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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And when he had sent the multitudes away,…. Had ordered them at least to go away; for, it seems, according to Joh 6:22 that they did not in general disperse: there was a large body of them that continued upon the spot all night, expecting his return; in which being disappointed, they took shipping, and came to Capernaum.
He went up into a mountain apart to pray; perhaps the same he went up to before, and from whence he came down, Joh 6:3. This he chose as a proper place for prayer, where he could be retired, and alone, have his thoughts free, and, as man, pour out his soul to his Father, on his own account, and on the behalf of others; and particularly, he might be concerned about this notion of a temporal kingdom, that his disciples and others were so fond of; and pray that his disciples might be convinced of their mistake, and that the people might be hindered from prosecuting their designs. His going up into a mountain and praying there, were quite contrary to the canons of the Jews; which forbid praying in places ever so little raised.
“Let not a man stand (say they m) , “in an high place”, and pray, but in a low place and pray; as it is said, “Out of the depths have I cried unto thee, O Lord”, Ps 130:1. It is a tradition, that a man may not stand, neither upon a throne, nor upon a footstool, nor in any high place and pray, because there are no high places before God.”
This rule is delivered by Maimonides n, in this form:
“A man may not stand in a place that is three hands high, or more, and pray, neither upon a bed, nor upon a seat, nor upon a throne.”
But Christ did not look upon himself obliged, by these traditions of the elders; but chose such places, whether high or low, which were most private and retired.
And when evening was come; when it was now dark, Joh 6:17 when the second evening was come and ended; see Mt 14:15 and it was properly night,
he was there alone; in the mountain, where he continued the greatest part of the night, even until the fourth watch.
m T. Bab. Beracot, fol. 10. 2. Piske Tosaph. in ib. art. 52, T. Hieros. Beracot, fol. 4. 4. Kotsensis Mitzvot Tora precept. Affirm. 19. Midrash Kohelet, fol. 70. 3. n Hilch. Tephillah. c. 5. sect. 7.
Fuente: John Gill’s Exposition of the Entire Bible
Into the mountain ( ). After the dismissal of the crowd Jesus went up alone into the mountain on the eastern side of the lake to pray as he often did go to the mountains to pray. If ever he needed the Father’s sympathy, it was now. The masses were wild with enthusiasm and the disciples wholly misunderstood him. The Father alone could offer help now.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And when he had sent the multitudes away,” (kai apolusas tous ochlous) “And having dismissed the crowds,” Mr 6:46, as He had indicated to the disciples that He would.
2) “He went up into a mountain apart to pray:” (enebe eis to oros kat’ idian proseuksasthai) “He went up into the mountain privately to pray,” to commune with His Father, as He often did, Mr 6:46; Luk 5:16. The location was up in the mountains, away from the shore, and even away from the twelve for a time.
3) “And when the evening was come, he was there alone.” (opsias de genomenes monos en ekei) “Then when evening came on, He was there alone,” when night drew on from the 6 p.m. to 9 p.m. evening period, some three hours after the first evening hour-period of 3 p.m. to 6 p.m., mentioned Mat 14:15. And there He continued until after midnight, Mr 6:47,48; Joh 6:17. There He was alone in quiet solitude, free from distractions common in habitable places.
Fuente: Garner-Howes Baptist Commentary
23. He went up into a mountain alone. It is probable that the Son of God, who was fully aware of the tempest that was coming on, did not neglect the safety of his disciples in his prayers; and yet we naturally wonder that he did not rather prevent the danger than employ himself in prayer. But in discharging all the parts of his office as Mediator, he showed himself to be God and man, and exhibited proofs of both natures, as opportunities occurred. Though he had all things at his disposal, he showed himself to be a man by praying; and this he did not hypocritically, but manifested sincere and human affection towards us. In this manner his divine majesty was for a time concealed, but was afterwards displayed at the proper time.
In going up into the mountain he consulted his convenience, that he might have more leisure for praying when removed from all noise. We know how easily the slightest interruptions destroy the ardor of prayer, or at least make it languish and cool. Though Christ was in no danger of this fault, yet he intended to warn us by his example, that we ought to be exceedingly careful to avail ourselves of every assistance for setting our minds free from all the snares of the world, that we may look direct towards heaven. Now in this respect solitude has a powerful influence, by disposing those who engage in prayer, when God is their only witness, to be more on their guard, to pour their heart into his bosom, to be more diligent in self-examination; and, in a word—remembering that they have to do with God—to rise above themselves. At the same time, it must be observed, that he did not lay down a fixed rule, as if we were never permitted to pray except in retirement; for Paul enjoins us to pray everywhere, lifting up clean hands, (1Ti 2:8😉 and Christ himself sometimes prayed in presence of others, and even instructed his disciples to assemble together for offering social prayer. But that permission to pray in all places does not hinder them from engaging in secret prayer at proper seasons.
