Then they that were in the ship came and worshiped him, saying, Of a truth thou art the Son of God.
33. the Son of God ] See note, ch. Mat 4:6.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 14:28; Mat 14:33
And Peter answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water.
Impulse and regulation
There are two powers working side by side under which Christ has taught us He means every true Christian life shall move forward, undervaluing neither the one nor the other. One of these is the impelling power, impulse. This impulsive part of religious character is indispensable. St. Peter was right in his outset Bid me come to Thee, etc. The other is the regulating power. It is this that keeps alive the life that has been awakened, and fulfils the good intentions. Impulses spring up in the region of feeling. Their continuance, regulation, and practical results, depend on the conscience and the will. It is easy to reach the transition point between impulse and principle; some reach it as soon as danger threatens. How shall I turn the ardent impulse of penitent faith into consistent piety? By leaving no good impulse to grow cold or waste in a neglected sentiment, but by embodying it immediately in its corresponding action; in other words, by Christian regulation. Steadfastness will come as you are really planted in Christ. (Bishop Huntingdon.)
The religion of impulse
The religious feeling is the soul of humanity. It may exist in these three forms:
I. Acting without intellect, under the control of the external.
II. Acting under intellect-controlled by the judgment. This is as it should be.
III. Acting against intellect. This is the religion of impulse, and it is here exemplified by Peter in three aspects.
1. Urging an extravagant request. Men are not made to walk on water; were never known to do so; have no capacity for it. To guard against this evil, we must study general laws, cultivate self-command, and seek Divine guidance.
2. Impelling to perilous conduct. One foolish act has often plunged men into a sea of difficulties.
3. Corrected by a merciful God. Christ first allows full liberty for the play of passion and freaks of folly. Then He helps, if asked to. And, lastly, He exposes the error-Wherefore didst thou doubt? Peter ought not to have engaged in the act without faith-and faith implies the full action of intellect. Do not act from impulse-nor even from custom or habit. Act ever from faith. Remember that faith implies intellect, evidence, and reliance. (D. Thomas, D. D.)
Peters unwise experiment in faith
1. His walking on the sea was needless. There is no pressing necessity shutting him up to this sea-walk-ing; but it is faith experimenting in high and holy things. No important end to be served.
2. He asks permission to do that which is not commanded by Christ. Peter asks help to do what Christ had not done; to walk on the sea for the walkings sake. This Christ permits to prove what is in him, but not to his honour or comfort. A salutary discipline.
3. Yet Christ does not fail Peter; it is not the power or word of Christ that gives way, but only the faith of Peter in this power or word. So long as he looks to Jesus this word supports him. It is easier to believe in the ship than on the waters. Now he fears, his faith gives way. Peter in his extremity cries aloud to Jesus. He has not faith enough to walk on the waters, but enough to cry for help. (A. M. Stuart.)
Walking on the waters
It is not difficult to discover the characteristics of St. Peter as they come out here. Whatever he felt for the moment was sure to come out in his words or actions. It is easy to blame and say that Peter should not have been so eager to meet his Lord, or he should have maintained his faith to the last. But we must not forget that the very height to which his faith had for the moment attained, exposed him, more than others, to the temptation of unbelief. They who sit securely in their boats are not liable to sink. The men of even temperament cannot understand an experience such as this. They know nothing of ups and downs. Where the hills are highest the ravines are deepest, Peter must not, therefore, be unduly blamed. We learn from the incident:
1. That when His disciples are in danger of being carried away by earthly influences, Christ sends them into trial. If we are bent on something which shall endanger our spirituality, God may send us serious affliction to keep us out of mischief.
2. That while our trial lasts the Lord prays for us.
3. That when Christ comes to us in our trials we are able to rise above them. He did not come at once. He came over the big waves which constituted their trial. He makes a pathway into our hearts over the affliction which distresses us. The disciples did not know Christ when he came. Have we never mistaken him? When Christ comes, and is recognized, He brings relief. (W. M. Taylor, D. D.)
Failure teaching humilit
y:-Peter required a lesson in humility: and it is instructive to observe in what way he received the lesson from our Lord. He did not meet the erring disciple with sharp and sudden reproof. He did not refuse the mans petition; but He taught the required lesson by its very fulfilment. We have seen a father adopt the same plan in giving a lesson to his son. The boy was anxious to carry a heavy burden, believing that he was able for the task. The father let him try; and as the little arms struggled and quivered, and failed, the little mind was taught its own weakness, and the little heart was truly humbled. Just so when Peter asked to walk with Jesus upon the water. He said, Come. The request is granted, but not approved; and Peter is left to try the work in his own strength, and fail through inglorious weakness. (P. Thompson.)
