Matthew 14:23

Mat_14:23

He went up into a mountain apart to pray.

Religious retirement

It hath been disputed which is a state of greater perfection, the social, or the solitary; whereas, in truth, neither of these estates is complete without the other: as the example of our blessed Lord (the unerring test and measure of perfection) informs us.

I. Under what limitations may the duty of religious retreat and recollection be recommended? No man is, or ought to be, so deeply immersed in the affairs of this world as not to be able to retire from them now and then into his closet.

II. The advantages attending the practice of religious retirement. There are such as these-that k unites and fixes our scattered thoughts; places us out of the reach of the most dangerous temptations; frees us from the insinuating contagion of ill examples, and hushes and lays asleep those troublesome passions which are the great disturbers of our repose and happiness. (F. Atterbury.)

Refreshment in prayer

The celebrated Haydn was in company with some distinguished persons. The conversation turned on the best means of restoring the mental energies, when exhausted with long and difficult studies. One said he had recourse, in such a case, to a bottle of wine; another, that tie went into company. Haydn being asked what he would do, or did do, said that he retired to his closet and engaged in prayer; and that nothing exerted on his mind a more happy and efficacious influence than prayer.

Religious retirement

From the behaviour of our Lord, as it is here described, we may draw these observations for our own use.

I. That we ought to set apart some portions of our time for private and silent acts of religion for conversation with God and our own hearts. The duties of such times consist-

(1) in a recollection of our past transgressions, in resolutions of amendment and improvement, and in prayers to God to forgive and assist us.

(2) In a review of the favours and mercies which we have received from Him, and in a grateful acknowledgment of them.

(3) In meditations on the shortness and uncertainty of life, on the duties which more particularly belong to our station, on the abilities and opportunities we have of improving our heart and understanding, and of doing the work of Him who has sent us into the world.

(4) In general, in a study of religious truths. In all times and places there are many who pass a thoughtless life in perpetual unconcern for religion, who are entirely taken up with the follies, the amusements, the hurry and business of this world. Trace out the causes of this unreasonable conduct.

(1) A bad education;

(2) the common practice of the world when we are grown up;

(3) desire for company.

By securing times of meditation, we may hope to keep ourselves free from vicious habits; to learn what the defects are to which we are prone, which usually escape our notice; to rule over our passions; to discover what abilities God has given us; to confirm in ourselves all good dispositions, and thus we shall be able to converse in safety with the world.

II. That we ought to employ all the powers and abilities which God has conferred upon us to the glory of their author, and to the benefit of mankind, and lose no opportunity of doing good. The actions and the behaviour by which we can be useful to others are, Liberality, Justice, Instruction, Counsel and Advice, Reproof and Correction, Commendation and Encouragement, Patience and Meekness, Compassion, Condescension, Courteousness, and Affability; and a life suitable to the religion which we profess.

III. That the active and social duties are more valuable and more important than the contemplative virtues which are of a private and solitary nature.

1. Man is not sufficient to his own happiness; finds himself made for society, to which his wants, his imperfections, and his desires incline him; it cannot therefore be his duty to check and overrule these innocent desires.

2. By society we are assisted not only in the conveniences of life, but in the improvement of our understanding and in the performance of our duty.

3. Of two persons who live soberly and righteously, the one in a public station, the other in retirement, the former must be allowed to be the more excellent person, and the brighter example of virtue.

4. The accounts which we have of the old solitary saints, though written by their admirers and adorers, is often little to their advantage or to the credit of Christianity.

IV. That we may have sufficient time and proper opportunities for the exercise of public and private duties and virtues, and that therefore neither should be omitted. (Jortin.)

Closet prayer

Christ often proposed His own temper and actions as the model, after which all His disciples should copy. The multitude and variety of His public services neither prevented His spending a social hour among the families to which His disciples stood related, nor His finding opportunity for secret devotion. For this, Christ was singularly eminent. An old divine used to say three things were requisite to make a good minister: meditation, temptation, and prayer. If Jesus Christ found it needful and advantageous to engage in retired devotion, how much more so must it be for such weak and imperfect creatures as we are-not only ministers, but private Christians also.

I. The nature and grounds of this duty-

(a) Precepts of Scripture;

(b) Example of Jesus Christ;

(c) Practice of saints in every age;

(d) Important and indispensable part of religion.

II. The manner and spirit in which it should be performed-

(a) Sense of Gods presence;

(b) Solemn and devout;

(c) Joined with reading the Scriptures, and meditation, and self-examination.

III. The particular objects in relation to which it is practised, Our progress in knowledge, grace, and holiness, and the obtaining guidance and assistance from God in all seasons of peculiar need. There are some particular occasions in regard to which this duty may be practised to advantage. There are some particular seasons in which Christians should be much in private prayer; such as times of affliction, public calamity, prevailing departure from the knowledge, experience, and practice of true religion; seasons of suspense and embarrassment; seasons of ease and prosperity.

