Matthew 14 · KJV
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Matthew 14

The death of John the Baptist

At that time Herod the tetrarch heard of the fame of Jesus, 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.

For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the multitude, because they counted him as a prophet. But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod. Whereupon he promised with an oath to give her whatsoever she would ask. And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger. And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her. And he sent, and beheaded John in the prison. And his head was brought in a charger, and given to the damsel: and she brought it to her mother. And his disciples came, and took up the body, and buried it, and went and told Jesus.

Herod Antipas hears about Jesus and fears he is John the Baptist raised from the dead. Matthew explains: Herod had imprisoned John for condemning his marriage to Herodias, his brother's wife. At Herod's birthday feast, Herodias's daughter dances and Herod rashly promises her anything; prompted by her mother, she asks for John's head, and Herod has him beheaded.

What does this mean?

A 'tetrarch' ruled part of a divided kingdom; Matthew also calls him 'king', as people commonly did. A 'charger' (KJV) is a large platter.

Historical context

Josephus also records that Antipas executed John, at the fortress of Machaerus, though he gives Herod's fear of John's popular influence as the motive. Marrying a brother's wife while he was alive was forbidden by the Law (Leviticus 18:16). Josephus calls Herodias's first husband simply Herod, and names her daughter Salome; the Gospel does not name her.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew's version is shorter than Mark's. In Matthew it is Herod who wants John dead but fears the crowds, who regard John as a prophet; in Mark it is Herodias who wants him dead, while Herod protects John and likes to hear him. Only Matthew says John's disciples told Jesus, which leads into Jesus' withdrawal.

The feeding of the five thousand

When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.

And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. But Jesus said unto them, They need not depart; give ye them to eat. And they say unto him, We have here but five loaves, and two fishes. He said, Bring them hither to me. And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside women and children.

Hearing of John's death, Jesus withdraws by boat to a remote place, but crowds follow on foot and he heals their sick. In the evening the disciples suggest sending the people away to buy food. Instead Jesus takes five loaves and two fish, blesses and breaks them, and the disciples distribute them. All eat their fill, and twelve baskets of leftovers are gathered.

What does this mean?

Taking bread, blessing (giving thanks), breaking and giving follow the ordinary Jewish blessing at a meal, and match Jesus' actions at the Last Supper (26:26).

Why does it matter?

Feeding a crowd in a remote place recalls God providing manna in the wilderness (Exodus 16) and the prophet Elisha feeding a hundred men from a few loaves (2 Kings 4:42–44). Many readers have also seen the twelve baskets as pointing to the twelve tribes of Israel or the twelve apostles.

Editorial notes, not scripture.

Told in all four Gospels

How Matthew tells it

Only Matthew adds that the five thousand men were counted 'besides women and children'. Matthew links the event to Jesus' withdrawal after John's death, and has him heal the sick where Mark says he taught. John's Gospel names Philip and Andrew, mentions a boy's barley loaves, and says the crowd wanted to make Jesus king.

Jesus walks on the water

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. 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. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

Jesus sends the disciples ahead by boat and prays alone on a mountain. Before dawn he comes to them walking on the sea, and they think he is a ghost. Peter asks to come to him on the water, walks, then begins to sink when he notices the wind, and Jesus catches him. When they climb into the boat the wind stops, and the disciples worship Jesus as the Son of God.

What does this mean?

'It is I' could also be translated 'I am', echoing the divine name revealed in Exodus 3:14; interpreters differ on whether Matthew intends the echo. 'Little faith' is Matthew's typical description of the disciples.

Historical context

The 'fourth watch' was roughly 3 to 6 a.m.; Romans divided the night into four watches.

Why does it matter?

In the Jewish scriptures it is God who 'treads on the waves of the sea' (Job 9:8). The disciples' confession anticipates Peter's in 16:16.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Only Matthew tells of Peter walking on the water and sinking, and only Matthew ends with the disciples worshipping Jesus as truly the Son of God. In Mark they are astonished, their hearts hardened, not understanding about the loaves; in John they are glad to take him aboard and the boat reaches land at once.

Healings at Gennesaret

And when they were gone over, they came into the land of Gennesaret. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

Landing at Gennesaret, Jesus is recognised, and people bring the sick from the whole region. They beg just to touch the edge of his cloak, and all who touch it are healed.

What does this mean?

'Hem' (KJV) or 'fringe' (WEB) refers to the edge or tassels of his garment.

Historical context

Gennesaret was a fertile plain on the north-west shore of the Sea of Galilee, between Capernaum and Magdala; the lake itself was sometimes called by the same name (Luke 5:1).

Why does it matter?

Touching the fringe recalls the woman healed in 9:20–22. The scene contrasts with the rejection at Nazareth (13:53–58): where Jesus is welcomed, healing abounds.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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