Matthew 14:30

But when he saw the wind boisterous, he was afraid. It is the weakness of the impulsive man that he has no staying power, and is only good for the little while that the fit is on him. It is the weakness of impulsive, excitable nations, that while they are splendid at a dash, they have none of the persistency that holds on until the end is fully secured. St. Peter often spoke and acted before he thought. Behind him was impulse rather than resolve. So difficulties created at once a new and opposing impulse. He failed as quickly and as unreasonably as he acted. The men who succeed in life are the men who can hold on. St. Peter might have safely walked the water if he had held on the faith with which he started from the boat, and which had received the Master's approval.

I. ST. PETER ATTEMPTED AN IMPOSSIBILITY. There is nothing that men regard as so impossible as "walking on the sea." Men can walk on the narrowest ledges of the loftiest cliffs, or on the thinnest ropes, but not on the water. The Egyptians, in their hieroglyphics, were wont to represent an impossibility by painting the figure of a man with his feet walking upon the sea. St. Peter saw this impossibility overcome by his Master. A sudden thought seized him. He should like to do what his Master did. It was a child's wish; but it showed love and trust. He spoke it out. The Master said "Come," and he tried to do the impossible. A nobler man than those who never had such thoughts, and never made such attempts.

II. ST. PETER BEGAN TO SUCCEED WITH HIS IMPOSSIBILITY. A man can walk steadily along a very dangerous place if he looks up at the steadfast sky. He will be giddy if he ventures to look around or to look down. It is thus always in the spiritual spheres. St. Peters can always walk safely, even on the treacherous waters, so long as they look up and away to the steadfast Christ. They will fail and fall as soon as they look around, or down, or within. And the reason is that man is strong when he leans on another, but weak when he trusts to himself. The impulsive man leans for a minute and is strong; then impulse fails, and he is, like Samson, weak as other men.

III. ST. PETER SOON FAILED WITH HIS IMPOSSIBILITY. If he could have kept his eye and mind fixed on Jesus he would have succeeded. But he thought of the wind; and the wind took the place of Jesus. Jesus quickened faith; the wind quickened fear. Faith makes a man strong. Fear wholly unnerves. What St. Peter needed for success was "staying power of faith." Keeping on trusting. Keeping on "looking off unto Jesus;" "patient continuance in well doing," - R.T.

And Peter answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water.
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 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.)

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 walking's 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.)

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.)

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 man's 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.)

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 man's 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 Lord's band as the fountain of spiritual strength.

(P. Thompson.)

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.)

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.)


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 PETER'S 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 PETER'S FEAR. He began to sink. Our support in dangers and trials depends on our faith.


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.


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.)

I. ST. PETER'S 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 Christ's faithful followers.

II. ST. PETER'S 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.)

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.)

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.)

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.)

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.)

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 Christ's 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.)

Herod, Herodias, Jesus, John, Peter, Philip
Galilee, Genneseret, Jerusalem, Sea of Galilee
Afraid, Beginning, Begun, Boisterous, Cried, Cry, Fear, Felt, Frightened, Grew, Master, Save, Saying, Seeing, Sink, Sir, Starting, Strong, Vehement, Wind
1. Herod's opinion of Jesus.
3. Wherefore John Baptist was beheaded.
13. Jesus departs into a solitary place,
15. where he feeds five thousand men with five loves and two fishes.
22. He walks on the sea to his disciples;
34. and landing at Gennesaret,
35. heals the sick who touch of the hem of his garment.

Dictionary of Bible Themes
Matthew 14:22-33

     2012   Christ, authority

Matthew 14:28-31

     1418   miracles, responses

Matthew 14:29-31

     8726   doubters

Matthew 14:30-31

     8359   weakness, spiritual
     8722   doubt, nature of
     8743   faithlessness, nature of
     8744   faithlessness, as disobedience

July 23. "Bring them Hither to Me" (Matt. xiv. 18).
"Bring them hither to Me" (Matt. xiv. 18). Why have ye not received all the fulness of the Holy Spirit? And how may we be anointed with "the rest of the oil?" The greatest need is to make room when God makes it. Look around you at your situation. Are you not encompassed with needs at this very moment, and almost overwhelmed with difficulties, trials and emergencies? These are all divinely provided vessels for the Holy Spirit to fill, and if you would but rightly understand their meaning, they would
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Grave of the Dead John and the Grave of the Living Jesus
'And John's disciples came, and took up the body, and buried it, and went and told Jesus.'--MATT. xiv. 12. 'And they departed quickly from the sepulchre with fear and great joy.'--MATT. xxviii. 8. There is a remarkable parallel and still more remarkable contrast between these two groups of disciples at the graves of their respective masters. John the Baptist's followers venture into the very jaws of the lion to rescue the headless corpse of their martyred teacher from a prison grave. They bear it
Alexander Maclaren—Expositions of Holy Scripture

