CRITICAL NOTES
Matthew 14:22. Constrained His disciples.—Perhaps they, too, were carried away by the frenzy of the time, and would have joined the people in proclaiming Him King (John 6:15); or perhaps they were unwilling to leave Him behind among the people at a moment of such excitement (Laidlaw).
Matthew 14:23. The evening.—The later evening (see note on Matthew 14:15).
Matthew 14:24. Tossed.—Distressed (R.V.). The expression in the original is forcible, “tortured by the waves,” writhing in throes of agony, as it were. These sudden storms are very characteristic of the lake of Gennesaret (Carr). See Thomson’s “Land and Book,” chap. 25 p. 374.
Matthew 14:25. The fourth watch.—I.e. between three and six o’clock in the morning. At an earlier period both the Jews and the Greeks divided the night into three watches, each of four hours. From the time of Pompey, however, they adopted the Roman practice of reckoning four watches, each of three hours (Lange). Walking on the sea.—We should find here the hint of a precise element in redemption. The exact point of the act is not the suspension of natural law. The law of gravity is not suspended so much as superseded by the intervention of a higher law, viz., the liberation of a spiritual or glorified body from the bondage of earthly conditions (Laidlaw).
Matthew 14:26. It is a spirit, etc.—An apparition (R.V.). Their belief in the apparition of spectres is here presupposed. They seem to have regarded the apparition as an indication of coming evil (Lange).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 14:22-33
Jesus on the waters.—If the Saviour was bent on retirement before (Matthew 14:13), He seems more bent on it now, and in an even greater degree. Probably because of what we read in John 6:15, He resolves on sending the multitudes home (Matthew 14:22). Probably on account of the effect of the same on the minds of His disciples He “constrains” them to go too (Matthew 14:22). After which, it is said, that He “goes up into the mountain apart to pray, and when the even is come He is there alone” (Matthew 14:23)—in complete retirement at last! About that retirement itself nothing is told us, though much may be imagined. What is told us, and what we have now to consider, is what He was to His disciples after it was over; what He was to them collectively and as a body; what He was to them individually and in the person of their most representative member.
I. Collectively.—How great, e.g. at this time, was His sympathy with their troubles. These were then by no means of a trivial kind. Instead of being at rest in their homes at that natural time of rest, the night time, they were toiling on the sea (Matthew 14:24), in the face of a “contrary” wind. With all their toil, moreover, they were hardly making any progress to speak of. Already it was “the fourth watch of the night.” They were nearing the morning, in fact, but not the shore; and were hardly more, indeed, if any more, than half-way across (John 6:19). Just in this their despair it was that Jesus comes to see how they are doing—taking steps, indeed, wholly unheard of in order to do so—and “walking” upon the “sea” itself to “visit” His own. In other words, knowing everything about, and ready to do anything for, those who are in trouble through obedience to Him. How great, in the next place, His sympathy with their fears. These were natural enough in the circumstances detailed, on the part of the disciples. To see one walking upon the water at any time might make any men think that they had before them something superhuman indeed! To see one doing so in the darkness of night, and over that tempestuous sea, and to be doing so (apparently) from behind—thus accounting for the fact that “all” those rowers beheld it (Mark 6:50)—and to be doing so (apparently again) as though for the purpose of coming into that ship into which they afterwards so “willingly received Him” (John 6:21)—might well double their fears. What did it all mean? What could it be? Something unreal? Something awful—something non-earthly at best (Matthew 14:26). It is beautiful, therefore, to see next how the Saviour met their very natural fears; and how He showed thereby that He thinks of the troubles of His people not only as they are in themselves, but as they are in their eyes. First, He lets His disciples hear the sound of His voice. “Straightway Jesus spake unto them.” That of itself would be much. Then He uses His voice in the way of encouragement and reassurance. “Be of good cheer.” Then He tells them of that fact, which, of all facts in existence, would be most reassuring to them. It is not only My voice, “It is I” Myself. Therefore “be not afraid.”
