V. 1. 2. At that time the rumor of JEsu came before Herod the Beer Prince. And he said to his servants: This is John the Baptist, he is risen from the dead, therefore he does such deeds.
1. an example is given here of a king, so that we may know not only what the peasants of Nazareth think of Christ, but also what the kings of the court think of Christ, that is, how arrogantly and how surely they despise the Word.
For Herod hears from his servants that Christ is a great man and demands to see him [Luc. 9, 9.], not that he has sought him earnestly, but because he knows that he is king, he considers it well worth his while that Christ worships him and comes to him of his own free will. In sum, Herod thinks like this: I have John the holy man,
Perhaps he has risen from the dead and is performing miracles.
3 From these words it does not follow that he believes Christ to be the resurrected John, but it seems as if he spoke this in a mocking way. For Christ himself calls him a fox [Luc. 13, 32]. Therefore the heart of Herodis cannot be other than foxy, namely (as Marcus, Cap. 6, 16., says), "It is John whom I beheaded, he is risen from the dead, and does the miracles which he did not do before"; I would like to see him, if it were possible. So he is a knave, and all that he speaks is mischievousness.
4 However, this is introduced by the evangelist, so that he would take the opportunity to say something about the wickedness of Herod. Because the whole following history is completely vixenish.
V. 3-i3. For Herod had taken John, bound him, and put him in prison because of Herodias, his brother Philip's wife. For John had said unto him, It is not right that thou shouldest have her. And he would gladly have killed him, but was afraid of the people, because they took him for a prophet. But when Herod was celebrating his anniversary, Herodias' daughter danced before them. This pleased Herod well. Therefore he promised her with an oath that he would give her whatever she asked for. When she had been prepared by her mother, she said, "Give me the head of John the Baptist on a platter. And the king was grieved; but for the oath's sake, and for the sake of them that sat at meat with him, he commanded it to be given her. And he sent and beheaded John in prison. And his head was brought in a dish, and given to the damsel; and she brought it to her mother. Then came his disciples, and took his body, and buried it, and came and preached the JEsu. And when Jesus heard it, he departed thence in a ship into a wilderness by himself. And when the multitude heard it, they followed him on foot out of the cities.
5 Herod wants to kill John, but he does not want to appear to have killed him. Therefore, according to Christ's statement, all of Herod's words must be understood as having been spoken by a fox. For Christ does not deceive.
6 Now this is the image of the great and noble of the world, for they are all Herods. They pose as if they were favorable to the word, but secretly they ridicule it and seek to destroy it, but in such a way that they do not want to appear to have killed; yes, they praise and love John and Christ, and desire to see them. Oh, these are foxes, foxes that would be worthy of the earth to rise up and devour them! Yes, they can do that too, namely, they talk about the resurrection of the dead, about miracles, about religion, so that one should believe that Herod was the Holy of Holies; and yet they ridicule all this, just as the papists and almost the whole world do today. They talk things,
who are very much like Christ, and yet think quite dissimilar things.
(7) Therefore, the evangelist, in telling the whole story of John the Baptist, does nothing but paint Herod as an exceedingly great fox, who pretended to love John and to be very sorry to kill him, while he was exceedingly glad to have done so. He loved the truth in appearance, but in reality he was its bitterest enemy. So he is a fox, as Christ calls him.
8 This is also the case when Matthew writes that he was afraid of the people to kill John because they thought he was a prophet. He was not truly afraid of the people, which is evident from the fact that he killed him afterwards without fear. But the opinion is this: just as he heard John only as a fox, in a deceptive way, only so that he would have the name of a pious king, so he is also afraid of the people here, that is, he is afraid that if he had lost the outward appearance, he would be publicly called a tyrant, because he would have liked to kill him (as the text obviously says). But he wanted to make it so that he and this deed would be considered just. And because no guilt can be brought upon John for which Herod could kill him under the appearance of righteousness, he makes an oath with his whore, and under its pretext, as if it were done out of conscience and obedience to God, he kills the righteous and innocent man, but in such a way that he receives the praise of the people that he did this not with will, but out of compulsion of conscience. O mischief above all mischief! Therefore also Christ speaks full of wrath, below Cap. 17, 12.: "Elias has already come, and they have not recognized him, but have done to him what they would." "What they willed," he says, "that is, according to their will of courage, without shunning of God. As if he wanted to say: Yes, what and how they wanted, they did. First, they wanted to kill him; second, they wanted to do it in such a way that they would be praised, even though they could not blame John. Yes, they
have done it this way, [it] has been advised to them this way; John is innocently strangled, and Herod nevertheless remains mute and just with the Pharisees. Yes, dear little vixen, God does not understand such things.