Fuente: Calvin’s Complete Commentary
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And after he had sent the crowds away, he went up into the mountain apart to pray, and when evening was come, he was there alone.’
Then once He had been able to disperse the crowds He ‘went up into the mountain apart to pray.’ He had much to pray about and spent the remainder of the evening and most of the night in prayer ‘alone’. This aloneness is in contrast to His disciples who are struggling at Sea. Without Him they too are alone. Note how in the major chiasmus of the section this ‘aloneness’ parallels His final ‘aloneness’ with the three disciples on the mount of Transfiguration.
We may possibly see that He had gone alone to pray for three major reasons:
1). The disturbing development of the intentions of the crowds towards Him, especially in the light of Herod’s unease, and what it might mean for the future.
2). His clear intention to walk across the Sea in order to meet His disciples in the middle, which could only possibly be seen as a deliberate self-manifestation.
3). His purpose in 2) that, following on the miracle of the loaves and fishes, it might bring home to His disciples Who He is, ‘the Son of God’.
Jesus going into the Mountain always has great significance, and in all other case it has to do with imparting important information to the disciples. While His disciples are not with Him here note the clear interconnection between His being in the mountain praying, with the intention of coming to them (Mat 14:25), and their being at sea in difficulties (Mat 14:23-24).
Note On ‘The Mountain’.
In each of the other three times that Matthew indicates that Jesus went up into ‘the mountain’ he is drawing attention to a significant happening that deeply affects His disciples.
1). In Mat 5:1 Jesus went up into the mountain in order to get away from the crowds, and the He taught the Sermon on the Mount to His disciples.
2). Here in Mat 14:23 Jesus goes into the mountain to pray alone, prior to His great self-manifestation in walking on the Sea. The result will be that they worship and say, ‘Truly You are the Son of God’ (Mat 14:33).
3). In Mat 15:29 Jesus makes a ‘Messianic’ appearance on the mountain as evidenced by His mighty works, and feeds four thousand by a miracle and ‘they glorified the God of Israel’ (Mat 15:31).
4). In Mat 28:16 Jesus appeared to them on the mountain as the Risen Lord and gave them their commission to make disciples of all nations, promising His continuing presence with them.
It will be noted that in the first two cases the mountain is seen as a haven from the crowds. In the third case it does not at first appear to be a haven from the crowds, but we should note that this is a special crowd. They are all included in the partaking of the covenant meal and have been with Him in that isolated place listening to His words for three days. They are therefore almost, if not completely disciples, and not just the normal ‘crowds’. It is thus a haven from the world. The fourth case fits into the pattern of the other three. It is where He meets with His disciples to give them their commission for the future.
Furthermore the first and the last examples are places where Jesus specifically charges the disciples with their responsibilities, while the two middle ones are connected with the revelation of His power over creation, and end with the glorifying, in the one case of ‘the Son of God’, and in the other of ‘the God of Israel’. We are probably therefore justified in seeing mention of ‘the mountain’ as pointing to what we might call ‘mountain top’ experiences, times of special closeness with God.
End of Note.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 14:23 . . After dismissing the crowd Jesus retired into the mountainous country back from the shore, glad to be alone , even to be rid of the Twelve for a season. : “Good for prayer the mountain, and the night, and the solitude ( ), affording quiet, freedom from distraction ( ), and calm” (Euthy. Zig.). . refers, of course, to a later hour than in Mat 14:15 .
Fuente: The Expositors Greek Testament by Robertson
Mat 14:23. , 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.- , 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-, 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 Lords intercession was real, genuine, substantial; not mythical, theatrical, or fictitious.-(I. B.)
Fuente: Gnomon of the New Testament
The King ruling Winds and Waves
Mat 14:23. 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.
Now that the crowd is gone, he can take his rest, and he finds it in prayer. He went up into a mountain apart: in a place where he might speak aloud, and not be overheard or disturbed, he communed with the Father alone. This was his refreshment and his delight. He continued therein till the thickest shades of night had gathered, and the day was gone. “Alone “, yet not alone, he drank in new strength as he communed with his Father. He must have revealed this private matter to the recording evangelist, and surely it was with the intent that we should learn from his example.
