Mark 6:45

Mar_6:45-51

And straightway He constrained His disciples to get into the ship.

Need of constraint from Christ

This does not mean that our Lord forced His disciples wills, but that from being unwilling He made them willing to do as He desired. Reasons they were loath at first to take ship without Him.

1. Because His society was very amiable, sweet, and comfortable to them, as they had hitherto found by experience; therefore they were unwilling to part from Him, though but for a time.

2. It seemed a matter against reason for Him to stay behind alone in a desert place, especially as night was coming on; therefore they were unwilling to leave Him there.

3. They knew there was in that place no other ship or boat besides the one in which they were to pass over (Joh_6:22); therefore they would have had Him go over with them in the same ship.

4. It may be also that they were afraid to pass over without Him, lest, if a storm should arise, they should be in danger. Once before, they had been in danger of drowning when Christ was with them; much more, then, might they now fear the worst, if they went without Him. (G. Petter.)

Backward to yield obedience

By nature the best of us are very slack and backward to yield obedience to the will of Christ, especially in such things as oppose our natural reason, will, and affections; in such commandments of Christ, we have much ado to yield obedience, and are very hardly brought to it. Though we have the express word and commandment of Christ, yet when the things commanded are contrary to our reason and will, we draw back, and are loath to obey Christs will. We are by nature so wedded and addicted to our own reason, will, and affections, that we find it exceedingly hard to captivate them in obedience to the will of Christ as we ought.

1. Labour to see and bewail this our natural corruption.

2. Pray to Christ to subdue it, and to frame us by the power of His Spirit to more willing and cheerful obedience. (G. Petter.)

The Christian life

I. We may take this as a picture of the state of Christs Church between the Ascension and Pentecost. The disciples were then for the first time launched without Him upon the sea of this world-powerless as yet to run the race set before them, and in darkness and uncertainty as to what might be their Masters grand design. But His eye noted from above their comfortless condition, and soon He came to them in the person of the Holy Spirit, to be not only their far-off Intercessor, but their present Guide and Helmsman, piloting them to the bright shore of eternal life.

II. We may also see in the little fishing boat, tossed on the dark and stormy wave, a lively image of the Church under the present dispensation. There is usually in the life of each individual Christian a period of striving after grace, life, and power, which have not yet been communicated to the soul. But Christ will come if the soul remain stedfast. And then shall all things go well. The vessel, freighted with the presence of the Incarnate God, shall no longer be driven back by the violence of the winds, but make her way surely, if slowly, to the haven where she would be.

III. This incident may, moreover, be regarded as typical of Christs second advent. Much darkness and obscurity and perplexity now-the necessary tests of faithfulness and stability. But the day is at hand when all things shall be manifested in the light of the Divine Presence. Watch and prepare for that, by weaning the affections from earthly things and fixing them on Christ; also by exerting yourself to bring others into such a state as that they shall be found of Him in peace, without spot, and blameless. (Dean Goulburn.)

Toiling in rowing

I. Analogies in the Christians voyage through life.

1. How many earnest truth seekers have been thus tossed by doubts and perplexities, with scarce one ray of light to guide them,

2. How many in the hour of spiritual awakening have passed through similar experience.

3. How many realize this amid the difficulties and temptations of life.

4. And others learn it in the hour of sorrow and suffering.

II. Consolations.

1. Christ knows all.

2. Christ loves ceaselessly.

3. Christ prays constantly.

4. Christ comas with deliverance at the right time. (M. Hutchison.)

Religious despondency

This word toiling is quite inadequate to express the full force of the term. One of the oldest of English versions has it, harassing themselves. Tyndale renders it, troubled. Alford suggests, distressed, which is the best word of all, and the one which our new revision adopts-distressed in rowing. Those skilled fishermen evidently had a hard time of it. They needed to put forth the most violent and persistent efforts in order to keep the small boat from being dashed to pieces before the hurricane. And of course they became positively tired out, and their faith had something like a melancholy failure. In religious experience we are often more disheartened than we need to be, because some perverse disposition misleads us to contrast our states of low enjoyment with remembered disclosures of high exhilaration under extraordinary excitement. The midnight of commonplace rowing appears more gloomy and unwelcome just because the previous noon was so abundantly blessed with gifts and graces. Our favours seem hopelessly dull, simply because they were so lately revived into unusual strain, and are now worn out by the exalted indulgence. The changes begun in the circumstances are continued in our bodies, and so these moods grow reciprocally depressing. What we mourn over as base coldness, sometimes is nothing but natural reaction. Oftentimes our most heavy seasons of despondency are brought about by mere physical illness, or unusual prostration from distemper Or overwork. (C. S. Robinson, D. D.)

Christ knows who have need of Him

He saw them toiling, so we read, and then we reflect how little reason these men had for being melancholy. In our fluctuations of feeling, says pious Samuel Rutherford, it is well to remember that Jesus admits no change in His affections; your heart is not the compass Christ saileth by. Our vicissitudes toss only themselves, and overturn only our pride, and that not perilously. Jesus care remains steady. If it be dark, and He has not yet arrived, we may be always certain it is because He pauses among the trees to pray. We are to keep working and watching; for when He sees we are ready to receive Him, He will start directly towards us on the sea. (C. S. Robinson, D. D.)

Christ was seen in the storm

There was more dread than joy in the presence of the Saviour. They would not have been so much afraid had they been expecting Him, but the troubles of the night had made them forget His promise. Their terror is not, however, a thing altogether unknown in the deeper religious experience. For when a trouble comes upon the pious Christian, what is felt most sorely is not the outward calamity which his neighbours see, but an inward wound which comes from the conviction that God has actually forsaken him and delivered him over to the assaults of an unknown hostile spirit power armed against him. There is no lesson harder to understand than that troubles are not signs of the wrath of God. Had the disciples seen that it was Jesus who was coming to them through the storm, they would not have been troubled; could we know that behind the storms of life there is the Saviour Himself near us, we should not have that vague yet bitter sense of the presence of a spirit of evil who is seeking to overwhelm us. (T. M. Lindsay, D. D.)

Christs absence

I. Separation is sometimes required to prevent improper sympathy.

II. Difficulties are to be expected, and weakness experienced, in the Christian course.

III. Appearances awaken needless fear through inconsideration.

IV. Christ speaks to encourage, and comfort, and give peace. (J. H. Godwin.)

The voice of Jesus in the storm

The design of religion is to make us of good cheer. We are surrounded by causes of alarm, but the gospel bids us fear not. And that which alone can enable us to be of good cheer amid sorrows is the presence of God our Saviour.

I. The disciples in a storm.

1. It is most likely that they did not understand the reason of the request (Mar_6:45). But they were commanded, and this was sufficient. It is the duty of Christians to do many things the reason of which is hidden from them. Our duty may even sometimes oppose our preferences. However delightful the company of Jesus must have been, the disciples gained far more by being obediently absent than rebelliously near. Obedience is the best kind of nearness.

2. The evening on which the disciples embarked was calm and fair. But the finest day may be followed by the stormiest night.

3. The frightened disciples in their storm-driven boat fitly represent the circumstances by which believers are often tried-disappointments, losses, cares, etc. Christian discipleship does not exempt from such storms (1Co_10:13; 1Pe_4:12; 1Pe_5:9). These storms may often rise against us, even when acting in direct obedience to the will of Christ. No difficulty must daunt us in the way of obedience.

4. While the disciples are battling with the winds and the waves, where is Jesus? (Mar_6:46). But they were not forgotten, nor are we. He watched them in the tempest, and He sees His storm-driven followers now.

5. When He sees the fitting season has arrived, He will appear for their deliverance (Mar_6:48). He may delay to reveal Himself, but not to succour and support them.

6. When He did appear to His disciples, the manner of His coming was so unexpected and strange that, instead of joy, their first emotion was terror. Like the disciples, we often mistake the form and presence of our Lord!

II. The terror of the disciples allayed by the encouraging voice of Jesus. It is I; be not afraid! In every event, important or trivial, in the estimation of man, He speaks, and says, It is I. Recognize Christ more vividly in all your troubles. Look away from inferior agencies, or you will be sure to fear. The assurance of Christs presence involves everything needed to calm the fears, and soothe the sorrows of afflicted believers.

2. It was the voice of power.

3. Of love.

4. Of wisdom. The faith which recognizes in all events the voice of Jesus is the true alchemy which transmutes all baser substances into gold. The storm is terrible in appearance only.

5. The voice which speaks to us in the storm is that of One who has Himself been tempest test. What strong consolation is thus presented to afflicted disciples! Shall we wonder or repine at affliction?

6. The disciples had often witnessed the efficacy of His voice. Nor is it altogether strange to us. Has never spoken in vain. All anxieties should subside at the sound. What could He say that He has left unsaid to calm our apprehensions? Believe the promises, and there will be a great calm. Conclusion: To those who are not disciples He does not say, Be of good cheer! You are in awful peril. He is only with His disciples in the storm. No comfort for you while continuing an enemy to God. Your condition and character must be changed. Let your eye gaze upon Jesus! He offers to screen you from the danger, and says to all who flee to Him for safety, Be of good cheer! (Newman Hall, LL. B.)

Toiling in rowing

I. Christ sees all the struggles of human life. The greatest battles are not those fought on the plains of the world and recorded in history, but those fought in courts and alleys by unfortunate men and women, who have to weather the storm of life without a friend. Christ sees every mans circumstances and heroism, etc.

II. Christ sees all the struggles of Christian life. They are numerous, hard, continuous. He does not permit us to see all the difficulties of the future. Ply your oars. Watch and pray.

III. In these struggles, human and Divine, Christ does not come to us at once. There was time for the development of character, for the exercise of faith, patience, etc. Christians often complain that Christs comforts do not come sooner. It is not when we will, but Divine love is never late. There is a time for succour. Times and seasons are known to Him.

IV. How his coming affects us. He did not perform the miracle first, but said, Be of good cheer. The Masters good cheer suited to all classes and conditions of His disciples, especially those who are liable to be dull, morbid, despondent, fearful. (W. M. Statham.)

The disciples in the storm

What is it which so often troubles our faith in the Divine promises? It is the fact that God does not direct events and things for the triumph of His cause, and that that cause seems often to be vanquished by fatality. This is a contradiction which confounds us. God wants truth to prevail; He commands His Church to announce it to the world; His design is here express and manifest, and when, to serve Him, His Church puts itself to the work, God permits circumstances to array themselves against it and hinder it. The wind was contrary! How many times have believers felt this! In the first centuries it was that periodical succession of implacable persecutions, scattering the flocks, immolating the shepherds, annihilating the Holy Scriptures, destroying in one dark hour the harvest of which the world had seen the admirable first fruits. The wind was contrary! At the close of the Middle Ages, and under the influence of the scandals displayed in Rome, it was that mocking and profound unbelief which secretly undermined the Church to such a degree that, without a religious awakening, the world would seem to become heathen again under the breath of the Renaissance. The wind was contrary! Later on came the ardent and generous passions of the eighteenth century letting loose on the world a formidable tempest. In our days listen. Is the wind which comes down from the icy heights of positive science favourable to our cause? Is the stream which comes to us from the springs of our democratic societies sympathetic? Are you not often scared at seeing all the hostile powers which combine against Christianity today? Doctrines openly materialistic, grave or cynical atheism, harsh and disparaging criticism, rightful complaints too well justified by the infidelities of believers, prejudices, misunderstandings, blind passions,-do not all these announce, even to the least clear-sighted, formidable storms to which our actual strifes are only as childs play? Why does God allow His cause to be thus compromised? Why does not He, who is the Master of the waves, pacify the storms? That is one of those grievous questions which none of us can escape. Scripture replies to it in some measure. It has pleased God, says St. Paul, to choose the foolish things of the world to confound the wise. One would say that He wishes to show that the triumph of the gospel expects nothing from external things, from the impulse which comes from popular currents. We forget that Christ overcame the world only by raising against Him all its resistance, that the cross has been a sign of triumph only because it has been an instrument of punishment, and that in its apparent impotence and ignominy we must seek the secret of its power. The wind was contrary! But this was not the only obstacle the disciples encountered. Jesus Christ comes to them, but not till the fourth watch of the night, that is to say, near to the morning. Till then, we might say, He has forgotten them. It is in the last hour that He comes to succour them. History is like a night stretching across the ages; in all times believers are called to wait for Gods intervention, but God delays to come, and that is the supreme trial of faith, greater perhaps than the opposition of men and even of persecution. The first Christians believed in the immediate return of Christ; that hope has often filled a generation of believers with enthusiasm. Already they saw the dawn breaking, they saluted the King of glory who came to deliver the Church and to subdue humanity. A dangerous excitement, a transitory fever in which imagination had more share than faith! On coming out of those dreams, the enervated soul often despairs, and in a paroxysm of gloomy discouragement it doubts the truth, because it no longer expects its triumph. It must be said that God, who is the Master of time, has reserved to Himself to fix its duration, and that we are absolutely forbidden to bind it in our measures and limits. Now what is true of the history of humanity applies equally to each of us. When the night of trial begins, we want deliverance to be announced during the first watch. Why does God remain inactive and silent? Why those long delays and those unanswered prayers? Why that tranquil, slow, regular course of second causes behind which the First Cause remains mute and without effect? The violent emotions of great trials are less formidable than that pitiless monotony which enervates and wears out the secret springs of the soul. Now, precisely because this danger is so real we must forecast it. Let us know, beforehand, that that trial is in store for us. If God delays, wait for Him. At last Christ draws near. He walks on the waves before the disciples, but they, frightened, see in Him only a phantom, and emit a cry of terror. All the traits of this narrative may seem those of a striking allegory, and this last still more than the others. Often Christ has appeared to humanity as a phantom. That pure and holy image, all whose features unite in the eyes of faith to form the most ravishing harmony, that face which surpasses all those of the sons of men, and which traverses the centuries surrounded by a halo of righteousness, of purity, of infinite mercy, that being at once so real and so ideal, so real that none has left on earth a deeper impression, so ideal that no light has made His pale, that Christ has often awoke in those who beheld Him for the first time only mistrust, hostility, mockery, and more than one generation has hailed Him with a repellent cry. Let the writings of the most ancient adversaries of Christianity be read. Let one page be quoted to me in which a trace is recognized of the moral impression which the life of Christ produces today on every sincere conscience. We believe that they never contemplated Him; that their look was never stayed on Him in an hour of justice. They had the Gospels, they had the living testimony of the Church, and the history of Jesus was not yet disfigured by the iniquities of its defenders. It does not matter, they saw Him only through the thick cloud of prejudice and hatred. It was a phantom they fought against. The Christ of Celsus and of Julian, the Christ whom anti-Christian satire mocks, is a silly Jew, whose greatness no one suspects for a moment. Our century has seen the same facts reproduced in an entirely different form. To what did that vigorous and learned attack against Christianity tend, so cleverly led by Strauss, if not to make a myth of Christ and His work; that is to say, a mere conception of the human consciousness? Now a mythical personage is a phantom and nothing more. The supernatural Christ was to them only a phantom, and they would never have believed then that one day they would find light and peace at His feet. But in the midst of the gloom which envelops the disciples a voice is heard. Jesus Christ has spoken. He has said, It is I; be not afraid. The apostles recognize that voice, and in the midst of the storm their hearts are penetrated with a Divine peace. It is the same at all seasons. There is an incomparable emphasis in Christs sayings. Yesterday we were in trouble and anguish, today we hear and are subdued. Explain who can this phenomenon. It is a fact for which witnesses would rise today in all parts of the world. Here is the tempest of doubt. Here around you and into your very soul another night descends, envelops and penetrates you. It is the night of remorse, the memory of a guilty past which haunts and besets the human conscience. Here is the hour of suffering. Finally, here is death, death which for in any of our travelling companions is the extreme end and the separation without return. He has spoken. Will you pay attention to this? I do not say, He has reasoned, He has argued, He has proved. I simply say, He has spoken! Now it is found that everywhere and in every age there are men who are enlightened, soothed, consoled by this voice, and to whom it gives an invincible conviction, an immortal hope! (E. Bersier, D. D.)

The contrary currents of life

The winds always seem contrary to those who have any high and earnest purpose in life. Careless sailors afloat on the currents, with no aim but the pleasure of motion, who can watch the play of the wavelets, and hear their musical splash, or gaze on the tints that gleam on the opalescent sea, find life a pastime-for a time. But those who have a course, a compass, a pilot, and are in haste on the errand of heaven, are kept to the full strain of vigilance lest winds should sweep them backwards; and often hand weary, heart weary, they are tempted to give up all effort to keep their course, content to drift with the current which sets back again to the forsaken shore. An earnest purpose alone gives us the measure of the influences which surround us.

I. We are able when thinking over this great matter, a life course and its issues, to remind ourselves of the great life course to which the winds were ever contrary, which something seemed always to sweep back from its end. Without question, life is a hard matter to the earnest; the night is dark, the toil hard. Often the main support of faith is to look steadily to Him to whom the night was darker, the toil harder, and who is seated now a radiant Conqueror at the right hand of the throne of God.

II. Let us look at the broad fact of the contrariness of the currents of life. I am not speaking of storms, but of the constant steady set of the current, which seems to keep us under perpetual strain. With some there is a lifelong struggle to fulfil the duty of some uncongenial calling, which yields no fair field of activity to the powers which they are conscious are stirring within. There are others who are crossed in their dearest hopes; life is one long, sad regret. There are others with a weak and crippled body enshrining a spirit of noblest faculty; with intense ardour pent up within.

III. The reason and rightness of this contrariness of the currents of life. God sets things against us to teach us to set ourselves against things, that we may master them. We are kings, and have to conquer our kingdom.

IV. The master is watching how the lesson prospers. Not from on high; not from a safe shore; but there in the midst of the storm He is watching, nay is walking, drawing nigh, in the very crisis of the danger and the strain. He enters the ship; the danger is over. A force stronger than the current is there to bear us swiftly to the shore. (J. B. Brown, B. A.)