9 Now follows the story itself, which cannot be expressed in words, indeed, which one can hardly imagine in thoughts. Alas, who can express such wickedness! The evangelist only gives an outline of it in bad words, a sketch, as it were, which is only painted in one color, but he leaves the colors to the listeners, although no human eloquence can reach these colors.
But this is the first piece that the text offers: 1.) Herod and his adulteress have firmly resolved to kill John, as is said in Marcus, Cap. 6, 24.
11. 2.) Herod is afraid of the people, that is, he does not want to be considered a tyrant, but a saint. This is what Marcus says [Cap. 6, 19]: "Herodias pursued him and wanted to kill him and could not", that is, she was afraid that she would be considered a godless woman 2c.
12. 3.) "Herod listened to John gladly, and obeyed him in many things"; as Marcus, Cap. 6, 20. says. But also this he did as a fox, that is, deceitfully, until they both would take or find an opportunity against him. It is whores and knaves. From this it is clear that when it says, "Herod kept John, and obeyed him ill many things, and heard him gladly," he is doing nothing other than opening his jaws like a lurking fox, and waiting to see if he could catch something against him, because he was offended by having been punished by him. But since he can find nothing, and yet wants to avenge himself for having been punished by him, and cannot stand such a great man who had punished him, he hides his displeasure and pretends to be favorably disposed toward him until he can put his intention into action by taking an oath.
Now imagine quite vividly how this story happened.
First. The birthday of Herod came at an opportune time. Although this was a pagan festival among the Jews, it was convenient for Herod to carry out his intention, and perhaps, according to his holiness, which he pretended to be a fox, he had never celebrated such a festival before, or not in such a way, because he did not want to do it at the festivals of the Jews.
14 Secondly. He arranged this feast with such great splendor and glory as he was not accustomed to, in that the princes, the noblest and greatest in Galilee were invited to this feast, so that John might be obscured by this splendor, but he himself might be glorified, so that people would not notice or respect his wickedness.
Thirdly. In the meantime, while the people are so happy and cheerful and dancing, John is not called to preach, but they are discussing about his head. And all the merrymaking of this feast is deceitfully arranged for his sake. One tries to appease the guests by so many merrymaking and dances.
Fourth. After the guests had finally become merry and drunk with such great abundance, and no one had cared about John for a long time, the devil's tool, the dancing daughter, is brought in, and for John's sake, the dance must be arranged, which perhaps would have remained (as well as the whole guest ceremony). And it is vixenishly clever to take the precaution that no other girl dances, but only the daughter, so that opportunity and occasion for the oath would be there (so great art, so much deceit these bloodthirsty enemies of God have needed to kill the righteous with some semblance). Because for the sake of another girl, he could not have taken an oath with such a great appearance of truth.
Fifth. The dancer is applauded, and the guests are induced to praise the dancing daughter, so that there would be all the better opportunity to take an oath, and the fox would become all the more beautiful and holy. Who would not praise and love such a dancer?
18. sixth. So now that the
Herod finally comes out and praises her himself, and loves his daughter as never before, for he is such a holy and pious man. First, he promises, second, he swears, third, he promises her half of the kingdom. Certainly none of the guests believed this to be true, for young maidens were not given kingdoms, much less stepdaughters, as this one was, for she was not Herod's but his brother Philip's daughter. But because the king speaks this from a merry heart, it could easily be interpreted for the best, either as a funny joke, or as an impossible thing, either to tease the maiden, or to praise her. And yet, under this joke and game, the head of the enemy, that is, his penal preacher John, is asked for in all seriousness, and at the same time there is the pretense and pretense of conscientiousness. Meanwhile, God knows nothing about all this and does not see such a big fox.
19 Seventh. The maiden leaves half of the kingdom and asks for the head of John. Ah, ah, here the fox is not a fox! For who could believe that the maiden would have renounced a kingdom? (since her sex loves wealth and honor more than men do). Furthermore, what should the young maiden have cared about John for her person? She would have taken the tenth part of the kingdom, and would have liked to know nothing about countless Johns. But this is how it comes to light that she was instigated. That is, the devil cannot cover himself completely. And so Herod begins to appear here in his fox bellows.
