Mighty Works
1. At that time Herod the tetrarch heard the report concerning Jesus;
2. And said unto his boys, “This is John the Baptist; he is risen from the dead, and therefore [these] powers work in him.”
3. For Herod, taking hold of John, bound him and put [him] in prison on account of Herodias, his brother Philip’s wife.
4. For John said to him, “It is not permitted for thee to have her.”
5. And [although] he willed to kill him, he feared the crowd, because they accounted him as a prophet.
6. But when Herod’s birthday was kept, the daughter of Herodias danced in the midst, and pleased Herod.
7. Whereupon he professed with an oath to give her whatever she should ask.
8. And she, being pressed by her mother, declared, “Give me here on a platter the head of John the Baptist.”
9. And the king was sorry, but for the oaths’ sake, and for [those] sitting with [him], he ordered [it] to be given.
10. And sending, he beheaded John in the prison.
11. And his head was brought on a platter, and given to the damsel, and she brought [it] to her mother.
12. And His disciples coming, took the body, and buried it, and came and reported [it] to Jesus.
At the end of the previous episode, it is written that Jesus did not do many miracles in His own country “because of their unbelief” (13:58). This is the origin of the saying, “It’s hard to be a prophet in your own land.”
But Jesus’ own people were not the only ones who were unable to perceive His divinity. The Roman governor of Galilee at that time, Herod the Tetrarch, is also among those who do not acknowledge Jesus’ divine identity. Instead, Herod has his own theory about who Jesus is and why He is able to perform mighty works. “This is John the Baptist,” says Herod.” He is risen from the dead, and this is why miraculous powers are at work in him” (14:2).
Why might Herod believe this? A possible reason is given in the next episode which provides the backstory. Herod had arrested John the Baptist, bound him, and put him in prison at the insistence of Herodias, the wife of Herod’s brother. This is because John the Baptist had criticized the illicit affair between Herod and his sister-in-law, saying to Herod, ‘It is not lawful for you to have her’” (14:3-4). John’s criticism is consistent with the Mosaic law which states, “You shall not have sexual relations with your brother’s wife” (Leviticus 18:16).
Years later, during a celebration of Herod’s birthday, Herod’s stepdaughter danced before him. Herod was so taken with the young lady’s dancing, that he made an oath, promising to give her anything she wanted. The young lady accepted Herod’s offer, and, at her mother’s prompting, she said, “Give me John the Baptist’s head, here on a platter” (14:8). In response, Herod commanded the beheading of John in his prison cell. As evidence that Herod’s command had been carried out, John’s head was brought to them on a platter, and given to the young girl who, in turn, gave the head to her mother (see 14:10-12).
All of this, then, helps explain Herod’s response when he hears about Jesus’ miracles. He says, “This is John the Baptist risen from the dead.” Could it be that Herod, haunted by his terrible sins, believes that John the Baptist has come back from the dead through Jesus to remind him of his wrongdoings?
As we have pointed out, John the Baptist represents the clear teachings of the letter of the Word. Similarly, there are times when we, too, might reject the clear and most direct teachings of the Word (John the Baptist). And yet, if we have any conscience at all, those clear teachings keep rising again in our minds with unavoidable truths such as, “You shall not murder,” “You shall not steal,” “You shall not lie,” and “You shall not commit adultery.” Because of their divine origin, no amount of denial can prevent the truths of the letter of the Word from rising again and again within us.
Degeneration
The parables of regeneration, which immediately preceded this episode, dealt with the process of spiritual development. In the details of the story concerning the beheading of John the Baptist, however, we are given a representative picture of the successive stages by which a person de-generates, that is, casts oneself more and more deeply into the denial of truth, the darkness of falsity, and the lust of self-indulgence. This process begins in the part of us that longs for something it should not have. In this case, it is the longing to commit adultery. This is the part of us that first rejects the teachings of the Word, represented by putting John in prison. And then it commands that those teachings be put to death, represented by the beheading of John.
The only thing that temporarily holds Herod back is the fear of the multitudes. Therefore, it is written that “Herod wanted to put John the Baptist to death. But he feared the multitudes, because they counted him a prophet” (14:5). In this context, the multitudes represent aspects of goodness and truth that are implanted in every human heart—the part of us that senses the holiness of divine truth. This is the part of us that still respects the literal sense of the Word, especially the Ten Commandments. This is what is meant by the statement, “They counted him [John the Baptist] as a prophet.”
