Mark 6:54

They knew him,— That is, the inhabitants of the country among whom he had before conversed. See Matthew 14:35.

Inferences from Herod's murder of the Baptist. We have observed in the Inferences on Matthew 14 with a particular reference to the case of Herod, how certainly conscience will do its duty upon any eminent breach of ours, and make every flagrant act of wickedness, even in this life, a punishment to itself.—That guilt and anguish are inseparable, and that the punishment of a man's sins begins always from himself, and from his own reflections, is a truth every where supposed, appealed to, and inculcated, in Scripture. See Romans 2:15.Jeremiah 2:19. Proverbs 18:14.Isaiah 33:14.Psalms 38. There is nothing in the representations here referred to, particular to the times and persons on which they point; nothing but what happens alike to all men, in all cases, as the genuine and necessary result of offending against the light of our consciences; nor is it possible indeed, in the nature of the thing, that matters should be otherwise: it is the way in which guilt does and must always operate; for moral evil can no more be committed, than natural evil can be suffered, without anguish or disquiet consequent thereupon sooner or later. Good and evil, whether natural or moral, are but other words for pleasure and pain; at least, though they may be distinguished in the notion, yet are they not to be separated in the reality; but the one of them, wherever it is, will constantly and uniformly excite and produce the other. Pain and pleasure are the springs of all human actions, the great engines by which the wise Author of our nature governs and steers them. By these, annexed to the perception of good and evil, he inclines us powerfully to pursue the one, and to avoid the other; to pursue natural good, and to avoid natural evil, by delightful or uneasy sensations, which immediately affect the body; to pursue moral good, and to avoid moral evil, by pleasing or painful impressions made on the mind: only with this difference, that moral good cannot in any degree be produced in man but through the operations of the Spirit of God.

Hence then the satisfactions or stings of conscience severally arise; they are the sanctions, as it were, and through the Spirit of Grace the enforcements of that eternal law of good and evil, to which we are subjected; the temporal rewards and punishments originally annexed to the observance or breach of that law by the great Promulger of it; and which being thus joined and twisted together by God, can scarcely by any arts, endeavours, or practices of men, be put asunder.
There is no need of arguments to evince this truth: the universal experience and feeling of mankind bear witness to it; for, did ever any man, through the aid of almighty grace, break the power of a darling lust, resist a pressing temptation, or perform any act of a conspicuous, distinguishing and useful nature, but that he soon found it turn to account, health to his navel, and marrow to his bones? On the contrary, did any man ever indulge a criminal appetite, or allow himself sedately in any practice which he knew to be unlawful, but he felt, unless he was a thorough-paced villain, an inward struggle, and strong reluctance of mind before the attempt,—and bitter pangs of remorse attending it? What though no human eye was privy to the action,—was not conscience instead of a thousand witnesses? If not, it must have been so seared as with a hot iron, as to have banished every measure and every degree of influence of preventing grace.

Men who set up for freedom of thought, and for disengaging themselves from the prejudices of education, jolly and voluptuous livers, may pretend to dispute this truth; and perhaps in the gaiety of their hearts may venture even to deride it. Herod perhaps did so; but, notwithstanding all his efforts, conscience still operated, and he could not avoid its stinging remonstrances.
Look upon one of these men, who would have been thought to have made his ill practices and ill principles perfectly consistent, and you will find a thousand things, in his actions and discourses, testifying against him, that he deceiveth himself, and that the truth is not in him. If he be indeed, as he pretends, at ease in his enjoyments,—whence come those disorders and unevennesses in his life and conduct; those vicissitudes of good and bad humour, mirth and thoughtfulness; that perpetual pursuit of little, mean, insipid amusements; that restless desire of changing the scene, and the objects of his pleasures; those sudden eruptions of passion and rage upon the least disappointments? Certainly, all is not right within, or else there would be a greater calm and serenity without. If his mind were not in an unhappy situation, and under contrary influences, it would not be thus tossed and disquieted. For what reason does he contrive for himself such a chain and succession of entertainments, and take such care to be delivered from one folly, one diversion to another, without intermission? Why,—but because he dreads to leave any void space of life unfilled, lest conscience should find work for his mind at those intervals? He has no way to fence against guilty reflections, but by stopping up all the avenues at which they might enter. Hence his strong addiction to company, his aversion to darkness and solitude, which recollects his thoughts, and turns the mind inward upon itself by shutting out external objects and impressions. It is not because the pleasures of society are always new and grateful to him, that he always pursues them thus keenly; for they soon lose their relish, and grow flat and insipid by repetition. They are not his choice, but his refuge: for the truth is, he dares not long converse with himself and with his own thoughts; and the worst company in the world is better to him, than that of a reproving conscience.

