM, AND IS SURROUNDED BY HIS MEN OF WAR, DOES THE COWARD GAIN COURAGE TO MOCK HIM. (J. P. Norris.)
II. III. IV. V. VI. VII. VIII. IX. 1. All other preaching can be effective only as it harmonizes with that of this preacher. 2. Shall the everlasting ministrations of this preacher be to us a blessing or a curse? (H. B. Hooker, D. D.)
II. A guilty conscience is troubled with not only real, but imaginary, troubles. III. A guilty conscience will torment a sinner in spite of his avowed scepticism. (T. Kelly.)
(H. R. Haweis.)
(Dr. Thomas.)
(Bishop Hall.)
(H. Smith.)
(Gurnall.)
(Bishop Hall.)
(Bishop Hall.)
(S. S. Teacher's Journal.)
(Bishop Hall.)
(Bishop Hall.)
II. Even if Herod could have stopped the revolution HE HAD SEIZED THE WRONG MAN. John had passed over the leadership to his chief. The Messiah was spreading His truth in the villages, to the northward, out of reach. III. In bringing John to his castle to confront his royal authority, he only gives the fearless prophet A CHANCE TO COME TO CLOSE QUARTERS WITH HIM. The ruler furnished a great opportunity to God's prophet and he took it. IV. INCONTINENT DEPRAVITY REELS THROUGH REVELRY TO BLOOD-GUILTINESS. Poor and comfortless is evil's triumph. (W. V. Kelley.)
(W. V. Kelley.)
I. THAT IF WE FAITHFULLY DO OUR DUTY, WE MUST BE PREPARED TO SUFFER FOR IT. John would have received many marks of favour and acts of kindness from Herod, if only he would have kept silence on one subject; because he dared not be silent, he met with prison and death. So with us. If we are really in earnest in serving God, Satan will be sure to stir up some opposition against us. These hindrances are the tests of our faithfulness. II. THAT GOD'S GRACE IS ALWAYS SUFFICIENT. The Baptist's life and death were lonely; but, though separated from Jesus in the body, he was nearer to Him in spirit than the multitude which thronged Him. It is blessed to be constantly in God's house, to live in an atmosphere of Divine consolation; but it is even more blessed to be content if, through no fault of our own, we are deprived of this: nothing can take away from us the satisfaction of reposing our soul simply upon the will of God. III. THAT DEATH MAY BE VIEWED NOT WITH HORROR BUT WITH JOY. Herodias sought to wreak cruel vengeance on John; she did but release him from a weary imprisonment, and open the door to his eternal bliss. If only we are ready for death. can death come too soon? It is the door of release from storm and cloud, sorrow and sin. (S. W. Skeffington, M. A.)
(Vernon W. Hutting, B. A.)
1. The former husband of Herodias, Philip, was still living. This is expressly asserted by Josephus. 2. The former wife of Antipas was still living, and had fled to her father, Aretas, on hearing of his intention to marry Herodias. 3. Antipas and Herodias were already related to one another within the forbidden degrees of consanguinity.
(J. Morison)
(J. Morison.)
(D. Thomas, D. D.)
(M. Henry.)
(John Trapp.)
(John Trapp.)
(John Trapp.)
(J. Morison, D. D.)
(John Trapp.)
(Dean Plumptre.)
(Dean Plumptre.)
1. To all who are sinful and unpardoned. Go and tell Jesus the unpardoned sins of your life. 2. To all who are tempted. 3. To all who are slandered and persecuted. 4. To all who have been bereaved. 5. Christ is always near. (Dr. Talmage.)
2. The providence which permitted the removal of John from their head was necessary to send them forward to the great Teacher. 3. When we make great ones, heroes, of the servants, we are in danger of dishonouring and keeping at a distance from the Master. 4. By this critical turn in their history, John's disciples were not only brought forward to Christ, but actually brought closer and nearer to Him than they otherwise could or would have been. They round the grace to help in time of need. 5. They learnt and did the right thing. They brought the mystery of the Divine providence to Him who alone could throw light upon 6. Of what use is it to have such a Friend unless we make use of Him? No religious means can be put in place of Ibis; we may be with Him more intimately in the spirit than His disciples in the flesh. (W. Smith.)