Toiling in rowing

I. The effect of rapid transitions in outward circumstances upon internal religious experience. That had been a great day to these disciples. Their enthusiasm had been aroused by the magnificent miracle. But out here on the water they had no cheering alleviation of their work. Wet to the skin by the spray, cut to the bone by the wind, we cannot wonder that they speedily became fatigued and disgusted.

II. The close and somewhat humiliating connection between wistful souls and weary bodies which always has to be recognized. Our most heavy seasons of despondency are often brought about by mere physical illness, or unusual prostration from our work.

III. That mere frames of desolate feeling give by no means a release from the pressure of diligent duty. They could not let the boat drift. They had to use all their skill.

IV. Jesus Christ, even in darkness, knows who have need of Him.

V. That Jesus Christ sometimes delays His coming to believers till He is sure of a welcome. (C. S. Robinson, D. D.)

Christ walking on the sea

The sovereignty of Christ over the forces of inanimate nature is the general truth illustrated in this miracle, which may be taken with the former one, also wrought upon the sea, recorded two chapters before. He made the liquid waves a pavement for His feet; at His command their fury ceased, as He stepped into the tossing boat there was a great calm. We may look at this sovereignty of Christ over the sea in three ways-literally, spiritually, prophetically, in each case drawing a lesson. Let me try in a few words to show this.

1. Literally. There can be no force of nature, however untamable by man, which is beyond His control. If it was so in the day of His humiliation, how much more so now in His glory and universal sovereignty. Under His rule now must lie all the physical elements and forces which play such an important part in the lives and fortunes of us all. Think of the importance of this fact. There are times when nature seems tyrannical, remorseless. The earthquake crushes hundreds of sleeping families beneath the ruins of their shattered dwellings. The volcano scorches and blasts the fair scenes of human industry. The storm strews the shore with wrecks and corpses; the hungry sea swallows up its thousands of victims. Pestilence depopulates whole districts; drought and mildew make barren the fields, and leave the tillers of the soil to starve. Explosions, conflagrations, collisions, great catastrophes to life and property, happen in spite of all precautions, and scatter around wounds, and misery, and death. It might seem as if nature went on its reckless course, heedless of human cries, rushing along on the iron lines of fate, on its fickle wheels of chance, without pity and without purpose. Here comes in the first lesson of the miracle. Despair, fear, even inquietude, may be banished, if all nature be in the hand of Him who died to redeem us.

2. Let us view the miracle spiritually. Natures storms are emblems of storms in mans heart; and Christs sovereignty over those is a pledge to us of His power to control these also, and reduce them to peace. If we have any true knowledge of ourselves, our own consciousness will tell us how greatly we need to experience the peace-giving power of our Redeemer. We cannot be ignorant that human nature is discordant within itself, and that sin has set its faculties at war with each other. Times come when tempests blow in our own souls-tempests of temptation, and trial, and unbelief; times when our passions are violent and break away from control, or our fears rise and sweep wildly over us; times when inclination and self-interest fight fiercely against conscience, or guilt stirs up shame and remorse, and from one cause and another we are unquiet, restless, tossed to and fro, like the troubled surface of the sea beneath the smiting of the storm. And who shall lay to rest these tempests of the soul, and bring us to a holy calm and harmony within? The true and only Peacemaker is He who stood in the tempest-tossed boat, and said to the winds and the sea, Peace, be still.

3. Once more, the miracle has a lesson for us when viewed in its prophetic aspect. Christ, Lord of the raging waters, stilling the violence of the storm, and bringing peace and rest to the tempest-tossed disciples, images His final victory over evil, and the salvation in which His redeeming work shall at last be completed. (B. Maitland, M. A.)

God present though not seen

In the novel, Blessed Saint Certainty, a student, the son of a white father and an Indian mother, retires to the woods to seek communion with the Power above him. There, after many days, his Indian mother finds him talking to God, and crying to Him to reveal Himself. She sees that it would be a mistake to make known her presence; so she lies still among the brushwood, watching his struggles lovingly and sympathisingly, yet never uttering a word of help, And at last, when she judges it safe, she steals quietly away. God often treats His children in just that way. He, too, often sees that it is best to look upon the struggle, and to make no sign. So Jesus, in todays lesson, looked down from the hill and saw the disciples toiling all night in a storm which a word of His would have stilled. He meant that His disciples should learn a lesson from that storm.

Self-confidence to be learnt

It is usual, in some swimming schools, to teach beginners by sending them into the water with a belt around their waist, to which is attached a rope which again is connected with an overreaching arm of wood. This is under the control of the swimming master, and it is used at first to support the learner in the water; but as the learner gains confidence, the rope is slackened, and he is left to support himself by his own efforts. The master stands by, watching the boys struggles, ready to note any sign of real danger. When danger is seen, the rope is again tightened-at the right moment, not before-and the boy is taken safely out of the water. Jesus knows just how long to withhold help, and just when to bring it. He came to the struggling disciples in the fourth watcher the night.

Failing to recognize Christ

The foolish child shrinks with terror from the sight of the doctor who comes to bring him relief. And we, sometimes, as foolishly fail to recognize, and shrink from, Gods greatest blessings. A countryman saw, one morning, a gigantic figure coming towards him through the mist. He was about to flee in terror, when he noticed that the figure grew less and less as it approached. So he waited until it was near; and then found that he had been about to flee from his brother. Christs disciples, through the mist of their fears, failed to recognize Him as He Walked on the sea.

The worth of absent sympathy

There was once a young officer in a battle in India who was terribly wounded. The doctor ordered both his legs to be amputated (this was before the days of chloroform); and after the agonizing operation was done, and when the poor young fellow was laid exhausted on his bed, he at once asked for pen and paper, and wrote a letter to his mother. Doubtless during his sufferings there was present to his mind to strengthen him the thought of his mother, far away in England, and how she would feel for him. And if we gain strength from human sympathy, there is even more to be found in the assurance of Divine sympathy from our risen Lord and Saviour, who can send down His grace and the strength of the Divine Spirit. (W. Hardman, M. A.)

The Lord can bear to see His followers distressed-to see them engaged in sore conflict with the enemies of His salvation, and yet not fly to their immediate succour; for secretly He is helping them. His tenderness is not weak, but moves according to the rules of perfect wisdom. (J. W. Pearson.)

You are appalled, overwhelmed, and cry out with terror. But remember, it is Christ imperfectly known that terrifies: once understand and know His dispensations-once be thoroughly acquainted with the amplitude of His grace-once perceive how immense is His compassion towards the greatest sinners, how full and complete the price He has paid-and all this doubt and fear will vanish. And do we not often misunderstand the march of Gods Providence? (J. W. Pearson.)

Observe, moreover, they go forward. That had been a sin, a capital offence, if they had endeavoured to go back to the shore. And yet they were but a little way from it. Happy is that young Christian who, if, after engaging in a course of real practical Christianity, after entering in the paths of piety and true religion, he speedily met with obstacles, speedily found himself overtaken with difficulties and distresses, still determined that he will struggle against them, that he will not be driven back by any difficulties, but that he will effect the good pleasure of the Lord, convinced that He will never forsake those that trust in Him. They might indeed have said, after toiling so long, It is useless-we labour in vain-we spend our strength for nought-we never counted on this-we never imagined we were to engage in a service so arduous. O no; this is not their feeling; but having once engaged in it, they press forward; and He who commanded them to enter upon it, will assuredly succour them in due time. (J. W. Pearson.)

Be of good cheer, it is I

Christ would accustom them to hardship by degrees. They had before this been in danger at sea, but then their Lord was present with them; and though He was asleep, they had free recourse to Him to awake Him, and did so, with their cries (Mat_8:24-25, etc.) But now they were without His company. But though their fears and troubles were great while Christ was absent, they were increased at His coming to them in so wonderful a way, walking on the sea to give them help. And how ready are our hearts to sink, even when God and Christ are about accomplishing our deliverance!

1. The Person that spake, the Lord Jesus Christ.

2. Those to whom He spake, viz., His disciples in their present distress; and by them to all true Christians. Their thoughts were as much troubled even as the sea.

3. We may observe the kind nature and design of Christs speech to them at this time. It was full of compassion, and tending to their support: Be of good cheer, do net faint, nor be afraid.

4. The argument He used to silence their fears and doubts, and give them relief-It is I: i.e., One whom you have seen and known, and need not now distrust; One whose power and grace you have experienced, and on which you may still rely.

5. The time when He spake thus comfortably to them-Straightway. In their greatest extremity He speedily reveals Himself to be their refuge; and raises their hope when their hearts are ready to fail. When believers are ready to sink under their troubles, tis the most powerful argument to their relief, to have Christ seasonably coming in, and saying to them, It is I.

I. Whence it is that even believers are apt to sink under their troubles. Tis no uncommon case for gracious souls to be cast down and disquieted under pressing afflictions. But there is a peculiar anguish in the hour of death. As to the springs of this.

1. We are too prone to put far from us the evil day.

2. Death may find us in the dark as to our title to the life to come, or meetness for it.

3. Conscience in our last hours may be awakened to revive the sense of past sins, and so may increase our horrors and terrors.

4. Satan sometimes joins in with an awakened conscience, to make the trial the more sore. Lastly, God sometimes withdraws the light of His countenance: and how deplorable is the case that the soul must then be in! If God be for us, who can be against us? If He speak peace, who can give trouble? And who could keep from fainting, did not Christ seasonably interpose, saying by His word and Spirit, Be of good cheer, it is I. To proceed to the second thing.

II. What Christ thus speaks for the relief of His present disciples, belongs to all the rest of His servants.

III. What is carried in the argument here used and what the servants of Christ may gather from it for their support. In general, it notes His presence with them, and His wisdom, power, faithfulness, and love to be engaged for them. Tis the Lord that speaks: and so-

1. Tis One that hath an unquestionable right to take from me, or lay upon me, or do with me, what He pleases.

2. Tis Christ that invites our regard to Him under every dispensation, in whom are hid all the treasures of wisdom and knowledge (Col_2:3).

3. Tis He that steps forth and offers Himself to our notice, saying, It is I; One who hath purchased heaven for His believing followers, and is preparing them for it, and in the best way conducting them to it.

4. He that thus speaks has moreover said, What I do thou knowest not now; but thou shalt know hereafter (Joh_13:7).

5. In Christ, who here speaks, all the promises of God are Yea and Amen: and He has bid His disciples to ask what they will in His name and He will do it. It is I, your only and all-sufficient Redeemer, on whom your help is laid, and whose business and delight it is to succour and save. It is I, who died, the just for the unjust, that I might bring you to God; and who have undertaken that you shall not miscarry or lose your way. It is I, who can bestow whatever you need, and deliver you from all your fears, and keep what you have committed to me against that day, the day of My coming to judgment. It is I, who live, and was dead; and behold I am alive for evermore, Amen; and have the keys of hell and of death (Rev_1:18). Fear not to go down into the grave, I will be with thee, and surely bring thee up again. It is I, who never yet failed any that trusted Me, and am the same yesterday, and today, and forever. It is I, who am the resurrection and the life, with whom is hid your life in God; and though you lay down your bodies in the dust, when I who am your life, shall appear, then shall ye also appear with Me in glory. A few words by way of use shall close all.

1. Are believers themselves so ready to sink under their burdens, what then can bear up the hearts of others? If the righteous scarcely be saved, where shall the ungodly and the sinner appear?

2. Seeing tis Christs voice alone that can comfort the soul, how desirable is an interest in Him, and how earnestly should we labour after it? Lastly, let the disciples of Christ in all His dealings with them, dismiss their fears at His kind reviving voice, It is I. It is I, who have all your times in My hand, and your safety as to both worlds at heart. It is I, whose power is over all things in heaven and earth, and that power is by unchangeable love engaged for you; and if this be enough to your comfort, be of good cheer, it is I, who call you now by My gospel to receive the benefit of it, further and further. It is I, who am entrusted with you, and may be trusted by you, as your nearest, best, and everlasting friend. (D. Wilcox.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 6:45-56. For an explanation of these verses, see the notes on Mat 14:22-36.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

45. Unto Bethsaida — Bethsaida is situated, according to the latest researches, on the two sides of the Jordan as it falls into the Lake of Gennesaret. The Lord directs them in effect to touch at Bethsaida on their way to Capernaum. From the fact that Bethsaida is spoken of as sometimes being in Galilee and sometimes in Gaulanitis, it has been supposed, upon pure conjecture, that there were two Bethsaidas, as is seen upon our map at the title-page. But it is better to consider the two as being a double Bethsaida on the opposite sides of the Jordan, being counterparts of each other. Thus it appears upon our map at page 62. There would thus be one part in Galilee and one in Gaulanitis. Dr. Thomson thus explains the facts of this eventful night:

“As the evening was coming on, Jesus commanded the disciples to return home to Capernaum, while he sent the people away. They were reluctant to go and leave him alone in that desert place. To quiet their minds, he may have then told them to go on before toward Bethsaida, while he dismissed the crowd, promising to join them in the night, which he intended to do, and actually did, though in a manner very different from what they expected. In this state of anxiety, they endeavoured to keep near the shore between this and Bethsaida. But a violent wind beat off the boat, so that they were not able to make Bethsaida, nor even Capernaum, but were driven past both; and when near the plain of Gennesaret, at the northwest corner of the lake, Jesus came unto them walking upon the sea. All this is topographically natural.”

Mar_6:45-56

§ 64. — JESUS WALKS ON THE SEA, Mar_6:45-56.

(See notes on Mat_14:22-36.)

Mark omits all mention of Peter’s attempt to walk upon the water.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_6:49. A spirit.—A phantasm or apparition.

Mar_6:52. Hardened.—Become dull—insusceptible and irresponsible to spiritual impressions. See chaps, Mar_3:5, Mar_8:17.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_6:45-56

(PARALLELS: Mat_14:22-36; Joh_6:15-21.)

Christ walking on the sea.—This incident stands alone, among the recorded acts of Jesus, as a peculiar manifestation of His character and dealings. In general Christ’s miracles were founded on the principle of relieving human want and misery, while also displaying Divine power. But here the object was different, as will appear from a careful consideration of the circumstances.

I. It had been a day of self-revelation on the part of Jesus.—The privacy which He had sought for the apostles and Himself having been invaded by the multitude, He had devoted Himself to teaching them “concerning the kingdom of God, and healing them that had need of cure” (Luk_9:11). He had also relieved, by a miraculous increase of food, the hunger of five thousand men,—thus demonstrating to the people at large that He was at least a Messenger come from God; and as such they acknowledged Him. To His more immediate disciples, however, it was necessary that He should now manifest Himself in a character of more unquestionable greatness; it was important that they should regard Him, not merely as One come from God, but as a Being closely connected with the Deity, in a union incomprehensible indeed, but undeniable. In this character, therefore, He determined to exhibit Himself to them. Accordingly “He constrained His disciples to get into the ship,” etc. The unenlightened multitude whom He had instructed and miraculously fed sought forsooth to make Him a King, in acknowledgment of the benefits He had conferred upon them (Joh_6:15); but He who afterwards freely offered Himself to those who came to compass His death shrank from the proffered glories of the world, and sent away those who would have forced them on Him.

II. When evening came, Jesus was alone.—Mark how He employs the solitude thus sought and obtained. “He departed into a mountain to pray.” His life on earth was a mixture of contemplation and action, of austerity and freedom: we find Him often where the greatest concourse was to be found—in market-places, synagogues, etc.; and we find Him also retiring from the crowd into a desert or a garden, and there employing Himself in all kinds of religious exercise and intercourse with His Father, in fasting, meditation, and prayer. Following His example we may doubtless lead public lives innocently and usefully, conversing with men and doing them good, mutually sowing and reaping the various comforts and advantages of human society. But since the pleasures of conversation when too freely tasted are intoxicating and dangerous, since the temptations which we thereby meet with are many and great (and even where the spirit is willing to resist, yet the flesh is often weak), we ought therefore to regulate and restrain ourselves in the indulgence of such enjoyments by periodical intermissions of them, to strengthen ourselves for such public encounters by our religious privacies, to retire from the world and converse with God and our own conscience, examining the state and fortifying the power of our soul in secrecy and silence.

III. Next morning Jesus joined His disciples.—Some three hours after midnight “He cometh unto them, walking upon the sea.” The fact surprises us: yet why should it? All elements are surely alike to Him who made them! “The progress of Divinity, within His own dominions, cannot be confined to humanly constructed roads or solid ground.” What wonder, then, that He who had so amply demonstrated His power upon the land should display it upon the waters also? Our surprise is but a result and an evidence of the weakness of our faith. The disciples during Christ’s absence had been “toiling in rowing, for the wind was contrary.” Doubtless that conflict of the elements had been stirred by Christ Himself, for the clearer display of His power, and the deeper conviction of His disciples. From the mountain where He prayed He had witnessed their distress; but for the benefit of their souls He delayed their rescue. So with ourselves. Often does the providence of God surround us with so dark a tempest of calamity that the prospect of relief would seem almost hopeless. Yet even in the darkest hour the eye of faith will pierce through the gloom to the regions of joy and peace beyond. Nay, are we not, through the whole of our present existence, in the situation of those wave-tossed disciples, sailing upon a sea of anxiety at the best, and of peril for the most part, in the hope of the appearance of our Lord? Is not that hope the only source of our light, the only anchor of our soul?

IV. The appearance of Jesus first terrifies and then consoles.—

1. The confession of weakness so faithfully recorded in Mar_6:49 is a sample of the candour which distinguishes Holy Writ. Had Jesus approached the ship in any ordinary manner, it would have been unaccountable that His disciples should not instantly have recognised Him; but the way in which He came of itself explains their misapprehension. They had never seen Him hold in abeyance the laws of nature with respect to His own body. The idea of His walking over the sea had never entered their minds; and consequently, in the absence of any rational explanation, they readily fell a prey to the weak suggestions of superstitious credulity. And if through that mere delusion of the imagination they were thrilled with horror and cried out in an agony of fear, though free from crime, what must the guilty conscience suffer in self-inflicted tortures even here, and what must be its torment of remorse hereafter!

