Mateus 14
Bob Utley · You Can Understand the Bible
Mateus 14
BACKGROUND TO MATTHEW 14:1-36 Herod the Tetrarch who is mentioned in Matthew 14:1ff.; Luke 3:1; 9:7; 13:31, and 23:7, was the son of Herod the Great. At the death of Herod the Great, his kingdom was divided into four parts among three of his sons. Archelaus received two fourths, while Herod Antipas and Philip each received one fourth. The term "Tetrarch" meant "leader of the fourth part." This Herod was known as Herod Antipas which is the shortened form of Antipater. He controlled Galilee and Perea (4 B.C. – A.D. 39). This meant that much of Jesus' ministry was in the territory of this second generation Idumean ruler. SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT Herodias was the daughter of Herod Antipas' brother, Aristobulus, which made her his niece. She had also been previously married to Philip, the half brother of Herod Antipas. This was not Philip the Tetrarch who controlled the area just north of Galilee, but the other brother Philip who lived in Rome. Herodias had one daughter by Philip (Salome). On Herod Antipas' visit to Rome he met and was seduced by Heroditas who was looking for political advancement. Therefore, Herod Antipas divorced his wife, who was a Nabatean princess and Herodias divorced Philip so that she and Herod Antipas could be married. She was also the sister of Herod Agrippa I (cf. Acts 12). We learn the name of Herodias' daughter, Salome, from Flavius Josephus in his book The Antiquities of the Jews 18.5.4. She must have been between the ages of twelve and seventeen at this point. She was obviously controlled and manipulated by her mother. She later married Philip the Tetrarch but was soon widowed. About ten years after the beheading of John the Baptist, Herod Antipas went to Rome at the instigation of his wife Herodias to seek the title of king because Agrippa I, her brother, had received that title. But Agrippa I wrote Rome and accused Antipas of corroboration with the Parthians, a hated enemy of Rome from the Fertile Crescent (Mesopotamia). The Emperor apparently believed Agrippa I and Herod Antipas, along with his wife Herodias, was exiled to Spain. It may make it easier to remember these different Herods as they are presented in the New Testament by remembering that Herod the Great killed the children in Bethlehem Herod Antipas killed John the Baptist Herod Agrippa I killed the Apostle James Herod Agrippa II heard Paul's appeal recorded in the book of Acts
Mateus 14:1-5
14:1 "At that time Herod the Tetrarch heard the news about Jesus" Matthew apparently inserted a parenthesis between Matt. 14:1-2 and Matt. 14:13 dealing with the earlier death of John the Baptist (what Jesus heard in Matt. 14:13 was not the death of John the Baptist but the report that Herod had heard about Him and thought that He was John the Baptist come back to life). 14:2 "This is John the Baptist" See full account in Luke 9:7-9. SPECIAL TOPIC: BAPTISM ▣ "that is why miraculous powers are at work in him" Herod apparently was superstitious and this magnified his guilt over the beheading of John the Baptist. There are no historical records of John the Baptist ever performing any miracles. 14:3 "Herod had John arrested, he bound him and put him in prison" We learn from Josephus' Antiquities of the Jews 18.5.2 that this was the prison of Machaerus (cf. Matt. 4:12; 11:2). It was apparently a high, impregnable fortress to the southeast of the Dead Sea on the border of the Nabatean Empire. It is interesting to note that Herod's first wife successfully defected to her father, Aretas (cf. 2 Cor. 11:32), by requesting to come to this particular summer palace. Later, her father had a military clash with her former husband, Herod Antipas, and totally defeated him. Herod would have been removed from office then if the Roman authorities had not intervened. ▣ "Herodias" The New Testament TransLine by Michal Magill has a good summary of her. "She was the grand-daughter of Herod the Great, the daughter of Aristobulus, the sister of Agrippa I. See 2:1. She married Herod Philip I, a paternal brother of her father. Later, she left him and married Herod Antipas, also a paternal brother of her father by a different wife. She chose to go into exile with Antipas when he was exiled in A.D. 39" (p. 49). 14:4 "for John had been saying to him" The VERB is IMPERFECT TENSE which meant repeated action in past time. John had apparently made this accusation repeatedly. These charges were based either on Herod Antipas and Herodias (his niece) being too closely related to be married (cf. Lev. 18:16), or more probably, because they each had been illegally divorced (cf. Deut. 24:1-4). 14:5 "Although Herod wanted to put him to death, he feared the crowd" This seems to be in direct contradiction to Matt. 14:9. However, the schizophrenia of these eastern potentates was notorious. Apparently there was a fascination with John because Herod often called him to talk with him (cf. Mark 6:20), yet at the same time, there was great fear! ▣ "because they regarded John as a prophet" Jesus said in Matt. 11:7-11 that John was the last OT prophet and the greatest man ever born of woman under the old covenant. SPECIAL TOPIC: PROPHECY (OT)