II. Individually.—And in the person of Peter. In this we see exemplified, on the one hand, how graciously it pleases Him to meet the wishes of His people. This is the point which seems to come out first in what is told us here about Peter. The attempt which he made to walk on the water was not suggested to him by anyone else. Even the permission to make it was not granted to him until he had asked that it might be. “Lord, if it be Thou, bid me come unto Thee on the water.” So far below does he seem to have left now—so far below surely has he left now—his former unbelief and alarm. No longer is he afraid of the “apparition.” He is anxious to join it. No longer does it surprise him to see another walking upon the water. He would do so himself. All he waits for is the permission to try. The Saviour meets this, on the one hand, by giving him leave. He says to him “Come.” Also, and further, on the other hand, by giving him help. He enables him to start, at any rate. The Apostle finds, in consequence, that he can do what he wanted to do. He does walk on the waves. He does approach to—if he does not come close to (R.V. margin)—Jesus Himself. So far, therefore, his Master has enabled him to carry out his desire; and has met him most freely—met him most effectually—in that which he proposed. Also we see exemplified here, on the other hand, how graciously it pleases the Saviour at times to repair the errors of His people. Peter’s bold beginning, as we all know, was not followed up in like manner. Instead of continuing to look to Him, for example, who had given him permission to come, he began to look at “the wind”; at the evidences of its violence; at the proofs of its strength. Doing this, he inevitably—such is the infallible result of looking away from the only true Object of faith—began to lose the strength of his faith. Doing this, he, just as inevitably, found himself “beginning to sink.” And doing this, again, would doubtless have continued to sink until wholly overwhelmed by the waters had not the Saviour “immediately” and graciously responded to the little faith he had left; faith only enough, so it appears, to cry to Jesus for help (Matthew 14:30). How gracious the action of the Saviour in reply! First of all, “He stretches forth His hand” and saves His disciple both from destruction and fear. How gracious the word which ensues! Its gentle reproach! Its invincible help! Its unanswerable logic! “O! thou of little faith, wherefore dost thou doubt?” What a way of bringing home to all that He was a Saviour indeed!
It is observable, in conclusion, that this seems to have been just the effect produced on all that were with Him. On a previous, somewhat similar, but not equally striking occasion, the effect produced had been that especially, if not solely, of wonder (Matthew 8:23-27). On this occasion the effect produced is that of “worship” as well (Matthew 14:33). Before, those present declared admiringly that they had never seen such a Man (Matthew 8:27)! Now, those present acknowledge devoutly that they are in the presence of God’s Son! “Truly” so; and, therefore, as at once befits such a conviction, humbly so, on their knees. “Verily,” so they said by this action, “Thou art a Saviour indeed!” And if to them, then to us as well who hear of their words. This, indeed, is one reason why this story, amongst so many others, has been thus reported to us, viz., that it may both be to us, in our way, and do for us, also, all it was, and all it did, for them at the first. So St. John declared of all he wrote in his account of the gospel (John 20:31). So may it be to us of all we read of this “Saviour indeed”!
HOMILIES ON THE VERSES
Matthew 14:23. Jesus alone.—The first evening or afternoon had passed into the second evening or nightfall; twilight deepened into dark, dark into midnight; midnight passed, and the chill morning hours, and still He was there, alone, praying. We have here:—
I. Jesus our Example in prayer.—Not only praying with and for others, but actually a suppliant by Himself, and such a suppliant!
II. An example of solitary prayer.—He had no closet, but a “mountain apart.”
III. An example of continued prayer.—He had been so busy all day that the night must be drawn upon, and the whole night; He only ceased towards the dawn.