2. The consoling voice of Jesus calms the storm—both stilling the waves of the sea and dispelling the tumult in the hearts of the disciples (Mar_6:50-51). And in similar accents does He address Himself to all who turn to Him believing (Mat_11:28; Joh_3:16).

3. As to the degree in which we may, indeed must, repose our confidence in Him, the example of St. Peter on this occasion amply instructs us (Mat_14:28-32). We are invited, nay bidden, to come to Jesus; and no sooner do we make the attempt than we are endowed with strength to enable us to come; and under the support of that celestial aid, without which we could do nothing, we advance nearer and nearer to the Eternal Source of light and life.

V. How far was Christ’s object accomplished by this miracle?—St. Mark tells us that they were struck with amazement at the moment, and then, “after that sudden ‘ecstasy’ was past, they continued more collectedly and thoughtfully in a wondering mood.” St. Matthew adds (Mar_14:33) that they “came and worshipped Him, saying, Of a truth Thou art the Son of God.” This was the impression which Jesus had wished to produce upon their minds, and the acknowledgment which He had sought to draw from their lips. In forming and in expressing such an opinion they were supported by the authority of Scripture (Job_9:8).

Mar_6:56. Touching the Lord.—Wonderful scenes must these have been,—the rumour of His coming; the preparations for it; the eagerness to be first; the gestures and cries to excite notice and pity; the gracious touch; the joyful exclamations; the thankful returning home. And we sing, “Thy touch has still its ancient power.” Let us ask some simple questions as to the meaning of that.

I. What is the virtue now?—

1. Not bodily healing—that is to say, not as it was given then. May I not then ask the Lord to heal me of my sickness, or my brother of his? I cannot do better. Let me seek the Lord through the physicians. The prayer of faith shall save the sick, and the Lord shall raise him up. But the healing shall neither be instant nor quite certainly given.

2. The virtue now is soul-healing. The miracles of the Lord Jesus seem to have had two ends.

(1) They were demonstrative; by them Jesus of Nazareth was approved of God.

(2) They were also illustrative. When prophets foretold that the lame should walk and the dumb sing, they foretold what was literally done; but their language was also a figurative description of what Jesus would do for men’s souls.

II. What is the border of the garment?—In Revelation 1. St. John records his vision of the Son of Man. It is a vision of our High Priest clothed with a garment down to the foot. He is our Aaron—our Melchizedek rather. The unction of the Spirit flows down to the skirts of His garment. Is there not a threefold hem?

1. Prayer: “Lord, be merciful to me, heal my soul, for I have sinned against Thee.” He who touches thus shall be made whole.

2. The Word of God: “Almighty God, who calledst Luke the physician to be an evangelist and physician of the soul, may it please Thee that by the wholesome medicines of the doctrine delivered by him all the diseases of our souls may be healed.”

3. The Holy Sacraments: We pray to the Lord, who laid His hands upon little children and blessed them, to wash and sanctify our children with the Holy Ghost. And just as it is most important for recovery and health that wholesome food in plenty be given to the sick, so He has provided that in the Eucharist we eat His Flesh and live by Him: “The strengthening and refreshing of our souls by the Body and Blood of Christ.”

III. What is the touch now?—

1. Not the mere use of means. It is the touch of faith and prayer which is blest. No means of grace should be used without prayer. The Lord, at His baptism, was praying (Luk_3:21). Apostles did not confirm or ordain without prayer (Act_8:15; Act_14:23). Not a superstitious but a believing use of the means of grace brings healing. The difficulty of faith when Jesus was among men lay in believing that He who seemed to be man only was God. Its difficulty now is that the Lord is withdrawn by the cloud of His ascension. But faith triumphs now as it did then.

2. The touch is a personal application. “I will yet for this be inquired of to do it for them.” Heaven for the asking; but we must ask; and, God knows why, how many, alas, stop short of the asking!

(1) Jesus has entered here; we were born in a Christian country. How shall we answer for it? We have owned Bibles all our lives; the house of God has stood open for us; the Lord’s Day has proclaimed to us that Jesus passeth by. What if after all we are not healed?

(2) The touch of these sick needed not to be repeated; the soul’s touch does. Where first we knew health, there it is our delight to resort continually.

(3) May we see the force of example here? Did the woman (Mar_5:27) set this happy fashion, and these follow her? Do not let us leave others without the help of our example, openly making application to the Lord that healeth us.

(4) See the power of intercession. It was friends here who laid the sick in the Lord’s way and besought Him. Effectual fervent prayer availeth much.—H. Thompson.

OUTLINES AND COMMENTS ON THE VERSES

Mar_6:45. Changes in life.—How unexpected and disheartening a change! A calm sunset; a sober livery of evening clothing the quiet vales; the rose and purple transfiguration of the mountain-tops; the peaceful rocking of the slumberous waves; the joy of feeding the five thousand with loaves and fishes multiplying in their hands; and now, behold, disappointed hearts and a stern struggle in gathering darkness against threatening winds and waves! What a picture of life it is! Improbable and unexpected changes come, bringing unrest, tempting us to be unsubmissive or even disobedient. The loom of life has been arranged to produce a pattern to our liking; the swift shuttle of time, flying through the warp of our human affairs, weaves awhile a fabric pleasing to us and others, and then, an unseen hand silently shifting all the machinery of life, strange threads and sombre colours begin to weave upon a pattern not yet disclosed.

Mar_6:46. Christ’s prayer.—The prayer here referred to was not so much a series of requests or petitions, as a state of rapt contemplation of God’s presence and a profound communion with Him. He spent those quiet hours in a Divine meditation, drinking afresh at the Eternal Springs, listening to the inspirations of the Father’s voice. The claims of honour and ambition which men made for Him were put aside and clean forgotten, as He entered into the secret place of the Most High and dwelt under the shadow of the Almighty. He saw then with clear vision His work stretch out before Him as the Redeemer of men, and knew that He must be made perfect through suffering ere God or man could crown Him.—D. W. Forrest.

Christ lived by faith.—As the Son of Man, made like unto His brethren, He too lived by faith. He was ever going up into His mountain of devotion and bringing down power and encouragement. It mattered not how clamant appeared the demands for outward service, He allowed nothing to rob Him of that frequent solitary fellowship. He was never so busy that He had no time for retirement. Without it His Mission had never been accomplished. And without it our life in Him will never be strong or deep.—Ibid.

Foundations out of sight.—Sometimes, perhaps, you have been impressed by the courage with which a man stood forth for truth and justice against a gainsaying multitude, or by the patience and submission shewn by one whose earthly hopes were blasted. You marvelled; but these men had in many an hour taken counsel of themselves, they had seen visions of God, and were sure how He would have them go, and that He would go with them. They knew whom they had believed. The foundations of Divine faith and life are, like all foundations, out of sight; but the character that you see and admire is based on them, and draws its strength from them. Therefore to rest even from good works may be a duty. There are some sweet souls whose devotion is such that they never can think it right to pause in their service, who are always finding some new claim on their sympathy, until they exhaust themselves. This ceaseless energy is not good either for their sake or for the work’s sake. Christ rested, simply sent the crowds away, many of them unhelped, and went up into His mountain; but when He reappeared it was with a double blessing.—Ibid.

Mar_6:48. Unable to come to Christ.—We are sometimes in a like position with the disciples. In spite of all our efforts we cannot succeed in fighting our way to Him. In the midst of temptation, when our spirit seems held down and cannot soar to the joy of faith, or in severe bodily suffering, which envelops the soul with the black veil of spiritual darkness, there is still indeed deep down in the heart a believing desire for the Lord’s help, but dark thoughts of temptations rise like black and heavy waves between Him and ourselves. The soul cannot come to Christ: this sometimes lasts a long while, and even till the hour of death. Relatives may then be standing in deep grief round the death-bed, and anxiously asking: “Is it possible that this soul is to die in the darkness of doubt? Is this disciple to be forsaken by the Lord in his last hour?” Oh no; beloved, learn here that when disciples, in spite of all their efforts, cannot come to their Lord, He comes to them.—E. Lehmann.

Hindrances turned into helps.—The stormy sea has been used far too often as a symbol of a troubled life for us to hesitate a moment about making application of that scene to those times in our lives when events seem lawless, uncontrollable by ourselves, like that shifting, fluid, restless sea. Those waves seemed to present an insuperable barrier to Christ’s advance, but by the power of the life that is in Him He transformed them into a means of progress. Every billow was made by Him a stepping-stone towards His disciples. It is not a fanciful dream, but a sober fact, that many of His people, by the power of that self-same life, have triumphed over their troubles, and have found them helps heavenward. The spirit is mightier than the body, the living stronger than the dead. The Christly spirit is the conqueror of materialism in thought and in fact here and hereafter, and your Lord can make your very hindrances, as you call them, your stepping-stones heavenward.—A. Rowland.

Mar_6:49. Christ not recognised.—They did not recognise Him, because He came to them in another manner from that to which they were accustomed. They took Him for a spirit announcing to them, according to the popular superstition, death and destruction, and they cried out for fear. So greatly may Christ be misunderstood by His people. We always think of Him after one fashion, and picture His coming according to our thoughts. If He comes otherwise, and approaches us, not in the way of prosperity, but upon the storm-tossed sea, we do not recognise Him and are afraid. When He draws nigh with hands full of blessings, He is welcome; but when He comes upon the waves of tribulation, we think it cannot be the Saviour. And yet it is He. What seems to us unmixed misfortune is often our greatest blessing. When we are afraid of perishing, He is just upon His way to preserve us.—E. Lehmann.

Mar_6:50. Christ’s words of cheer.—These words of Christ’s, once uttered on the earth, are blent henceforth with heaven’s eternal echoes. When the storms of affliction are raging; when the blasts of adversity blow; when the bolts of bereavement are falling, in dark and dreary days; when strength and pride are prostrate, and the lamp of life burns low; when dear delights and darling dreams are vanishing away; when the light of hope is dim, and the heart is sick with sorrow,—then for a time it seems as though our sky were for ever overcast, and the waters of grief were closing for aye above our heads. But there is One who rules the tempest; there is guidance in the waste of woe; there is deliverance deeper than disaster; there is a voice commanding, “Peace! be still.” Anon the clouds shall clear, the day shall dawn, the countenance of God shall beam; for sadness, loss, and dire dismay are sent to man for discipline, not for destruction. Yet a little while, and the anguish that has pierced the breast shall purify the soul; the helplessness of self-despair shall change to the rest of reliance; all the solitude shall smile, all the shadows be bright, and all the sounds of frantic fear and desolating doubt be whelmed in the sweet whisper of the Voice Divine, “It is I; be not afraid.”—E. M. Geldart.

Mar_6:51. Lessons.—

1. It is commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ.

2. It is discommendable that they exceeded due measure in this astonishment and admiration of the miracles themselves, without due consideration of Christ’s Divine power by which they were wrought.—G. Petter.

Mar_6:52. Want of consideration.—They failed in this consideration to the very end, and it was not until after the Holy Ghost was given them that their faith became equal to the demands upon it. And so it seems to be with disciples always. Our trouble is the dull heart, the slow apprehension, the little faith. We do not consider the providence which has its witness in our past experience. We fail to apprehend our Lord’s meaning in the questions which our circumstances, our work in the world, our obligations and duties, are continually putting to us. We miss the Divine purpose in the emergencies, the exigencies, which from time to time confront us. Least of all do we suspect that they are opportunities of faith—occasions for the exercise of spiritual power. Missions, charities, social reformations, and all the various forms of Christian enterprise—these things languish or fail chiefly because we, the disciples, cannot seem to get rid of the idea that man lives and must live by bread alone.—W. T. Wilson.

Christ’s training.—It is one purpose of the training of the school of Christ to beget confidence in His power and grace; and often this is done by bringing to light our lurking unbelief. And that is an hour of blessing for us when fateful events put before our eyes, in unmistakable ways, our lack of confidence in the Lord, and shame us into higher faith.

Hardness of heart.—

1. Hardness of heart is a main cause hindering the fruit and profit which we should reap by the means of grace.

2. There may be and is even in good Christians (yea, in the best) some degree of hardness of heart.—G. Petter.

Lessons.—

1. The regenerate do in some measure see and feel their own hardness of heart, whereas the unregenerate have little or no feeling of it for the most part (Eph_4:19; Tim. Mar_4:2).

2. The godly not only feel but are unfeignedly grieved and humbled for their own hardness of heart; so are not the wicked.

3. The godly hate and constantly strive against it, using all good means to be rid of it, and to have their hearts softened more and more; not so the wicked, who bear with themselves, and willingly go on in hardness of heart (Rom_2:5).

4. Hardness of heart in the godly is a sin of infirmity; but in the wicked it is a reigning sin, bearing away, and prevailing in them.—Ibid.

Mar_6:53. Gennesaret—the modern el-Ghuweir—is that fine rich level tract of country which was the principal scene of our Lord’s earthly career. “Its nature is wonderful,” says Josephus, “as well as its beauty. Its soil is so fruitful that all sorts of trees can grow upon it; and the inhabitants accordingly plant on it all kinds. The temperature of the air is so well mixed that it agrees with the different kinds. Walnuts, which require cold air, flourish there in the greatest abundance; palm trees also, which grow best in heat; fig trees likewise, and olives, which require an air that is more temperate. One may call this place the Ambition of nature, where it constrains those plants which are naturally enemies to one another to agree together. It is a happy strife of the seasons, as if every one of them laid claim to this country, for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, it preserves them a great while. It supplies men with the principal fruits, with grapes and figs, continually during ten months of the year, and the rest of the fruits, as they become ripe together, throughout the whole year.”

Mar_6:55. Helping others.—

1. In that this people shew their love by bringing the sick to Christ to be healed, we learn that it is a duty of love and mercy which we owe to such as are in misery and affliction, to afford them our best help and succour.

(1) We profess to be fellow-members of the same mystical body of Christ, the Church.

(2) We ourselves are subject to like afflictions.

2. How are we to help such as are in misery and affliction?

(1) By our prayers to God to give them strength, patience, deliverance, to sanctify to them all their troubles, etc.

(2) By comforting and strengthening them in all their troubles, that they may be better able to bear them with patience.

(3) By our best advice, counsel, and instruction.

(4) By providing for them the best outward means of comfort and help in our power.

3. True Christian love is diligent and painful in doing duties and services of love to others as occasion offers.

4. We ought wisely to observe and take the best opportunities of helping and doing good to such as are in misery and distress.—G. Petter.

Mar_6:56. Touching Christ.—The touch was—

1. Needy.

2. Wise.

3. Prompt.

4. Believing.

5. Personal.

6. Unrestricted.

7. Efficacious.—John Smith.

ILLUSTRATIONS TO CHAPTER 6

Mar_6:45-51. The direction of the wind when Jesus walked on the sea.—During a recent visit to the Sea of Galilee, I naturally spent some time over the Gospel narratives connected with this historic piece of water, studying them with the panorama of mountain, shore, ravine, and lake spread before me. It seemed to me that in one connexion at least—that of Christ’s walking on the water—most of the commentaries I had read were at fault. Almost without exception they assume that the “contrary wind” which beset the disciples was a westerly wind, preventing them from reaching Capernaum on the west side. Now I believe that a study of the three narratives (Matthew, Mark, and John) bears out that the wind was actually from the east, and that the disciples were really pulling away from Capernaum, trying to get back to Bethsaida. In the first place, where was the Bethsaida spoken of in Mark? Most take it as the Bethsaida on the western shore, and translate πρὸς Βηθσαϊδάν as “towards Bethsaida”; but πρὸς may mean, as in the margin, “over against,” in which case the town must be sought for on the eastern side. Mr. Haskett Smith, in his latest edition of Porter’s admirable Handbook, p. 253, says that the true site of this Bethsaida is a village named Ms’aidieh—a name virtually identical in meaning—situated on the fertile plain of el-Batîheh, exactly opposite to Tell Hûm, which he identifies with Capernaum. The hills immediately behind this ruin are generally admitted to have been the most likely scene of the miraculous feeding of the five thousand. If this be the true site, as there is every reason to believe, then the narrative becomes quite clear. At the conclusion of the feeding of the five thousand, then, Christ sent His disciples on board the ship with the intention of crossing with them to the other side. It is said, He “constrained them” to go on board. Why did He need to do so? Many say they too were carried away by the enthusiasm of the crowd, and would have liked to make Him a king (Joh_6:15), and the supposition is probable; but it may further be that, experienced fishermen as they were, they knew the signs of an approaching storm, and marvelled that their Master should compel them to go on board at such a time. Before a tempest on the lake there is usually a great sultriness in the air, the sky is murky and filled with misty, indefinitely shaped clouds, while the sun loses its brilliancy and appears of a pale sickly yellow. But Christ gave no reasons beyond the directions to pick Him up farther along the shore. Their ship (τὸ πλοῖον) was anchored a little off the shore, and communication was kept up by means of a single “punt” or “skiff,” πλοιάριον (Joh_6:22). Having got on board, the disciples sent back the skiff, and waited for their Master. But the storm burst upon them, and blew them far out across the lake towards the west. It was my good fortune while in Galilee to witness one of the most violent tempests seen for many years. I am aware that the majority of squalls come down the Wady Hammâm and are westerly in character; but the storm I witnessed came from the south, and after blowing for half an hour in that direction changed to the north-east. I was assured by the boatmen on the lake who had been in this tempest that the only resource for a boat caught in such a squall is to let her drift, till the first violence is spent, when rowing may be attempted. Such was, no doubt, the case with the disciples. They simply had to “scud” before the seas and furious wind, till the initial fury had somewhat spent itself, when they took to the oars and began the weary work of rowing back to Bethsaida. This they continued till the fourth watch of the night, toiling against the heavy breakers and, perhaps, dashing rain. But their toil was in vain; they drifted more than they rowed. Christ saw them βασανιζομένους ἐν τῷ ἐλαύνειν, and came walking on the water to meet them. Why did they not see Jesus till He was “passing them by”? (Mar_6:48). Simply because, if our supposition is correct, their backs were turned towards Him as He was coming with the wind, while they were toiling at the oars against the wind. Immediately on receiving Jesus into the boat, John tells us, “the ship was at the land whither they went” (Mar_6:21). The Evangelist gives no indication that the incident is to be regarded as a miracle, nor need we necessarily suppose it to have been one. John says they had rowed twenty-five or thirty furlongs when they were met by Jesus. But as they were drifting more than they rowed, they were close on the other side when Christ appeared. From Ms’aidîeh to Capernaum is just about twenty-eight furlongs, so that when they took Jesus into the boat, and the storm was hushed, it was straightway that their ship was ἐπὶ τῆς γῆς, i.e. touching the shelving, gravelly beach. The shore had been obscured before, partly by the gloom of night and partly by the spray and spindrift, which is such a feature of these Galilean storms. In conclusion, I may say that the homiletic value of this exegesis appears to me greater than on the common view. The disciples in this case were not rowing away from Christ, but, filled with a strong love for their Master, and in apprehension at leaving Him alone on the desolate shore, were doing all they could to pull back to Jesus, even though at the expense of enormous labour to themselves. It is a splendid instance of devotion, and shews that the fishermen had risen much in moral courage since the time of their former craven fear when Jesus was on board, and when He stilled the tempest.—G. A. Frank Knight.