We cannot afford to be always in company, since even our blessed Lord felt that he must be alone.
Mat 14:24. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
While Jesus was alone, they, in the ship, were in the same condition, but not occupied with the same spiritual exercise. When they first quitted the shore it was fair sailing in the cool of the evening; but a storm gathered hastily as night covered the sky. On the lake of Galilee the wind rushes down from the gullies between the mountains, and causes grievous peril to little boats; sometimes fairly lifting them out of the water, and anon submerging them beneath the waves. That deep lake was peculiarly dangerous for small craft. They were far from land, for they were “in the midst of the sea”, equally distant from either shore. The sea was furious, and their ship was “tossed with waves.” The hurricane was terrible. “The wind was contrary “, and would not let them go to any place which they sought. It was a whirlwind, and they were whirled about by it, but could not use it for reaching either shore. How much did their case resemble ours when we are in sore distress! We are tossed about, and can do nothing; the blast is too furious for us to bear up against it, or even to live while driven before it.
One happy fact remains: Jesus is pleading on the shore though we are struggling on the sea. It is also comfortable to know that we are where he constrained us to go (See Mat 14:22), and he has promised to come to us in due time, and therefore all must be safe, though the tempest rages terribly.
Mat 14:25. And in the fourth watch of the night Jesus went unto them, walking on the sea.
Jesus is sure to come. The night wears on and the darkness thickens; the fourth watch of the night draws near, but where is he? Faith says,” He must come.” Though he should stay away till almost break of day, he must come. Unbelief asks, “How can he come? “Ah, he will answer for himself: he can make his own way. “Jesus went unto them, walking on the sea.” He comes in the teeth of the wind, and on the face of the wave. Never fear that he will fail to reach the storm-tossed barque: his love will find out the way. Whether it be to a single disciple, or to the church as a whole, Jesus will appear in his own chosen hour, and his time is sure to be the most timely.
Mat 14:26. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
Yes, the disciples saw him; saw Jesus their Lord, and derived no comfort from the sight. Poor human nature’s sight is a blind thing compared with the vision of a spiritual faith. They saw, but knew not what they saw. What could it be but a phantom? How could a real man walk on those foaming billows? How could he stand in the teeth of such a hurricane? They were already at their wits’ end, and the apparition put an end to their courage. We seem to hear their shriek of alarm: “they cried out for fear.” We read not that “they were troubled “before: they were old sailors, and had no dread of natural forces; but a spirit-ah, that was too much of a terror. They were at their worst now; and yet, if they had known it, they were on the verge of their best. It is noteworthy that the nearer Jesus was to them, the greater was their fear. Want of discernment blinds the soul to its richest consolations. Lord, be near, and let me know thee! Let me not have to say with Jacob, “Surely God was in this place; and I knew it not!”
Mat 14:27. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
He did not keep them in suspense: “Straightway Jesus spake unto them.” How sweetly sounded that loving and majestic voice! Above the roar of waves and howling of winds, they heard the voice of the Lord. This was his old word also, “Be of good cheer.” The most conclusive reason for courage was his own presence. “It is I; be not afraid.” If Jesus be near, if the spirit of the storm be, after all, the Lord of love, all room for fear is gone. Can Jesus come to us through the storm? Then we shall weather it, and come to him. He who rules the tempest is not the devil, not chance, not a malicious enemy; but Jesus. This should end all fear.
Mat 14:28. And Peter answered him and said, Lord, if it he thou, bid me come unto thee on the water.
Peter must be the first to speak; he is impulsive; and besides, he was a sort of foreman in the company. The first speaker is not always the wisest man. Peter’s fears have gone, all but one “if”; but that “if “was working him no good, for it seemed to challenge his Master: “Lord, if it be thou.” What a test to suggest: “Bid me come unto thee on the water “! “What did Peter want with walking the waters? His name might have suggested that like a stone he would go to the bottom. It was an imprudent request: it was the swing of the pendulum in Peter from despair to an injudicious venturing. Surely, he wist not what he said. Yet we, too, have put our Lord to tests almost as improper. Have we not said, “If thou hast ever blessed me, give me this and that “? “We, too, have had our water-walking, and have ventured where nothing but special grace could uphold us. Lord, what is man?