We have a strong proof of this in Tiberius, that complete pattern of wickedness and tyranny. He had taken as much pains to conquer the fears of conscience as any man, and had as many helps and advantages towards it; and yet as great a master of the art of dissimulation as he was, he could not dissemble the inward sense of his guilt no more than Herod, nor prevent the open eruptions of it upon very improper occasions; witness that letter which he wrote to the senate from his impure retirement at Capraea. There cannot be a livelier image of a mind filled with wild distraction and despair than the beginning of it affords us: "What or how, at this time, I shall write to you, Fathers of the Senate, or what indeed I shall not write to you, may all the powers of heaven confound me, yet worse than they have already done, if I know, or can imagine!"—The observation of Tacitus upon this passage is very apposite to the present purpose. "Thus," says he, "was this emperor punished by a reflection on his own infamous life and guilt;" nor was it in vain that the greatest master of wisdom, Plato, affirmed, that were the breasts of Tyrants once laid open to our view, we should see there nothing but ghastly wounds and bruises: the consciousness of their own cruelty, lewdness, and ill-conduct leaving as deep and bloody prints on their minds, as the strokes of the scourge do on the back of a slave.—"Tiberius," adds he, "confessed as much, when he uttered these words; nor could his high station, or even privacy and retirement itself, hinder him from discovering to all the world the inward agonies and torments under which he laboured." Thus that excellent historian, Annal. lib. 6. See also the Book of Wisdom, Wis 17:1-11.

Since therefore the wise Author of our nature has so contrived it, that guilt is naturally and almost necessarily attended with trouble and uneasiness, let us, even hence, be persuaded to go to God through Christ for that pardon and purity, which alone can preserve the peace and tranquillity of our minds. For pleasure's sake, let us abstain from all criminal pleasures and pollutions: because the racking pains of guilt, duly awakened, are really an over-balance to the greatest sensual gratifications. The charms of vice (how tempting soever they may seem to be) are by no means equivalent to the inward remorse and trouble, and the tormenting reflections which attend it; which keep pace with our guilt, and are proportioned to the greatness and daringness of our crimes: for mighty sinners, sooner or later, even here in general, (how much more hereafter!) shall be mightily tormented. Let no temptation, therefore, no interest, no influence whatever sway us to do any thing contrary to the suggestions of conscience or the word of God. Let us no more dare to do in private, what that tells us ought not to be done, than if we were upon an open theatre, and the eyes of the whole creation were upon us. What signifies it that we escape the view and observation of men, when the watchful witness within sees and records all our faults, and will certainly one day reprove us, and set our misdeeds in order before us? and ever remember, that the adorable Saviour of the world and the holy Spirit of God are offered to you, that you may be saved from your sins, and be thus enabled to answer the great end of your creation.

It has been reckoned a good rule for a happy conduct of life, to be sure of keeping our domestic concerns right, and of being easy under our own roof, where we may find an agreeable retreat and shelter from any disappointments that we meet with in the great scene of vexation, the world. And the same rule will, with greater reason, hold, in relation to the peace of our consciences. Let our first care be, through the power of almighty grace, to keep all quiet and serene there: when this point is once gained at home, external accidents will not be able deeply to affect us: and unless it be gained, all the pleasures, the abundance and pomp of life, will be insipid and tasteless to us.

Wherefore, let us resolve, all of us, to stick to that principle which will keep us easy when we are alone, and will stick to us in an hour when all outward comforts fail us. Let those listen to this reprover,—conscience,—who are otherwise, alas! in a great measure above reproof: the more destitute they are of the advice and correction of others, the more careful should they be to attend to the suggestions and whispers of this inward monitor and friend. Though they value not the censures passed on their actions by those whom they consider as beneath them, yet surely they ought not to slight their own: nor do they stoop beneath themselves, when they stoop to themselves, and to the inward dictates and persuasions of their own minds. The marks of distinction which they bear, though they may enable them sometimes to sin with impunity, as to men, yet will they not secure them from the lashes of an avenging conscience; which will find them out in their most secret retirements, cannot be forbidden access, nor be dismissed without being heard; will make their way to them, as they did to Herod and Tiberius, through business or pleasure; nay, even through guards and crowds, and all the vain forms and ceremonies with which they may be surrounded: and yet all will be insufficient, if they do not come to Jesus Christ in all the simplicity of little children, and with the most entire dependence on his sole merits and almighty grace, for pardon and salvation.

REFLECTIONS.—1st, From Capernaum our Lord visited the place of his education, Nazareth, accompanied by his disciples. And,

1. On the sabbath day, according to his custom, he entered into the synagogue; and from the law and the prophets preached the things concerning himself with such dignity and elocution, as quite amazed his countrymen. He had been bred among them, a carpenter probably by trade, without any education; his family and relations were all persons of mean and low circumstances: how he should be able to discourse with such readiness, and perform such miraculous works, they could not conceive; and yet their prejudices against him, on amount of his low birth and education, prevailed over their admiration, and, notwithstanding all the wonders they beheld, they disdained to be followers of a person so mean and despicable in their account. Note; (1.) The humiliation of Jesus, at which they were offended, should make him the dearer to us. (2.) If the Lord, in our nature, submitted to earn with the labour of his hands the bread that he ate, let it teach us how commendable is industry, and never to despise any man because he is poor.