Mar_6:47-51. Two aspects of life.—In a gallery in Italy there are two pictures side by side by different artists. One represents a sea tossed by storms. Dark clouds hang over it, and the lightning-bolts pierce the sky, and the wrathful waves roll in fury. In the seething waters a dead human face is seen. The other represents a sea similarly storm-tossed; but in the midst of the angry waters is a rock, and in the rock a cleft with green herbage and flowers, and amid these a dove quietly sitting on her nest. These two pictures tell the whole story of human life in this world. The first is a story of life without Christ, unblessed by His presence and peace. There is storm everywhere, with no quiet shelter. The other shews the peace which Christ gives. There is no less storm. The waves roll as high. But there is peace. The rock represents Christ; it is in the cleft of the rock that the peace is found.

Man’s impotence.—The bowling wind, the raging waves, and the tossing, tremulous ship taught them what they needed to feel—their impotence. Ah! man in his season of prosperity and peace is prone to pride, disposed to cherish an overweening estimate of his character and position. It is a blessing when, even by a terrible tempest of adversity, this insuperable bar to improvement is removed, and the man knows himself. 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.—J. H. Hitchens, D.D.

Divine help.—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.—Ibid.

Thought for sailors.—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. They are ever ready to do a kindness to a distressed fellow-voyager; they have extraordinary opportunities for spreading the truth; and they are called to exercise an untold amount of self-denial. 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.” Brethren, shall we be backward when the souls of such brave men are to be saved?—Ibid.

Difficulty melting before endeavour.—How often hast thou found thyself, at the entrance into a duty, becalmed as a ship, which, at first setting sail, hath hardly wind to swell its sails, while under the shore and shadow of the trees, but meets a fresh gale of wind when got into the open sea? Yea, didst thou never launch out to duty, as the apostles did to sea, with the wind in thy face, as if the Spirit of God, instead of helping thee on, meant to drive thee back, and yet hast found Christ walking to thee before the duty was done, and a prosperous voyage made of it at last?—W. Gurnall.

Mar_6:48. Toil.—Half the ingenuity of mankind is expended in the attempt to avoid toil. The Lord’s constraint, then, which sometimes snatches us away from pleasant ease and compels us to endure some hardness of toil, is a thing to be thankful for. No doubt Robert and Mary Moffat, among the idolatrous and warlike Bechuanas of South Africa, needed the stern discipline of toiling and fruitless years as a preparation for the larger successes of later times. The ten long years of darkness, without a glimmer of the dawn, tried and proved a faith which was imperishable. Before one convert rewarded their labours, a friend wrote to Mary Moffat to ask what thing of use she could send to her, and was answered, “Send us a communion service; we shall want it some day.”

Toilers.—It is an interesting thing to look out from a suburban railway train, which enters London or any other large town on a high level, and as one rapidly passes along to catch a flying glimpse at the busy life beneath. Here one gazes down into a crowded street with its bustling throng—there one sees a factory with the spindles and machinery revolving behind the windows; or it may be we catch sight of the roaring fires of a foundry, or the humble toil of a washerwoman. But one general characteristic strikes the mind. It is a sense of the busy activity of men’s lives—that they are “toiling.” Now there is no reason why the idea of work should be an unhappy one. God in mercy has given mankind work to do, to make us useful and happy, and keep us out of harm; but the word “toil” implies the idea of over-work, of too much pressure, of too little time for rest and leisure; and many an excellent and hard-working man is in these days pressed beyond his powers, which is a great evil.—Dr. Hardman.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

SEVENTH SECTION

CONTEST OF JESUS WITH THE ENMITY OF THE PHARISEES AND SCRIBES FROM JERUSALEM; HIS WITHDRAWAL INTO THE GENTILE BORDERS OF TYRE AND SIDON, AND INTO THE DISTRICT OF DECAPOLIS

Mar_6:45 to Mar_8:9

______

1. The Return to Gennesaret; the Contrary Wind; Christ’s Walking on the Sea; New Miracles on the Western Coast. Mar_6:45-56

(Parallels: Mat_14:22-36; Joh_6:15-21)

45And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away15 the people. 46And when he had sent them away, he departed into a [the] mountain to pray. 47And when even was come, the ship was in the midst of the sea, and he alone on the land. 48And he saw16 them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49But when they saw him walking upon the sea, they supposed it had been a spirit [spectre], and cried out: 50For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.17 52For they considered not the miracle of the loaves: for their heart was hardened. 53And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54And when they were come out of the ship, straightway they knew him,18 55And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

EXEGETICAL AND CRITICAL

See on the parallel passages of Matthew and John.—We owe to Mark the very important record, which sheds light upon the whole narrative, that the disciples were sent forward before the Lord in the direction of Bethsaida—that Bethsaida, namely, which lay on the eastern side of the sea. (See on Matthew.) Thus it was a passage across. Then his expression, ἀποταξάμενος, is an important parallel to the ἀνεχώρησε in John: it gave Him trouble to release Himself from the excited and enthusiastic people. Also, in the expression, ἤθελε παρελθεῖν, he coincides, in the meaning at least, with John, Mar_6:21, ἤθελον οὖν λαβεῖν αὐτὸν, κ.τ.λ. But while Mark omits the intervening incident connected with Peter—which that Apostle, whose Evangelist he was, would modestly pass over, as making himself prominent—he lays stress upon the fact that the disciples had not been brought to a true and living faith, even by the miracle of the feeding. But he has painted most copiously and vividly the tumultuous excitement of the people, as it was occasioned by the Lord’s landing, and how they immediately knew Him and followed Him with their sick from place to place.

Mar_6:45. Unto Bethsaida.—Meyer’s notion, that this was the western Bethsaida, and not the eastern, appears entirely groundless. [Wieseler understands by it the eastern Bethesda. Alexander remarks that it was “not the city of Gaulonitis, at the northeastern end of the lake and eastward of the place where the Jordan enters it, in the desert tract southeast of which the miracle had just been wrought (Luk_9:10), but Bethsaida of Galilee, the birthplace of Simon, Andrew, and Philip (Joh_1:45), elsewhere mentioned with Capernaum (Mat_11:21; Luk_10:13), and therefore probably not far from it, but at all events upon the lake-shore, as Eusebius expressly mentions.”—Ed.]

Mar_6:46. Sent them away, ἀποταξάμενος.—Not merely, “bade them farewell,” for which there would have been no necessity to send the disciples away first.

Mar_6:48. Would have passed by them.—They were to follow Him in a westerly direction: no longer fruitlessly rowing eastwards against the wind (see on Matthew). He went before them, as it were, to show the way. They had wished to take Him up on the eastern coast (John); He would go before them to the western coast (Mark): an intermediate course was the result in the end.

Mar_6:51. Were sore amazed in themselves beyond measure, and wondered.—The latter feeling found expression in exclamations; the whole strength of their internal amazement they did not express.

Mar_6:52. They considered not.—They had not yet come to an understanding, οὐ, συνῆκαν. They had not attained that living, self-developing apprehension of spirit, which would know how to draw the right consequences. Bengel: debuerant a pane ad mare concludere.

Mar_6:53. The land of Gennesaret.—See on Matthew.

Mar_6:55 Began to carry about.—Not merely in general, but some hither and others thither. It is also meant that they went with a sick man after Jesus from one place to another, when He had left the former.

DOCTRINAL AND ETHICAL

1. See on the parallel passages of Matthew and John.

2. The first miraculous feeding marks precisely the moment when our Lord had most expressly to contend with the people’s design to challenge Him as the Messiah, and make Him a king. In contrast with this design of the people, we must here take notice of the expression of Jesus’ pity for the wretched multitude: so little can the attempt of a people to exalt Him prematurely, and in a worldly sense, exert any influence upon Him. In that very circumstance the misery of the people presented itself to His view most plainly. But even this earnest effort of our Lord to withdraw Himself from the people was successful only for a short period. Very soon afterwards He was obliged, in the synagogue at Capernaum (according to John 6), to declare Himself most emphatically; and from that time onwards, that enthusiastic fanaticism among the people, which had before been prepared to take side with Him, even against Pharisaism the hierarchy and Herod, declined. From this time treachery began to germinate in the soul of Judas.

3. The miracle of Christ’s walking upon the sea was a manifestation of His divine power, not only over external objective nature, but also over His subjective nature, in the medium of His human equanimity. The mystery of this equanimity is the manifestation of the paradisaical, holy man in the midst of the nature subjected by the fall to vanity. (Meyer does not understand this: see Note on Mark.)

4. It is observable that the Evangelist Mark most expressly, and in the plainest manner, describes the state of the Apostles, down to the revelation of the risen Lord among them, as a state of dulness, hardness, and unbelief. He does not thereby deny their fidelity as disciples. But the true and perfect faith did not, in his conception, exist until the new evangelical Spirit of life was given, that life which could approve itself in a personal spontaneous development. And the disciple of Peter approaches John in this, as in many other traits of his evangelical representation.

HOMILETICAL AND PRACTICAL

See on the parallel passages in Matthew and John.—The temptability of the disciples of Jesus as over against the fanatical excitement of the people.—How Christ constrained them to take ship and go over the sea, in order to separate them from the people; and what significance this has for the Church and the ministers of Christ.—Christ (and Christianity) the guide on the sea.—The walking of Christ upon the waters.—How the phantoms and scarecrows of vain fear vanish before the glory of Christ, in sacred reverence of His divine power.—The climax of the enthusiasm of the Galilean people on behalf of Christ was also a turning-point.

Starke:—Quesnel:—Man is in the world like a little ship upon the stormy sea in the night; since he can neither counsel nor save himself. He who does not know danger, and does not pray, may soon perish.—Jesus sometimes leaves us alone, that we may know ourselves and our own weakness, and feel how deeply we are in need of Him; but He never leaves us out of His sight.—The wind of persecution is a useful wind; for it brings Christ to us, and us to land.—Christ is Lord also over all nature.—Luther:—By such an example (the feeding) they should have been made so strong in faith as not to have been terrified at an apparition.—Schleiermacher:—Thus, as the living consciousness of the Redeemer is awakened within us, our temper must be calmed into the true equanimity; and this will smooth and regulate all things external.—All the powers which God has given us we should put in motion to glorify the kingdom of God.—Gossner:—We are all still upon the sea of life.—But He never loses us out of His sight.—Bauer:—When they have rightly heard the Master’s word, phantoms and night and storm are all forgotten.

Footnotes:

[15]Mar_6:45.—’Απολύει, after B., D., L., Δ. Tischendorf, Lachmann, Meyer.

[16]Mar_6:48.—B., D., L., Vulgate, Lachmann, Tischendorf, Meyer, read ἰδών instead of εἶδεν, and omit the following καὶ (B., L.), making a parenthesis of ἦν γὰρ ὁ, &c—Ed.]

[17]Mar_6:52.—B., L., Δ., Coptic, Vulgate, Tischendorf omit καὶ ἐθαύμαζον; rejected by Griesbach, bracketed by Lachmann, retained by Meyer.—Ed.]

[18]Mar_6:54.—After αὐτόν Lachmann inserts in brackets οἱ ἄνδρες τοῦ τόπου ἐκείνου, following A., G., Versions. Meyer rightly regards it as a gloss.—Ed.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

JESUS WALKS UPON THE WATER

Mat 14:22-36; Mar 6:45-56; & Joh 6:15-21. Mark: “And immediately He constrained His disciples to go into the ship, and to proceed before Him to the other side, toward Bethsaida, until He can send away the multitude.” This statement is calculated to puzzle the reader, because Luk 9:10, says that they were already in an uninhabited place of the city called Bethsaida. If you are only once on the spot, this apparent contradiction between Mark and Luke would suddenly vanish. The solution of the matter is, there were two towns called Bethsaida on the sea of Galilee — the one in whose vicinity these multitudes were fed is on the northwest coast; and the other, toward which they sailed after adjournment, is on the left bank of the inflowing Jordan, and near the northeast coast. The latter is known as Bethsaida Julias; the latter cognomen being added to distinguish it from the other Bethsaida, and also in honor of Julia, the Roman empress. “And having sent them away, He departed into the mountain to pray.”

Joh 6:15 : “Therefore, Jesus, knowing that they are about to come and seize Him, that they may make Him King, departed again alone into the mountain to pray.” Here, you see, John tells the secret; they have assembled in vast numbers to go up to Jerusalem to the Passover. This stupendous miracle so convinces them of His Christhood that they resolve to take Him into hand, and carry Him along with them to Jerusalem, and there have Him crowned King of the Jew’s. This is the reason why He had to force His own disciples to go away. They, with the multitude, were determined to crown Him King. As the people looked upon them as leaders in that momentously interesting transaction, when they saw them embark in a ship to leave, the natural effect was to weaken the enterprise in the estimation of the multitude, and postpone His coronation. So now, His disciples, having gone to their ship, are sailing away in a northeasterly direction. Having dismissed the multitude, doubtless eluding their vision, He goes away alone into the mountain to pray.

“And when it was evening, His disciples embarked upon the sea, and having come into the ship, they were going across the sea to Capernaum.” Bethsaida Julias, toward which Mark says they were going, is in the same direction, but several miles beyond Capernaum. Hence there is harmony among the writers. “And it was already dark, and Jesus had not come to them; and the sea wrought, a great wind blowing.” The sea of Galilee, depressed seven hundred feet below the Mediterranean, and consequently surrounded by mountains and highlands, is quite subject to sudden squalls, often very violent, and dangerous to the small vessels they used in that day. When I was there last fall, it was my good fortune to sail round and over that beautiful sea in a most excellent boat, quite secure amid the storms, having been built for the especial accommodation of the German emperor, who visited that country the preceding year. “Therefore, having come about twenty-five or thirty furlongs [i.e., three or four miles], they see Jesus walking about on the sea, and being near the ship, and they were afraid.” Mark says, “Thought it was a specter” — i.e., a ghost — not distinctly recognizing, perhaps, even human personality. There-fore they were all alarmed and cried out with affright. Mat 14:27 : “Immediately He spoke to them, saying, Be of good cheer; I am here; fear not.”

PETER WALKING ON THE WATER & SINKING

“And Peter, responding to Him, said, Lord, if Thou art here, command me to come to Thee on the waters. And He said, Come. And Peter having come down from the ship, was walking about on the waters to come to Jesus.

And seeing the wind strong, became alarmed; and beginning to sink, he cried out, saying, Lord, save me! And immediately Jesus, reaching forth His hand, took him, and says to him, O ye of little faith, why did you doubt? And they, coming into the ship, the wind ceased. And those in the ship, coming, worshipped Him, saying, Truly, Thou art the Son of God.” These last mentioned as falling down, worshipping, and confessing His Christhood, were evidently the sailors in charge of the ship. We have here, in the example of Peter, a most notable illustration confirming the omnipotence of faith, as illustrated here by Peter looking at Jesus. So long as he kept his eye on Him, with perfect security he could run all around over the stormy sea. You who have never been in a storm at sea will hardly duly estimate the trepidation inspired by the rolling waves, thundering seas, and raging billows. Now, you must remember, the sea was not smooth and calm when Peter walked over it, but racked with storms and plowed with tempests, vividly illustrating the stormy ocean of probationary life. Just as Peter could walk over the stormy sea with perfect security, so long as he kept his eye on Jesus, so can you tread with safety the tempest-racked billows of life’s stormy ocean, swept by cyclones from the bottomless pit, so long as you keep your eye of faith on Jesus, and pay no attention to the roaring billows, nor the barking of the hell-hounds. The moment you take your eye from Jesus, and look at your adverse circumstances, and begin to estimate the power of your temptations, you will begin to sink; and if you do not, like Peter, cry out, “Lord, save, I perish,” you will sink forever, as hell has no bottom.

Joh 6:21 : “Then they wished to take Him in the ship, and immediately the ship was at the land to which they were going.” That land was Genesareth, and the city of Capernaum. Several hours had elapsed in their vain attempt to make headway against a strong northeast wind. When they took Jesus aboard, responsive to His bidding, the tempest lulls, and the sea calms. Therefore, with energetic rowing, they soon disembark at Capernaum, their destination.

Mar 6:51 : “He came up to them into the ship; and the wind ceased, and they were exceedingly astonished among themselves, and marveled. For they did not understand concerning the loaves; for their heart was hardened.” This stupendous miracle of feeding the multitudes the preceding afternoon, should have so thoroughly convinced them of His Christhood as to prepare them to recognize the lulling of the storm and calming the sea as the normal prerogative of Omnipotence, and consequently produce no surprise. Man is a trinity, consisting of spirit, heart, or soul, mind, and body. Hence the heart or spirit, and not the intellect, is the diagnoser of Divine phenomena.