Peter on the Waves
'And Peter answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water.'--MATT. xiv. 28. We owe this account of an episode in the miracle of Christ's walking on the waters to Matthew alone. Singularly enough there is no reference to Peter's venturesomeness and failure in the Gospel which is generally believed to have been written under his special inspection and suggestion. Mark passes by that part of the narrative without a word. That may be because Peter was somewhat ashamed
Alexander Maclaren—Expositions of Holy Scripture

The Martyrdom of John
'At that time Herod the tetrarch heard of the fame of Jesus, 2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him. 3. For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4. For John said unto him, It is not lawful for thee to have her. 5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6.
Alexander Maclaren—Expositions of Holy Scripture

The Food of the World
'He gave the loaves to the disciples, and the disciples to the multitude. 20. And they did all eat, and were filled; and they took up of the fragments that remained twelve baskets full.'--MATT. xiv. 19, 20. The miracles of Scripture are not merely wonders, but signs. It is one of their most striking characteristics that they are not, like the pretended portents of false faiths, mere mighty deeds standing in no sort of intellectual relation to the message of which they claim to be the attestation,
Alexander Maclaren—Expositions of Holy Scripture

The King's Highway
'And straightway Jesus constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away. 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. 24. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 25. And in the fourth watch of the night Jesus went unto them, walking on the sea. 26. And when the disciples saw Him walking
Alexander Maclaren—Expositions of Holy Scripture

Again on Matt. xiv. 25: of the Lord Walking on the Waves of the Sea, and of Peter Tottering.
1. The Gospel which has just been read touching the Lord Christ, who walked on the waters of the sea; [2566] and the Apostle Peter, who as he was walking, tottered through fear, and sinking in distrust, rose again by confession, gives us to understand that the sea is the present world, and the Apostle Peter the type of the One Church. For Peter in the order of Apostles first, and in the love of Christ most forward, answers oftentimes alone for all the rest. Again, when the Lord Jesus Christ asked,
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xiv. 24, "But the Boat was Now in the Midst of the Sea, Distressed by the Waves. "
1. The lesson of the Gospel which we have just heard is a lesson of humility to us all, that we may see and know where we are, and whither we must tend and hasten. For that ship which carries the disciples, which was tossed in the waves by a contrary wind, is not without its meaning. Nor without a meaning [2541] did the Lord after He had left the multitudes, go up into a mountain to pray alone; and then coming to His disciples found them in danger, walking on the sea, and getting up into the ship
Saint Augustine—sermons on selected lessons of the new testament

Mr. Fearing Comforted
I think I shall be quite safe in concluding this morning, that there are some here who are full of doubting and fearing. Sure I am that all true Christians have their times of anxious questioning. The heart that hath never doubted has not yet learned to believe. As the farmers say, "The land that will not grow a thistle, will not grow wheat;" and the heart that cannot produce a doubt has not yet understood the meaning of believing. He that never doubted of his state--he may, perhaps he may, too late.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision A. Return of the Twelve and Retirement To the East Shore of Galilee. ^A Matt. XIV. 13; ^B Mark VI. 30-32; ^C Luke IX. 10; ^D John VI. 1. ^b 30 And the apostles gather themselves together unto Jesus; ^c when they were returned, ^b and they told { ^c declared unto} ^b him all things, whatsoever they had done, and whatsoever they had taught. [They had fulfilled the mission on which Jesus had sent them, and on returning each pair made to him a full report of their work.]
J. W. McGarvey—The Four-Fold Gospel

Herod Antipas Supposes Jesus to be John.
^A Matt. XIV. 1-12; ^B Mark VI. 14-29; ^C Luke IX. 7-9. ^b 14 And ^c 7 Now ^a 1 At that season ^b King Herod [Herod Antipas, son of Herod the Great. See page 63.] ^c the tetrarch heard of all that was done ^a heard the report concerning Jesus, ^b for his name had become known: ^c and he was perplexed, because that it was said by some, that John was risen from the dead; 8 and by some, that Elijah had appeared; and by others, that one of the old prophets was risen again. [The work of Jesus impressed
J. W. McGarvey—The Four-Fold Gospel

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision B. Feeding the Five Thousand. ^A Matt. XIV. 13-21; ^B Mark VI. 33-44; ^C Luke IX. 11-17; ^D John VI. 2-14. ^c 11 But { ^a and} the multitudes heard thereof [heard of Jesus and his disciples crossing the lake], ^b 33 And they saw them going, and ^c perceiving it, ^b many knew them, ^d 2 And a great multitude followed him, because they beheld the signs which he did on them that were sick. ^b and they ran together there on foot from all the cities, and outwent them. ^a
J. W. McGarvey—The Four-Fold Gospel

