And Jesus seeing great multitudes about him, gave orders to pass over the water.

“Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation.”

“Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses’ countenance was made glorious, and Stephen’s as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.)”

“And when Jesus had come into the house of Simon Peter, etc. The power of Christ was commended in the healing of the leper; it was commended also in the swift healing of the centurion's servant; here it is commended in a perfect healing. First, therefore, he describes the place of the healing; second, the manner of the infirmity; third, he declares Christ's help; fourth, the effect of the healing. He says, therefore, "when he had come," etc. The Evangelist does not touch on when this was done; and Luke and Mark likewise pass on to other things. But it must be known that where the Evangelists set down a time, or something pertaining to order, it is a sign that it pertains to the continuation of the history; but where they do not, it is a sign that it pertains to the continuation of memory. Hence they wrote according as they recalled. He came into the house of Peter. And we can consider three things here. The honor which he conferred on his disciples, because he was unwilling to go to the house of the centurion, yet went to the house of a poor fisherman; hence Psalm 138:17: "Your friends, O God, are made exceedingly honorable." Likewise he instructed them in humility, because nothing pleases the Lord more; James 1:21: "Receive with meekness the engrafted word, which is able to save your souls," etc. Third, in this is shown the reverence which the Lord had for Peter, because he offered himself, although Peter did not ask. He saw the mother-in-law. He saw with the eye, namely of the mind; Exodus 3:7: "I have seen the affliction of my people in Egypt." Peter's mother-in-law. By this the synagogue can be understood: "He who wrought in Peter for the apostleship of the circumcision," namely among the Jews, "wrought also in me among the Gentiles," Galatians 2:8. This woman was feverish, that is, the synagogue, with the fever, namely, of envy. Or by this mother-in-law is understood the soul burning with the fire of concupiscence. And he touched her hand. Here he touches on the healing. Chrysostom asks why he healed the centurion's servant by word alone, but this woman by touch. And he answers, on account of familiarity; and in this he also showed his humility all the more, and therefore he gave help by touch; Psalm 72:23: "You have held my right hand." There follows: and she arose. It is the custom of those with fevers that when they begin to be healed, they are weaker than in the sickness itself; but such was not the healing of the Lord — rather he restored full health, because "the works of God are perfect," Deuteronomy 32:4. For the Lord heals in one way, nature in another. Therefore there follows: and she ministered. Now when evening had come. Here the power of God is confirmed through the multitude of those healed. First, therefore, the Evangelist touches on the multitude; second, he adds the authority of Scripture, at the words "that it might be fulfilled which was spoken by Isaiah the prophet." He says, therefore, that he healed those possessed by demons and those who were sick. And by "those possessed by demons" can be understood those who sin from malice, and by "those who were sick," those who sin from ignorance. Hence he says "now when evening had come" — note why this was not done on the sabbath day, on which they held it improper to heal, but in the evening, the sabbath being finished, they brought to him many who had demons. Or it is said "evening" because our Savior came in the evening: "the sun rises, and it sets," namely Christ, Ecclesiastes 1:5. He cast out — by rebuke alone; hence at his voice alone the demons fled. Likewise "those who were sick," so that that which is said in Acts 10:38 agrees with him: "he delivered all who were oppressed by the devil." Hence it should be noted that the Evangelists did not set down all the miracles of Christ, but rather the more commonly known ones. And because it might seem marvelous that he healed so many, he therefore confirms it by the authority found in Isaiah 53:4: "He himself took our infirmities, and bore our sicknesses." And although it is not so in the order of the text, let us expound it as it stands. "He himself took our infirmities," that is, took them away, so that "infirmities" may be taken for light sins. And "sicknesses," that is, greater sins, "he bore," that is, carried away; or, since he himself is the power and wisdom of God, "our infirmities," namely of the passion and of death. Hence he took on passibility in order to take away our infirmity and sickness, etc. 1 Peter 2:24: "who bore our sins in his body, that being dead to sin, we might live to justice." But since Isaiah spoke of sins, it is asked why this is said of bodily infirmities. And the reason is this: that bodily sicknesses are very often caused by spiritual sins. Now Jesus, seeing the crowds. Because the miracles set down were against interior sins, here he sets down miracles against exterior sins, namely the storm. And first he sets down the preamble to the miracle, namely concerning the entry into the boat; then the miracle, at the words "then rising he commanded the winds and the sea"; third, the effect, at the words "and there came a great calm." Concerning the first, he first sets down the command; second, the fulfillment of the command. Concerning the first, three things: first he commands that they follow; second he repels one who was pressing himself forward; third he reproves another disciple. He says, therefore, "Jesus, seeing the crowds," etc. But why did he enter the boat? He did this on account of two things: first, that he might show the weakness of human nature; second, that he might please the disciples — hence at times he went up with the disciples onto a mountain, at