2. To rebuke their folly, and punish their unbelief, he reminds them how they verified that proverbial saying, A prophet is not without honour but in his own country, and among his own kin, and in his own house; people ordinarily paying more respect to strangers and persons unknown, than to those with whom they have been indulged in familiarity, and whom they are ready to treat with contempt. Therefore, except healing a few sick people, he refused to exercise his power and grace among them. Their unbelief bound up, as it were, the hands of his omnipotence; and marvelling at it, he left them, in just judgment, to the perverseness and impenitence of their hearts, carrying the glad tidings of salvation from them to the other villages of Galilee, where greater respect would be paid to his person and ministry.

2nd, The twelve, having now for a while attended their Master, are,
1. Sent forth to preach what they had learned of him, and endued with power to work miracles, and cast out devils, in confirmation of the doctrine they taught. For their mutual comfort and support, they were joined in pairs, and forbidden to encumber themselves with clothes or provisions; but must set off just as they were, with only their stick in their hand, the clothes which they then wore, and the sandals on their feet, relying upon divine Providence for a supply of their wants during their travels. Their message would deserve and procure them a welcome. Where-ever they came therefore, and were received into a house, there they must continue till they removed to another city or village. But if in any place they were refused a hospitable entertainment, and no attention was paid to their preaching, they are commanded immediately to depart, shaking off the dust from their feet in testimony of the wickedness and infidelity of that people; and not Sodom or Gomorrha in the day of judgment will meet so severe a doom as that city. Note; (1.) They who reject the calls of the Gospel, perish under the most accumulated guilt. (2.) The ministers of Christ are worthy of their maintenance; and since they have renounced the world for the service of men's souls, it becomes those to whom they minister, liberally to supply their wants, that they may be wholly without care, and give themselves up to the word of God and to prayer.

2. The apostles went, in obedience to their Master's orders, preaching the doctrine of repentance, and calling men to turn unto God, and receive his Messiah, whose kingdom was ready to appear. And in confirmation of their divine authority, they cast out devils, and miraculously healed the sick, by anointing them with oil in the name of the Lord, in token of their being restored to health. Note; The great end of the ministry is the conversion of men's souls. They who have not this in view, and do not see any fruit of their labours, may justly suspect that they have run without being sent.

3rdly, The fame of Jesus had by this time reached the ears of Herod. His guilty conscience suggested to him that John, whom he had murdered, was now risen from the dead, and invested with greater powers than before, perhaps to avenge his blood upon the head of his murderer. Others thought him to be Elijah, the forerunner of the Messiah; others one of the ancient prophets revived: others a new prophet sent of God, like those of old; but all mistook his true character, and knew him not as the Saviour of the world. Herod, haunted as it were with the ghosts of his injustice and cruelty, persisted in the conviction, that this was surely John the Baptist, whom he had beheaded; the narrative of which bloody transaction is related in nearly the same words as before, Matthew 14. To what was there said, we may farther observe,

1. How far a man may go in his convictions, without being ever truly converted. Herod was in his conscience persuaded that John was a just man, and a holy; his whole demeanor shewed the Baptist to be such, and commanded veneration. And so far many go, as to be convinced of the integrity of God's ministers, and to reverence their character; to observe them, to attend their ministry with seriousness and constancy, to do many things which are right through their preaching; yea, to take delight in their discourses, and to feel a transient joy while sitting under them; and yet, like Herod, may never be divorced from their darling sins, nor their hearts at all effectually changed.

2. How commendable is fidelity! All the respect and kindness of Herod did not make John in the least indulgent to his sins; he told him plainly, though a king, the guilt and danger of his state, and charged upon his conscience his lewdness, adultery, and incest in marrying his brother's wife: and such should we be, imitating this holy plainness and simplicity, neither moved by caresses, nor deterred by fear; but approving ourselves to every man's conscience in the sight of God.
3. They who will be thus faithful, may expect to be often severely treated. The hearts of sinners will be exasperated, and malice will drive them, like Herodias, to contrive some mischief against their reprovers, and thus to revenge the honest rebukes, which they regard as premeditated affronts.
4thly, The Apostles, having executed the commission with which their Master had intrusted them, return to give him an account of their ministry and success. And blessed and happy are they who can give up this account with joy! Satisfied in their report, and well pleased with their service, our Lord,
1. Testifies his tenderness and regard for them, by calling them into a retirement, where they might report themselves awhile after their labours. For where they were, such crowds were perpetually coming and going, desirous to hear, or wanting to be healed, that they had not leisure even to eat their necessary food. Note; (1.) In these frail bodies at present, the most ardent spirits must yield to some repose and relaxation. (2.) Our rest must be but for a while, just enough to strengthen us to return with fresh vigour to the work of the Lord.