“With the heart we believe unto righteousness” (Rom 10:10),

and under the illumination of the Holy Spirit, our spirit interpenetrates and comprehends the deep things of God. Hence, if you would understand the Bible, and diagnose Divine phenomena, and become truly wise in the deep things of God, get all the rocks of depravity eliminated from your heart, leaving it soft, tender, and filled with perfect love. Then you can go down into the profound mysteries of revealed truth, flooded with new spiritual illuminations, and progressively edified by fresh revealments of the Divine attributes in glory, though you never saw a college nor inherited Solomonic genius. These apostles all needed the sanctifying fire of Pentecost to melt their hearts so thoroughly and illuminate them so perfectly, that they would never again stagger at the ipse dixit of the Almighty. “And having crossed over, they came to the Genesareth land, and disembarked; and they, coming out from the ship, immediately those recognizing Him having run throughout all that surrounding country, began to carry in the sick on beds, when they heard that He was there. And when He went into the villages or cities or countries, they were continuously placing the sick in the forums, and entreating Him that they may touch the hem of His garment; and so many as touched Him were saved.” The stupendous and extraordinary miracle of feeding the ten thousand shook the whole country with the tread of an earthquake, thrilling the people with an incorrigible enthusiasm, to scour the whole country round about, far and wide, and bring in all the invalids, maniacs, demoniacs, and epileptics, while they had an opportunity to come in contact with the wonderful Healer.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

6:45-52 This story is a manifestation of Jesus’ glory to the disciples (6:48-50). It is also a rescue story (6:47-48, 51) and a story about the disciples’ lack of understanding (6:51-52).

6:45-46 The disciples proceeded to Bethsaida, the home of Peter and Andrew (John 1:44), while Jesus dismissed the crowd and went apart to pray. Jesus was a man of prayer (Mark 1:35) and urged his disciples to pray (see 14:38).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 6:45. Πρὸς Βηθσαϊδὰν, to Bethsaida) This was the terminus, not of their whole voyage, but in part, until Jesus was about to come to them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_6:45-56. Comp. on Mat_14:22-26. The latter abridges indeed, but adds, probably from a tradition[101] not known to Mark, the intervening scene Mar_14:28-31. The conclusion has remained peculiar to Mark.

ἠνάγκασε κ.τ.λ.] remaining behind alone, He could the more easily withdraw Himself unobserved from the people.

τὸ πλοῖον] the ship, in which they had come.

Βηθσαϊδάν] The place on the western coast of the lake, in Galilee, is meant, Mat_11:21. See Mar_6:53; Mar_8:22; Joh_6:17. In opposition to Wieseler and Lange, who understand the eastern Bethsaida, see on Mat_14:22, Remark. As to the relation of this statement to Luk_9:10, see in loc.

ἀπολύει (see the critical remarks) is to be explained from the peculiarity of the Greek in introducing in the direct mode of expression in oblique discourse, by which means the representation gains in liveliness. See Kühner, II. p. 594 f., and ad Xen. Anab. i. 3. 14; Bernhardy, p. 389.

ἀποταξάμ. αὐτοῖς] after He had taken leave of them (of the people), an expression of later Greek. See Lobeck, ad Phryn. p. 24; Wetstein in loc.

Mar_6:48. A point is to be placed, with Lachmann and Tischendorf, after θαλάσσης, and then a colon after ΑὐΤΟΎς; but ἮΝ ΓᾺΡ Ὁ ἌΝΕΜ. ἘΝΑΝΤ. ΑὐΤ. is a parenthesis. When He had seen them in distress (ἰδών, see the critical remarks), this induced Him about the fourth watch of the night to come to them walking on the sea (not upon its shore). His purpose therein was to help them (Mar_6:51); but the initiative in this matter was to come from the side of the disciples; therefore He wished to pass by before the ship, in order to be observed by them (Mar_6:49).

περὶ τετάρτ. φυλακ.] The difficulties suggested by the lateness of the time at which they were still sailing, after having already ὈΨΊΑς ΓΕΝΟΜΈΝΗς reached the middle of the lake (Strauss, B. Bauer), are quite explained by the violence of the contrary wind. Comp. Ebrard, p. 392; Robinson, Pal. III. p. 527, 572.

παρελθεῖν αὐτούς] The Vulgate rightly has: praeterire eos (Hom. Il. viii. 239; Plat. Alc. i. 123 B), not: to come over (the lake) to them, Ewald (yet comp. his Gesch. Chr. p. 365). This is at variance with the New Testament usage, although poets (as Eur. Med. 1137, 1275) join παρέρχεσθαι, to come to any one, with the accusative; moreover, after ἜΡΧΕΤΑΙ ΠΡῸς ΑὐΤΟΎς the remark would be superfluous. It, might mean: He wished to overtake them (antevertere, see Hom. Od. viii. 230; Sturz, Lex. Xen. III. p. 453; Ameis and Nägelsbach on Hom. II. i. 132), but the primary and most usual meaning is quite appropriate.

Mar_6:51. ἐκ περισσοῦ] is further strengthened by ΛΊΑΝ: very much above all measure. Comp. λίαν ἄγαν (Meineke, Menand. p. 152), and similar expressions (Lobeck, Paralip. p. 62), also λίαν βέλτιστα, Plat. Eryx. p. 393 E.

ἐν ἑαυτοῖς] in their own hearts, without giving vent to their feelings in utterances, as at Mar_4:14.

ἐθαύμαζον] The imperfect denotes (comp. Act_2:7) the continuance of the feeling after the first amazement.

Mar_6:52. ΓΆΡ] for they attained not to understanding in the matter of the loaves (on occasion of that marvellous feeding with bread; Mar_6:41 ff.); otherwise they would, by virtue of the insight acquired on occasion of that work of Christ, have known how to judge correctly of the present new miracle, in which the same divine power had operated through Him,[102] and they would not have fallen into such boundless surprise and astonishment. Bengel says correctly: Debuerant a pane ad mare concludere. De Wette unjustly describes it as an observation belonging to the craving for miracles; and Hilgenfeld arbitrarily, as a foil to glorify the confession of Peter.

ἦν γὰρ κ.τ.λ.] informs us of the internal reason of their not attaining insight in the matter of the loaves; their heart, i.e. the seat of their internal vital activity (Beck, Seelenlehre, p. 67; Delitzsch, Psych, p. 248 ff.), was withal in a state of hardening, wherein they were as to mind and disposition obtuse and inaccessible to the higher knowledge and its practically determining influence. Comp. Mar_8:7.

Mar_6:53. διαπεράσ] points back to Mar_6:45.

ἘΠῚ Τ. ΓῆΝ ΓΕΝΝΗΣ.] not: into the country, but unto the country of Gennesareth; for the landing (προσωρμίσθ.) and disembarking does not follow till afterwards.

Mar_6:55. περιδραμόντες] in order to fetch the sick.

ἬΡΞΑΤΟ] belongs to the description of the quick result. Immediately they knew Him, they ran round about and began, etc.

περιφέρειν] is not inappropriate (Fritzsche), which would only be the case, if it were necessary to suppose that the individual sick man had been carried about. But it is to be understood summarily of the sick; these were carried aboutone hither, another thither, wherever Jesus was at the time (comp. Mar_6:56).

Hence ὅπου ἤκουον, ὅτι ἐκεῖ ἐστι cannot mean: from all the places, at which (ὅπου) they heard that He was there (in the region of Gennesareth), but both ὅπου and ἘΚΕῖ, although we may not blend them after the analogy of the Hebrew אֲשֶׁר־שָׁם into the simple ubi (Beza, Grotius, Wetstein, and many others), must denote the (changing, see Mar_6:56) abode of Jesus. They brought the sick round about to the places, at which they were told that He was to be found there. We may conceive that the people before going forth with their sick first make inquiry in the surrounding places, whether Jesus is there. Wherever on this inquiry they hear that He is present, thither they bring the sick.

Mar_6:56. ΕἸς ΚΏΜ. Ἢ ΠΌΛΕΙς] therefore not merely limiting Himself to the small district of Gennesareth, where He had landed. The following ἘΝ ΤΑῖς ἈΓΟΡΑῖς, however, is not in keeping with ἈΓΡΌς (country-places). A want of precision, which has suggested the reading ἘΝ ΤΑῖς ΠΛΑΤΕΙΑῖς in D, Vulg. It. The expression is zeugmatic.

ΚἊΝ ΤΟῦ ΚΡΑΣΠ. Κ.Τ.Λ.] comp. Mar_5:28. As to the mode of expression, see Act_5:15; 2Co_11:16.

ὍΣΟΙ ἊΝ ἭΠΤΟΝΤΟ] all whosoever, in the several cases. Comp. above: ὅπου ἂν εἰσεπορεύετο. See Hermann, de part. ἌΝ, p. 26 ff.; Klotz, ad Devar. p. 145; Buttmann, neut. Gr. p. 186 f. [E. T. 216].

ἐσώζοντο] analogously to the case of the woman with an issue of blood, Mar_5:29-30, yet not independent of the knowledge and will of Jesus. And αὐτοῦ refers to Jesus, no matter where they touched Him.

[101] According to Hilgenfeld, Mark purposely suppressed the incident under the influence of a Petrine tendency, because Peter had shown weakness of faith. In this case he would have been inconsistent enough in narratives such as at Mar_8:33. Weizsäcker rightly recognises in Matt. l.c. the later representation, which, however, is merely a further embellishment not belonging to history.

[102] Mark therefore regarded the walking on the sea quite differently from Lange, L. J. II. p. 287 f., for this latter finds the pith of the miracle in the complete divine equanimity of the mind of Jesus, and in respect of that even says: the dog falls into the water and swims, but the man falls into it and is drowned, namely, by his alarm, instead of poising himself amidst the waves in the triumphant equanimity of his mind. This is an extravagance of naturalizing.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 6:45-52 . Another sea-anecdote (Mat 14:22-33 ). Luke drops out here and does not join his brother evangelists till we come to Mar 8:27 .

Mar 6:45 . εὐθὺς : no time to lose; it was getting late. ἠνάγκασε , vide on Mt. εἰς τὸ πέραν : we are apt to take this as a matter of course as = to the other (western) side of the lake, and consequently to assume that πρὸς Βηθσαϊδάν points to a Bethsaida there, distinct from Bethsaida Julias (Joh 1:44 ). But the expression εἰς τ . π . may mean from the south end of the plain El Batiha, on the eastern side, to the north end towards Bethsaida Julias, the rendezvous for the night. In that case the contrary wind which overtook the disciples would be the prevailing wind from the north-east, driving them in an opposite direction away from Bethsaida towards the western shore. This is the view advocated by Furrer. vide Zeitschrift des Palästina-Vereins , B. ii. (1879). Holtz., H. C., thinks that either this view must be adopted or the true reading in the clause referring to B. must be that represented in some Latin copies: “trans fretum a Bedsaida,” C. Veron.; “ a Bethsaida,” C. Monac.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The faithful servants of God after their little labor, are subject to great tempest, which Christ doth so moderate being present in power, although absent in body, that he bringeth them to an happy haven, at such time and by such means, as they looked not for: A lively image of the Church tossed to and fro in this world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This passage of story we had Mat 14:22, etc., only what was there related concerning Peter, is omitted here. Here we have,

I. The dispersing of the assembly; Christ constrained his disciples to go before by ship to Bethsaida, intending to follow them, as they supposed, by land. The people were loth to scatter, so that it cost him some time and pains to send them away. For now that they had got a good supper, they were in no haste to leave him. But as long as we are here in this world, we have no continuing city, no not in communion with Christ. The everlasting feast is reserved for the future state.

II. Christ departed into a mountain, to pray. Observe, 1. He prayed; though he had so much preaching-work upon his hands, yet he was much in prayer; he prayed often, and prayed long, which is an encouragement to us to depend upon the intercession he is making for us at the right hand of the Father, that continual intercession. 2. He went alone, to pray; though he needed not to retire for the avoiding either of distraction or of ostentation, yet, to set us an example, and to encourage us in our secret addresses to God, he prayed alone, and, for want of a closet, went up into a mountain, to pray. A good man is never less alone than when alone with God.

III. The disciples were in distress at sea; The wind was contrary (Mar 6:48), so that they toiled in rowing, and could not get forward. This was a specimen of the hardships they were to expect, when hereafter he should send them abroad to preach the gospel; it would be like sending them to sea at this time with the wind in their teeth: they must expect to toil in rowing, they must work hard to strive against so strong a stream; they must likewise expect to be tossed with waves, to be persecuted by their enemies; and by exposing them now he intended to train them up for such difficulties, that they might learn to endure hardness. The church is often like a ship at sea, tossed with tempests, and not comforted we may have Christ for us, and yet wind and tide against us; but it is a comfort to Christ's disciples in a storm, that their Master is in the heavenly mount, interceding for them.

IV. Christ made them a kind visit upon the water. He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself.

1. He did not come till the fourth watch of the night, not till after three o'clock in the morning; but then he came. Note, If Christ's visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie.

2. He came, walking upon the waters. The sea was now tossed with waves, and yet Christ came, walking upon it; for though the floods lift up their voice, the Lord on high is mightier, Psa 93:3, Psa 93:4. No difficulties can obstruct Christ's gracious appearances for his people, when the set time is come. He will either find, or force, a way through the most tempestuous sea, for their deliverance, Psa 42:7, Psa 42:8,

3. He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God's people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them.

4. They were frightened at the sight of him, supposing him to have been an apparition; They all saw him, and were troubled (Mar 6:50), thinking it had been some daemon, or evil genius, that haunted them, and raised this storm. We often perplex and frighten ourselves with phantasms, the creatures of our own fancy and imagination.

5. He encouraged them, and silenced their fears, by making himself known to them; he talked familiarly with them, saying, Be of good cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is pleased to reveal himself to us. "It is I; I your Master, I your friend, I your Redeemer and Saviour. It is I, that came to a troublesome earth, and now to a tempestuous sea, to look after you." (2.) The knowledge of Christ, as he is in himself, and near to us, is enough to make the disciples of Christ cheerful even in a storm, and no longer fearful. If it be so, why am I thus? If it is Christ that is with thee, be of good cheer, be not afraid. Our fears are soon satisfied, if our mistakes be but rectified, especially our mistakes concerning Christ. See Gen 21:19; Kg2 6:15-17. Christ's presence with us in a stormy day, is enough to make us of good cheer, though clouds and darkness be round about us. He said, It is I. He doth not tell them who he was (there was no occasion), they knew his voice, as the sheep know the voice of their own shepherd, Joh 10:4. How readily doth the spouse say, once and again, It is the voice of my beloved! Sol 2:8; Sol 5:2. He said, egō eimi - I am he; or I am; it is God's name, when he comes to deliver Israel, Exo 3:14. So it is Christ's, now that he comes to deliver his disciples. When Christ said to those that came to apprehend him by force, I am he, they were struck down by it, Joh 18:6. When he saith to those that come to apprehend him by faith, I am he, they are raised up by it, and comforted.

6. He went up to them into the ship, embarked in the same bottom with them, and so made them perfectly easy. Let them but have their Master with them, and all is well. And as soon as he was come into the ship, the wind ceased. In the former storm that they were in, it is said, He arose, and rebuked the winds, and said to the sea, Peace, be still (Mar 4:39); but here we read of no such formal command given, only the wind ceased all of a sudden. note, Our Lord Jesus will be sure to do his own work always effectually, though not always alike solemnly, and with observation. Though we hear not the command given, yet, if thus the wind cease, and we have the comfort of a calm, say, It is because Christ is in the ship, and his decree is gone forth or ever we are aware, Sol 6:12. When we come with Christ to heaven, the wind ceaseth presently; there are no storms in the upper region.

7. They were more surprised and astonished at this miracle than did become them, and there was that at the bottom of their astonishment, which was really culpable; They were sore amazed in themselves, were in a perfect ecstasy; as if it were a new and unaccountable thing, as if Christ had never done the like before, and they had no reason to expect he should do it now; they ought to admire the power of Christ, and to be confirmed hereby in their belief of his being the Son of God: but why all this confusion about it? It was because they considered not the miracle of the loaves; had they given that its due weight, they would not have been so much surprised at this; for his multiplying the bread was as great an instance of his power as his walking on the water. They were strangely stupid and unthinking, and their heart was hardened, or else they would not have thought it a thing incredible that Christ should command a calm. It is for want of a right understanding of Christ's former works, that we are transported at the thought of his present works, as if there never were the like before.

V. When they came to the land of Gennesaret, which lay between Bethsaida and Capernaum, the people bid them very welcome; The men of that place presently knew Jesus (Mar 6:54), and knew what mighty works he did wherever he came, what a universal Healer he was; they knew likewise that he used to stay but a little while at a place, and therefore they were concerned to improve the opportunity of this kind visit which he made them; They ran through that whole region round about, with all possible expedition, and began to carry about in beds those that were sick, and not able to go themselves; there was no danger of their getting cold when they hoped to get a cure, Mar 6:55. Let him go where he would, he was crowded with patients - in towns, in the cities, in the villages about the cities; they laid the sick in the streets, to be in his way, and begged leave for them to touch if it were but the border of his garment, as the woman with the bloody issue did, by whom, it should seem, this method of application was first brought in; and as many as touched, were made whole. We do not find that they were desirous to be taught by him, only to be healed. If ministers could not cure people's bodily diseases, what multitudes would attend them! But it is sad to think how much more concerned the most of men are about their bodies than about their souls.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 45. To the other side before unto Bethsaida] John says, Joh 6:17, to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(45) Unto Bethsaida.—There is nothing in the text to warrant the marginal reading, “over against Beth-saida.” It was probably suggested by some one who did not know that there were two Bethsaidas, in order to avoid the seeming difficulty which presented itself from the statement in St. Luke, that the Five Thousand were fed at or near Bethsaida.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

45–52. The Walking on the Lake

45. And straightway] The impression made upon the people by the miracle just narrated was profound. It was the popular expectation that the Messiah would repeat the miracles of Moses, and this “bread of wonder,” of which they had just partaken, recalled to the minds of the multitudes the manna, which the Great Lawgiver had given to their forefathers. They were convinced, therefore, that the Saviour was none other than “the Prophet,” of whom Moses had spoken, and in this conviction they would have taken Him by force and made Him a king (Joh_6:14-15). To defeat this intention the Saviour bade His Apostles take ship and cross over to the other side of the Lake.

unto Bethsaida] i. e. the western Bethsaida, the town of Philip, Andrew, and Peter, in the neighbourhood of Capernaum (Joh_6:17).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he had sent them away,.... Either his disciples, or rather the multitude:

he departed into a mountain to pray: after his disciples were gone, and he had dismissed the people, he went from the desert where he had been, up into a mountain; being a retired place, to spend some time in private prayer to God; See Gill on Mat 14:23.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

Ver. 45. {See Trapp on "Mat 14:20"} {See Trapp on "Joh 6:12"} {See Trapp on "Joh 6:13"} {See Trapp on "Joh 6:14"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See this passage explained in the notes at Mat 14:22-36.