1. His mediatorial work — anticipates every objection, and answers every argument growing out of a deep and painful sense of unworthiness, etc. Ever accessible. 2. His earthly experience enables him to sympathize with all the forms of human suffering. 3. The mutual relations which exist between the Christ and the believer. 4. The invitations and declarations of His Word. II. SOME OF THE BLESSINGS THAT WILL FOLLOW THE CULTIVATION OF THIS HABIT. 1. Intimate communion. 2. It will nourish and strengthen all the Christian graces. 3. It will free us from anxious care. 4. It will bring continuous honour and glory to Jesus. (C. Winslow, D. D.)A complaining Christian once said to a cheerful, happy Christian, "Things always seem to go smoothly with you; I never hear you make any complaints." To which he replied, "I have found out an effectual way of guarding against that fault — telling Jesus all, and telling Him before I tell any one else; then, I find, I seldom need tell any one else, for in telling Him about my troubles, I often find the burden entirely removed." (A. Tucker.)
II. A lesson for Christian MOURNERS. 1. The last act of affection — "They took up the body and buried it." 2. The best step for consolation. There is access to Jesus, sympathy with Jesus, relief from Jesus. (C. J. P. Eyre, M. A.)
(J. B. French.)
I. Here we learn How TO BEHAVE IN TIME OF TROUBLE. 1. Christ was deeply affected by John's death — that event gave Him great sorrow. 2. There was good reason for Christ being deeply affected. John from the first had been a faithful friend; his sole object was to magnify Christ. II. How CHRIST ACTED WHEN THIS GREAT SORROW FILLED HIS SOUL. 1. He sought the desert; He desired to be alone. That He might pray. The multitudes come; He meets them. 2. His sorrow for the dead is changed into compassion for the living. He must now work, not weep. God finds work for every sorrowing heart that trusts in Him, in which relief is found. (A Scott.)
(Joseph Parker, D. D.)
(1) (2) I. THE NATURE AND CIRCUMSTANCES OF THE MIRACLE. 1. When was it wrought? In "the evening." The evening of a day that had been well spent. 2. Where was it performed? In "a desert place." The miracle as to time and place encourages our confidence in Christ in the most trying and destitute situations. 3. What was the order of its performance. (1) (2) (3) (4) (5) (6) (7) II. REFLECTIONS. 1. In this provision see an emblem of Jesus Christ. He is the true Bread. 2. In the distribution of this provision learn the office and work of Christian ministers. 3. In the apparent deficiency of this provision we are reminded of the treatment of the Saviour and His gospel by an unbelieving world. "Five loaves and two fishes" appeared nothing to the supply of such an assembly. 4. In the real sufficiency of this provision we are instructed in the glorious ability of Christ to complete the happiness of all that believe. The multitude " did all eat and were filled." (T. Kidd.)
II. THE MEN SITTING DOWN TO THE BARLEY LOAVES. 1. There is the want of bread for the congregation in the desert. 2. Jesus asks the disciples what supply they have. 3. Jesus orders the disciples to bring the loaves to Himself. Christ's way of giving us more is to begin with what we have. 4. Jesus next commands the multitude to sit down in order. The multitude needed great faith. We cannot first eat and then believe; must believe and eat. The disciples need faith and courage; sent by Christ on a trying errand — "Give ye them to eat. The foolishness of preaching becomes the power of God. III. THE BREAD BLESSED END MULTIPLIED. 1. Jesus gave thanks to God for the bread in the face of all the multitude. 2. Jesus blesses the bread before he breaks and gives to the people; and His blessing breathed upon it fills the bread with an infinite fulness. Christ is the Bread of Life to the sinner dying for want; sweet to the soul in the desert. 3. Jesus breaks the bread and multiplies in the using; He breaks and distributes to the apostles, and they break and distribute to the people; and probably the people break and distribute to each other. Christ breathes upon and blesses the Word. IV. THE FRAGMENTS REMAINING. 1. After the feast is finished there are many fragments over. 2. Jesus and His disciples live upon these fragments. The fragments are more than the entire supply for the feast. The more we feed on Christ, the more always is there of Christ to feed on; He increases to us. (A. M. Stuart.)