IV. An example of special prayer.—I.e. of a special season devoted to it beyond the common.—Prof. Laidlaw, D.D.
Christ’s seasons of special prayer.—Several instances are recorded, such as (Mark 1.) after the first Sabbath’s work in Capernaum, and again (Luke 6:12) just before the choosing of the Apostles, on which occasion He continued all night in prayer to God, and when it was day proceeded to the calling of the Twelve. So here He gave a night to prayer after the first mission of the Apostles and at what we may call the crisis of His Galilean ministry. Observe especially this last note of connection. John expressly records that Jesus departed that evening into the mountain alone, because He perceived that the people would come and take Him by force, to make Him a King. He probably passed, that night, through one of those inward experiences which, as recorded in other instances of Him, were followed by significant acts and words. He “perceived” the ease with which He could then have founded a great party in the Jewish nation, an outward and visible following far more powerful, to human appearance, than that which He did finally leave on earth. But the decision wrought out in that night’s prayer appeared the very next day. He went straight, when He had crossed to the other side, and preached in the synagogues of Capernaum, so John records it, such a sermon that almost all but the Twelve left Him, and many disciples went back and walked no more with Him. “It is the Spirit that quickeneth,” He said; “the flesh profiteth nothing.” And He had to found His kingdom, not on the glory of the flesh, which “falleth away,” but on the power of the Spirit in that word of God, which liveth and abideth for ever.—Prof. Laidlaw, D.D.
Matthew 14:22-24. Christ and His disciples.—
1. We should be sure of an urgent calling before we undertake a hazardous voyage. Jesus “constrained” His disciples.
2. Christ will not have men diverted from their places and callings under pretence of waiting on Him, nor to expect to live by miraculous means, but to attend upon the ordinary blessing of each man’s vocation; therefore He sendeth the multitude away.
3. Christ, albeit the Son of God, yet because He had taken our nature and the office of Mediator, upon all occasions of retiring He prayeth and intercedeth with God for His people.
4. When the godly are in trouble and under trials, the Mediator is praying for their upholding. When the disciples go to sea, Christ goeth to the mount to pray.
5. Christ’s disciples must be in trouble and hazards when others are at ease.
6. Albeit men have Christ’s warrant for their voyage, yet are they not exempted from trouble and danger therein.
7. Men may have fair weather in the beginning of a work, and danger and trouble may be kept back, till they be so far engaged, as it is more safe for them to go forward than to return.—David Dickson.
Matthew 14:22-27. The walk upon the waters.—
I. The Saviour often sends His disciples into scenes of toil and trial.
II. While they are there He watches and prays for them.
III. When they have been enough tried, He will appear for their rescue, gladden them by His presence, and reward them with His blessing.—Baptist Magazine.
Matthew 14:25.The sea and the Saviour.—The Jews had a proverb to the effect that “God created seven seas in the land of Canaan, but one only—the Sea of Galilee—did He choose for Himself.” It is characteristic of most lakes, as it is of our English, Scotch, and Irish lakes, that the water is speedily disturbed by sudden gales which sweep down between the mountains. So is it with the Sea of Galilee. Fierce cold winds pass down the snowy ranges of Lebanon and Hermon, and rush through the ravines of the Peræan Hills with terrific force. There is also another reason why the Sea of Tiberias is frequently agitated to an unusual extent. The Jordan runs through the lake with a very strong and distinct current, and when this is opposed by a powerful south or south-east wind the sea is at once beaten into fury.
I. That period of the disciples’ anxiety suggests to us that we, too, are exposed to many difficulties and dangers.—Our life is a voyage. During our course we are all called to encounter storms.
II. But such storms of trial are designed by God to be disciplinary.—Many lessons are conveyed to the mind by seasons of anxiety. The disciples must have been impressed by their inability to steer their own barque or save their own lives. On one occasion the great Napoleon arranged to review his fleet off Boulogne. Seeing that a severe storm was impending, the admiral in command sent word to the Emperor, advising that the position of the ships should be altered. Napoleon demanded obedience to his first directions, and the vice-admiral obeyed. The storm burst in terrific violence. Several gun-sloops were wrecked, and over two hundred soldiers and sailors were obliged to battle with the angry sea for life, and few escaped. The Emperor at once ordered the boats out to rescue the drowning men, but he was told that no boat could live in such a sea. Then, in the strength of his determination, he ordered a company of grenadiers to man his boat, and springing into it, he exclaimed: “Follow me, my brave fellows! Push on! Push on!” In vain the poor soldiers struggled at the oars. “Push on!” cried Napoleon. “Do you not hear their cries! Oh, this sea! this sea! It rebels against our power, but it may be conquered!” Scarcely had the words escaped his lips when a mighty billow struck the boat, and sent it and its occupants with terrible force high up the shore, leaving them like a stranded waif. Thus was the proud monarch taught his impotence. Thus also is self-confident, self-important, self-conceited man often driven back by life’s storms, driven back upon the very first principles of a truly religious life—conscious weakness and necessary dependence.