Failure in the midst of success
He failed in the midst of success. It is difficult to carry a full cup, or walk upon the high places of the earth. It is more difficult to walk erect, and firm, and far among the tossing waves of adversity. The movement of Peter at the outset was grandly courageous. How truly the other disciples would gaze upon him with admiration! He stepped over the little boat; placed his foot upon the rising billow; walked step after step with perfect safety. It was a great moment in the mans life; but it was a greatness for which the man was not equal. His nerve was too weak to carry the full cup, or bear the heavy burden, or tread the stormy water. He failed in the hour of triumph, and lost all by not looking to Jesus. The word is very touching. When he saw the wind boisterous, he was afraid. There was the defect. He looked to the raging winds and the surging waters. He looked to the danger, and not to the Saviour. He forgot the power of Christ, and trusting to himself, and trembling like a breaking wave beneath the boisterous wind, he began to sink. The work was done, and the lesson learned, with great rapidity. His faith, and courage, and devotion, were not so great as he imagined. He discovered his helplessness, and prayed for safety. Lord save me; and now the daring man was brought to regard the Lords band as the fountain of spiritual strength. (P. Thompson.)
Peter in the storm
1. The presumption of faith-Bid me come to Thee on the water.
2. The power of faith Come.
3. The weakness of faith.
4. The power of prayer. (T. Dale, M. A.)
The earnest prayer
I. We must feel our need of salvation.
II. We must know the only source of salvation.
III. We must pray individually for salvation. (W. D. Harwood.)
The fear of Peter when walking on the water
I. The fear which Peter betrayed on this occasion.
1. The transient nature of our best and strongest feelings when they are not kept alive by Divine grace.
2. The danger of needlessly putting to the trial cur highest graces. Never make a presumptuous display of grace.
II. The cause of Peters fear. When he saw the wind boisterous, etc. Here we are taught not to be unmindful of our dangers, but to keep our thoughts fixed on the greatness and faithfulness of Christ when we are surrounded by them.
III. The consequence of Peters fear. He began to sink. Our support in dangers and trials depends on our faith.
IV. The prayer which the fear of Peter drew from him.
1. In all our troubles, if we are Christians, we shall be men of prayer.
2. The fears of the real believer, however strong, are still accompanied with a cleaving to Christ.
V. The connect of Christ towards him.
1. There is no situation in which Christ cannot help us.
2. There is no state in which Christ will not save us. (C. Bradley.)
Doubting a hindrance to the Christian life.
I. St. Peters desire-Bid me come unto Thee. The truthfulness of the Bible seen in the striking preservation of the individuality of the characters brought into view. Peter uniformly rash. Many a time does the yearning spirit of the believer say, Bid me come, etc.
1. There is the memory of joys of which earth knows nothing, experienced in His Presence.
2. There is the consciousness of security from every harm.
3. The confidence created by so many trials of His love. No wonder that this desire of Peter should be the longing of Christs faithful followers.
II. St. Peters failure. The first part of the history show us his daring zeal; now his failing faith. At first his faith laid hold on Divine power, and he was able to tread the waves without sinking. There was an element of wrong in the undertaking; self-confidence again. It was regarding the danger more than the Saviour that made him weak.
III. At the reproof ministered to St. Peter by our Lord. The rebuke was gentle. After all seen of the power of Christ could he doubt? Christ bids us come to Him in the gospel. His power works in those who heed the message. The need and value of true faith in our Lord. There is no happiness without it. (R. H. Baynes, B. A.)
Beginning to sink
There are three conditions of soul.
1. Some think they are sinking, and are not.
2. Some are sinking and do not know it.
3. Some are sinking and miserably do know it.
4. The consequent is evident, what was below you is now over you, your servant has become your master, cares, and anxieties.
5. Your escape is in looking again to Jesus. (J. Vaughan, M. A.)
The cause of sinking
Let me gather up the steps to the sinking:-an emotional state, with abrupt and strong reactions-a self-exaltation-a breaking out, under a good and religious aspect, of an old infirmity and sin-a disproportion between the act and the frame of mind in which the act was done-neglect of ordinary means, with not sufficient calculation of difficulties-a devious eye-a want of concentration-a regard to circumstances more than to the Power which wields them-a certain inward separation from God-a human measurement-a descent to a fear, unnecessary, dishonouring fear-depression-a sense of perishing-beginning to sink. (J. Vaughan, M. A.)