IV. The difficulty of a constant and successful attention to closet prayer. (J. Townsend.)

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

Mat 14:23. When he had sent the multitudes away — As well as his disciples, and was now alone, he went up into a mountain apart — Though Christ had so much to do with and for others, yet he chose sometimes to be alone; and those are not his followers who are averse to solitude, and out of their element when they have none to converse with, none to enjoy, but God and their own souls; to pray — This was our Lord’s business while alone; not merely to meditate, but also, and especially, to pray to his heavenly Father. It is true, he had not the same reasons for prayer that we have, for he had no sins to be pardoned or conquered, nor any depravity of nature to be subdued and taken away; but he had a variety of infinitely important services to perform, many temptations to overcome, and unparalleled sufferings to endure; and in all these, as man, “of a reasonable soul, and human flesh subsisting,” he had need of divine supports and consolations. He had also to pray for mankind in general, and his church in particular, and now especially for his disciples, whom he had just sent to sea, and who, he foresaw, were about to be over-taken by a dreadful storm, and therefore it was necessary he should pray for their preservation, and that their faith might not fail in the midst of their trouble. But in thus retiring to pray, as he often did, our Lord seems chiefly to have intended to set us an example, that we might follow his steps. Like him we must use private, as well as public and social prayer; and, as he directed, Mat 6:6, must perform it privately. As he dismissed the multitude and his own disciples, we must disengage ourselves from our worldly affairs, cares, and concerns, and even withdraw from our Christian friends and the members of our own families, that we may converse with God in secret. The ministers of Christ, in particular, must take care to mix secret devotion with their public labours for the instruction and salvation of mankind, if they would secure that divine blessing without which neither the most eloquent preaching, nor the most engaging or benevolent conduct, can command or promise success. And when the evening was come — This confirms the observation made on Mat 14:15, that the Jews had two evenings. The latter is here meant, beginning at sunset, and termed by us the twilight: he was there alone — And, it appears from Mat 14:25, there he was till toward morning. The night came on, and it was a stormy, tempestuous night, yet he continued instant in prayer. It is our duty, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in pouring out our hearts before the Lord.

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

14:23 Jesus often sought solitude in order to pray, particularly in conjunction with important events in his life and ministry (26:36-46; Mark 1:35; Luke 5:16; 6:12; 9:28).

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

Mat 14:23. Τὸ ὄρος, the mountain) which was in that region. Mountains and elevated places (see Act 10:9) are especially suited for prayer, on account of their solitude, and their being open to heaven.—κατʼ ἰδίαν, apart) Not even the disciples being present. In such a retreat, matters of the greatest importance took place between God and the Mediator. It was no dramatic representation that interceded for us.[672] What passed between Christ and the Father may be inferred, for example, from Psalms 16 and Luk 11:2-3. Cf. Mat 14:1 and John 17—προσεύξασθαι, to pray) beyond midnight; see Mat 14:25. The fruit may be seen in Mat 14:33-34.

[672] “Non intercessit actio scenica”—i.e. our Lord’s intercession was real, genuine, substantial; not mythical, theatrical, or fictitious.—(I. B.)

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

Mat 14:23 . ἀνέβη εἰς τὸ ὄρος . After dismissing the crowd Jesus retired into the mountainous country back from the shore, glad to be alone κατʼ ἰδίαν , even to be rid of the Twelve for a season. προσεύξασθαι : “Good for prayer the mountain, and the night, and the solitude ( μόνωσις ), affording quiet, freedom from distraction ( τὸ ἀπερίσπαστον ), and calm” (Euthy. Zig.). ὀψίας γεν . refers, of course, to a later hour than in Mat 14:15 .

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

Verse 23. He went up into a mountain apart, to pray] He whom God has employed in a work of mercy had need to return, by prayer, as speedily, to his Maker, as he can, lest he should be tempted to value himself on account of that in which he has no merit-for the good that is done upon earth, the Lord doth it alone. Some make this part of our Lord's conduct emblematic of the spirit and practice of prayer, and observe that the proper dispositions and circumstances for praying well are:

1. Retirement from the world.

2. Elevation of the heart to God.

3. Solitude.

4. The silence and quiet of the night.

It Is certain that in this also Christ has left us an example that we should follow his steps. Retirement from the world is often a means of animating, supporting, and spiritualizing prayer. Other society should be shut out, when a soul comes to converse with God.

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

23. when the evening was come] See Mat_14:15.

he was there alone] This is a simple but sublime thought:—the solitary watch on the lonely mountain, the communion in prayer with the Father throughout the beautiful Eastern night.

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.