times into the desert, at times into a boat. Likewise, that he might give us an example, that we should not seek the favors of men. Likewise, to take away the envy of the Jews; Isaiah 42:3: "The smoking flax he shall not extinguish." There follows the repulse: and a certain scribe came — and it seems that this man approached very devoutly. And why did he repel him? Jerome: because he did not have good faith. And this is clear, because he called him only "master," but the true disciples called him "Lord." Hence in John 13:13: "You call me Master and Lord." Likewise, he wished to follow him from an evil intention: because he heard that a sign had been done, he wished to follow so that he might work signs, as is said of Simon Magus. Likewise Chrysostom says that he sinned in another respect, namely in pride, because he drew himself apart; hence he reckoned himself worthier than the others. Hilary reads it as a question: "Master, shall I follow you?" His fault is this: that he asked about what was certain, and put under doubt what he ought to do. There follows: the foxes have holes. Jerome expounds literally, that God answered to the intention, as he often does. He wished to follow, but he had gain in view; and the Lord, against this, alleges poverty; therefore he says, "the foxes have holes, and the birds of the air nests; but the Son of Man has nowhere to lay his head," as is found in 2 Corinthians 8:9: "who, being rich, became poor," etc. According to Augustine, he notes him for a threefold vice: of the vice of deceit, because he had sweetness in his mouth and poison in his heart, as is found in Psalm 13:3; likewise he noted him for pride, when he said "the birds of the air," by which pride is understood — or the birds signify demons, as is found below in chapter 13:4, where it is said: "and the birds came and ate them up"; likewise of unbelief, because he was not in the charity which dwells in us through faith. There follows: and another of his disciples said to him. The first pressed himself forward, but the other excused himself. And the reproof of the one excusing himself is set down, at the words "but Jesus said to him," etc. "Lord, permit me first to go and bury my father." And there is a great difference between this man and the preceding one: this one called him "Lord," that one called him "Master"; likewise that one alleged deceit, this one piety, because there was a precept about honoring one's father, hence he asked for a delay. Something similar is found in 3 Kings 19:20 concerning Elisha. There follows the reproof of this man: "follow me" — because he who wishes to follow Christ ought not to give up following on account of some other temporal business; hence Psalm 44:11 says: "forget your people, and your father's house." Likewise he commanded him this because there were others who could do the burying. Therefore he said, "let the dead bury their dead." Likewise, because it happens, as often, that one who is held back by some one piece of business, since one thing draws on another, quickly falls into another; thus if this man had gone to bury his father, he would perhaps afterward have had thoughts about his father's testament, and so he might perhaps be drawn back entirely. Isaiah 5:18: "Woe to you who draw iniquity with cords of vanity." Hence this was not a matter of cruelty — just as, if we see someone too much affected by the death of his father, he is kept from the funeral on account of the danger, as is found in Ecclesiasticus 30:25: "sadness has killed many." But he says "the dead" in the plural, because the dead man was dead by a twofold death, namely the death of unbelief and the death of the body. Hence he was dead both in body and in soul. Hence he gives four lessons. The first, namely, that he who has been called to the state of perfection should not acknowledge his carnal father through inordinate affection; below, 23:9: "for one is your father, who is in heaven." The second is that between the faithful and unbelievers the affection of kinship is withdrawn; hence Luke 14:26: "If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, yes and his own soul also, he cannot be my disciple." And this is true where father and mother draw one back from God. The third is that no remembrance is to be made of the dead unbelievers among the saints. The fourth is that everyone who lives outside of Christ is dead, because he himself is the life, according to Gregory. And as he was going up into the boat. The Lord's command concerning the crossing over has been set down; here the execution of the command is set down. For miracles had been manifested on land; he wishes to manifest them on the waters, so as to show himself to be the Lord of land and sea. By this little boat is understood the Church, or the cross of Christ; hence of this can be said that word of Wisdom 14:5: "they entrust their souls to a small piece of wood." The Lord's disciples follow him in the Church through obedience to his commandments; likewise they follow him as he ascends the cross. Galatians 6:14: "through whom the world is crucified to me, and I to the world." Then the miracle is subjoined. And first the imminent danger is set down; second, the disciples' entreaty, at the words "and they came to him"; third, his hearing of them, at the words "and Jesus said to them." The danger is touched upon from the storm, and from Christ's sleeping. And behold, a great commotion arose. As the saints say, the storm was not made from an intemperateness of the air, but arose from divine ordinance. And this was done for many reasons. First, that the disciples, who had been specially loved and called, might be of a humble mind and not exalt themselves; and this signified the future danger which was to be imminent at the time of the passion, and afterward, as the apostle Paul says, 2 Corinthians 1:8: "We were burdened above our strength, so that we were weary even of life." Likewise another reason, that they might know how to live amid