No safety in mere feeling
In the spiritual navigation, it is well to remember that the feelings are the sails, and very quickly and very beautifully do our feelings carry us along while all is favourable. But let once difficulties and temptations come, and if we have only feelings, we shall stop. The best-spread feeling, if it be only feeling, will never make head against a contrary wind. (J. Vaughan, M. A.)
Presumption of early martyrs
Of this nature was that extravagant desire of martyrdom in many of the Primitive Church, when even novices in Christianity, and those of the weaker sex, must needs be thrusting themselves into the hands of the persecutors, when they might easily, and without sin, have escaped them; and thereby exposed themselves to such cruel torments as they were not able to endure, and then did very ill things to be free from them again, to the great dishonour of their holy religion, the deep wounding of their consciences, and their lasting shame and reproach, which they could not wipe off but by a long and very severe repentance. And, indeed, tis no better than knight-errantry in religion thus to seek out hazardous adventures, and lead ourselves into temptations, and then expect that God should support us, and bring us safely off. Tis not faith, but presumption, that engages men so far. (Francis Bragge.)
Christ and mens fears
In this verse are considerable.
1. The Person that spake; the Lord Jesus Christ.
2. Those to whom He spake, viz., the disciples in their present distress.
3. The kind nature and design of Christs speech to them at this time.
4. The argument He used to silence their fears.
5. The time when He spake to them thus comfortably-straightway.
I. Whence is it, that even real delievers may be ready to sink under their troubles. Causes of despondence are: we have not thought of the cross as we ought, or not counted upon it at all, and so have taken little care to prepare for it. Perhaps from our being so long spared, we promised ourselves an exemption from any remarkable trials; or perhaps we mistake the nature, end, and design of afflictions when they come, and so are ready to faint under Divine rebukes. There is a peculiar anguish with which some are overtaken, when they are under apprehensions of approaching death. As to the springs of this-
(a) We are too prone to put from us the evil day.
(b) Death may find us in the dark as to our title to the life to come, or meetness for it.
(c) Conscience may be awakened in our last hours to revive the sense of past sins, and so may increase our sorrows and terrors.
(d) Satan sometimes joins in with an awakened conscience, to make the trial the more sore.
(e) God sometimes withdraws the light of His countenance.
II. What Christ spake to his disciples now, when they were in great distress, He is ready to speak to all His members, whenever they are any of them distressed.
III. What is carried in these comfortable words, and may be gathered from them, for their support. It notes His presence with them and His wisdom, power, faithfulness, and love to be engaged for them. (Daniel Wilcox.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. Thou art the Son of God.] It is probable that these words were spoken either by the sailors or passengers, and not by the disciples. Critics have remarked that, when this phrase is used to denominate the MESSIAH, both the articles are used, , and that the words without the articles mean, in the common Jewish phrase, a Divine person. It would have been a strange thing indeed, if the disciples, after all the miracles they had seen Jesus work – after their having left all to follow him, c., were only now persuaded that he was the promised Messiah. That they had not as yet clear conceptions concerning his kingdom, is evident enough but that they had any doubts concerning his being the promised Messiah is far from being clear.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then they that were in the ship,…. Not only the rest of the disciples, who remained in it, whilst Peter came forth out of it, to walk upon the sea, to go to Christ: but the mariners also, the owners of the vessel, and their servants that managed it,
came and worshipped him: not merely in a civil, but in a religious way; being convinced, by what they saw, that he must be truly and properly God, and worthy of adoration;
saying, of a truth, thou art the Son of God: not by creation, as angels and men, nor by office, as magistrates, but by nature; being of the same essence, perfections, and power, with God, his Father: and which these actions of his now done, as well as many others, are full attestations of; as his walking upon the sea, causing Peter to do so too, saving him when sinking, and stilling the wind and waves upon his entrance into the vessel; all which being observed by the disciples and mariners, drew out this confession upon full conviction from them, that he was a divine person, and the proper object of worship.