But the ship was now in the midst of the sea,.... That is, the ship in which the disciples were put into, to go on the other side, had by this time got into the midst of the sea: the Syriac and Persic versions say, it was "many furlongs from land"; and the Arabic expressly says, "about twenty five furlongs": which account seems to be taken from Joh 6:19 but this was not all, it was not only at such a distance from land, but was

tossed with waves: up and down, and in danger of being overset, and the passengers lost:

for the wind was against them; which beat the waves with such violence against them, that they were in the utmost danger of their lives, and not able to get forward; and what was worst of all, and most discouraging to the disciples, Christ was not with them. The ship in which the disciples were, was an emblem of the church of Christ, and of its state and condition in this world: this world is like a sea, for its largeness, and the abundance of nations and people in it, compared to many waters, Rev 17:15 and for the tumultuousness of its inhabitants; the wicked being like a troubled sea, which cannot rest, continually casting up the mire and dirt of sin, to the dishonour of God, and the grief of his people; and for its fickleness and inconstancy, changes and war being continually in it: now the church of Christ is like a ship in this troublesome sea; where the true disciples and followers of Christ are selected together; and are preserved from the pollutions of the world, and from the danger to which the men of it are exposed, being in their sins, and liable to the wrath and curse of God, and eternal damnation; which, they that are in Christ, and members of his body, are secure from; the port or haven to which they are bound, is heaven and eternal happiness; their's and Christ's Father's house, where are many mansions provided for them; and where they long to be, and hope, and believe, ere long they shall arrive unto; and hope is as an anchor of their soul, sure and steadfast: but in the mean while, whilst they are sailing through the sea of this world, they are often, as the church of old, tossed with tempests, and not comforted, Isa 55:11 with the tempests of Satan's temptations, the storms of the world's persecutions, and with the winds of error and false doctrine; and then is it most uncomfortable to them, when Christ is not with them, which was the case of the disciples here.

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

23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

Ver. 23. He went up into a mountain apart to pray] Secret prayer fats the soul, as secret morsels feed the body: therefore is it said to be the banquet of grace, where the soul may solace herself with God, as Esther did with Ahasuerus at the banquet of wine, and have whatsoever heart can wish or need require. Only (because anima dispersa sit minor) get into such a corner, as where we may be most free to call upon God without distraction, remembering our own fickleness, and Satan’s restlessness.

When the evening was come, he was there alone] Retire we must sometimes, and into fit places, to meet God, as Balaam did, Num 23:15, but to better purpose; solacing ourselves and entertaining soliloquies with him, as Isaac did in the fields, Jacob upon the way, Ezekiel by the river Chebar, Peter upon the leads, Christ here upon the mountain. While the disciples were perilling, and well-nigh perishing, Christ was praying for them: so he is still for us, at the right hand of the Majesty on high.

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.

Alone to pray. By our Saviour’s conduct on this occasion, we are taught to leave occasionally the society of men, and to retire into solitude, as a more proper place to commune with heaven in earnest and fervent prayer. The company of mortals is often a great distraction to the fervent Christian. (Denis the Carthusian)

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).

John saith no more than that he departed himself into a mountain alone. Matthew and Mark say it was to pray. From whence (as from others places of holy writ) the duty of secret prayer is commended to us by the great example of our Saviour: he chooseth the mountain for it, as a place of greatest privacy and solitude.

And when the evening was come: this confirmeth the former notion, that the Jews had two evenings. They called that part of the day after the sun had began to decline the evening, which was the evening before spoken of, interpreted by the other evangelists, when the day was well spent; and the twilight, which is here called the evening, and which is the time which we most usually call by that name.

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

23. Up into a mountain — The natural position of the locality seems to fix with a singular certainty what mountain this was. A mountain at the extreme southeast margin of Butaiha shuts down upon the lake. This was doubtless the scene of our Lord’s midnight prayer. By day it would have commanded a view of the lake, the storm, and the tossing boat of the disciples.

Evening was come — This is the second, or later evening, of which the evening in Mat_14:15 was the earlier, or afternoon. The former was from three to six, the latter from six to nine. Jesus was praying while the ship was struggling with the billows. So the great Intercessor still lives, while his Church is tossing on the waves of time.

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

And when he had sent the multitudes away. Matthew speaks merely of the dismissal as such (apolusav tou); Mark refers to his parting words (apotaxamenov autoiv , i.e. probably to the multitude). He went up into a mountainthe mountain (Revised Version); Mat_5:1, noteapart. Kat idian is to be joined with the preceding, and not to the following words. (cf. ver. 13; Mat_17:19) And when the evening was come (ver. 15, note), he was there alone. For some eight hours, if it was spring or autumn (ver. 25).

The soothing power of prayer.

Earnest effort should be made to realize the strain, and excitement, and fatigue, and distress of that day to Christ. In some senses it was the very hardest day of his active ministry. Appraise carefully the spiritual, and even physical, influence of the following things.

1. Anxiety concerning the excitement of his disciples because the devils had been subject to them on their first mission.