1. The food, though supernaturally provided, is carried to the hungry by the ordinary means. 2. The disciples were prepared for their work. They had to learn the absolute disproportion between the means at their command and the needs of the crowd. 3. We must carry our poor and inadequate resources to Christ. II. THE BREAD IS ENOUGH FOR ALL THE WORLD — "They did all eat and were filled." III. THE BREAD THAT IS GIVEN TO THE FAMISHING IS MULTIPLIED FOR THE FUTURE OF THE DISTRIBUTORS. (American Homiletic Review.)
II. THE SPIRITUAL LESSONS WHICH THE MIRACLE AFFORDS. In the people we see a striking representation of the moral condition of the human family. In the provision we see a true exhibition of the blessing of the gospel. In its distribution we see the nature of the office of the Christian ministry. In the abundance remaining we see the boundlessness of gospel supplies. What personal participation of gospel blessing is necessary to our happiness and satisfaction? (Dr. J. Burns.)
I. CHRIST FEEDS THE FAMISHING WORLD BY MEANS OF HIS CHURCH. 1. Economy of power. God does not interfere supernaturally, any further than is necessary. Christ's incarnation and sacrifice are the purely supernatural work of the Divine power and mercy; but, after their introduction into the world, human agency is required for the diffusion of the new power. Christian people are henceforth Christ's instruments. 2. Preparation of the disciples for this work. Looking at their own resources, they felt utterly inadequate to the work. Humility and self-distrust are necessary if God is to work with and in us. He works with bruised reeds, and out of them makes polished shafts, pillars in His house. In His hands our feeble resources are enough. 3. The disciples seem to have partaken first. Those only can distribute and impart, who have themselves found sustenance and life in Christ. And an obligation lies on them to do so. Power to its last particle is duty. II. THE BREAD IS ENOUGH FOR ALL THE WORLD. The gospel addresses itself to universal wants, brushing aside all surface distinctions, and going right down to the depths of our common nature. The seed of the kingdom is like corn, an exotic nowhere, for wherever man lives it will grow — and yet an exotic everywhere, for it came down from heaven. Other food requires an educated palate for its appreciation; but any hungry man in any land will relish bread. For every soul on earth this living, dying love of Jesus addresses itself to and satisfies his deepest wants. It is the bread which gives life to the world. III. THE BREAD GIVEN TO THE FAMISHING IS MULTIPLIED FOR THE FUTURE OF THE DISTRIBUTORS. TO impart to others is to gain for oneself. If you would learn, teach. If you would have your own spiritual life strengthened and deepened, remember that not by solitary meditation or raptures of silent communion alone can that be accomplished, but by these and by honest, manful work for God in the world. (A. Maclaren, D. D.)
(A. Maclaren, D. D.)
1. What is wanted — food. 2. The urgency of the want — in the wilderness. II. THE ABUNDANCE OF THE SUPPLY — "He openeth His hand and filleth all things living with plenteousness." 1. Like the five loaves the word is, in the letter of it. contemptible and mean. 2. The miracle instructive on account of its typical character; the disciples received the food they set before the people from the hands of Jesus. We should determine: (1) (2) (C. Clayton, M. A.)
II. OUR LINE OF DUTY AND THE MASTER'S STRENGTH. 1. "In immediate obedience to Christ's commands. 2. In consecrating what we have to Christ. 3. In prayer. 4. In active service. (C. H. Spurgeon.)