Eighth, she asks so carefully and anxiously that John's head be given to her on a dish. She is not satisfied that John should be killed, but also wants his death to be certain. And not only that his death be certain, but also that his head be given to her on a dish, so that John would not escape this danger. These are not girls
They are not childish or puerile things, but they are simply the work of a Herod or a Herodias. For such a young maiden could not be concerned about such things, much less ask for them, if she had not been incited to them and brought to justice, because her sex, especially young maidens, are terrified of the sight of murder, even more so of an unjust one. 1)
21. ninth. Herod becomes sad, that is, the fox mocks the hen he has torn. Ah, truly, I am sorry that the fine cock is dead; but still I must eat. He is better dead than I am hungry. Otherwise, I would not begrudge him his life, if I did not like to eat so much. This may be called [a] sar- casmus, a taunt that is not only bitter but also exceedingly cruel and hostile.
22 Tenth. He is happy that he can put away his fox-like sadness with a good appearance, and is glad that his will is forced by the oath to kill the innocent John. Meanwhile, the holy man thinks his fox is adorned enough, and praiseworthy, because he honors the name of God, by which he had sworn. And so he is forced to act against the second commandment for the sake of obedience, against the obedience of the fifth commandment. For a lower law gives way to the higher, just as the whole second table gives way to the first. O he is a very deep theologian!
(23) Here it should be noted in passing that there is a twofold kind of hypocrite: the one who pretends to hold the second tablet in order to transgress the first. Such people are those who speak in the Gospel [Luc. 14, 18. ff.] "I have bought five yoke of oxen." Likewise, "I have bought a house." Likewise, "I have taken a wife"; for they do not want to let go of their necessary professional business. Therefore they do not want to come to the wedding, and imagine that they are excused in a good way and with all honors, because they carry out the works of their profession as they are obliged to.
1) Latin: stium injustae. Here the Jena edition has in the margin the conjecture: justue. This change of the text is not necessary, if etiurn is taken in the meaning: [,noch dazu".
24. The other kind is the one who poses as if they are holding the first tablet so that they can transgress the other. Such people are these, Herod and his kind. That kind is human, because they are carried away by human inclinations, they want to preserve the persons, and are biased in the present things. But this kind is devilish, because they are driven by the devil alone to ruin the things and the persons. Those pretend love in order to neglect faith with a good appearance. The latter feign faith in order to pursue love under a holy pretense. And although both corrupt everything, namely faith and love, yet these foxes are worse than those swine. They [the foxes] cannot be reformed, and have despaired of the glory of God; but of these sows some are still converted from time to time, since they are bound only with human temptation.
(25) But better than both are they which are openly idolatrous against faith, and sinners against love. For they sin without appearance, and are more easily put to shame.
(26) Of these four kinds of wicked men, it is more extensive to show one's abhorrence of such men as Herod, whose wickedness, because it is so exceedingly great, cannot be adequately illustrated unless it be somewhat brought before the eyes by such comparisons, that a horror of this infinite wickedness of the devil may be left in the heart of the hearer.
27 Eleventh. How surely, and without making any objection to it, Herod immediately sends and has John killed. Should he not first have asked whether it was necessary to kill the innocent man because of the oath he had taken? No, one does not ask about such things; but immediately, without any trial and legal investigation, he passes sentence and executes it. Oh, how serious is his sadness here.
28. Now compare this fox and Darms, the king of the Persians [Dan. 6, 14.]. When the latter (out of imprudence, and because he had been deceived by the [obtained] command) condemned Daniel to death
he struggled for a whole day to rescue him from the hands of his great ones, and had them severely punished afterwards. But this cursed fox is not worthy to be compared with this very good king, and this comparison is made here only for the sake of it, because things that are repugnant to each other, by placing them next to each other (according to the topics 1)), appear in a clearer light.
Twenty-ninth. The prestige and the attunement of the guests are also mentioned when it is said: "For the sake of those who sat at table with him", so that this fox would have a clearer appearance that he was forced to do it, not only by the prestige of God, but also of men. Who wants to punish such a saint, who is pious before God and the world, and who spills innocent blood with a good conscience and all honor? Yes, here I should be GOD! 2c. What infinite and inexpressible patience God has! So much full of history.