But the voice of the people who consider John a prophet is no longer strong enough to restrain Herod. Although we read that Herod is sorry, he has taken a fatal plunge. Because it is too late to turn back, he orders the murder of John the Baptist (see 14:9-10).
The degeneration of Herod’s spirit, as outlined in this episode, gives a remarkable picture of how sin can progress in our own lives. It begins when we decide to ignore the letter of the Word, denying its divinity. John the Baptist is still alive, but has little impact on our lives. This is when we are imprisoned in the darkness of falsity.
But when John’s teachings come back to haunt us, especially the direct teachings of the Ten Commandments, the insatiable lusts of our darker nature determine that John must be totally rejected and removed from our lives. John the Baptist must die. This is when John is murdered, and his head is brought in on a platter.
As this grim episode closes, we read that John’s disciples take the body away, bury it, and then go off to tell Jesus what happened to their beloved leader (14:12). John’s disciples, who take away his body and tenderly care for it, represent all those who care for the literal truths of the Word, even when others have disregarded, rejected, and even mutilated them. This is the part of us that knows that somehow the letter of the Word, no matter what people do to it, is worthy of our greatest respect.
A practical application
The story of Herod the Tetrarch, and his response to John’s criticism, represents those aspects of our lower nature that deeply resent any form of criticism, especially criticism that reveals our moral failings and shortcomings. While John’s criticism is true, Herod did not accept it. This is represented by the imprisonment and eventual beheading of John. As a practical application, then, do not be quick to deny criticism, and do not resent those who offer it. Instead, ask yourself, “Is this true?” “Is there any part of this that is true?” If so, then ask yourself, “How can I use this information to help me grow?”
Feeding the Five Thousand
13. And Jesus, hearing, departed thence in a ship into a deserted place by Himself; and the crowds hearing, followed Him on foot from the cities.
14. And Jesus going out saw a crowd of many, and was moved with compassion for them, and cured those of them that were ailing.
15. And when it was evening, His disciples came to Him saying, “The place is deserted, and the hour is already past; send away the crowds, that going into the villages, they may buy themselves food.”
16. But Jesus said to them, “They need not go away; give ye them to eat.”
17. And they say to Him, “We have nothing here except five loaves, and two fish.”
18. And He said, “Bring them hither to Me.”
19. And ordering the crowds to recline on the grass, and taking the five loaves and the two fish, looking up into heaven, He blessed, and breaking, gave the loaves to the disciples, and the disciples to the crowds.
20. And they did all eat, and were satisfied; and they took up the excess of the fragments, twelve baskets full.
21. And they that had eaten were about five thousand men, besides women and little children.
After hearing the news of John’s death, Jesus departs by boat to an isolated place to be by Himself. It appears that He needs time to grieve the loss of John the Baptist. But the multitudes follow Him, and do not give Him a chance to isolate Himself. Seeing the multitudes, He is moved with compassion for them and heals their sick (see 14:14).
This is a beautiful picture of Jesus’ divinity taking precedence over His humanity. Though He had every reason to mourn and spend some time alone, the needs of the multitude touch Him, and He is moved with compassion. There are times in our lives, too, when we feel the need to mourn some setback or disappointment, but at the same time we feel the call of service, and we are touched by the needs of others. Like Jesus, “we are moved with compassion.”
In the evening, the disciples come to Jesus and tell Him that it is time to send the multitudes away. They say, “This is a deserted place and the hour is late. Send the multitudes away, that they may go into the villages and buy themselves food” (14:15). Jesus, however, has something else in mind. He says, “They do not need to go away. You give them something to eat” (14:16).
The disciples must have been surprised and confused. There are more than five thousand people there, many of whom are poor, sick, and hungry. The disciples do not have enough food, not nearly enough to feed them all. What are they going to give them? And how are they going to feed so many people? After all, the disciples have only five loaves and two fish.
Although Jesus understands their confusion, He has a greater plan in mind. “Bring them here to Me,” He says to the disciples, and they bring Him the loaves and fish. Whenever there is duality in the Word, such as in this case where we read of “bread” and “fish,” we can be sure that there is a deeper, more spiritual meaning. Most often, this kind of duality represents the two essential aspects of divinity: goodness (“bread”) and truth (“fish”). 1
In sacred symbolism, the word “bread” is associated with goodness and love because of its warmth and softness—also because of the good earth out of which it grows. The word “fish” is associated with truth and intelligence because of the clear, cool water (also a symbol of truth) in which it swims. Fish, therefore, represent “living truth.” Taken together, the qualities of goodness and truth (bread and fish) constitute the essence of God. In order to understand the inner meaning of this parable, and the many parables which follow, it is important that we understand these basic symbols. 2
Jesus then takes the five loaves and the two fish from the disciples, looks up to heaven, and blesses what the disciples have given Him. Spiritually, this speaks of the love and truth that we have as human beings. How could we ever have enough to feed the multitudes? We sometimes don’t even have enough love to meet the needs of our own family, or enough wisdom to meet the challenges that each day brings to us.