Mateus 14:6-12
14:6 "But when Herod's birthday came" There is some archaeological, linguistic evidence that this may refer to an annual feast recognizing his inauguration. Judging from the available historical evidence, it was simply his birthday. On these occasions great feasts were the rule of the day. ▣ "the daughter of Herodias danced before them" Salome's dance (see Josephus, Antiq. 18.5.4) must have greatly surprised everyone present because in this day and time dancing women were considered to be immoral. For a princess to dance before a group of drunken guests, particularly at this young age, must have been astonishing. The implication of the context is that it was a sensual dance instigated by her mother to win Herod's approval. 14:8 "Having been prompted by her mother" The word "prompted" was the strong Greek term "urged." This shows that this young girl was not only manipulated by her mother, but also controlled by her in an obviously premeditated plan to secure the death of John the Baptist (cf. Mark 6:22-25). 14:9 "although he was grieved" He was sorry — not because he was going to commit the premeditated murder of an innocent man, but because he had made an oath (secular use of "confess," cf. Luke 22:6) and he was embarrassed to break it before his drunken guests (cf. Mark. 6:26). 14:11 "and his head was brought on a platter and given to the girl, and she brought it to her mother" We do not know what the mother did with the head. There is a tradition, first mentioned by Jerome in the 4th century A.D., that she pulled out his tongue and stuck a pin through it. The Greek term "girl" was used both of Jairus' daughter (cf. Mark 5:41-42, where she is said to be twelve) and Salome, therefore, she was probably a teenager.
Mateus 14:13-14
14:13 "when Jesus heard about John" This seems to refer to Matt. 14:1 and 2 and not the intervening parenthesis of Matt. 14:3-12. ▣ "He withdrew from there in a boat to a secluded place by Himself" This account of Jesus feeding the five thousand is also recorded in Mark 6:32-44, Luke 9:10-17, and John. 6:1-13. Apparently He wanted to get away to pray. This was His normal custom which helped Him to be prepared for the circumstances He faced. If Jesus needed to get away to pray, how much more do believers (cf. Eph. 6:18-19)? ▣ "when the people heard of this, they followed Him on foot from the cities" Jesus never got tired of nor impatient with the crowds, but was always moved with compassion (cf. Matt. 14:14). This is a theme in Matthew's Gospel (cf. Matt. 9:36; 15:32). Jesus, although tired and needing a time of retreat for prayer, still made people the priority. He cured all of those who were brought to Him, although He usually did not go out of His way to heal. He did not primarily want to be known as a healer but His compassion overflowed whenever He was in the presence of human misery. The healings of Jesus did two things: they confirmed His message they showed the character and presence of the Messianic kingdom Jesus is recorded as healing people numerous times in the Gospel of Matthew (cf. Matt. 4:23; 8:16; 9:35; 14:14; 15:30; 19:2; 21:14). I still believe in a supernatural God who heals. I do not understand why God heals some and does not heal others. I believe that there was a special emphasis on healing during the first century to confirm Jesus' message as there was a special outburst of the demonic during His lifetime. This same pattern may be repeated before the Second Coming. SPECIAL TOPIC: HEALING
Mateus 14:15-21