Fuente: John Gill’s Exposition of the Entire Bible
Worshipped him ( ). And Jesus accepted it. They were growing in appreciation of the person and power of Christ from the attitude in 8:27. They will soon be ready for the confession of 16:16. Already they can say: “Truly God’s Son thou art.” The absence of the article here allows it to mean a Son of God as in 27:54 (the centurion). But they probably mean “the Son of God” as Jesus was claiming to them to be.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then they that were In the ship,” (hoi de en to ploio) “Then those who were in the ship,” the disciples, Mat 14:22; Mat 14:26-27.
2) “Came and worshipped him, saying,” (prosekunesan auto legountes) “Worshipped him repeatedly saying or affirming,” falling prostrate before and around Him, Joh 4:24; Mat 16:16; Mat 27:54.
3) “Of a truth thou art the Son of God.” (alethos theou huios ei) “Truly you are the Son of God,” among the first few times He was called “The Son of God,” by men, Joh 1:49; though demons referred to Him skeptically as the Son of God, Mat 4:3; and God the Father had acknowledged and confirmed that He was His Son, Mat 3:17. Their question of Mat 8:27 was not settled.
Fuente: Garner-Howes Baptist Commentary
33. They that were in the ship. I understand these words to refer not only to the disciples, but to the sailors and other passengers. So then those who had not yet declared that he was their Master, instantly acknowledge that he is the Son of God, and by this term render to him the honor of the Messiah. Though at that time this lofty mystery was not generally known, how God was to be manifested in the flesh, (1Ti 3:16,) yet as they had learned from the prophets, that he who was to be the Redeemer would be called the Son of God, those who under this designation proclaim the glory of Christ, declare their belief that he is the Christ. (385)
(385) “ Declarent qu’ils croyent qu’il est le Christ et le Messins;” — “declare that they believe that he is the Christ and the Messiah.”
Fuente: Calvin’s Complete Commentary
(33) They that were in the ship.The peculiar description was apparently intended to distinguish them from Peter and the other disciples, and probably indicates that they were the crew of the boat, or some chance passengers, who had no previous knowledge of our Lord and of His works. They too were led, in that moment of wonder, to the confession that the Prophet of Nazareth was more than man, and in this, as far as the Gospel record goes, they anticipated the faith even of the foremost of the disciples. It is significant that Peters confession that He was the Son of God, or the Holy One of God (Joh. 6:69), follows shortly upon this.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. They that were in the ship There does not appear that any others were in the ship than the apostles. Worshipped Reverently bowing and making the following confession. The Son of God These words can mean nothing less than the memorable confession made soon after in Mat 16:16: Thou art the Christ, the Son of the living God. This scene doubtless tended to produce the faith for that confession; and surely none could be the more proper person to make it than this same Peter.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And those who were in the boat worshipped him, saying, “Of a truth you are the Son of God.” ’
Filled with awe at what they had witnessed those in the boat (seemingly more than just the twelve) ‘worshipped’ Him. And they declared, ‘truly You are the Son of God’. They now had a deeper recognition of His status than ever before. They had broken through from His being a prophet, to His being something more. Truth was beginning to dawn. Yet it arose from the awe of the moment, it was not the more fully fledged faith that Peter would shortly declare in comparison with other great figures of salvation history (Mat 16:16).
In Matthew such Sonship is more than Messiahship. Only the demons have previously called Jesus ‘the Son of God’ and they were thinking of One superior to themselves in the spiritual world. But God has called Him ‘My beloved Son’ (Mat 3:17) and Jesus has related Himself as ‘the Son to ‘the Father’ (Mat 11:27), as well as regularly distinguishing God as ‘My Father’ when having in mind His own authority (Mat 7:21-22; Mat 10:32-33).