III. Another thought during that night of anxiety must have been forced home upon the minds of the disciples, viz., the supremacy and saving power of Jesus.—When He discerned their spiritual fitness—their conscious helplessness and earnest yearning for His presence and aid—then He appeared. So He deals with us still. He often seems absent when we most need Him. But He is really close at hand, and cognisant of everything. A lifeboat, with its precious cargo, was pitching and rolling in a fearful storm, when the old captain cried aloud to all, “Hold on! hold on!” The response came, “Ay, ay!” But there was one little voice which, in the sadness of despair, exclaimed, “I can’t hold on!” Instantly the strong arm of the captain was thrown around that trembling child, and he was safe. So when Jesus sees and hears that, notwithstanding our utmost efforts, we feel we need Him, and crave His Divine help, He hastens to our relief. How many have been brought to Christ by sorrow!
IV. How those disciples must have prized the rest and quietude of the haven after that night of anxiety!
V. As Christ went to the relief of His distressed disciples, so we who profess to value the religion of Jesus should be willing to do all we can for our sons of the sea.—They are a noble race—our sailors. A ship was once in distress. Though the angry sea dashed and foamed with terrible fury, yet some noble sailors put off to rescue the ship’s crew. After prolonged effort and peculiar danger they succeeded in bringing the whole company safely to shore. A man of wealth, standing by the water’s side, as spectator of the men’s heroism, was moved by the way they risked their lives. Pulling out his purse he offered all the gold it contained to the coxswain and his men. The gift, however, was respectfully declined, the boatswain saying, “No, sir; we would save a man for nothing any day.”—J. H. Hitchens, D.D.
Matthew 14:26.—The disciples in the storm.—A little thing frightens us in a storm (M. Henry). Things oft go backward ere they come forward with us.—Trapp.
Matthew 14:28-32. Peter walks on the sea.—Learn:
I. It is not always good to have a literal and exact answer to our requests.—Translated into its real meaning, our prayer too often is that we may walk on some rough dangerous sea in whose rising waves we, for want of faith, or for want of faith enough, should be engulfed. Like Peter we say, “Bid us come there, where we want to be” or “where we may display our superior strength.” Sometimes the answer is “Come,” in order that we may know our weakness, and have our pride of wisdom brought low. Peter must have the offending Adam washed out of him, etc.
II. The miraculous power of faith.—So long as Peter looks only to Christ, so long as he gathers up all powers of heart and mind, and bends them on the Master, he walks on the rough sea as easily as on the green mountain slopes. ’Tis only when he begins to doubt, when his will wavers, and his thoughts tend now in this direction now in that, that he begins to sink.
III. The symbolic, prophetic significance.—Christ stands on the eternal mountain, watching and interceding, while the ship, His church, labours across the sea of time.—The Church.
Matthew 14:28-31. Peter: the trial, infirmity and triumph of his faith.—The incident recorded in this passage of Scripture not only illustrates generally the character of the Apostle Peter, but affords a particular example of his faith—its power, and its weakness, too—such as may be usefully studied.
I. That Peter’s faith in Jesus was at all events and upon the whole sincere, is manifest from these two circumstances in his behaviour.
1. In dependence upon Jesus he left the vessel.
2. When sinking he called upon Him for aid. And the very words of our Saviour’s reproof manifestly imply that it was so (Matthew 14:31). Peter is not charged with the sin of having no faith at all, though he is reproved for having little faith. Uneasy thoughts and anxious fears, however inconsistent they may be with the abundance and the strength of energetic faith, are not always or necessarily inconsistent with its genuine reality.