Mar 6:52

They considered not the miracle of the loaves - They did not remember or call to mind the “power” which Jesus had shown in feeding the five thousand by a miracle, and that, having done that, he had power also to save them from the storm.

Their heart was hardened - Their “mind” was dull to perceive it. This does not mean that they were “opposed” to Jesus, or that they had what we denominate “hardness of heart,” but simply that they were slow to perceive his power. They did not quickly learn, as they ought to have done, that he had all power, and could therefore allay the storm. The word “heart” is frequently used in this sense. See Eph 1:18, in Greek; Rom 1:21; Rom 2:15; 2Co 4:6.

Mar 6:54

They knew him - They “recollected” Jesus, because he had been there before and worked miracles.

Mar 6:56

The border of his garment - Compare the notes at Mat 9:20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostles were in a desert place belonging to Bethsaida, which probably was divided from it by some bay or creek, that ran into the land; and Christ only ordered them to pass over this to the city, where he might afterwards have joined them, when he had sent away the people. But in their passage a great storm arose, and they were driven by an adverse wind to the open sea, towards Capharnaum; or, probably, when they found the wind so violent, afraid of shipwreck if they neared the shore, they rowed out to sea. This reconciles the seeming discrepance of St. Mark and St. John, when notwithstanding the directions Christ had given his disciples to go before him to Bethsaida, we find them going to Capharnaum. (Rutter)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

If this desert where Christ was were, as Luke saith, Luk 9:10, a desert belonging to Bethsaida, those words, εις το περαν προς βηθσαιδαν, are ill translated

unto Bethsaida, and the marginal note in our larger Bibles is better, over against Bethsaida. Our Saviour here first sends away his disciples by water, then he dismisses the multitude to go to their own homes. Then he goeth up into a mountain to pray. We find Christ very often in the duty of secret prayer, very often choosing a mountain, as a place of solitude, for the performance of it, and very often making use of the night for it, which is also a time of quietness and solitude: which lets us know that secret prayer is necessary, not only for the bewailing, and confessing, and begging pardon for our secret sins, (for Christ had no such), but for our more free and more near communion with God; for although God filleth all places, yet we shall observe that God, in his more than ordinary communion with his people, hath not admitted of company, of which Abraham, and Moses, and Jacob, and all the prophets are sufficient instances.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The other side. It would seem, as has already been stated, that there were two Bethsaidas (or "places of fish fish-villages) one to the north-east of the Sea of Galilee, not far from where the Jordan enters it, called Bethsaida Julias; and the other on the western side of the sea itself, near to Capernaum. Again and again our Lord crossed this sea to escape the crowds who followed him about, and now wished "to take him by force and make him a king." He desired for a time to be in retirement, in order that he might pray with the greater earnestness, and freedom from interruption. He also wished to make occasion for the miracle which was to follow, namely, the stilling of the tempest.

Vers. 45-52. "It is I

How picturesque and impressive is the scene! Jesus has dismissed the multitude, and has sent his disciples away in the boat to the western shore. He himself has retired to a mountain, by prayer to calm his spirit and to strengthen himself for his ministry. Night comes on; the wind rises from the west, and the waters of the lake are lashed into a storm. By the fitful light of the moon, breaking now and again through the drifting clouds, Jesus, as he stands upon the hilltop, observes the boat tossed upon the waves. Her sails are down, and the disciples are rowing, toiling, but are making no way against the gale. Jesus descends the hill, and, in the exercise of his supernatural power, walks upon the water. The superstitious fishermen, naturally enough, take the figure approaching them for a spectre some foreboding spirit of the deep and they" cry aloud in terror. Then come the words, so authoritative and so gentle, "Be of good cheer: it is I; be not afraid!" The hearts of the disciples and the waves of the lake alike are calmed. Amazement fills every breast, and as they approach the land, the rescued mariners adore with fresh admiration their Deliverer and Lord.

I CHRIST"S PEOPLE HAVE SOMETIMES TO PASS THROUGH A SEA OF TROUBLE.

1. Circumstances without may conspire with fears within. Christians are in trouble as other men, and they sometimes dread lest they should be overwhelmed.

2. Christians may encounter trouble in the very act of obeying Christ. Justas the twelve met the storm in fulfilling their Lord"s directions to return to Gennesaret, so we may meet with trials and dangers in the path of obedience. If so, let us not count it strange.

II CHRIST OBSERVES AND SYMPATHIZES WITH HIS PEOPLE IN THEIR TROUBLE. They may be unconscious and forgetful of this. little did the twelve, as they toiled in rowing, imagine that the eye of their Master was upon them; but it was. From the hill-top he witnessed their struggles; he, the Lord of the waves, suffered their violence; he, his disciples" Friend, allowed them to come into extremity, and did not prevent their fears. So he may, for good reasons, allow his people to experience distress. Yet he is not unmindful and not unmoved. He thinks of them, watches over them, sympathizes with them. He may seem absent, but he is not.

III CHRIST"S PRESENCE AND VOICE BRING COMFORT AND PEACE TO THE HEARTS OF THE TROUBLED. Faith discerns that presence, though unseen; that voice, though unheard. is I! I, who love you; I, who died for you; I, who provide for your wants, and watch over your souls; I, who sent you on life"s voyage; it is I, who am with you always, who now come to seek and save you!" When Jesus says, "Be of good cheer; be not afraid!" his are no empty words; they are words fitted to banish fear, to instil confidence, to inspire courage, to awaken hope.

IV CHRIST"S POWER AND GRACE BRING DELIVERANCE TO HIS TROUBLED ONES. We are indebted to him for more than sympathy. His tender kindness, his strong promises, his unfailing faithfulness, all issue in practical aid, in gracious interposition. He is the Lord of all hearts, and can assuage the tempests of the soul. He controls all circumstances, and compels all to co-operate for his people"s good. "He maketh the storm a calm;" "So he bringeth them to the desired haven." Who, upon the troubled sea of time, would be without a Comforter so gracious, a Helper so mighty?

V CHRIST"S INTERPOSITIONS AWAKEN THE AMAZEMENT, REVERENCE, AND GRATITUDE OF HIS PEOPLE. Like the twelve, we have often too much reason, when we experience the compassionate interference of our Lord upon our behalf, to blame ourselves because our hardness of heart has made Divine deliverance seem strange to us. This is just what we ought to have looked for, to have expected with assurance. Oh for grace, that when the voice from heaven addresses us, "It is I," we may respond, "It is Thou, indeed, O Lord, whom we honor, upon whom we call, in whom we trust! It is thou, whose presence is ever dear, whose voice is ever welcome, whose heart is never cold, and whose help is never far!

APPLICATION.

1. An encouragement to obedience.

2. A rebuke to fear.

3. An assurance of Divine sympathy.

4. A call to grateful adoration.

Vers. 45-52. Jesus walking on the sea.

I THE SERVANTS OF THE LORD ARE EXPOSED TO OPPOSITION AND DANGER IN CARRYING OUT HIS COMMANDS.

II WITHOUT THE CONSCIOUSNESS OF HIS PRESENCE DIFFICULTY APPEARS INSURMOUNTABLE.

III HE IS EVER AT HAND TO BLESS THOSE WHO ARE STRIVING TO OBEY HIS WORD.

IV WHEN HIS SERVANTS ARE READY TO RECEIVE HIM HE WILL COME TO THEIR RESCUE, AND EVERY OBSTACLE WILL BE OVERCOME.

V SUCH TEMPTATIONS ARE INTENDED TO DISCOVER THEIR NEED OF HIM, AND TO CONFIRM THEIR FAITH IN HIM. M.

Vers. 45-52. Jesus walking on the sea: interpreted of the Church.

I EVANGELICAL TASTES. The vessel and crew represent the Church of Christ; the sea, the variable circumstance of world-life; the voyage, the commission of the Church from her Lord; the storm, the adverse spirit of the world; the apparition, the spiritual advent of our Lord into the heart and mind of his Church; Capernaum Christ"s "own city the city of God, to which the Church brings all true believers.

II SPIRITUAL LESSONS.

1. The Church of Christ, in discharge of her great mission, must be separate from the spirit of worldliness. The crowd left upon the darkening shore was animated by the unconverted, carnal mind that cannot understand the things of God; but it must nevertheless be ministered to. This mind is full of unspiritual interpretations of the mission and person of Christ. (cf. Joh_6:14, Joh_6:15) But Christ himself, from whom the disciples were parted, was not yet manifested to themselves as the Son of God and Saviour of the world. He was as yet, so far as their conceptions of him were concerned, the "Christ after the flesh" of whom Paul spoke, and therefore but an element or phase of that world-spirit with which he had been associated in the miracle of the loaves and fishes. These together represent, then, the forms the world-spirit assumes, and through which it endeavors to work.

2. The Church"s distress arises from various causes, external and internal, but chiefly the latter.

(1) The opposition of the world-spirit, increasing as the direction of the vessel becomes more determinate, and developing bitterness, fury, and persecution. Against these the Church strives.

(2) Inward sources of disquietude and weakness. The conception of Christ carried away by the disciples was in large measure a fleshly one, and a worldliness struggles within the heart of believers. The first stages of Christian life in the individual and in the historic Church are marked by low ideas of the person and work of Christ, producing estrangement from him, fear, and weakness.

3. The deliverance of the Church consists in receiving Christ "after the spirit," in faith and communion. This advent is supernatural. It is out of the eternal calm, spiritual elevation, and moral stability of the mountain of Divine communion. Advancing to and with his people through the turmoil of world-life, he is at hand to bless according to the measure of reception accorded him, ready to reveal himself to them that look for him and cry to him, and proving himself the One who "overcometh the world." This spiritual Christ (not an apparition, though appearing to the superstitious fear and ignorance of the Church as such) is the true, substantial, and eternal Christ, who will work out an instant and complete salvation for his people, perfecting their spiritual life, and leading them to their journey"s end. M.

Vers. 45-52. Christ"s retirement.

There are three essential elements discernible withdrawal from man, approach to God, and return to man.

I SEASONS OF PRIVACY AND RETIREMENT ARE ESSENTIAL TO THE SPIRITUAL WELFARE OF THOSE WHO HAVE MUCH PUBLIC LIFE AND WORK.

II A GREAT MINISTRY MUST BE SUSTAINED BY CONSTANT, PROFOUND DEVOTIONS,

III THE PRAYER OF THE SAINT IS AS HELPFUL AND NECESSARY TO THE WELFARE OF OTHERS AS HIS PRACTICAL WORK.

IV DIFFICULT OF ATTAINMENT. Much publicity jarred and fretted his nature. Yet he could not be rude or unkind. The multitude must be sent home; the disciples required to be removed from the dangerous excitement of the scene "Constrained the multitude away." Only Christ could do this, and at what cost! His rest must be legitimately won, and therefore no duty or kindness is neglected.

V A NECESSITY OF HIS SPIRITUAL NATURE.

VI UTILIZED IN THE HIGHEST OCCUPATIONS,

VII BROKEN IN UPON BY HUMAN SYMPATHIES AND SOLICITUDES, M.

Vers. 45-51. Christ walking on the sea.

This miracle was no unmeaning portent, but was full of spiritual significance. In Scripture the people are often spoken of under the figure of the sea and its waves. (Dan_7:3 Rev_13:1) Christ had just assuaged popular passion, and now he calmed the troubled sea, which was symbolic of it. Here, then, we may see a sign of the coming dominion of the spirit of Christianity over the sea of nations. We content ourselves, however, now with learning a few truths respecting our Lord and his disciples which are exemplified here.

I WE LEARN RESPECTING OUR LORD:

1. Christ"s disciples would send away the people who were hungry, but Christ himself sends them away when they are too well satisfied. (Compare vers. 36, 45) The reason for dismissing the crowd is given in Joh_6:15. They were greatly excited by a miracle, repetitions of which would ensure the provisioning of armies, and the success of a revolution. Hence Christ sent them away. "He hath filled the hungry with good things, but the rich he hath sent empty away." The prodigal is welcomed when he comes home starving and helpless. We must go to him acknowledging sin and weakness, and not confident in ourselves.

2. Christ withdrew himself from earthly honors, whereas too often his disciples greedily seek them. Our Lord "constrained" his disciples to go away, for they were evidently loth to do so. It was for their, good. They were in danger of becoming infected (if they were not already infected) with the spirit of the people. To them it seemed that the longed-for kingship of their Lord was within reach. But for the second time he resisted the temptation this will! give thee, if thou wilt fall down and worship me." And for them he answered in a most unexpected way the prayer, "lead us not into temptation, but deliver us from evil.

3. Christ left us an example of secret and earnest prayer. He was alone with God at the close of that exciting day. The quiet of eventide calls us also to secret prayer. Our Lord hereby renewed his strength, and from it he came forth to conflict and victory. Pray to thy Father, which is in secret.

4. Christ is often out of our sight, but we are never out of his. Lost to the sight of his disciples, he nevertheless saw them toiling in rowing.

II WE LEARN RESPECTING HIS DISCIPLES:

1. We are sometimes left to toil on in darkness, without Christ"s realized presence. He leaves us alone for a time that we may feel our need of him. Though the wind may be "contrary" to us, it is a good wind if at last it brings our Saviour near.

2. Our extremity is his opportunity. It was about "the fourth watch of the night between three and six in the morning that Jesus came; and the hours had been so long and weary since they started upon their voyage, that they must have been fast losing hope and courage. The darkest hour is just before the dawn.

3. If our strength is insufficient to bring us to him, his strength is sufficient to bring him to us. It was so when he redeemed the world. He came to earth because we could not climb to heaven. It is so in our special occasions of necessity. He sometimes comes for our deliverance in unexpected ways on the sea.

4. In all our troubles Jesus says, "It is I; be not afraid. ". A.R.

Vers. 45-52. The vision on the lake.

I THE FRAILTY OF FAITH.

1. In loneliness. Jesus had gone away. The disciples were in the middle of the lake, amidst a stormy sea. It is a picture of a life-experience. In loneliness we sink into weakness and cowardice, having been brave in the fellowship and under the contagious influence of superiors.

2. In the withdrawal of its Object from the field of vision. They could not see Christ. We want to see, when the whole need is that we should trust. we want to unite incompatible things; willing to trust so soon as we see a good prospect of safety; cast down with apprehension when the inner sight, kept clear, would open its vista of cheering hope. Those men were yet to learn, in the language of one of them, to believe in the Saviour, though now we see him not.

II TERROR AT THE SUPERNATURAL. They saw Jesus passing, and were terrified, for they thought it was a ghost. Involuntary fear in the presence of the supernatural is the symptom of our weak and dependent nature. When Jesus appeared as Jesus, he drove all fear away; when he passed into the chiaro-oscuro of perception, standing as it were in a region intermediate between earth and heaven, as here on the lake, as on the Mount of Transfiguration, terror fell upon their souls. Fear in the mind reflects the presence of God. Modified by intelligence, purified from superstition, fear passes into that reverence which is the ground-tone of religious feeling.

III THE TERRORS OF GOD CONCEAL, HIS LOVE. Behind the tempest is his "smiling face." The voice of the Comforter and Saviour of man speaks from the dread apparition of the lake. So from out the mystic scenes of nature, the Alpine tempest and avalanche, the mountainous swelling of the Sea, and all human changes and turbulences of history, speaks a voice, clear, calm, and still, if we will but hearken, like that which greeted Elijah: "Have courage; it is I Child of man, I love thee; rest on me and be at peace." It is when we realize that we are members of the kingdom of spirit and under the protection of its Head, that we can defy the "wild deluge of cares." It is not because God is not near to us, or that help! is not available, that we tremble and feel forlorn; it is because, like the disciples, our "minds have become dull. J.

Vers. 45-56. Parallel passages: Mat_14:22-36 Joh_6:15-21. Miraculous protection.

I WALKING ON THE WATER.

1. Almighty power. Every one who has glanced over the early pages of English history is familiar with the story of Canute the Dane. That king wished to reprove the fulsome flattery of his courtiers when they spoke of his power as unlimited. He ordered his chair to be set by the seaside as the tide was coming in. He peremptorily commanded the waves to withdraw, and waited a while as if for their compliance. He seemed to expect prompt obedience, and watched to see them retire; but onward, onward came the surging sea; its waves kept steadily advancing, till the monarch fled before it, and left his chair to be washed away in its waters. He then turned to his courtiers, and solemnly reminded them that that Sovereign alone was absolute whom the winds and waves obeyed who controlled the former, and set bounds to the latter, saying, "Hitherto shall ye come, but no further." The sacred writers claim it as the peculiar prerogative of God to gather the wind in his fists and bind the waters in a garment. Job, in celebrating the attributes of the Almighty, applies to him the sublime and striking sentence, "Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.