II. INTELLIGENCE AND KNOWLEDGE, THE POWER OF LEARNING AND THE TREASURES OF LEARNING, ARE MULTIPLIED BY DISTRIBUTION. The human mind is not less ready than the soil to render back with interest what is sown in it. Jesus gave to the disciples, and the disciples to the multitude. That is the way in which instruction is imparted. It passes from one to the many. It finds companions. Truth begets truth; and you must have a company to show the supply. What would have seemed inconsiderable if left by itself, grows into great account as it is sent forward among those who apprehend it, and transmit it in new and manifold forms. It is manifested, it is accumulated, by travelling down among the sympathies and wants of those whose hearts love it, whose natures crave it, and whose ability and experience reproduce and recommend it to all men. III. JOY, HOPE, AND ALL CHEERING INFLUENCES ARE INCREASED BY BEING SENT ROUND FROM A SINGLE MIND AMONG THE RANKS OF THE WORLD'S POOR SOJOURNERS. Nothing is more heightened by communication than just such impulses as those we here require. Joy and hope are social; they ask for companionship; they spread by contact and mutual encouragement. He who has awakened them in his own breast, finds them greatly enhanced by expressing them; and their expression is caught up and repeated by numberless voices that had till then slept. (L. N. Frothingham.)
(Dean Stanley.)
( Augustine.)When you give a loaf or a coin to a poor man, you do not lose it, but you sow it; for, as from one grain of seed many grains grow, so it is likewise with loaves and money. (Lapide.)
(Bishop Hall.)
(Bishop Hall.)
(A. Cart.)
(George Macdonald.)
I. UNDER WHAT LIMITATIONS MAY THE DUTY OF RELIGIOUS RETREAT AND RECOLLECTION BE RECOMMENDED? NO man is, or ought to be, so deeply immersed in the affairs of this world as not to be able to retire from them now and then into his closet. II. THE ADVANTAGES ATTENDING THE PRACTICE OF RELIGIOUS RETIREMENT. There are such as these — that k unites and fixes our scattered thoughts; places us out of the reach of the most dangerous temptations; frees us from the insinuating contagion of ill examples, and hushes and lays asleep those troublesome passions which are the great disturbers of our repose and happiness. (F. Atterbury.)
I. THAT WE OUGHT TO SET APART SOME PORTIONS OF OUR TIME FOR PRIVATE AND SILENT ACTS OF RELIGION for conversation with God and our own hearts. The duties of such times consist —(1) in a recollection of our past transgressions, in resolutions of amendment and improvement, and in prayers to God to forgive and assist us.(2) In a review of the favours and mercies which we have received from Him, and in a grateful acknowledgment of them.(3) In meditations on the shortness and uncertainty of life, on the duties which more particularly belong to our station, on the abilities and opportunities we have of improving our heart and understanding, and of doing the work of Him who has sent us into the world.(4) In general, in a study of religious truths. In all times and places there are many who pass a thoughtless life in perpetual unconcern for religion, who are entirely taken up with the follies, the amusements, the hurry and business of this world. Trace out the causes of this unreasonable conduct. (1) (2) (3) II. THAT WE OUGHT TO EMPLOY ALL THE POWERS AND ABILITIES WHICH GOD HAS CONFERRED UPON US TO THE GLORY OF THEIR AUTHOR, and to the benefit of mankind, and lose no opportunity of doing good. The actions and the behaviour by which we can be useful to others are, Liberality, Justice, Instruction, Counsel and Advice, Reproof and Correction, Commendation and Encouragement, Patience and Meekness, Compassion, Condescension, Courteousness, and Affability; and a life suitable to the religion which we profess. III. THAT THE ACTIVE AND SOCIAL DUTIES ARE MORE VALUABLE AND MORE IMPORTANT THAN THE CONTEMPLATIVE VIRTUES WHICH ARE OF A PRIVATE AND SOLITARY NATURE. 1. Man is not sufficient to his own happiness; finds himself made for society, to which his wants, his imperfections, and his desires incline him; it cannot therefore be his duty to check and overrule these innocent desires. 2. By society we are assisted not only in the conveniences of life, but in the improvement of our understanding and in the performance of our duty. 3. Of two persons who live soberly and righteously, the one in a public station, the other in retirement, the former must be allowed to be the more excellent person, and the brighter example of virtue. 4. The accounts which we have of the old solitary saints, though written by their admirers and adorers, is often little to their advantage or to the credit of Christianity. IV. THAT WE MAY HAVE SUFFICIENT TIME AND PROPER OPPORTUNITIES FOR THE EXERCISE OF PUBLIC AND PRIVATE DUTIES AND VIRTUES, AND THAT THEREFORE NEITHER SHOULD BE OMITTED. (Jortin.)