dangers, and to conquer, as is found in Romans 8:37: "in all these things we overcome, because of him who has loved us." Likewise Chrysostom expounds that they themselves were going to preach what they had seen concerning Christ; therefore, so that they might be more experienced in the miracles themselves, and might be more certain, the Lord willed them to suffer this. Hence in Psalm 65:16: "Come, and I will tell you the works of the Lord." For they could recall more readily things of this kind that had happened to themselves. But he himself was sleeping; and this was so that he might show himself a true man; for so it was in all things, that where he wished to show his divinity, he always showed something of his humanity. He was sleeping, because "he was found in habit as a man," Philippians 2:7. For according to his divinity he was not sleeping; hence Psalm 120:4: "He who keeps Israel shall neither slumber nor sleep." Likewise he was sleeping, so that they might be established between fear and hope. Likewise, that he might show his singularity, because in so great a storm he remained secure; Proverbs 8:28: "when he balanced the fountains of waters, when he encompassed the sea with its bounds, and set a law to the waters." There follows the disciples' entreaty: the disciples came, etc. For the wind was so great that it was necessary for him to be awakened; and all this was said as a figure of Jonah, because Jonah slept in the ship, and the sailors awakened him to entreat him, but these men awakened him in order to be saved; hence they say, "Lord, save us, we perish." And first they confess his power when they say "Lord"; Psalm 88:10: "You rule the power of the sea, and you calm the movement of its waves." Likewise they ask for help, because they knew him to be the Savior; Isaiah 35:4: "He himself will come, and will save us." Likewise they express the danger of earthly things. And here the death of Christ is signified in his sleeping, he who was also awakened through the resurrection. Or he is said to sleep in the tribulations and temptations of the saints, and then he is awakened by the prayers of the saints; hence it is said, Psalm 43:23: "Arise, why do you sleep, O Lord?" Likewise he sleeps in the slothful, hence he is to be awakened, as Paul admonishes, Ephesians 5:14: "Rise up, you who sleep, and rise from the dead, and Christ shall enlighten you." There follows how he comes to their aid: "Why are you fearful, O you of little faith?" It seems that they were not of little faith, because they said "save us," but they truly were of little faith, because they did not believe that even while sleeping he could save. Or "of little faith," because if they themselves had great faith, they themselves could command the sea. Then he arose and commanded the winds: for the storm arises from the winds as from an efficient cause, from the waters as from a material cause; and he commanded both; hence Psalm 106:25: "He said, and the storm-wind stood still." And this is what is said: and there was made a great calm. But it is the custom that when a storm arises, the sea is not totally calmed for two days. Therefore, so that the miracle might appear perfect, immediately a great calm was made, because "the works of God are perfect," Deuteronomy 32:4. But the men marveled, etc. Here the effect is set down, namely the wonder of the crowds. When he says "men," do not understand the apostles, because the apostles are never called so, but by "men" understand the sailors. Or, according to Jerome, if you also understand "men" as meaning the apostles, it can be that they were able to doubt as men, saying, "What manner of man is this?" Here Chrysostom adds "man": for because they had seen him sleeping, they called him a man; because they had seen a sign of divinity, they therefore doubted. Because the winds and the sea obey him: because every creature obeys its creator; Psalm 148:8: "Fire, hail, snow, ice, stormy winds, which fulfill his word," etc. Not because they have a rational soul, but because they behave after the manner of one obeying. As the hands and members obey the soul, because they are moved immediately at its beck, so all things obey God.”

“Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest. II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand. We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use. 1. Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? Co1 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe, (1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten. (2.) How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe, [1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, Co2 8:9. [2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him. 2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here, (1.) The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard. (2.) Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, Sa1 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.”

“And a certain Scribe came,.... "As they went in the way", Luk 9:57 to go to the sea side, in order to take shipping, and pass to the other shore; and said unto him, Master, or Rabbi, I will follow thee whithersoever thou goest. One would have thought, that this man desired in good earnest to be a disciple of Christ, were it not for Christ's answer to him, who knew his heart: from whence it appears, that he, seeing the miracles which Christ wrought, and observing the fame of him among the people, began to think that he would be generally received as the Messiah; and by joining himself to him, promised himself much ease, honour, and wealth. These seem to be the motives, which prevailed upon him to take so sudden and hasty a step; for he did not wait to be called to follow Christ, as the other disciples were, but offers himself to be one; that is, to be one of his intimates, one of his apostles; and besides, he rashly promises to do that, which he knew nothing of, and which in some cases is impossible to be done.”