2. Distress on hearing of the violent death of John.

3. Effort to put personal feeling aside in order to teach and heal the crowds who gathered at his landing place.

4. The spiritual strain of expending miraculous force in multiplying the few loaves.

5. Excitement at the dangerous intentions of the people to make him king.

6. Annoyance at his disciples when they would take part with the people.

7. Necessity for acting promptly and vigorously in checking the beginnings of mischief.

8. Pain to find his disciples still imprisoned in material conceptions of him and of his mission. Surely when all was over, the disciples were on the lake, and the last lingerer of the crowd well out of sight, Jesus must have been utterly exhausted, and needed some soothing, healing balm. Where could he get it? He knew. He shows us the place of soothing. It is the place of prayer.

I PRAYER SOOTHES BY ENABLING US TO CAST OUR CARE ON GOD. The simple soothing mission of prayer is not often dwelt on. It is too much treated as a means of getting something. Its best blessings may be said to be the good things it does for us, rather than the good things it obtains for us. Prayer allays excitement. Prayer soothes the worried. Prayer quiets the restless. Prayer stills our atmospheres. And all because it just means telling God. If we begin to tell excitedly we soon fall into the deep peace which his presence and sympathy always breathe.

II PRAYER SOOTHES BY ASSURING US THAT GOD CARES FOR US. And that, of necessity, means the mastery of the circumstances that trouble us. We are in the midst of difficulties, and they worry; they seem to be masterful. We go to God in prayer, and feel that he is in the midst of them, ruling and overruling; and we are calmed and rested. There are no real difficulties. "Greater is he who is for us than all who can be against us. R.T.

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

Christ in prayer:

v. 23. And when He had sent the multitudes away, He went up into a mountain apart to pray; and when the evening was come, He was there alone.

A significant fact: Jesus, in the midst of the most distracting work, always found time for prayer, for presenting the great work He had taken upon Himself to His heavenly Father, and, in earnest supplication, asking for sustaining strength. He was a true man, who felt the need of seeking comfort and strength in intimate intercourse with God. Note also: He had sent the multitudes away; He was all alone on the mountain in the night and the solitude and the quiet, the best conditions for opening the heart to the heavenly Father.

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

Observe here, 1. Christ dismisses the multitude, and then retires to pray; teaching us, by his example, when we have to do with God, to dismiss the multitude of our affairs and employments, of our cares and thoughts. O how unseemly it is to have our tongues talking to God, and our thoughts taken up with the world!

Observe, 2. The place Christ retires to for prayer, a solitary mountain; not so much for his own need, for he could be alone, when he was in company, but to teach us, that when we address ourselves to God in duty, O how good is it to get upon a mountain, to get our hearts above the world, above worldly employments and worldly cogitations!

Observe, 3. The occasion of Christ’s prayer: he had sent the disciples to sea, he forsaw the storm arising, and now he gets into a mountain to pray for them, that their faith might not fail them when their troubles were upon them.

Learn hence, that it is the singular comfort of the church of God, that in all her difficulties and distresses Christ is interceding for her; when she is on the sea conflicting with the waves, Christ is upon the mountain praying for her preservation.

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

23. When he had sent the multitudes away. They were in an excited condition; hence, great prudence, perhaps an exercise of some constraining power, was necessary. Into a mountain apart to pray. The refuge of Christ in every great crisis was lonely prayer.

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.

23. ὀψίας δὲ γενομένης. See Mat 14:15.

μόνος ἦν ἐκεῖ. This is a simple but sublime thought:—the solitary watch on the lonely mountain, the communion in prayer with the Father throughout the beautiful Eastern night.

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.

23. And having sent away the multitudes, He went up into the mountain privately to pray.]—ἀπολύσας τοὺς ὄχλους] Mk. has the ambiguous ἀποταξάμενος αὐτοῖς, ἀπῆλθεν for ἀνέβη, and omits κατʼ ἰδίαν.

(M)

23, 24. And when it was evening He was there alone, and the boat was already in the midst of the lake.] Mk. has: “And when it was evening the boat was in the midst of the lake, and He Himself was alone upon the land.”

Tossed by the waves, for the wind was contrary.] Mk. has: “And seeing them tossed in their rowing; for the wind was contrary to them.”—ὀψίας δέ] for Mk.’s καὶ ὀψίας, see Introduction, p. xx.—βασανίζειν] has occurred in 8:6 of a patient suffering from paralysis, in 8:29 = Mar 5:7 of the demons. Here Mk. uses it of the rowers exhausted by their efforts. Mt. transfers it to the boat buffeted by the waves.—μέσον τῆς θαλάσσης ἦν] So א C E F al latt. D has ἦν εἰς μέσον τῆς θαλάσσης. B 13 124 238 346 S1 S2 have σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχε.

(M)

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