30 Now this example must be extended to all Herodians, and especially to those of our time. So there are such people today who pretend to be in accordance with the Gospel, but only to oppress the pious and ridicule the oppressed. Likewise, there are those who pretend to be the Church in order to destroy everything, as the Antichrist and his followers did before the Gospel. For the pope, in all his decrees and bulls, has pretended to be Christ in order to devour the world and, after having devoured it, to mock it. This is exactly what is done among us today by those who pretend our gospel until they have the opportunity to destroy and ridicule us. How much better, then, to be a Pilate than a Herod, or a natural Gentile than a godless Jew 2c.
31) Now what follows of the cut off head of John, how it was carried in a bowl and given to your maiden, and she brought it to her mother, these are very strange, monstrous, devilish things in the female sex, so that not only the men would be devilish foxes, but also the women would be devilish foxes.
1) the art of finding what is generally valid; the science of sources of evidence.
1) because these women not only listen to and see such things with dry eyes (while they usually cry so easily), but also cheerfully and playfully touch the cut-off head of this manue, carry it, pass it on and show it. These are all frightening monstrosities of Satan, but also the right reward of which such arch-foxes are worthy. Then Johanues is buried by his disciples.
Then came his disciples, and took his body, and buried it, and came and preached that JEsu. When Jesus heard this, he departed on a ship into a wilderness by himself.
Who can express what the disciples of John were thinking? They saw that their great and holy teacher had been executed in such a cruel and shameful way, as if there were no God who saw such wickedness, which must have caused great anger not only among the weak in faith, but also among the strong. For who would not grumble against God's providence, justice and goodness when he sees God abandoning such a holy man so miserably? To all this belongs a great faith, to bear it and to understand it. That is to make the world foolish in its wisdom. This is the secret wisdom of God, which lies in the hiddenness, namely, to know that God loves His most beloved John the most just when He seems to abandon and hate him the most (according to human wisdom).
And Christ himself, when these things were told him, was not angry at them; he said nothing, he made no complaint, but went into the wilderness to rest, as though all that he had heard pleased him. But, O glorious despiser! Just as Herod not only despises John, but also kills him, so does Christ again. Not only does he not get angry, but he does not even consider Herod worthy to utter a single syllable for his sake.
1) Instead of fit in the Wittenberg we have adopted with the Jena 8it,.
He does not want to speak, but continues in his ministry and does good to others, even through miracles.
In this mirror, one can see the two military leaders, namely the devil and Christ. The devil prides himself here temporally through Herod, and considers John and Christ to be dead. Christ, on the other hand, does not dignify the devil enough to even think of his wickedness, but he postpones what he deserves until the future and eternal judgment. As if he wanted to say: Oh, let [them] do it, they will find it! They may be evil, but we want to be better. We want to be silent. The time will come when the heavenly Father will speak for us, and then they will have to hear far worse things than we have to hear now.
The miracle with the five fashions.
The miracle of Jesus feeding five thousand men with five loaves of bread and two fishes has been sufficiently described elsewhere, and explained by the beginning faith, that he should believe that the belly would be supplied by God 2c. And it is the same miracle that is told in John, Cap. 6, 1. ff., as the following story of the ship that suffered distress on the sea proves.
From Christ's walk on the sea.
V.23-27. And when he had left the people, he went up into a mountain by himself to pray. And in the evening he was there alone. And the ship was already in the middle of the sea, suffering distress from the waves. For the wind was contrary to them. But in the fourth watch of the night Jesus came to them, walking on the sea. And when the disciples saw him walking on the sea, they were afraid and said: It is a ghost, and cried out for fear. But straightway JEsus spake unto them, saying, Be of good cheer; it is I, fear not.
There are two things to note about this incident. The first is that Christ himself also frightened his forsaken disciples on the sea. For it would have been enough to frighten them that they were distressed by the wind and the sea, so that they would rather be comforted by the wind and the sea.
and help would have been needed. But he himself heaped fear upon fear, danger upon danger, in that, after they had long struggled with wind and waves, he appeared to them quite silently (which was the worst thing) and walking on the sea. For they could not think that he would walk with them on the sea, because they had left him on the shore. Furthermore, even if he walked on the sea, he should not have frightened them so much and presented himself so strangely. To us, who now believe that he is Lord even of death, this seems to be a small thing, that he walks on the sea; but to those who at that time thought something quite different (namely, that he was on the shore), it seemed like a frightening specter, because they thought nothing less than that it was Christ himself. That is why Matthew writes that they cried out in fear; that is why they were in the greatest fear. For walking on the sea was an unheard-of thing for them, and did not enter their minds.