Mark has here, ‘they were greatly amazed in themselves, for they did not understand concerning the loaves, but their heart was hardened.’ The point is that because their hearts were not receptive they had not realised the significance of the miracle of the loaves and were thus astonished by just such another proof of Jesus’ power over nature. Here we learn what that astonishment resulted in, a recognition of His uniqueness.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 14:33 . ] the Messiah . See note on Mat 3:17 . The impression recorded in the text was founded, so far as the people were concerned, upon the miraculous walking on the sea itself, and partly upon the connection which existed, and which they recognised as existing, between the calming of the storm and the going on board of Jesus and Peter. are not the disciples (Hilgenfeld, Schegg, Keim, Scholten), but those who, besides them, were crossing in the boat, the crew and others. Comp. , Mat 8:27 . By means of an expression of this general nature they are distinguished from the (Mat 14:26 ), who had hitherto been in question. Grotius limits the meaning too much when he says: “ipsi nautae .” Mark omits this concluding part of the incident, and merely records the great astonishment on the part of the disciples. As it stands in Matthew, it is to be regarded as connecting a traditional amplification with the episode of Peter, which that evangelist has embodied in his narrative, but yet as containing nothing improbable, in so far as it makes it appear that the outburst of astonishment was so great that it expressed itself in the acknowledgment of our Lord’s Messiahship, especially as it is to be borne in mind that the miraculous feeding of the multitudes (Joh 6:14-15 ) had taken place but so short a time before. Moreover, this is, according to Matthew, the first time that Jesus was designated the Son of God by men (Mat 3:17 , Mat 4:3 , Mat 8:29 ). According to John (Joh 1:50 ), He had already been so styled by Nathanael; in the present instance He received the designation from those who, as yet, were not of the number of His disciples.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
Ver. 33. Of a truth thou art the Son of God ] Not by creation, as Adam and the angels, Luk 3:38 ; Job 1:6 . Nor by adoption, as all believers, Joh 1:12 . But, 1. By eternal generation, Pro 8:22 ; Pro 2:1-22 . By personal union, Psa 2:7 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. ] These persons were probably the crew of the ship, and distinct from the disciples. On , see note, ch. Mat 4:3 . It is the first time that our Lord is called so by men in the three synoptic Gospels. See ch. Mat 3:17 ; Mat 4:3 ; Mat 8:29 : and Joh 1:34 ; Joh 1:50 . This feeling of amazement and reverence pervaded the disciples also: see the strong expression of Mar 6:52 .
Fuente: Henry Alford’s Greek Testament
Mat 14:33 . : cf. in Mat 8:27 ; presumably the disciples alone referred to. . . , a great advance on (Mat 8:27 ). The question it implies now settled: Son of God.
Fuente: The Expositors Greek Testament by Robertson
the Son of God = God’s Son (no Art.) App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
33.] These persons were probably the crew of the ship, and distinct from the disciples. On , see note, ch. Mat 4:3. It is the first time that our Lord is called so by men in the three synoptic Gospels. See ch. Mat 3:17; Mat 4:3; Mat 8:29 : and Joh 1:34; Joh 1:50. This feeling of amazement and reverence pervaded the disciples also: see the strong expression of Mar 6:52.
Fuente: The Greek Testament
worshipped: Mat 15:25, Mat 28:9, Mat 28:17, Luk 24:52
Of: Mat 16:16, Mat 17:5, Mat 26:63, Mat 27:43, Mat 27:54, Psa 2:7, Dan 3:25, Mar 1:1, Mar 14:61, Mar 15:39, Luk 4:41, Luk 8:28, Joh 1:49, Joh 6:69, Joh 9:35-38, Joh 11:27, Joh 17:1, Joh 19:7, Act 8:37, Rom 1:4
Reciprocal: 2Ki 19:17 – Of a truth Mat 2:11 – worshipped Mat 8:2 – worshipped Mat 8:27 – General Mat 9:18 – worshipped Mat 20:20 – worshipping Mat 22:42 – What Mar 3:11 – the Son Luk 1:35 – the Son of God Joh 6:21 – they willingly Joh 9:38 – Lord Joh 20:28 – My Lord Act 10:25 – and fell
Fuente: The Treasury of Scripture Knowledge
4:33
The circumstance had a deep effect on the men in the ship and caused them to worship Jesus. See the comments on chaper 2:2 for the meaning of that word. The worship in this case took the form of a confession that Jesus is the Son of God. That was one purpose of the miracles that Jesus performed according to Joh 20:30-31, and not merely to gratify the curiosity of idle or disinterested people.
Fuente: Combined Bible Commentary
Mat 14:33. They that were in the boat. Probably manners and others exclusive of the disciples. The effect produced upon the latter is declared in strong terms, Mar 6:51-52.
The Son of God, lit., son of God. Probably only a recognition of His Messiahship, but the miracle would exalt their notions respecting the Messiah. For the first time men owned our Lord as the Son of God. John the Baptist had done so by Divine commission (Joh 1:34; Joh 3:35-36).
Fuente: A Popular Commentary on the New Testament
Verse 33
Worshipped him; prostrated themselves in homage before him.–Son of God; the expected Messiah.