I. THE NATURE AND GROUNDS OF THIS DUTY — (a) (b) (c) (d) II. THE MANNER AND SPIRIT IN WHICH IT SHOULD BE PERFORMED — (a) (b) (c) III. THE PARTICULAR OBJECTS IN RELATION TO WHICH IT IS PRACTISED, Our progress in knowledge, grace, and holiness, and the obtaining guidance and assistance from God in all seasons of peculiar need. There are some particular occasions in regard to which this duty may be practised to advantage. There are some particular seasons in which Christians should be much in private prayer; such as times of affliction, public calamity, prevailing departure from the knowledge, experience, and practice of true religion; seasons of suspense and embarrassment; seasons of ease and prosperity. IV. THE DIFFICULTY OF A CONSTANT AND SUCCESSFUL ATTENTION TO CLOSET PRAYER. (J. Townsend.)
I. THE WAY OF DUTY IS NOT ALWAYS EASY. Even when constrained by love of Christ to undertake any particular work, we are often beset by difficulties and obstacles: no plain sailing, always breakers ahead. II. WE MAY TAKE COMFORT TO OURSELVES FROM THE FOLLOWING FACTS; 1. We are not responsible for the "contrary wind." This takes the sting out of the trial. If a difficulty rises before me in God's Providence, apart from any agency or culpability of my own, then I am in better mood to meet and overcome it than I should be if I knew it to be the result of my own folly. 2. The attention required for bearing up against the contrary wind may take us, for the time being, out of some subtle temptation. It would seem that our Lord sent His disciples away across the lake that night to keep them out of harm's way, and to give them something more to think about than the glittering allurements of worldly greatness. Is it not often so with us? We have not been conscious of it at the moment, but we have seen afterwards that the seeming interruption kept us but of the path of danger. Better far a strong head-wind than a fog; for in the fog an iceberg may be veiled, and collision with that would be destruction. 3. The contrary wind may prepare us for higher service in the cause of Christ. In this night upon the deep the apostles had, as it were, a rehearsal of the difficulties they would have to contend with after their Master was taken up into heaven. Probably much of their persistence in the face of persecution had its root in the remembrance of what they had learned in this night's contest with adverse winds. It was one of their first experiments in walking alone, and it helped to steady them. The very necessity of rowing against the wind develops new strength, and brings latent resources into play. Had it not been for his deafness, John Kitto would probably never have become an author. 4. The Lord Jesus is closely watching us. The apostles knew not that He "saw them toiling in rowing," for it was dark. Had they known it, what new heart it would have put into them! To us this knowledge is given — that though Jesus is unseen, He is still looking down with interest upon us, and will at the right time come and succour us. So we may leave all care about the issue, and attend, meanwhile, to the rowing. Let us, then, toil on! It is but a little while at the longest. No contrary wind can last for ever. By and by Christ will come to us, and then there will be peace. Yes, and after a time we shall reach the other shore; and when we touch that, we shall be done with difficulties. So, as one said, just before entering the boat in which he lost his life, "Ho! for heaven!" What though the waves be rough? Ho! for heaven! What though the wind be contrary? Ho! for heaven! What though the labour be exhausting? Ho! for heaven! (W. M. Taylor, D. D.)