(37) But why does he do this to his beloved friends and disciples? It is, of course, so that we may learn that his will toward us is very good; that he plays with us in the most delightful way when we think all is utterly lost. Our sin is to blame for this, which does not let us recognize his presence, but considers him to be a ghost, or rather the devil. For he appears differently than we think, and is silent, still. For in our temptation we think that he is on the shore or on the mountain where we left him, but we cannot understand that he is present.
For this reason he gives us the rule here, because even in all temptations we imagine God to be other than he is. For at that time we think that God is not God, but a ghost, that is, a terrible image that wants to devour us in the midst of our troubles. Therefore, we should not believe our own thoughts about God. For it is certain that our thoughts of God will turn the most gracious God into the most hostile ghost.
39 And this is to be noted especially by those who are in a certain profession and office, just as here the disciples were in the midst of
The people who were on the sea, not out of their own daring, but at the command and impulse of Christ Himself [v. 22], who had compelled them to go to the ships. For such things happen to such people so that they may be tested. [Just as Abraham was tempted to sacrifice his son Isaac. Likewise Jacob wrestled with the angel 2c. These are temptations against the promises and callings given by God Himself. Therefore, one must stand firm here and say: Even if God Himself should command the opposite, I will not depart from the place in which I have been placed. For either he tempts me by joking with me; or, even if I should perish, he will raise me up again. That faith may stand firm on the first command of the profession, and with closed eyes say, Though Christ himself should say otherwise, I will not depart; for I am sure that either it is not truly Christ, or he is only jesting with me. As Paul also says in Gal. 1:8, "If we also, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." For it is not possible for an angel to say anything else in earnest. Therefore, if he should say anything else, believe that he is playing with you out of love for you, as a father plays with his son, that he may tempt him 2c. This can be further explained with proverbs and examples.
V., 28-30. And Peter answered and said unto him, Lord, if it be thou, let me come unto thee on the water. And he said, Come hither. And Peter came out of the ship, and walked on the water, that he might come unto JESUS. And when he saw a strong wind, he was afraid.
This is the second part of this story, which Matthew alone tells about Peter. Certainly a beautiful sight and a story that is full of comfort. For when Peter hears that it was Jesus who walked or stood on the sea (for he had said, "Be of good cheer, it is I; do not be afraid"), he, carried away by fervor and love, beseeches the Lord, "Lord, if it is you, let me come to you on the water." From
All this is done with good fortune, as if good friends were sitting or walking and joking with each other on land, because Peter believes that since Christ is present on the sea, he too can walk on the sea. And he truly walked on the sea. For Christ says, as it were jokingly, "Come here," and tempts him. So Peter comes. But Christ tempts him in a very friendly way (since he walked on the water in such great faith) and makes him see a strong wind. Here Peter becomes weak in faith, losing the word of Christ which he had said, "Come hither," in whose strength he had leaped out of the ship, but he did not remain in that strength. For the wind which he saw snatched away from him the hearing of the word, "Come hither," so that he remembered not that word, but the wind which he saw.
41 Thus 1) the eye always harms the hearing, and the visible things cancel out the word and the invisible things. For faith deals with invisible things, Hebr. 11, 1. For as long as Peter heard the word "Come here" and did not see the sea carrying him as he walked on it, he walked happily on the water. But when he began to look at the wind, he already lost the hearing of the word, "Come hither. There he went, and began to sink. The faith started strong, but it is weakened by the repugnance of the wind. This painting deserves a broader explanation.
For this reason Peter is portrayed to us in such a way, so that we will not be presumptuous, even if we have made a good start in faith, but will fear God, despair of ourselves and our strength, call upon Him, and always ask for His grace alone.
V. 30, 31: And he began to sink, and cried out, saying, Lord, help me. And Jesus straightway stretched forth his hand, and took him, and said unto him, O thou of little faith, why didst thou doubt?
43 But against this there is also the consolation that there is still help for Peter who is sinking, namely, because he cries out, "Lord, help me." And since he cries out in this way, Christ does not falter.
1) Instead of item in the Wittenberg is to be read with the Jena ita.
He does not leave him for long, but helps him at that very moment. It was indeed time, otherwise Peter would have gone fishing under the sea and would not have brought more fish to the market in Bethsaida. But Christ shows himself to be a helper in trouble, Ps. 9, 10.
Jesus said to him, "O you of little faith, why do you doubt?