The Miraculous Feeding of the Five Thousand
In the circumstances described in the previous chapter, Jesus resolved at once to leave Capernaum; and this probably alike for the sake of His disciples, who needed rest; for that of the people, who might have attempted a rising after the murder of the Baptist; and temporarily to withdraw Himself and His followers from the power of Herod. For this purpose He chose the place outside the dominions of Antipas, nearest to Capernaum. This was Beth-Saida (the house of fishing,' Fisher-town,' [3198] as
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Night of Miracles on the Lake of Gennesaret
THE last question of the Baptist, spoken in public, had been: Art Thou the Coming One, or look we for another?' It had, in part, been answered, as the murmur had passed through the ranks: This One is truly the Prophet, the Coming One!' So, then, they had no longer to wait, nor to look for another! And this Prophet' was Israel's long expected Messiah. What this would imply to the people, in the intensity and longing of the great hope which, for centuries, nay, far beyond the time of Ezra, had swayed
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Preachings on the Lake.
Such was the group which, on the borders of the lake of Tiberias, gathered around Jesus. The aristocracy was represented there by a customs-officer and by the wife of one of Herod's stewards. The rest were fishermen and common people. Their ignorance was extreme; their intelligence was feeble; they believed in apparitions and spirits.[1] Not one element of Greek culture had penetrated this first assembly of the saints. They had very little Jewish instruction; but heart and good-will overflowed. The
Ernest Renan—The Life of Jesus

Be of Good Cheer.
"BE of good cheer; it is I; be not afraid" (Matthew xiv:27). "Let not your heart be troubled; ye believe in God believe also in Me. In my father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John xiv:1-3). "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart
Arno Gaebelein—The Lord of Glory

The Rationalistic Explanation.
PAULUS. But the champions of this theory may admit all this, and yet fasten the delusion upon the disciples of Christ, who were so dazzled by his character, words, and works, that they mistook an extraordinary man for a divine being, and extraordinary medical cures for supernatural miracles. This is the view of the older German Rationalism.[75]75 It forms a parallel to the heathen rationalism of Euhemerus, of the Cyrenaic school: he explained the gods of the Greek mythology as human sages, heroes,
Philip Schaff—The Person of Christ

From the things last spoken, we gather no trifling conjecture concerning the situation of the town of Capernaum. Josephus relates that the country of Gennesar, which we have described, was watered "with a spring of excellent water; the people thereabouts call it Capernaum." From that either the city hath its name, or rather that hath its name from the city; and the city from the pleasantness of the place. The evangelists, compared together, do make it clear, that this city was seated in the land
John Lightfoot—From the Talmud and Hebraica

The Grave of John, and Another Grave
(MATTHEW XIV. 12.) "When some beloved voice, that was to you Both sound and sweetness, faileth suddenly, And silence, against which you dare not cry, Aches round you like a strong disease and new,-- What hope, what help, what music will undo That silence to your sense? Not friendship's sigh, Not reason's subtle count.... Nay, none of these! Speak, Thou availing Christ!--and fill this pause." E. B. BROWNING. "Tell Jesus"--The Sin-Bearer--The Resurrection of Jesus--The Followers of John, and of
F. B. Meyer—John the Baptist

The Confidence of Prayer. --Matt. xiv. 22
The Confidence of Prayer.--Matt. xiv. 22. Why thus, my soul, cast down? And why disquieted? Black though the tempest frown, The surge pass o'er thy head; Wait the fourth watch;--for One who saves Comes to thee, walking on the waves. Lord! Lord! if it be Thou, Bid me come down to Thee; Jesus! I know Thee now, And walk upon the sea; Faith fails; ah me! the gulf runs high, Save, Lord, I sink! O save, I die! I grasp thy outstretch'd hand; We climb the vessel's side; And lo! we touch the land, The
James Montgomery—Sacred Poems and Hymns

The Glory of Penitents and Pious People.
Who are they that compose yonder bright multitude? They are headed by a queen who does not wear a virgin's crown; and yet, she is so beautiful, and enjoys so intimate a union with Jesus. Who is she? She is Mary Magdalen, the bright queen of Penitents, and the star of hope to all who have grievously sinned in this world. She was once a sinner, and such a sinner! Her soul was the home of seven devils! She was a hireling of Satan, to catch the souls of men. But a flash of light came forth from the Heart
F. J. Boudreaux—The Happiness of Heaven

Christ's Encouragements
'Son, be of good cheer.'--MATT. ix. 2. This word of encouragement, which exhorts to both cheerfulness and courage, is often upon Christ's lips. It is only once employed in the Gospels by any other than He. If we throw together the various instances in which He thus speaks, we may get a somewhat striking view of the hindrances to such a temper of bold, buoyant cheerfulness which the world presents, and of the means for securing it which Christ provides. But before I consider these individually, let
Alexander Maclaren—Expositions of Holy Scripture

DANCING is the expression of inward feelings by means of rhythmical movements of the body. Usually these movements are in measured step, and are accompanied by music. In some form or another dancing is as old as the world, and has been practiced by rude as well as by civilized peoples. The passion for amateur dancing always has been strongest among savage nations, who have made equal use of it in religious rites and in war. With the savages the dancers work themselves into a perfect frenzy, into
J. M. Judy—Questionable Amusements and Worthy Substitutes

The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem,
Rush Rhees—The Life of Jesus of Nazareth

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