But if we bring whatever we have to the Lord, acknowledging Him as the source of all love and wisdom, He will bless our efforts, and, amazingly, multiply whatever He has already given to us. As a result, the multitudes in us and around us will be fed to overflowing with His love and wisdom. As it is written, “He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and the disciples took up twelve baskets of the fragments that remained” (14:19-20).
Seen in the light of the continuous internal sense, this wonderful miracle is really a continuation of the lessons taught in the parables of regeneration. God indeed plants good seed in the good ground of a receptive heart (13:23). This is the heart that acknowledges God as the source of all things; it is the heart which has discovered the “pearl of great price” (13:46). It is this acknowledgment that enables us to bear fruit and produce good works in our lives “some a hundredfold” (13:23). In the multiplication of the loaves and the fishes we see the miraculous manifestation of this truth.
Many people see and acknowledge the workings of the Divine in the proliferation of seed into abundant harvest, and in the way the rivers and oceans continually replenish themselves. It is truly a wonder of nature. But here Jesus works an even greater miracle, demonstrating what He can do for each of us spiritually. He can fill us with His love (bread) and inspire us with His truth (fish) as long as we come to Him, acknowledging the power of His Word and seeking His blessings on our efforts.
This is the second time Jesus has demonstrated His power over the forces of nature. He did this previously when He calmed the waves and the sea—illustrating the calmness and peace He can bring to each of us. At that time, the disciples could only sit back and wonder (see 8:27). This time, however, they have a very different role. In fact, they take an active part in the miracle, for they are the ones who bring the bread and fish to Jesus, and they are the ones who feed the multitude. Through this beautiful story, Jesus shows us the vital role that we can play in the salvation of souls if we first go to God for His blessing.
A practical application
Immediately prior to the miraculous multiplication of the loaves and the fish, Jesus takes a moment to look towards heaven and pronounce a blessing. As it is written, “He took the five loaves and two fish, and looking up to heaven, He blessed and broke the loaves” (14:19). This is an important reminder that every miracle in our lives begins by first acknowledging God and asking for His blessing. As a practical application, then, before beginning any endeavor—especially those endeavors that might seem impossible—look to the Lord and ask for His blessing. While “looking up” is done internally, do not disregard the importance of physiology. The physical act of looking up can help to change your state of mind and inspire hope. As it is written in the Hebrew scriptures, “I will lift my eyes unto the Lord. From whence comes my help? My help comes from the Lord, the Maker of heaven and earth” (Psalm 121:1-2). 3
Walking on Water
22. And straightway Jesus compelled His disciples to enter into a ship, and to go before Him unto the other side, while He sent the crowds away.
23. And sending the crowds away, He went up into the mountain by Himself to pray, and when evening had come He was there alone.
24. And the ship was already in the midst of the sea, tossed [about] by the 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 the disciples, seeing Him walking on the sea, were disturbed, saying, “It is a phantom”; and they cried out from fear.
27. But straightway Jesus spoke to them, saying, “Have confidence; I am; be not afraid.”
28. And Peter answering Him said, “Lord, if Thou art, order me to come to Thee on the waters.”
29. And He said, “Come.”And Peter, stepping down from the ship, walked on the waters to come to Jesus.
30. But looking at the strong wind, he feared, and beginning to sink, he cried out, saying, “Lord, save me.”
31. And straightway Jesus, stretching out [His] hand, took [hold] of him, and says to him, “[O thou] of little faith, why didst thou doubt?”
32. And when they stepped into the ship the wind grew still.
33. And they that were in the ship, coming, worshiped Him saying, “Truly, Thou art the Son of God.”
Jesus, the Master Teacher, is carefully training His disciples, equipping them for their ministries. The central lesson, of course, regardless of individual ministries, is to rely totally on Jesus, to see Him as the center of their lives, and to keep their eye on Him at all times. If there is any wavering, any thought that they can succeed without Him, they will falter and fail.