44 Christ then rebuked him for being of little faith and for doubting, and he absolutely laid the blame on Peter, not on the sea or the wind. For he does not say, "You sea or wind, why did you do this or that? why did you want to drown my apostle? but rather, "You Peter, why did you doubt? The sea is excused, because it has done what its right and nature entails. And you [Peter] have suffered what your nature entailed. If thou hadst believed strongly, and hadst laid aside thy nature, the sea also had laid aside its nature, and hadst been and remained a threefold of the sea, and the sea had been and remained unto thee an earth and a solid rock.
Therefore, doubt and faith change everything. Faith makes the sea like a dry road, but doubt turns this dry road of Peter again into the ordinary sea. So "all things are possible to him that believeth" [Marc. 9, 23]. On the other hand, all things are impossible to him who doubts. Faith makes gods, that is, children of God and miracle workers. Doubt makes men, that is, children of misery.
(46) Here, the word "doubt" must be especially sharpened. For the papists make very little of faith, and do not consider that doubting is something evil. Christ, on the other hand, puts all the blame on doubt, and clearly states that a doubter sinks if he does not again take hold of faith, and through it calls and cries out. For doubting made Peter begin to sink, but again, faith in? Christ, whom he called upon, raised him up and led him out. For if the doubt had continued, he could not have cried out, "Lord, help me" (these are not the words of a doubter, but of one who has doubted.
man, who in turn believes). For a doubter does not call upon God, but falls into despair and is silent.
47. but it is praised as something Christ and his believers would like to be very proud of, that he walks along with his own on the sea as safely as if it were solid land, because all creatures are subject to the saints, that they must be obedient to them, and are forced to lose their powers, as the fire lost its heat [in the furnace] of Babylon, and the water its liquid [in the passage of the children of Israel through the Red Sea and through the Jordan 2c.
(48) Here we must show our abhorrence of the pope, who, with his sophists, declares the "sea" to be the princes, the authorities, the houses, even the bishops and the churches. For just as Peter walked on the sea, so he wants to tread on all these and on all churches with his feet, and the lie has happily taken place. But the world or the sea does not mean the authorities, the churches, or any other divine orders, but (if one desires an allegory) the sins, the waves of temptations, death, the devil 2c. These monsters, but not his very best creatures, Christ tramples underfoot.
V. 32. And they entered into the ship, and the wind ceased.
After the miracle, he enters the ship and performs a new miracle, namely, he calms the tempest of the wind and the sea, which he also did above, Cap. 8, 23. ff. And what was said there [ยง 27. ff.] can also be said here, namely, when Christ or faith is present in the church, the restlessness of conscience, fear, and any danger is forced to be quiet. For he himself is our peace, our rest, our consolation, our safety in all temptation. For he treads all things under his feet, that is, he is a victor over all, and his victory is ours.
V. 33. But those who were in the ship came and fell down before him, saying: Truly you are the Son of God.
50. those who were in the ship were saved by these two miracles, namely to Peter
and the thunderstorm, were confirmed in the faith that they must confess that he is the Son of God. Certainly, this is a great fruit of miracles, to confess that such a lowly man is the Son of God. But who were these people? Certainly other disciples. For it was said above [v. 22.), "JEsus drove his disciples to enter the ship, and to pass over before him." However, there is no doubt that among the disciples there were also sailors who were moved by the greatness of this miracle.
51 The word "you are truly the Son of God" certainly refers to the true Son of God, which name the Scriptures do not attach to any other. And no doubt the holy disciples, enraptured by the astonishment (at such a miracle), spoke these words in the Holy Spirit, and the Holy Spirit wanted to prove Christ as the true God by this testimony of theirs, although they did not always think of it or speak in the same way afterwards (as they were men), if they were not in such astonishment, since he was always familiar with them.
V. 34-36, And they sailed over, and combed into the land of Galilee. And when the people saw him in the same place, they sent out into all the country round about, and brought unto him all that were unhealthy, and besought him that they might touch the hem of his garment. And all who touched it were healed.
In the end, he writes that many have been moved in this region, bringing sick people to him from all places.
(53) And here we can treat the doctrine that God's works and words are not in vain, but produce much fruit, although it does not seem so in the eyes of the world. For even here, not Pilate and Herod, Annas and Caiaphas, but some of the people, marvel at the word and works of Jesus. Therefore, one should not in any way desist from it (as is said elsewhere), for it does bear fruit among the elect. What do we care about the rejected? All things (says Paul [1 Cor. 9, 22. f.]) I do for the elect's sake, that I may save them, and that I may be made a partaker of the gospel.