Mat 14:29. And he said. Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
When good men are unwise and presumptuous, it may be for their lasting good to learn their folly by experience. “He said, Come.” Peter’s Lord is about to teach him a practical lesson. He asked to be bidden to come. He may come. He does come. He leaves the boat, he treads the wave. He is on the way towards his Lord. We can do anything if we have divine authorization, and courage enough to take the Lord at his word. Now there were two on the sea, Two wonders! Which was the greater? The reader may not find it easy to reply. Let him consider.
Mat 14:30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
“But”: a sorrowful “but” for poor Peter. His eye was off his Lord and on the raging of the wind: “he saw the wind boisterous.” His heart failed him, and then his foot failed him. Down he began to go-an awful moment is this “beginning to sink”; yet it was only a “beginning”, he had time to cry to his Lord, who was not sinking. Peter cried, and was safe. His prayer was as full as it was short. He had brought his eye and his faith back to Jesus, for he cried, “Lord!” He had come into this danger through obedience, and therefore ho had an appeal in the word “Lord.” Whether in danger or not, Jesus was still his Lord. He is a lost man, and he feels it, unless his Lord will save him-save him altogether, save him now. Blessed prayer: “Lord, save me.” Reader, does it not suit you? Peter was nearer his Lord when he was sinking than when he was walking. In our low estate we are often nearer to Jesus than in our more glorious seasons.
Mat 14:31. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
Our Lord delays not when our peril is imminent and our cry is urgent: “Immediately Jesus stretched forth his hand.” He first “caught him” and then taught him. Jesus saves first, and upbraids afterwards, when ho must needs do so. When we are saved is the fit time for us to chasten ourselves for our unbelief. Let us learn from our Lord, that we may not reprove others till we have first helped them out of their difficulties.
Our doubts are unreasonable: ” Wherefore didst thou doubt? ” If there be reason for little faith, there is evidently reason for great confidence. If it be right to trust Jesus at all, why not trust him altogether? Trust was Peter’s strength; doubt was his danger. It looked like great faith when Peter walked the water; but a little wind soon proved it to be “little faith” Till our faith is tried, we can form no reliable estimate of it.
After his Lord had taken him by the hand, Peter sank no further, but resumed the walk of faith. How easy to have faith when we are close to Jesus!
Lord, when our faith fails, come you to us, and we shall walk on the wave.
Mat 14:32. And when they were come into the ship, the wind ceased.
So that Peter’s walk and his rescue had happened in the face of the tempest. He could walk the water well enough when his Lord held his hand, and so can we. What a sight! Jesus and Peter, hand in hand, walking upon the sea! The two made for the ship at once: miracles are never spun out to undue length. Was not Peter glad to leave the tumultuous element, and at the same time to perceive that the gale was over? “When they were come into the ship, the wind ceased “; it is well to be safe in a storm, but more pleasant to find the calm return and the hurricane end. How gladly did the disciples welcome their Lord, and their brother, Peter, who though wet to the skin, was a wiser man for his adventuro!
Mat 14:33. Then they that were in the ship came and worshipped him, saying. Of a truth thou art the Son of God.
No wonder that Peter “worshipped him”, nor that his comrades did the same. The whole of the disciples, who had been thus rescued by their Lord’s coming to them on the stormy sea, were-overwhelmingly convinced of his Godhead. Now they were doubly sure of it by unquestionable evidence, find in lowly reverence they expressed to him their adoring faith, saying, “Of a truth thou art the Son of God.”
Mat 14:34-36. And when they were gone over, they came into the land of Gennesaret. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; and besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
The barque so lately tempest tossed is soon at the desired haven; and now other scenes of wonder meet our eyes. Land where he may, the great Physician is sure to find patients. Some of the men of that place had knowledge of him; and these were as sparks to set the rest of the people on fire by wonderful accounts of what Jesus had done. Many became eager advertisers of his skill, and either went themselves, or “sent out” others “into all that country round about.” Very busy those people were. They sent out; they brought unto him; they besought him; they touched his garment; they were made perfectly whole. The sentences follow each other without a break. The people asked little, they begged “that they might only touch the hem of his garment; ” but they received much; for they “were made perfectly whole.” In no case was there any failure: in every instance the work was complete. Their humble request was founded upon a precedent, was urged by earnest spirits, and was accompanied with practical sympathy, therefore it was not refused. How glad that whole region was made! “All that were diseased ” had become happy witnesses of the Lord’s healing power.