1. The feast in the desert was the greatest work in which the apostles were ever engaged during the ministry of Jesus. The miracle was of a more kingly character than others, shared by a greater number(and more plainly typical of great things to come in the kingdom of heaven. In this glorious work the twelve have been active ministers. They were not to remain to receive the congratulations of the multitude; they must go away at once. Jesus constrains them to return to the ship. Ministers must not intrude themselves into the Lord's place; they must be willing servants, and then go their way and leave the rest to the Lord. The apostles had been highly exalted, and now they must be humbled. In the sight of the congregation they are sent away in charge of the empty boat, as if they were mere fishermen still. 2. But they are sent also into the midst of trouble. After we have had faith to distribute the bread of life comes the trial of obedience. It seemed as if providence were contrary to their course. II. THE STORM AGGRAVATED BY CHRIST'S ABSENCE, AND STILLED BY HIS COMING. 1. Jesus sent the twelve away alone, and all that the people saw was that "He went not in the ship with them." Jesus was to come to them by the coast. 2. Jesus, meanwhile, has not walked along the coast, whence they expected to take Him in; but has left the shore altogether, and gone up into a mountain apart. In the retired mountain He cannot be seen by the disciples; but in His prayer to the Father they will not be forgotten. 3. Jesus comes to them according to His promise; but not according to their thoughts, either in time or in manner. 4. There is yet one more element of trial mingled for these midnight wrestlers with the waves. Jesus often appears to be "going past " in our time of need. Also His manner of coming alarms the disciples. In our trials we often mistake the coming of the Lord Jesus. 5. Jesus enters the ship; and how glorious is the effect of deliverance out of danger, of seasonable help, when obeying Christ's command, against all adversity. 6. An unlooked-for blessing now awaits them on the shore. (A. M. Stuart.)
1. Lest they should take part with the rash, many-headed multitude, who would have made Him a king. 2. To inure them to the cross, and teach them to suffer hardship. 3. To give them proof of His power,
(Dean Howson.)
(George Macdonald.)
(George Macdonald.)
(Olshausen.)
(H. W. Beecher.)
(W. H. Bartlett.)
I. II. I. I ASK YOU TO CONSIDER THE ATTITUDE OF MAN TOWARDS THE SUPERNATURAL AND THE UNKNOWN. "They cried out for fear." This was the cry of men tossed and toiling on the wild deep, in the gloom of night. Very startling must have been to them the appearance of that form, advancing through the shadow and over the sea. But that was a cry of our common nature; it was a spontaneous human utterance from a mysterious depth, which under all forms of civilization, and all kinds of religion, abides in the soul of man. Every man awakens to the conviction that there is something beyond this world. It may not be a very practical conviction; thousands may live without any steady appreciation of that to which such a conviction points. But there are occasions when it is suddenly realized. There are three conditions of nature which are especially adapted to stir these feelings of mystery and awe, and all three are involved in the circumstances of the text. These are night, the night sky, and the sea. 1. Witness the common terror of the dead night-time and the dark, not a mere childish superstition, but a solemn awe creeping over the innermost fibres of the heart, "In thought from the visions of the night," said Eliphaz, "when deep sleep falleth on men," etc. Even the sceptical mind has acted upon the conviction that something must people that undefined space into which the visible world melts away. 2. Or, again, who has ever looked up through the darkness and gazed upon those orbs of light and glory that shame all splendours of the earth, without the spontaneous conviction of powers and intelligences dwelling outside these beaten ways of our traffic and our thought? What influences rain upon us from those starry depths? What unseen messengers glide down these awful solitudes? 3. Or, once more, consider that element in which the greatness and the mystery of nature and of life are represented. What suggestions of the supernatural and the unknown rise upon us from the bosom of the sea. What intimations beyond our sight; what a conviction of our impotence. Regarding thus this attitude of human need, WHAT HELP HAS BEEN FOUND FOR IT?TWO answers have come — one from the side of human sentiment, the other from human reason. 1. One answer elicited in this attitude of human need appears in various forms of superstition. Rock-temples and bloody altars, and human sacrifices proclaim the fact that human nature does not all gravitate to sense and the darkness of annihilation. The superstitious sentiments need some explanation. 2. The answer that comes from the side of reason. Law, force, order, are sublime facts, but not enough for human nature. You cannot by scientific explanation of the seen repress man's earnest inquiry about the unseen. To our human need, and our attitude towards the supernatural, Christ has come. There is only one voice that can say, "Be of good cheer, be not afraid." II. CONSIDER THE ATTITUDE OF MAN RESPECTING THE NATURAL AND THE KNOWN, AND HERE YOU WILL OBSERVE THE CONDITIONS OF HUMAN NEED AND DIVINE HELP. These men who "cried out for fear" had been "toiling in rowing." We are troubled here amidst the perplexities and trials of daily life. In one way or another many of us are "toiling in rowing" — the toil of pleasure — or we are rowing through heavy waves of care. Our need calls for Divine help. In seasons of gloom, looking out upon the world around us through shadows, we discern objects at which we shudder. That which excites our fears may be a blessing; but we know it not, and need the assurance that can bid us be of good cheer. (E. H. Chapin)