II. The faith of Peter, though sincere, was yet imperfect.—Let us mark the progress of his temporary distrust and doubting, that we may see exactly the nature of his sin. When Peter first recognised his Master’s presence, so forward was he to profess his faith, and to put his resolution to the test, even at the hazard of his life—so great was his anxiety to meet Jesus, and so implicit his confidence—that he was willing to trust himself with Him even on the yielding waves. Yet he did not venture without first inquiring what his Master would have him to do. His sin lay, not in the zealous profession which he made of his faith, nor in the prompt alacrity of his faithful obedience, but in the weakness and doubtfulness of that faith which he professed, and in which he obeyed. Such is the sin against which we have to guard.—R. S. Candlish, D.D.
Matthew 14:28. Peter’s fault.—Wherein lay the fault in Peter’s proposal? We answer:—
I. In self-confidence, self-preference.—“Bid me.” He would outdo and outdare all the rest with a mightier display of faith. Here, just as at the supper table, with his greater show of humility, “Thou shalt never wash my feet” (John 13), Peter rehearsed, so to speak, his great fall. He boasted a larger faith than all the rest, and fell to a lower and pitiable depth of fear; as in that sadder after-scene he boasted a greater faithfulness, and fell to the lowest depths of unfaithfulness short of final apostasy. The secret springs of the action in both cases, are discovered by comparison of the two. “Let him that thinketh he standeth,” etc.
II. In the impulsiveness which even in religious faith is allied to rashness, and therefore to weakness. Exaggerated faith is really, as appears in this instructive story, weak faith, little faith. It is a small faith boasting itself, stretching itself out and overdoing itself. On this occasion, however, “He said come.” To have repressed Peter’s suggestion might have checked that bold and loving disposition which the Master sought to train for deeds of renown. To be let try this thing, and suffer partial failure in it, was the way by which Peter’s real faith would be strengthened and his fault of carnal overboldness corrected. The Lord puts His answer in the form of a simple permission, “Come!”—Professor Laidlaw, D.D.
Matthew 14:30. The failure of Peter’s faith.—So long as the inner soul of Peter was purely and simply turned towards the Person of the Lord, he was capable of receiving within himself the fulness of Christ’s life and Spirit, so that what Christ could do he could do; but so soon as his capacity for receiving the Spirit was contracted by his giving place and weight to a foreign power, the result was … that the sea-walker fell back under the dominion of earthly elements.—Olshausen.
Matthew 14:28-29. Doing the impossible.—There is no real success in the work of Christ’s kingdom which is not to man’s judgment as impossible as to tread the waves. When Paul went to convert the nations of Greece and Rome to the faith of the crucified Nazarene, he went to walk on the waters. All reason was against the probability of his success. When Luther revived the gospel of free grace in face of the Roman hierarchy and the empire, he went to walk on the waters. Pope, emperor, princes, and churchmen were ready to swallow him up. There is not a true missionary abroad or true mission worker at home, but goes to seek results above nature, by methods that work beyond reason. If we would truly serve Jesus and His kingdom, walk on the waves we must; for we walk by faith, not by sight. Only let us gather from this story the condition, and take our motto from Isaiah rather than from Peter. Instead of choosing for oneself the path of duty and saying, “Lord, bid me come,” let us put ourselves and our service always into His hands, saying in answer to His question, “Who will go for us?” “Here am I; send me.”—Professor Laidlaw, D.D.
Matthew 14:31-32. Christ glorified.—Now the exercise is ended, the disciples’ weakness and Christ’s strength are manifested.
1. When the trial is at an end, the trouble is at an end. Christ and Peter come up into the ship and the wind ceaseth.
2. It is a blessed trouble which endeth in glorifying Christ and in the increase of knowledge.
3. New experience doth furnish deep impressions of Christ’s Divine power and Godhead.
4. Deliverance from imminent death speaketh more of God’s power to the humble person, than the greatest works do speak unto the secure; as the deliverance of the disciples from the raging sea maketh them more sensible of Christ’s Godhead than the miraculous feeding of five thousand with so few loaves in the wilderness.—David Dickson.