2. Comparison of two similar miracles. There are two miracles of our Lord which have a close resemblance to each other, and at the same time considerable dissimilarity. One of these is that recorded in this passage, and called his "walking on the waters;" the other is distinguished by the name of his "stilling the storm". (Mar_4:35-41) By comparing these together, we find that the circumstances of the disciples were much worse, and their distress much greater, at the time referred to in this passage than on the former occasion. we may glance

(1) at the stilling of the storm, which we purposely passed over at its proper place in the fourth chapter. Combining the words of the three evangelists who describe that former miracle, we cannot fail to be struck with the exceedingly graphic nature of that description, and that in so few words. We are, in fact, made to see it as though the whole were transpiring before our eyes, so truly pictorial is the recital. There is first the sudden squall (lailay , St. Mark and St. Luke), its severity (megalh , St. Mark), its rapid descent upon the lake (katebh , St. Luke), the agitation that ensued (seismov , St. Matthew), the waves as they kept sweeping over the deck of the small craft (epeballen , imperfect, St. Mark), their beginning to fill with water (suneplhrounto , St. Luke, and gemizesyai , St. Mark, but (kaluptesyai , St. Matthew), the peril in which the passengers found themselves (ekinduneuon , St. Luke); while Jesus remained all the time fast asleep in the hinder part of the ship on a pillow (proskefalaion , St. Mark). Then follow the alarm of the disciples, the twice-repeated appeal of "Master, master" (epistata epistata , St. Luke) evidencing their trepidation and terror, their eager cry for instant help (swson , aorist imperative, St. Matthew) in their present perishing condition (apollumeya , St. Mark, Matthew, and Luke), the quiet dignity and self-possession of the Saviour, his rebuke to the spirit of the storm (siwpa pefimwso , only recorded by St. Mark); or perhaps we may regard the former word as a command to the sea and the latter to the wind, as if he commanded the roar of the water to be silent, and the howling of the wind to be still, the spirit thereof being muzzled, as the word literally imports; while the imperative of the perfect implies that the work was instantaneous completed soon as the word was uttered. Then we have the storm falling as suddenly as it rose at once spending its force, wearing itself out and ceasing from very weariness (ekopasen , St. Mark). The calm that ensued was as great in proportion as had been the storm, with the milky whiteness of the foam that now alone remained from the storm, on the tranquil waters (galhnh), if we derive the word from gala , milk; or with the "smile that dimpled" the face of the deep, if we derive the word from gelaw . All these incidents are not so much narrated as exhibited. It may be added, as an interesting circumstance in the respective descriptions of the evangelists St. Mark and St. Matthew, that while the former, in his usual graphic and pictorial style of description, represents the waves as pitching or beating, or actually throwing themselves on the vessel so that it was filling (gemizesyai), the latter describes the boat as covered (kaluptesyai) with the waves. Hence it has been inferred, with good reason, that St. Matthew"s point of view was plainly from one of the other vessels that, we are told, accompanied, and from which he saw the waves hiding out of sight, the boat in which the Saviour was; while St. Mark, or rather St. Peter, from whose lips he had the description, was evidently in the same boat with our Lord, and from inside the vessel observed the waves rushing up against her sides, and filling her. Besides, the word pefimwso reminds us of the use of fimoun , to put to silence, literally muzzle, used by St. Peter in 1Pe_2:15. But

(2) though the storm may have been equally great in the case of the miracle just described as in that of the passage before us, yet there were several modifying circumstances in the former that are not found in this latter case. On that occasion we read that "there were also with him other little ships;" at the time specified in this passage the ship in which the disciples sailed was alone. On the former occasion the Saviour was with them and in the boat; on this he was both absent and distant. On the former occasion they had the advantages, no inconsiderable ones, of day and light about them; on this they were surrounded by the darkness and dead of night. On the former occasion they were not, it would seem, far from land they had just launched forth (anhcyhsan), as St. Luke informs us; on this they were in the midst of the sea (meson). On the former occasion the storm had come down on the lake, and, for aught we know, was bearing them rapidly forward towards their destination; on this, we are expressly told, it was against them wind was contrary (enantiov) unto them." These points of comparison prove the extreme peril which the disciples were at this time. Great as had been their danger before, it is greater now.

3. Cause of these dangerous storms. Such sudden dangerous storms are still of frequent occurrence on that small inland lake. The best comment on all this physical commotion, and the best explanation of the nature and cause as well as scene of this miracle, may be found in Thomson"s "The Land and the Book." There, after his notice of a storm which he had witnessed on the lake, we find the following account: understand the causes of these sudden and violent tempests, we must remember the lake lies low six hundred feet lower than the ocean; that the vast naked plateaus of Jaulan rise to a great height, spreading backward to the wilds of the Hauran and upward to snowy Hermon; that the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic funnels to draw down the cold winds from the mountains. On the occasion referred to we suddenly pitched our tents at the shore, and remained for three days and nights exposed to this tremendous wind.

4. The difficulty of the disciples. Their difficulty was equal to their danger. They were toiling (basanizomenouv , literally, tortured, baffled, tested as metals by the touchstone) in rowing, and we cannot but commend them for their conduct. They were using the proper means, and that is ever right to do; but the means did not avail. They were employing every energy; but it was to no purpose. They were putting forth all their strength; but it was utterly fruitless, and without result. The wind was still against them. Whether it was blowing a gale, as it does when it travels at the rate of sixteen miles an hour, or whether it was blowing a high gale, when it goes with the rapidity of thirty-six miles an hour, or whether it was blowing a storm, which it does when it sweeps with the speed of sixty miles an hour, or proceeding with hurricane fury at ninety miles an hour, whatever may have been the velocity of that wild wind, it was rude and boisterous; and, what made matters worse, it was directly opposite right ahead. There they were struggling, toiling, tugging; but all in vain. There they were working with all their might; but still their frail barque was the plaything of wind and water tossed by the waves and the sport of the storm. They themselves were every moment expecting to find a watery grave in that tempestuous sea.

5. Another source of distress. There was another source of distress, and one which aggravated their difficulty and added to their danger. That was the continued absence of the Master. When he had sent them away in fact, "constrained" (hnagkase) them, as though reluctant to go without him he remained alone on the land. But why leave them at all? Or why leave them so long? Or why especially leave them at such a critical juncture? Or why, at least, delay his coming in their great emergency? They would naturally think of the storm that once before had befallen them on that self-same sea. They would think of the glorious Personage that then sailed with them in the self-same boat. They would think of the sound slumber he enjoyed, as he lay on the cushion in the stern. They would think of his calm composure when he awoke. They would think of the short but stern command he uttered, when he rebuked so effectually the tempest, and hushed it into a calm. They would think of that gracious presence that curbed the winds and calmed the waves and checked even the swell of the waters. They would think, "Were he with us now, he would still the storm, and we should soon be safe on shore." They would think of the petition they presented to him, the prayer they prayed, the fervency of spirit that inspired it, the faith that dictated it, the frailty that cleaved to it when they said, "Lord, save us.! there was faith; "we perish! there their faith was weak. Ever and anon, as they regarded the war of elements that raged around, they would sigh for their absent Lord, and long for land. No wonder, for had Christ been in the boat all would have been well.

6. The Saviour"s presence is safety. Nearly half a century before Christ, a great conqueror attempted to cross the stormy Sea of Adria in a small boat. The waves rolled mountains high. The courage of the sailors failed them. They refused to venture further. It was a sea in which no boat could live. Soon, however, they were reanimated and encouraged to renew their toil, when the conqueror discovered himself, and told them who and what he was, in the characteristic words, "You carry Caesar and his fortunes." With Christ in the boat, the disciples might have flung their fears to the winds, for One infinitely greater than Caesar would have been there One who could have stirred their hearts and raised their courage with the emboldening words, "You carry Christ and his Church.

II THE EYE OF CHRIST IS ON THE BOAT THAT CARRIES HIS DISCIPLES.

1. His omniscience. He saw it all their difficulty and danger and distress. His eyes were upturned to heaven in prayer, yet he saw all that was transpiring. The night was pitchy dark, yet he saw that small speck tossed like a cork upon the waters of that stormy sea. He had constrained them to embark, but he kept his eye upon them. He saw their fears, but he meant to teach them a new lesson of faith and confidence. He saw them from the distant mountain to which he had retired apart to pray. It is positively stated that he saw them. He saw them, though he was on the mountain-side and they were on the sea; he saw them from a distance which the ken of no mortal eye could reach; he saw them through the darkness of the night; he saw them in their panic terror; he saw them and all their embarrassments; he saw them when they did not, and when they could not, see him. "Be of good cheer!" he said. I did not forget you; I did not forsake you; I had you on my heart; I had you in my eye all the time. I did not fail to look on you, though you failed to look to me; I did not shut up my compassions, though you restrained prayer. You were neither out of sight nor out of mind. I was resolved you should not perish, nor a hair of your head fall. Boisterous as the wind was, I had charged it not to presume to harm you; rough as the sea was, I had commanded it not to dare to destroy your frail craft or damage one of the crew. Absence does not limit my power; distance does not separate you from my presence; danger and difficulty and distress only make you dearer, and call forth my more tender care.

2. His love is unchanging. Jesus is the same Saviour still, "the same yesterday, to-day, and for ever." "Be of good cheer!" he said. These words, though addressed to the first disciples, have sent their echo down along the centuries, and bring comfort to disciples still. In them Christ addresses you, reader, and myself. By them he says to every faithful follower, "Mine eye is on thee; it has been on thee hitherto; it will be on thee to the end. You may rest assured I will never fail thee no, never forsake thee." Again, the words of the Saviour, "Be of good cheer!" are backed by another fact which presents itself to us in this passage, and that fact is the purpose for which our Lord had retired to the lone mountainside. He was passing the night in prayer, not specially for himself but for his disciples his disciples then and now; yes, for his disciples in that slight ship and on that stormy sea. They toiled and rowed; he prayed. They were suffering; he was supplicating. They were struggling; he was interceding. They were buffeting the waters; he was bearing them, as High Priest, on his heart before God in the holy of holies of that mountain solitude. They were ready to faint; he was praying for them that they might not faint, and that their faith might not fail. They were longing for the Master; he was exercising his love on their behalf.

3. A true picture of the Christians life. It is so still as it was it is, and ever shall be, on the part of our dear Redeemer and his redeemed ones. We have before us a true picture of life-of human life, of the Christian"s life. We are toiling in this world below; the Saviour is employed on our behalf in the world above. We are in circumstances of peril and pain; the Saviour bids us "be of good cheer!" and look up to him; "he has overcome the world." We are afloat on the sea of life; our barque is fragile, the wind is high, the storm scaresome, the sea raging, and we are tossed upon its waters; but Jesus is over all, and looks down on all, and will save through all," for "he is able to save to the uttermost all that come unto God by him.

4. The suitable season for succor. Once more he says, with yet another meaning, "Be of good cheer!" I did not come, it is true, when the storm began, nor when the first night-watch set in. I knew you would have wished me then, that you would have been glad to see me coming then, that you would have hailed my arrival then. But you knew little of the difficulties that beset you then, little of your own inability to cope with them then, little of the impotence of your own efforts then. You knew not, at least not sufficiently then, that the power of man is weakness, and the wisdom of man is folly. You knew comparatively little of your need of a higher hand and a stronger arm to save you then, and little also of the great mercy of deliverance. For the like reason I came not in the second watch, nor even in the third. The fourth watch had commenced, and still I saw reason to delay my coming. It was half run and more before the proper moment arrived. I did not postpone nor defer an instant longer than was meet. Soon as the minute-hand pointed to the right moment on the dial-plate of time, I came, and came at once, without further or any unnecessary delay.

5. God"s time is the right time. God"s time is not only the right time, but the best time. By his coming the time he did, the Saviour said in effect to the disciples, and through them to us, when we, like them, are tossed by the down-rushing winds and the upheaving waves of a troublesome world, Had I come sooner, it would have been premature on my part, and not expedient for you. Had I come sooner, it would have been pleasanter, but not so profitable for you. Had I come sooner, I should have consulted your feelings more than your interests. This fourth watch, and this last part of it in particular, is the season of your extremity and the time of my opportunity. Thus it is still. When you, reader, were saying, "Hath God forgotten to be gracious? Is his mercy clean gone for evermore?" his grace and mercy were drawing very near. When you were ready to give up all for lost, and about sinking into despair, then the Saviour said, I have come to give you confidence, to impart to you consolation, and inspire you with hope; in a word, to impress on your heart these words of comfort that now fall upon your ears. I come, therefore, as is my custom, at the moment best for the Creator"s glory and the creature"s good. Further, by the words," Be of good cheer!" he reminds us of the fact that we never enjoy rest so much as after long hours of labour, we never enjoy safety so much as after a time of danger, we never enjoy sleep so much as after a day of toil, and we never enjoy a calm so much as after a time of storm. Some of us can attest this by personal experience. We have often been to sea, but only once in a storm. And never did we so thoroughly enjoy the land, or rest so sweetly on the shore, as after that terrible storm.

6. Application to ourselves. Thus will it be with all the dear children of God. After the tempests of earth, we shall enjoy the tranquillity of heaven all the more. After weary wanderings and a sorrowful sojourn in this vale of tears below, we shall relish far more keenly the rest and home above. Not only so, there is no common measure by which we can gauge the true relative proportions of these storms of earth and that sunshine of the skies. The great apostle of the Gentiles felt this when he said, "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

III THE ANNOUNCEMENT OF OUR LORD"S PRESENCE.

1. A mistake. The announcement of the Saviour"s presence is contained in the words, "It is I" When he did come the disciples mistook him. First they see through the gloom of night the dark object at some distance, then they discern the outline of a human figure standing out amid the darkness of the night and against the lowering sky. They never for one moment supposed it was the Saviour. "What can that phantom form be?" they thought within themselves. They had doubtless many conjectures, but sin gave its gloomy interpretation to the scene. It is a phantom a spirit! they said; a spirit of evil, a spirit of woe, to take vengeance on the guilty! So it was with Herod; and so it was with Joseph"s brethren, as we have seen; so it was with Belshazzar. So, too, with ourselves many a time. Not unfrequently we mistake our own best blessings; we think them distant when they are close at hand. Nay, we often mistake them altogether; we regard as a curse the very thing that God meant to prove a blessing. The dark cloud of his providence "we so much dread," even when it is "big with mercy," and ready to burst with" blessings on our head." We continue our mistake, until God becomes "his own Interpreter, and makes his meaning plain." It was thus with the disciples here, until Jesus revealed himself in a manner not to be mistaken, and said, It is I" Often and often in time of trouble, of trial, of toil, of difficulty or danger or distress, of adversity or affliction, we have said individually, "All these things are against me;" all these things are tokens of Divine displeasure; all these things are messengers of wrath. Jesus draws near and whispers to the soul, Not so; that trial, that cross, that bereavement, that sickness, thus distress of whatever kind, came from me; it was my doing; it was I sent it; I was the Author of it; I sought by it your good; it is I, and you are to recognize me in it; it is I "Let not your heart be troubled: ye believe in God, believe also in me.

2. A calm succeeds the storm. When all is storm around, when all is dark within, when of all human sources of consolation we are constrained to say with the patriarch of Uz, "Miserable comforters are ye all;" just then, it may be, a happy thought occurs to us, a ray of heavenly light shines down upon us, a gleam of comfort comes to cheer us. We fear we are imposing on ourselves. Not so. Jesus comes in a way not to be misapprehended, and says to us, "It is I;" you need not be afraid. The winds have fallen and the waters subsided. It was I, says Jesus; they did it at my bidding.

3. The real source of succor. Relief comes. We are rescued from danger; from sickness we are restored to health; out of a situation of discomfort and unrest we are relieved. At such times we are apt to speak of the immediate instrumentalities in the case, and to attribute the change to second causes. This passage corrects that error. In it Jesus says, "It is I;" in other words, that medicine that proved so effectual derived its efficacy from me; it was I directed to it. Those friends that were so kind in the day of your trouble were moved to sympathy by me. It was I prompted them; it was I put it into their heart; it was I placed it in their power. "While some trust in horses, and some in chariots, we will make mention of the Name of the Lord." Thus, in all that betides the Christian, Jesus takes a part; in all the variety of change, and scene, and condition, and circumstance that wonderful co-operation of all things for our good we trace the presence of the Saviour. In the painful things and the pleasant, in the heights and depths, in the ups and downs, in the joys and sorrows, we are assured of the Saviour"s power and presence; he is conducting us through all to the goodly land afar off. "When the shore is won at last, Who will count the billows past?

4. Jesus with us all the way.

(1) When the hour of our departure is at hand, when the last conflict approaches, when the darkness of death is beginning to envelop us, when we are passing through the dark valley of death-shade, the same Friend is at our side, the same friendly hand is on our shoulder, and the same fond voice sounds in our ears. It is the voice of Jesus, saying, "It is I;" death is my minister, my messenger; he can do you no harm; I have removed his sting. My rod and staff will comfort you; through me you will be more than conqueror, and will be able to challenge Death himself, and say, "O Death, where is thy sting? O Grave, where is thy victory?" "This God is our God for ever and ever: he will be our guide even unto rather, over death.

(2) Again, on the resurrection morning, when all that are in their graves shall hear the voice of the Son of God and come forth, the same voice will reverberate through the graves of the poor and the tombs of the rich with the words, "It is I;" "I am the resurrection and the life;" "My dead men shall live; together with my dead body shall they come;" or, more literally and more correctly, "my dead body shall they come." There is not merely conjunction, not only union all this is true, and all this is much; but more is meant, for the words "together with" are in italics, and so we are notified that they are not in the original. Thus there is identity; our Lord identifies himself with the dead in Christ. He is the Head, they are the members; and thus, one in life, one in death, they shall be one in the resurrection, and one through all eternity; therefore it is, "My dead body shall they come.

(3) Also in the day of judgment, when "we shall all stand before the judgment-seat of Christ," the same loving tones will cheer us. The Judge on the throne will stoop down and say to his people," It is I" The same Saviour that shed his blood for you in whom you believed, whom you obeyed, whom you followed, loved, and served is now your Judge. It is I that said to you on earth, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." It is I, your Elder Brother, who say to you now in heaven, "Come, ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world.