1. HOW often is this done in the matter of sin and the cleansing of it. Our sin is real to us; but is Christ as real to us? 2. In the matter of our acceptance with God after pardon. Our shortcomings real; equally real the righteousness of Christ. 3. In the matter of sanctification. 4. In times of trial. 5. In time of death. 6. In Christian work. II. WE MAKE CHRIST A PHANTOM MOST WHEN HE IS MOST REALLY CHRIST. When He walked on the waves there was more of Christ visible than on land; His Godhead visible. In the pardon of great sin you see most of Christ; so in great distress and danger. III. OUR GREATEST SORROWS ARISE FROM OUR TREATING OUR LORD AS UNREAL. TO some Christ is an indifferent spirit. Many a poor sinner imagines Him to be an angry spirit and cries out for fear. IV. If we could but be cured of this desperate mischief, our Lord Jesus Christ would have a higher place in our esteem, and many other beneficial results would follow: 1. Knowledge. 2. Worship. 3. Service. (C. H. Spurgeon.)
(Van Lennep.)
(A. L. R. Foote.)
(Bishop Huntingdon.)
I. Acting WITHOUT intellect, under the control of the external. II. Acting UNDER intellect — controlled by the judgment. This is as it should be. III. Acting AGAINST intellect. This is the religion of impulse, and it is here exemplified by Peter in three aspects. 1. Urging an extravagant request. Men are not made to walk on water; were never known to do so; have no capacity for it. To guard against this evil, we must study general laws, cultivate self-command, and seek Divine guidance. 2. Impelling to perilous conduct. One foolish act has often plunged men into a sea of difficulties. 3. Corrected by a merciful God. Christ first allows full liberty for the play of passion and freaks of folly. Then He helps, if asked to. And, lastly, He exposes the error — "Wherefore didst thou doubt? " Peter ought not to have engaged in the act without faith — and faith implies the full action of intellect. Do not act from impulse — nor even from custom or habit. Act ever from faith. Remember that faith implies intellect, evidence, and reliance. (D. Thomas, D. D.)
2. He asks permission to do that which is not commanded by Christ. Peter asks help to do what Christ had not done; to walk on the sea for the walking's sake. This Christ permits to prove what is in him, but not to his honour or comfort. A salutary discipline. 3. Yet Christ does not fail Peter; it is not the power or word of Christ that gives way, but only the faith of Peter in this power or word. So long as he looks to Jesus this word supports him. It is easier to believe in the ship than on the waters. Now he fears, his faith gives way. Peter in his extremity cries aloud to Jesus. He has not faith enough to walk on the waters, but enough to cry for help. (A. M. Stuart.)
1. That when His disciples are in danger of being carried away by earthly influences, Christ sends them into trial. If we are bent on something which shall endanger our spirituality, God may send us serious affliction to keep us out of mischief. 2. That while our trial lasts the Lord prays for us. 3. That when Christ comes to us in our trials we are able to rise above them. He did not come at once. He came over the big waves which constituted their trial. He makes a pathway into our hearts over the affliction which distresses us. The disciples did not know Christ when he came. Have we never mistaken him? When Christ comes, and is recognized, He brings relief. (W. M. Taylor, D. D.)
(P. Thompson.)
(P. Thompson.)
2. The power of faith" Come." 3. The weakness of faith. 4. The power of prayer. (T. Dale, M. A.)
II. III. (W. D. Harwood.)
1. The transient nature of our best and strongest feelings when they are not kept alive by Divine grace. 2. The danger of needlessly putting to the trial cur highest graces. Never make a presumptuous display of grace. II. THE CAUSE OF PETER'S FEAR. "When he saw the wind boisterous," etc. Here we are taught not to be unmindful of our dangers, but to keep our thoughts fixed on the greatness and faithfulness of Christ when we are surrounded by them. III. THE CONSEQUENCE OF PETER'S FEAR. He began to sink. Our support in dangers and trials depends on our faith. IV. THE PRAYER WHICH THE FEAR OF PETER DREW FROM HIM. 1. In all our troubles, if we are Christians, we shall be men of prayer. 2. The fears of the real believer, however strong, are still accompanied with a cleaving to Christ. V. THE CONNECT OF CHRIST TOWARDS HIM. 1. There is no situation in which Christ cannot help us. 2. There is no state in which Christ will not save us. (C. Bradley.)