14:15-33 This event in Jesus' life is recorded in all four Gospels (cf. Mark 6:35-52; Luke 8:12-17; John 6:1-14). The Gospel of John, which has no "Messianic Secret," records Jesus' powerful self affirmation. See F. F. Bruce, Answers to Questions, pp. 47-48. 14:15 "When it was evening" See Matt. 14:23. Matthew presents this chapter as one day in the life of Jesus (cf. Matt. 14:23). It is assumed that the Jews of Jesus' day had an early evening and a late evening. The early evening would occur at 3PM in the afternoon when the offering of the evening sacrifice occurred in the temple. The later evening would be sometime just after sunset. SPECIAL TOPIC: TWILIGHT ▣ "this place is desolate" This idiom meant that there was no large town or village close by, not that it was an uninhabited desert region. 14:16 Jesus apparently told the disciples to provide for these people (cf. Mark 6:37). "You give them something to eat" is emphatic in the Greek text. They were stunned. This was a training opportunity for them, as was the storm (cf. Matt. 14:32). 14:17 "We have here only five loaves and two fish" This was one boy's lunch (cf. John. 6:9). Commentators who are nervous about miracles (William Barclay and other logical positivists) try to say that what happened was that this young boy shared his lunch and others who had brought their lunches shared them, which provided enough food for everybody. This is an obvious example of one's presuppositions misinterpreting the biblical author's obvious meaning. Where did the twelve full baskets that were left over come from if this was simply a sharing of lunches? Also notice that Jesus supernaturally multiplied the bread, but did not waste any of it because the disciples picked up the small pieces to eat later. This multiplication of food was the exact temptation of the evil one in Matt. 4:1-4, to get Jesus to feed the needy humanity. One of the reasons why Jesus may have wanted to get alone to pray was this previous temptation. The people wanted to make Him the "bread king" (cf. John. 6:15). 14:18 "Bring them to Me" Jesus was doing this not only to feed the crowd, but to teach the disciples and to build their faith. This was the true purpose of many of His miracles. Compassion for the needy and the desire to build the faith of His disciples were the twin motivations of the miracles. This feeding would also have had Jewish Messianic implications. The Jews expected the Messiah to perform acts like Moses. This new manna may have been one such act (cf. John. 6). SPECIAL TOPIC: THE MESSIANIC ERA 14:19 "ordering the people to sit down on the grass" Literally this says "to recline on the grass." This was the normal eating posture in Palestine. They were in groups of hundreds and fifties (cf. Mark 6:39-40). The presence of this lush, green grass meant that it was probably in the spring time. ▣ "looking up toward heaven, He blessed the food" The normal position of prayer for the Jews was with the eyes and hands lifted up to heaven. It was unusual for them to kneel to pray. Our modern practice of bowing our heads and closing our eyes comes from the parable of the Pharisee and the sinner. If we are going to bow our head and close our eyes, to be truly biblical we should also beat our breasts (cf. Luke 18:9-14)! 14:20 "twelve full baskets" See SPECIAL TOPIC: THE NUMBER TWELVE. 14:21 "There were about five thousand men who ate, besides women and children" This being a somewhat isolated place, there were probably not too many women or children present unless they were sick and had been brought to be healed. The full number may have been somewhere around six or seven thousand but this is uncertain. Since the Gospel of Matthew is directed to Jewish readers, this may have addressed the cultural issue of men eating separately from women and children (cf. NASB Study Bible, footnote, p. 1389).
Mateus 14:22-27
14:22 "Immediately He made the disciples get into the boat" Why Jesus forced the disciples into the boat is unspecified. It could have involved the inappropriate actions of the crowd (cf. Mark 6:15) another demonstration of His supernatural power to build the disciples' faith (cf. Mark 6:45-51; John. 6:15-21) ▣ "while He sent the crowds away" They had become excited over this miraculous feeding and attempted to make Him king (cf. John. 6:15). This was exactly the temptation of the evil one in Matt. 4:1-4 regarding the turning of the stones to bread. It was for this very reason that Jesus needed to get away, pray, and speak with the Father about His further ministry. There was great confusion among the people concerning His healings and, here, of the feeding of the multitude. 