In this next episode, Jesus demonstrates this truth in a most graphic way. He takes them down to the sea and sends them off in a boat by themselves. Meanwhile He goes up into a mountain to pray and stays there until evening. During this time away from Jesus, the disciples get into difficulty. As it is written, “The boat was now in the middle of the sea, tossed by the waves, for the wind was contrary” (14:24).
The last time that the disciples were gathered together in a boat, there was also a storm, and a raging sea. At that time Jesus was with them in the boat, seemingly asleep. This represents those times of spiritual temptation when we feel as though the Lord is present but does not care about us. This time, however, He appears to be altogether absent, representing an even deeper state of temptation. But the truth is that God never sleeps, and is never absent. Despite all appearances to the contrary—especially in times of greatest travail—God is intimately present with each of us, secretly sustaining and supporting us in ways that we can neither see nor sense. 4
This spiritual truth is represented by Jesus walking across the water toward their tempest-tossed boat. It is the fourth watch of the night, sometime between three and six in the morning, and therefore still dark—at least so dark that they are not able to recognize Jesus. Instead, they think they see a ghost. As it is written, “When the disciples saw Him walking on the sea, they were troubled, saying ‘It is a ghost.’ And they cried out with fear” (14:26). Nevertheless, Jesus seeks to comfort them, saying, “Be of good cheer. It is I; do not be afraid” (14:27). Peter is not so sure. He wants some proof that this really is Jesus and not a ghost. So he says, “Lord, if it is You, command me to come to You on the water” (14:28).
In the previous episode the disciples fed the multitudes. They took part in a wonderful miracle, but they had done nothing miraculous themselves. In fact, up to this point the disciples have done nothing amazing. Although Jesus has indeed commissioned them to go forth and proclaim the good news, there is no record of them performing any miracles. No healings. No miracles. No demons cast out. No one raised from the dead. But all this is about to change as Jesus says to Peter the simple word, “Come” (14:29).
And then it happens. Peter steps out of the boat and starts walking on the water towards Jesus—a true miracle (see 14:29). Here we have a beautiful picture of simple, trusting faith: Jesus says, “Come,” and Peter responds in faith. The first great miracle for the disciples has begun. Peter is actually walking on water. But as soon as Peter shifts his attention to the “boisterous wind,” he is filled with fear and begins to sink. As he sinks down into the sea, he cries out to Jesus, ‘Lord, save me’” (14:30). Jesus immediately stretches out His hand, catches Peter, and together they get into the boat.
There are times in our life when our attention is caught by “boisterous winds,” the noise and commotion caused by the daily demands and disturbing thoughts that sometimes crowd out the awareness of God’s inmost presence. These are the times when we cannot see clearly, times when we doubt whether God is with us. Like Peter, we are uncertain as to whether Jesus is really there. “Lord, if it is you … ” he says. True faith does not doubt God’s presence or His unconditional love. In true faith there are no “ifs” at all.
Nevertheless, in spite of our doubts, the Lord invites us to come to Him, to step out of our comfort zones and trust exclusively in Him. In taking this step, we must keep our eyes on Jesus, looking neither to the right nor to the left, giving no thought to the boisterous winds that clamor for our attention. 5
Admittedly, we are not always successful. We sometimes find ourselves sinking into doubt, disbelief, dismay, and despair. Even so, the Lord is always there for us, with outstretched arms and a warm smile, saying: “O you of little faith. Why did you doubt?” (14:31). A moment later, Jesus and Peter are together in the boat, and all is well: “And when they got into the boat, the wind ceased” (14:32). 6
In an earlier episode when Jesus calmed the wind and sea, the disciples responded by saying, “Who can this be, that even the winds and the sea obey Him?” (8:27). This time, however, their response is very different. We read, “Then those who were in the boat came and worshipped Him, saying, ‘Truly You are the Son of God’” (14:33).
They have learned their lesson well. From now on, Jesus is to be the source and center of their life, and the object of their worship. In their eyes He is no longer “the Son of David, the Son of Abraham” (1:1). His divinity is beginning to shine through His humanity. Slowly and steadily, He is revealing Himself as the Son of God.
The Faith of Gennesaret
34. And having crossed over, they came into the land of Gennesaret.
35. And the men of that place, knowing Him, sent out into that whole countryside, and brought to Him all that had an illness;
36. And implored Him, that they might only touch the hem of His garment, and as many as touched were saved.
As this chapter closes, Jesus and His disciples come to Gennesaret, a city on the northwestern shore of Galilee. Here they meet people who demonstrate a complete faith in Jesus’ power to heal—very much a contrast to the wavering faith of Peter to whom Jesus said, “O, you of little faith. Why did you doubt?”