4. Words of courage as well as comfort. Words of courage are also spoken by him. He adds, "Be not afraid. " Be not afraid of temptation, for with every temptation he will prepare a way of escape. Be not afraid of trials; they enlarge your experience: "the trial of your faith worketh patience; and patience, experience; and experience, hope." Be not afraid of tears; they will soon be wiped away: even now the tears you shed cleanse the eyes, so that you see spiritual things more clearly. Be not afraid of toils; they will soon be past, and then "there remaineth a rest for the people of God." Be not afraid of troubles, for "through much tribulation we must enter the kingdom of God." Be not afraid of the perplexities of the wilderness; he will "guide you by his counsel" all the way. Be not afraid of the dark night of storm; for the dark clouds will scatter, and the feet of Omnipotence will come walking on the water. Be not afraid of the storms of persecution; "blessed are ye when all shall persecute you for the Saviour"s sake." Only make sure you are his, and all the blessings of the covenant will be your portion.

5. The feeling of danger a precursor of safety. He would have passed by them." Why was this? Just that they might fully feel their need of his help, and earnestly apply for it. Salvation is the response of heaven to man when, in his misery, he cries for it. We have read of a young prince who toiled much and traveled much, who was often in danger, many times in perplexity, frequently in difficulties. But he was never left alone; a faithful friend called Mentor was ever at his side his counsellor, caretaker, guide, and guardian. How much greater is our privilege, to whom Jesus says, "It is I; "I will be with you all the way; I will be with you at every turn of the way; I will be with you in every time of need; I will be with you in every place of peril; I wilt be with you in the darkness of the night and amid the terrors of the storm! In calm majesty he will come, walking on the surface of the foam-crested wave; nor will he pass you by, but provoke your confidence, and prove your faith, and pour into your ears the inspiriting words, "Be of good cheer: it is I; be not afraid." "Thus soon the lowering sky grew dark O"er Bashan"s rocky brow; The storm rushed down upon the bark, And waves dashed o"er the prow. "The pale disciples trembling spake, While yawned the watery grove, We perish, Master Master, wake! Carest thou not to save?" "Calmly he rose with sovereign will, And hushed the storm to rest. "Ye waves," he whispered, "Peace! be still!" They calmed like a pardoned breast. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He constrained his disciples - Who did not care to go without him. Matt. xiv, 22.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Christ Walking on the Sea and His Return to Galilee.

The dismissal of the disciples and the people:

v. 45. And straightway He constrained His disciples to get into a ship, and to go to the other side before unto Bethsaida, while He sent away the people.

v. 46. And when He had sent them away, He departed into, a mountain to pray.

He constrained, He urged, He almost forced His disciples to embark into their boat again. They were loath to leave after this glorious exhibition of divine power, and they may have been truly solicitous for His welfare in the face of the unremitting labor which He was performing. But His will prevailed; they must try to cross over the lake to Bethsaida, probably that on the northwest shore of the sea. His next task was to dismiss the people, who may have been just as unwilling to go, as John reports, but were also sent home. When the majesty of His divinity shone through His mortal frame, then there was no questioning Christ’s power, and there was no denying Him obedience. And now, being all alone, Jesus took the opportunity to pray to His heavenly Father. On the hill overlooking the lake, in the darkness and loneliness, He poured out His heart and obtained new strength from above. In many a difficult position, in many a hard problem, before many a bitter experience, the best way, the surest method of getting the necessary strength is to bring it to the Lord in prayer.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

This paragraph acquaints us with another miracle which our Saviour wrought, in walking upon the sea to his disciples; and herein we have observable, 1. His sending his disciples to sea: He constrained them to go into a ship; not compelling them against their wills, but commanding them to take ship and go before him. No doubt the disciples were loath to do this, unwilling to leave him, and to go without him; for they that have once tasted the sweetness of Christ’s company and acquaintance, are hardly and difficultly drawn away from him.

Observe, 2. Christ having dismissed his disciples and the company retires into a mountain to pray; to teach us, that when we address ourselves to God in duty, we take all helps, furtherances, and advantages, for the doing of our duty. We must dismiss the multitude, before we address to God in prayer; we must send away the multitude of worldly cares, worldly thoughts, worldly concerns and business, when we would wait upon God in duty.

Observe, 3. The great danger the disciples were in, and the difficulties they were to encounter with: They were in the midst of the sea, tossed with the waves, and the winds were contrary; and, which was saddest of all, Christ was absent. The wisdom of God sometimes suffers his children and people not only to be distressed, but greatly distressed with a variety of distresses.

Observe, 4. The seasonable succour and relief which Christ afforded his disciples: In the fourth watch he came out unto them, walking upon the waters. It was not a stormy and tempestuous sea that could separate betwixt him and them; he that waded through a sea of blood, and a sea of wrath, to save his people, will walk upon a sea of waters to succour and relieve them. And the time was the fourth watch; about four in the morning, when they had been many hours conflicting with the waves, and in great danger of their lives.

To teach us, That Christ sometimes lengthens out the trials of his children before he delivers them; but when they come to an extremity, that is the season of his succour.

Observe, 5. How the disciples took their Deliverer for their destroyer: When they saw Christ they cried out. Their fears were highest when their Deliverer and deliverance were nearest; God may be coming with salvation and deliverance to his people, when they for the present cannot discern it.

Observe, 6. When the disciples were in the saddest condition, one word from Christ revives them, it is sufficient support in all our afflictions to hear Christ’s voice speaking to us, and to enjoy his favourable presence with us.

Say but, O Saviour, It is I, and let evils do their worst: that one word, It is I, is sufficient to allay all storms, and to calm a thousand tempests.

Observe lastly, What influence and effect this miracle had upon the disciples; They were sore amazed and beyond measure astonished; they wonder at the ceasing of the winds, and calming of the seas; but they had forgotten the miracle of the loaves; which was a great stupidity and dulness in them, and argued hardness of heart, and want of consideration in them.

Learn thence, That there is much stupidity of mind, and hardness of heart, remaining unmortified in the best of saints, whilst here in an imperfect state: the work of grace and sanctification is but imperfect in the best.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXIII. C. Jesus Walks upon the Water].

LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision C. THE TWELVE TRY TO ROW BACK. JESUS WALKS UPON THE WATER. aMATT. XIV. 22-36; bMARK VI. 45-56; dJOHN VI. 15-21.

d15 Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. [Jesus had descended to the plain to feed the multitude, but, perceiving this mistaken desire of the people, he frustrated it by dismissing his disciples and retiring by himself into the mountain.] a22 And straightway he constrained the bhis adisciples to enter into the boat, and to go before him unto the other side, bto Bethsaida [the suburb of Capernaum] atill he should send the multitudes bwhile he himself sendeth the multitude away. [The obedience of the disciples in leaving him helped to persuade the multitude to do likewise.] 46 And when he had taken leave of them, a23 And after he had sent the multitudes away, he went up bdeparted ainto the mountain apart to pray: and when even was come, he was there alone. [The news of John's assassination was calculated to exasperate him in the highest degree, and also to deeply distress him. He needed the benefits of prayer to keep down resentment, and to prevent despondency. For this he started away as soon as he heard the news, but the people prevented him till night.] d16 And when evening came, his disciples went down unto the sea; 17 and they entered into a boat, and were over the sea unto Capernaum. b47 And when even was come, the boat was in the midst of the sea, and he alone on the land. dand it was now dark, and Jesus had not yet come to them. [They evidently expected that he would follow. Possibly they skirted the shore, hoping that he would hail them and come on board.] 18 And the sea was rising by reason of a great wind that blew. a24 But the boat [379] was now in the midst of the sea, distressed by the waves; for the wind was contrary. [That is, it blew from the west, the direction toward which the disciples were rowing.] b48 And seeing them distressed in rowing, for the wind was contrary unto them, about ain bthe fourth watch of the night [from 3 to 6 A. M.] he cometh { acame bunto them, awalking upon the sea. [The disciples of Jesus can rest assured that the eyes of the Lord will behold their distresses, and that sooner or later the Lord himself will arise and draw near for their deliverance.] d19 When therefore they had rowed about five and twenty or thirty furlongs [that is, about three and a half miles, or about half way across the sea], they behold Jesus walking on the sea, and drawing nigh unto the boat: band would have passed by them: a26 And b49 but awhen the disciples saw him walking on the sea, they were troubled, dand they were afraid. bthey supposed that it was a ghost, and cried out; asaying, It is a ghost; and they cried out for fear. b50 For they all saw him, and were troubled. [Their fears would probably have been greater if Jesus had approached the boat, for they were severe enough to make them cry out, even when he was seen to be passing by them.] a27 But straightway Jesus spake unto bwith them, and saith unto them, asaying, Be of good cheer; it is I; be not afraid. [There was no mistaking that voice. If Isaac knew the voice of Jacob ( Gen_27:22), Saul the voice of David ( 1Sa_26:17), and Rhoda the voice of Peter ( Act_12:13), much more did the apostles know the voice of the great Master.] d21 They were willing therefore to receive him into the boat. [Superstitious fears are not always so soon allayed. His voice brought great assurance.] a28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee upon the waters. 29 And he said, Come. And Peter went down from the boat, and walked upon the waters to come to Jesus. [This scene comports with the character of Peter, who had always a rash willingness [380] to go into danger, and a lack of steadfastness to hold out through it.] 30 But when he saw the wind, he was afraid; and beginning to sink, he cried out, saying, Lord, save me. [So long as the attention of Peter was fixed upon the Lord's command he succeeded in his venture; but so soon as he let the power of the tempest distract his thoughts, his faith failed and he began to sink.] 31 And immediately Jesus stretched forth his hand, and took hold of him, and saith unto him, O thou of little faith, wherefore didst thou doubt? [Fear is a source of doubt and an enemy of faith. Those who would achieve the victories of faith must overcome their fears.] b51 And he went up unto them into the boat; a32 And when they were gone up into the boat, the wind ceased. band they were sore amazed in themselves; 52 for they understood not concerning the loaves, but their heart was hardened. dand straightway the boat was at the land whither they were going. a33 And they that were in the boat worshipped him, saying, Of a truth thou art the Son of God. [The disciples showed the hardness of their hearts in that the working of one miracle did not prepare them either to expect or to comprehend any other miracle which followed. They ought to have worshipped Jesus as the Son of God when they saw the five thousand fed, but they did not. But when he had done that, and had walked upon the water, and quieted the wind, and transported the boat to the land, they were overcome by the iteration of his miraculous power, and confessed his divinity.] 34 And when they had crossed over, they came to the land, unto Gennesaret. band moored to the shore. [The land of Gennesaret was a plain at the western end of the lake of Galilee. Josephus describes it as about thirty furlongs in length by twenty in average width, and bounded on the west by a semicircular line of hills.] 54 And when they were come out of the boat, straightway i the people knew him, a35 And when the men of that place knew him, they sent into band ran round about that whole region, and began to carry about on [381] their beds those that were sick, where they heard he was. aand brought unto him all that were sick; b56 And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, a36 and they besought him that they might only touch bif it were but the border of his garment: and as many as touched him were made whole. [Though the apostles had started their boat toward Capernaum, the storm appears to have deflected their course, and the language of the text suggests that they probably came to land at the south end of the plain, somewhere near Magdala, and made a circuit of the cities in the plain of Gennesaret on their way to Capernaum. As he did not stop in these cities, the sick were laid in the street that they might touch him in passing through. Moreover, as they knew the course that he was taking, by running ahead they could anticipate his arrivals and have the sick gathered to take advantage of his presence. The story of the woman who touched the hem of his garment had evidently spread far and wide, and deeply impressed the popular mind.]

[FFG 379-382]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

45. To go to the other side before unto Bethsaida. John says, “toward Capernaum.” Capernaum was the ultimate point to be reached; but on the way there they were to sail along the coast in a northwest direction, and touch at Bethsaida, take into the boat Jesus, who would go there by land, and then sail southwest to Capernaum. The ruins at Bethsaida are found near where the Jordan empties into the Sea of Galilee, and not very far distant from the scene of the miracle. For notes on the storm and Christ walking on the sea, see Matt. 14:22–32. Compare John 6:15–21.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

to the other side

This refers to the Sea of Galilee. This can be stated clearly. AT: "to the other side of the Sea of Galilee" (See: Ellipsis)

Bethsaida

This is a town on the northern shore of the Sea of Galilee. (See: How to Translate Names)

When they were gone

"When the people had left"

translationWords

disciple

pray

Sea of Galilee

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

45–52. THE WALKING ON THE WATER

Mat 14:22-33. Joh 6:16-21

45. ἀπολύει ([1302][1303][1304][1305] rather than ἀπολύσῃ ([1306][1307][1308] etc.) from Mt.

[1302] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1303] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1304] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1305] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1306] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1307] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

[1308] Codex Seidelianus I. 9th or 10th cent. Contains Mar 1:13 to Mar 14:18; Mar 14:25 to Mar 16:20.

45. εὐθὺς ἠνάγκασεν τ. μαθητάς. Jn again differs considerably from the Synoptists. They say that He sent away the disciples and then dismissed the multitude. He says that Christ escaped from the people without dismissing them. But Jn shows why Christ insisted upon the disciples going away at once. There was a tradition that the Messiah would feed Israel with bread from heaven as Moses had done. Even without that belief, the miracle that had saved them from exhaustion in the wilderness might lead to the conclusion that Jesus was the Messiah, and their idea of the Messiah was that of an earthly conqueror and king. Jesus must be made to declare Himself as such. The disciples might be inclined to join such a movement (Luk 19:39); and to save them from such disastrous enthusiasm, Christ compelled them to leave Him. Compulsion was necessary, for they had only recently returned to Him, and this time they were being sent away without any mission. Mk’s interest is centred in what Christ did; Jn’s narrative is concerned with what the disciples did.

ἐμβῆναι καὶ προάγειν. The combination of tenses is unusual; cf. γαμῆσαι ἢ πυροῦσθαι (1Co 7:9).

εἰς τὸ πέραν πρὸς Βηθσαϊδάν. Mt. omits πρὸς [1355] possibly because it seemed to contradict the tradition that the Feeding took place near Bethsaida. Jn says ἤρχοντο πέραν τῆς θαλάσσης πρὸς Καφαρναούμ, and both Mk (Mar 6:53) and Mt. (Mar 14:34) say that they came to land εἰς Γεννησαρέτ. This has led some to suppose that there was another Bethsaida, on the W. shore of the Lake, near Capernaum. The existence of this Bethsaida is doubtful (Hastings’ D.B., Enc. Bibl. art. “Bethsaida”), but it may be admitted as a possibility (D.C.G.). The improbability of two places called “Fishinghouse” near to one another is not great. There are three Torringtons and two Little-hams in Devon. But if we reject the W. Bethsaida, then εἰς τὸ πέραν does not mean across the Lake, but across the bay which separates the scene of the Feeding from Bethsaida Julias. The storm prevented them from reaching Bethsaida, and they went homewards to Capernaum. To render πρὸς [1356] “looking towards [1357] i.e. opposite [1358] or take πρὸς [1359] with ἀπολύει, is not admissible.

[1355] odex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1356] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1357] dex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1358] odex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1359] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

ἕως αὐτὸς ἀπολύει. See crit. note and cf. Joh 21:22; 1Ti 4:13. While He Himself sendeth the multitude away (R.V.). Then He is to rejoin them, as προάγειν implies, and this is against Bethsaida being on the W. shore. The distance round the [1360] end of the Lake would be very considerable, while that round the little bay would be only a moderate walk. For τὸν ὄχλον Mt. has τοὺς ὄχλους. See on Mar 2:4.

[1360] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

45-52.] Jesus walks on the sea. Mat 14:22-33. Joh 6:16-21. Omitted in Luke. Matt. and Mark very nearly related as far as ver. 47. John’s account altogether original, and differing materially in details: see notes there, and on Matt.

45.] τὸ πλ., the ship in which they had come. Βηθσαϊδάν] This certainly seems (against Lightfoot, Wieseler, Thomson (The Land and the Book), .: see Bp. Ellicott’s note, Lectures on Life of our Lord, p. 207) to have been the city of Peter and Andrew, James and John,—on the west side of the lake—and in the same direction as Capernaum, mentioned by John, ver. 17. The miracle just related took place near the other Bethsaïda (Julias),—Luk 9:10.

The pres. ἀπολύει is a change to the oratio directa, not unusual in Greek. So Herod. iii. 84, οἱ δὲ λοιποὶ τῶν ἑπτὰ ἐβουλεύοντο ὡς βασιλέα δικαιότατα στήσονται. See Kühner, Gram. ii. p. 594: Bernhardy, Syntax, p. 389, and numerous examples in both.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

45-52. Immediately after the feeding of the multitude, and probably owing to the excitement caused by that, Jesus dismisses his disciples with some urgency to embark in the boat for Bethsaida on the west shore of the lake, while he himself dismisses the multitude. Having taken leave of them, Jesus goes up into the mountain in the neighborhood to pray. Meantime, the disciples were having a hard time with a contrary wind on the lake, and it was past three o’clock in the morning, when Jesus came to them walking on the water. They thought that it was a ghost, but were reassured by his announcement of himself. With his coming, the wind ceased, and they were filled with an unreasonable amazement, not being prepared even by the miracle of feeding the multitude for this fresh wonder.

45. εὐθὺς ἠνάγκασε—immediately he compelled. This language expresses haste and urgency, for which, however, Mt. and Mk. give no reason. But the fourth Gospel states a fact, which would certainly account for this urgency, telling us that the people were about to come and seize him to make him a king (J. 6:15). According to this, Jesus knew that his disciples would side with the multitude in this design, and therefore dismisses them with this abruptness and imperativeness. Βηθσαϊδάν—Luk 9:10 tells us that this was the name of the place where the miracle was performed. There were two places of the name, one on each side of the lake. See Bib. Dic. ἕως αὐτὸς ἀπολύει—while he himself dismisses. The αὐτὸς emphasizes the fact that Jesus himself, having forced his disciples away, dismissed the multitude. It was an emergency in which he would trust no one but himself.

ἀπολύει, instead of ἀπολύσῃ, Tisch. Treg. WH. RV. א BL 1. E*K Γ 28, 69, etc. read. ἀπολύσει.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.