Our King is master both on land and water. Whether it is on the sea of Gennesaret, or in “the land of Gennesaret”, his supreme power and majesty are infallibly proven. He stills tempests, and allays fevers. He touches waves with his foot, and they grow firm; he touches sick bodies with his hand, and they return to health. He imparts to his servant Peter, and to the hem of his own garment, marvellous power.
Fuente: Spurgeon’s The Gospel of the Kingdom
he went: Mat 6:6, Mat 26:36, Mar 6:46, Luk 6:12, Act 6:4
he was: Joh 6:15-17
Reciprocal: 1Ki 18:42 – Elijah Mar 6:47 – General Luk 5:16 – General Joh 6:3 – General
Fuente: The Treasury of Scripture Knowledge
THE SOLITUDE OF CHRIST
When the evening was come He was there alone.
Mat 14:23
Christ had an actual human body and soul, yet He was Divine. It was on His human side that He was depressed, sorrowful, as well as at times hungry, thirsty, and weary. It was on the human side of His nature that He felt the need of solitude. We ask, however, why did Christ seek to be alone?
I. Physical exhaustion.Was Christ conscious of physical exhaustion needing repair? His was an essentially busy life. Why did he escape? Was it not to repair the loss caused by the exhaustive strain on Him? As we believe, He had made Himself subject to conditions such as these under which we are placed, therefore He needed at times rest and quiet.
If this be one of the reasons, how near it brings the Saviour to us, as we think that He knew what it was to feel harassed, weary, and subject to the reaction that follows excitement.
II. Some subtle temptation.Was Christ conscious of some subtle temptation? The people whom He fed would make Him King. The honour intended by the multitude Christ knew how to estimate. Was it that he had had a half thought that it would be as well to let them do as they would? Thoughts, inclinations, interests, are terrific enemies at times, and are only to be met and conquered in solitude and prayer.
III. Wearied with loneliness of society.Was Christ seeking solitude because He was wearied with the loneliness of society? All great souls must be solitary in the world. In proportion to greatness of soul, so the loneliness. Such find in nature that which is more congenial to the soul than they have found in society. The weight of a worlds salvation rested on Christ! Who therefore, other than the Father, could sympathise with Him, and make loneliness bearable by His Divine presence and smile?
IV. To contemplate His work.Did Jesus seek to be alone that He might contemplate the meaning and extent of the work He had undertaken? We think so. He foresees also the ingathering at last, in one fold with the Gentiles, of those who had as yet to reject and crucify Him. The contemplation was a joy as well as a strength to Him. He had an aim. Have we thus measured the effect of our work? What is our aim? What the joy set before us?
To learn the meaning of life we must be alone. We must let the light of God and eternity come in upon our lives. We must be alone with God. He is nearer than we think.
Fuente: Church Pulpit Commentary
4:23
Before Joining the disciples Jesus retired to a mountain to pray, so that by the time evening had come he was alone. That would be a very suitable situation for prayer with his Father.
Fuente: Combined Bible Commentary
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.
[When the evening was come.] So Mat 14:15, but in another sense: for that denotes the lateness of the day; this, the lateness of the night. So evening; in the Talmudists, signifies not only the declining part of the day, but the night also: “from what time do they recite the phylacteries in the evening? From the time when the priests go in to eat their Truma; even to the end of the first watch, as R. Eliezer saith; but, as the wise men say, unto midnight; yea, as Rabban Gamaliel saith, even to the rising of the pillar of the morning.” Where the Gloss is, in the evening, that is, in the night.
Fuente: Lightfoot Commentary Gospels
Mat 14:23. He went up into the mountain apart to pray. The attempt to make Him a king was a temptation to be met by prayer.
Evening. Here the second evening. Comp. Mat 14:15.
He was there alone. Alone with His Father. Prayer succeeded and preceded His labors for men.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 Lords 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
After dismissing the crowd, Jesus walked up the mountainside (NIV) to pray. There are no real mountains in this part of the Galilee coastline, but there are hills that slope down to the lake. He evidently stayed there longer than He had led the disciples to conclude that He would. Perhaps He prayed about the crowd’s attempts to make Him king (Joh 6:15) among other things.
The word "evening," as the Jews used it, covers a period from late afternoon to shortly after sunset (cf. Mat 14:15). Obviously it was now late in that evening period. By this time the boat the disciples were in was out quite a distance from the shore (Mat 14:24). A storm had arisen and the winds were blowing from the west and evidently forcing them away from the northern shore, impeding their progress to the west.