Unlike Peter, who said “Lord if it is you,” the people of Gennesaret recognize Jesus immediately and bring to Him everyone who is sick (14:35). So strong is their faith that they believe that the sick can be made well merely by touching the hem of His garment. Such is the simplicity and greatness of their faith. As it is written, “And as many as touched it were made perfectly well” (14:36).
This episode is similar to the one about the woman with an issue of blood who was healed when she touched the hem of Jesus’ garment (see 9:20). In the commentary for that episode, we pointed out that the phrase “the hem of His garment” represents the most external aspects of the Word—the literal sense. Just as clothing protects us from extremes of weather, the truths of the Word protect us from spiritual harm. So clothing, in general, signifies the strong, protecting quality of divine truth. We read in the Psalms, for example, that “The Lord is clothed, He has girded Himself with strength” (Psalm 93:1). This refers to the power of the Lord’s divine truth. 7
To believe that the letter of the Word has divine power within it, and to use it in our lives, is to come into the protection of God, and be healed of our spiritual infirmities. This is the power of the Word, even in its most external form. When we read the Word, live according to its teachings, “touching them” and allowing them, in turn to touch our lives, we, like the people of Gennesaret, are made “perfectly well.”
This chapter, which begins with the beheading of John the Baptist, ends with the healing of “all who were ill” in the land of Gennesaret (14:36). The literal sense of the Word, despite Herod’s attempts to destroy it, still prevails. John the Baptist, representing the healing truths of the literal sense of the Word, lives on, producing mighty works in all who believe.
Mga talababa:
1. AC 3880:4: “In the Word dual expressions commonly occur in which one has reference to what is celestial or good, the other to what is spiritual or true, so that the divine marriage may exist in every individual part of the Word, and so a marriage of good and truth.” See also AC 590: “Every idea comprising a person’s thought contains something from the understanding and something from the will, that is, something from one’s thinking and something from one’s love…. Therefore, in the prophets, especially in Isaiah, dual expressions for everything occur almost everywhere, the one embodying what is spiritual, the other what is celestial.”
2. HH 114: “The literal sense consists of such things as are in the world, but the spiritual sense consists of such things as are in heaven, and since the conjunction of heaven with the world is by means of correspondences, therefore the Word is given in such a way that every detail, even down to the least jot (iota) are in correspondence. In fact, the Word has been written by means of pure correspondences.”
3. AC 6468:3: “In heaven the Lord is the focal point of everyone's gaze. Those in heaven look up, towards Him, whereas those in hell look downwards, away from Him.” See also AC 7607: “People have been created in such a way that they can look up above themselves to heaven, even to the Divine, and also to look down beneath themselves to the world and earth. This is what distinguishes people from animals. And people look up above themselves or to heaven, even to the Divine, when they have their neighbor, country, the church, heaven, and above all the Lord as their end in view; but they look down beneath themselves when they have self and the world as their end in view.” See also TCR 69[3]: “All people, as long as they live in the world, tread a path mid-way between heaven and hell; and they are in equilibrium, that is, they have free will to look up to God or down to hell. If they look up to God, they acknowledge that all wisdom comes from God. Then their spirit is really present among the angels in heaven.”
4. TCR 126: “In temptation it looks as if a person is left alone, but this is not so, since God is then most closely present with a person, in the deepest recesses of a person’s spirit, secretly providing support.”
5. DP 253: “All human beings that are born, however many and of whatever religion, can be saved, provided only that they acknowledge God and live according to the commandments in the Decalogue.”
6. TCR 787: “Because people are natural, they think naturally. And since conjunction with God must exist in thought, and thus a person’s affection, this is also the case when people think about God as a Person. Conjunction with an invisible God is like a conjunction of the eye’s vision with the expanse of the universe, the limits of which are invisible. It is also like vision in mid-ocean, which reaches out into the air and upon the sea, and is lost. On the other hand, conjunction with a visible God, is like beholding a man in the air or on the sea spreading forth his hands and inviting to his arms. For all conjunction of God with people must be also a reciprocal conjunction of people with God; and no such reciprocation is possible except with a visible God.” See also TCR 107: “No one from among Christians enters heaven unless one believes in the Lord God the Savior, and approaches Him alone.”
7. AC 9959: “Truths are what protect goods from evils and falsities, and resist them; and all the power which good has is by means of truths.”