1. There is the memory of joys of which earth knows nothing, experienced in His Presence. 2. There is the consciousness of security from every harm. 3. The confidence created by so many trials of His love. No wonder that this desire of Peter should be the longing of Christ's faithful followers. II. ST. PETER'S FAILURE. The first part of the history show us his daring zeal; now his failing faith. At first his faith laid hold on Divine power, and he was able to tread the waves without sinking. There was an element of wrong in the undertaking; self-confidence again. It was regarding the danger more than the Saviour that made him weak. III. AT THE REPROOF MINISTERED TO ST. PETER BY OUR LORD. The rebuke was gentle. After all seen of the power of Christ could he doubt? Christ bids us " come" to Him in the gospel. His power works in those who heed the message. The need and value of true faith in our Lord. There is no happiness without it. (R. H. Baynes, B. A.)
1. Some think they are sinking, and are not. 2. Some are sinking and do not know it. 3. Some are sinking and miserably do know it. 4. The consequent is evident, what was below you is now over you, your servant has become your master, cares, and anxieties. 5. Your escape is in looking again to Jesus. (J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(J. Vaughan, M. A.)
(Francis Bragge.)
1. The Person that spake; the Lord Jesus Christ. 2. Those to whom He spake, viz., the disciples in their present distress. 3. The kind nature and design of Christ's speech to them at this time. 4. The argument He used to silence their fears. 5. The time when He spake to them thus comfortably — straightway. I. WHENCE IS IT, THAT EVEN REAL DELIEVERS MAY BE READY TO SINK UNDER THEIR TROUBLES. Causes of despondence are: we have not thought of the cross as we ought, or not counted upon it at all, and so have taken little care to prepare for it. Perhaps from our being so long spared, we promised ourselves an exemption from any remarkable trials; or perhaps we mistake the nature, end, and design of afflictions when they come, and so are ready to faint under Divine rebukes. There is a peculiar anguish with which some are overtaken, when they are under apprehensions of approaching death. As to the springs of this —(a) We are too prone to put from us the evil day.(b) Death may find us in the dark as to our title to the life to come, or meetness for it.(c) Conscience may be awakened in our last hours to revive the sense of past sins, and so may increase our sorrows and terrors.(d) Satan sometimes joins in with an awakened conscience, to make the trial the more sore.(e) God sometimes withdraws the light of His countenance. II. WHAT CHRIST SPAKE TO HIS DISCIPLES NOW, WHEN THEY WERE IN GREAT DISTRESS, He is ready to speak to all His members, whenever they are any of them distressed. III. WHAT IS CARRIED IN THESE COMFORTABLE WORDS, AND MAY BE GATHERED FROM THEM, FOR THEIR SUPPORT. It notes His presence with them. and His wisdom, power, faithfulness, and love to be engaged for them. (Daniel Wilcox.)
2. It withdraws the mind from Christ. 3. It sours the temper. It breeds fears. 4. It gives Satan peculiar advantage against the soul. 5. The providence of God appears dark to such a soul. 6. It occasions false comfort. 7. It tarnishes the profession of such a person. (J. Cooke.)
(W. Arnot.)
II. THE CONDITION OF HEALING. Contact with Christ. Illustrates the conditions upon which we become partakers of the life which is in Christ Jesus. This condition is simple, not only as regards its operation, but also as it springs out of a principle which all men possess. III. THE EXTENT OF THE HEALING. This is seen in the numbers healed and in the completeness of the cures. (R. Henry.) The Biblical Illustrator, Electronic Database. Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc. All rights reserved. Used by permission. BibleSoft.com Bible Hub |
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