2. He shews his compassions to the multitude who followed them. For though they withdrew privately, and coasted the lake in a boat, to a desert place near the city of Bethsaida, yet many watched the course that they steered, and were so eager after the company and teaching of Jesus, that they ran faster than the boat went, and were on the spot when he arrived, ready to receive him. Jesus, on disembarking, beheld them with compassion, knowing how destitute they were of faithful guides, and neglected as sheep without a shepherd; and therefore, well pleased to be interrupted, and deprived of his retirement, he instantly set himself to instruct them in the things pertaining to his kingdom, and their own everlasting peace; in which delightful work, and in healing their sick, he continued till evening drew on. Note; (1.) They who have a true relish for the Gospel of Jesus, will take many a weary step for the sake of attending that ministry by which it is dispensed with power. (2.) It is a peculiar pleasure to preach to those, who appear athirst for the word of truth.

3. He not only fed their souls with the heavenly manna of his doctrine, but their bodies by miraculous food. The disciples, as the day drew to a close, reminded him how far the people were from any inhabited place, and that the night would soon come on; it would be necessary therefore, they suggest, to dismiss the multitude, that they might get some refreshment after fasting so long. But he, to prove their faith, bade them provide for them the necessary repast. In a surprise, they look not at his power, but to their own inability: where should they get bread, or money to buy it, when two hundred penny-worth would not be sufficient to give a morsel to each? Perceiving that they had no notion whence the supply should come, he inquired what store of provision they had with them? they told him only five barley loaves, and two fishes, a quantity utterly insufficient to satisfy such a multitude. Commanding them to be brought, Jesus took the loaves; and having disposed the people in ranks, (see the Annotations,) he brake, and gave to his disciples, who waited on the guests; and, far from want, there appeared enough and to spare: they not only made a hearty meal, but left fragments sufficient to fill twelve baskets, which Christ commanded to be collected with care, not only to supply their future wants, but to make the miracle appear more illustrious. Note; (1.) They who love the word, will for the sake of it sometimes forego their necessary food. (2.) Barley loaves, with Christ's blessing, afford a sweeter feast than the richest delicacies without it. (3.) Christ's disciples must be content with, and thankful for, coarse fare. (4) Waste, even of crumbs of barley bread, is sinful: no fragments are to be lost, when there are so many who want them.

5thly, The entertainment being finished, Christ bids his disciples first embark, and cross the lake, which they did with reluctance, thinking this a good opportunity for him to declare himself, and set up, as they expected, his temporal kingdom. But he, dismissing the multitude, retired into a mountain, as he was accustomed, to spend some time in prayer; to teach us the necessity of keeping up private communion with God, as the best means of enabling us to go comfortably through our public ministrations. Meantime we are told,
1. The distress of the disciples. The wind was tempestuous, and directly a-head; so that though they pulled hard, they got no way, and had advanced in many hours not above a league. We may expect in Christ's service to meet with difficulties; but if we patiently persevere, all will be well.
2. After exercising their faith and patience till the morning watch, at last Christ came to them, walking upon the waters; and seemed as if he would have passed them; but they all discovered something walking on the water, and supposing, it an apparition, shrieked out, exceedingly affrighted; till his well-known voice stilled their fears, saying, Be of good cheer, it is I, be not afraid; and he entering the boat, instantly the winds and waves subsided, to the exceeding astonishment of the Apostles, who, forgetting the miracle of the loaves which they had just seen, were so dull and stupid in their hearts, as to be surprised at this new manifestation of their Master's divine power, though they were daily eye-witnesses of his stupendous miracles. Note; (1.) If Christ's faithful people toil hard through a night of temptations, the morning will come; a little faith and patience shall bring them to the light of peace and joy. (2.) Our fancies raise a thousand unnecessary fears; and in our distress we often suspect that Christ is passing from us, when he is really coming to us. (3.) It is then comfortable with the troubled soul, when Jesus reveals himself, and says with the voice of love, It is I, be of good cheer. Lord, speak thou to my soul, and it shall rest from all its fears.

3. No sooner had they reached the shore, near Capernaum, than immediately the rumour of his arrival spread on every side, and vast multitudes crowded around him, bringing the sick and diseased. In every city, town, or village which he passed, they were laid on beds in the streets, and besought him, that they might touch, if but the border of his garment; and as many as touched him were perfectly cured, whatever was their malady. O Jesus, enable me to touch thee with my trembling hand of faith, and heal thou my sin-sick soul.