14:23 "He went up on the mountain by Himself to pray" This was His original intent back in Matt. 14:13. The Gospels repeatedly record Jesus getting alone to pray. If He, being God Incarnate, needed this, how much more do we? 14:24 "the boat was already a long distance from the land" Mark 6:47 says the boat was in the middle of the lake. 14:25 NASB, NKJV, NJB, Peshitta "in the fourth watch of the night" "early in the morning" TEV, REB "between three and six o'clock in the morning" "as the night was ending" This was a technical term to designate the fourth Roman watch of the night, which was 3 AM to 6 AM. (cf. Mark 13:35). Originally the Jews had only three watches during the night (cf. Jdgs. 7:19; Lam. 2:19), but during the Roman period they adopted this fourfold division. Notice that Jesus had been in prayer for most of the night. ▣ "He came to them, walking on the sea" Because the waves and the wind were up, He must have come in and out of sight as the waves lifted up the boat. Here again Jesus showed His power over nature. We learn from the other Gospels that Jesus meant to simply walk past them but, because of their fright, He had to get in the boat with them. 14:26 "it is a ghost" The Peshitta has "it is a false vision." This is exactly what they would say in the Upper Room in Luke 24:37. They were terrified. Jesus' first words to them were "Stop being afraid" (PRESENT IMPERATIVE with the NEGATIVE PARTICLE. These words of encouragement are repeated often (cf. Matt. 14:27; 17:7; 28:19; Mark 6:50; Luke 5:10; 12:32; John. 6:20; Rev. 1:17). 14:27 Jesus spoke to His disciples two commands. NASB, "take courage" NKJV, "be of good cheer" NRSV, "take heart" TEV, NJB, "courage" This is a PRESENT ACTIVE IMPERATIVE. Jesus spoke these words often to a paralytic, Matt. 9:2 hemorrhagic woman, Matt. 9:22 the disciples in a boat, Matt. 14:27; Mark 6:50 a blind man, Mark 10:49 the disciples in the upper room, John 16:33 Paul, Acts 23:11 " Do not be afraid" – This is a PRESENT MIDDLE/PASSIVE DEPONENT IMPERATIVE. Jesus spoke these words to disciples in a boat, Matt. 14:27; Mark 6:50; John 6:20 Peter after his great catch of fish, Luke 5:10 disciples while teaching them, Luke 12:32 at transfiguration, Matt. 17:7 women at the tomb, Matt. 28:10 Paul at Corinth, Acts 18:9 Paul at sea, Acts 27:24 John on Patmos, Rev. 1:17 These same words were spoken by angels to Zacharias, Luke 1:13 Mary, Luke 1:30 shepherds, Luke 2:10 women at the tomb, Matt. 28:5
Mateus 14:28-33
14:28 "Peter said to Him" This event is recorded only in Matthew's Gospel. Peter was so impetuous. He was a mixture of great faith and great doubt. ▣ "if it is you" This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be true from the author's perspective or for his literary purposes. Peter recognized it was Jesus. 14:30 "seeing the wind" He saw and felt the wind and the waves and began to lose his faith focus. ▣ "Lord, save me" This is a good example of the word "saved" used in the OT sense of "physical deliverance" (cf. James 5:15). SPECIAL TOPIC: SALVATION (OT) 14:31 "You of little faith" This is a recurrent theme in the Gospel of Matthew (cf. Matt. 6:30; 8:26; 16:8). Many of Jesus' miracles were done to increase the faith of the disciples. God works with those who have little faith. Amen! SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST 14:32 "worshiped Him, saying, 'You are certainly God's Son'" Jesus accepted this worship. How much they really understood concerning the term "Son of God" and how much they understood by hearing and seeing the supernatural aspects of His ministry is uncertain. This obviously set the stage for the full theological confession of Matt. 16:16. Matthew's Gospel does not exhibit the "Messianic secret" to the extent Mark's Gospel does (i.e., Mark 6:52). The term "Son of God" was used quite often in the Gospel of Matthew (cf. Matt. 4:3,6; 16:16; 26:63; 27:40,43,54). There is no ARTICLE with the term here as in Luke 27:54. Many assumed that this implied that they did not have the full theological implication of the term, which implied full deity. This may be true. Their understanding was progressive and not instantaneous. But it is dangerous to build too much theology on the presence or absence of the Greek ARTICLE! SPECIAL TOPIC: SON OF GOD
Mateus 14:34-36
14:34 "When they had crossed over, they came to land at Gennesaret" There is ambiguity in the words "crossed over." In Mark 6:45 there was a place called Bethsaida which meant "house of fish." There must have been two Bethsaidas or else there was some confusion in the geography of the various accounts of the Synoptic Gospels. Jesus was staying in the territory of Philip the Tetrarch and not going back to the territory of Herod the Tetrarch. Gennesaret was primarily a Gentile area. Maybe this was His way of getting away from the Jewish crowds as He would later at Caesarea Philippi. 14:35 "and when the men of that place recognized Him" The exact same thing that happened in Matt. 14:13 happens again and Jesus again took time to minister to needy people. They had the same kind of superstitious faith as the woman with the issue of blood in Matt. 9:20-they wanted to touch the tassel of His prayer shawl (cf. Matt. 14:36). Jesus accepted and worked with even this weak faith. His compassion can be clearly seen even for these superstitious non-Jews.