The subject with which Matthew 14 begins, the rejection and death of John the Baptist, is actually introduced in chapter 13 with the rejection of Jesus at Nazareth (Matt 13:53–58). The ministry of Jesus is summarized, this time by those from Nazareth, again as teaching and healing (“wisdom and mighty works,” Matt 13:54),¹ but now in a derogatory way by them. In chapter 14, reports of Jesus’ miracles reach Herod Antipas and trouble him greatly. He fears that Jesus is John the Baptist risen from the dead. As in Mark and Luke, John’s death is not narrated directly but only referred back to retrospectively (Matt 14:1–12; cf. Mark 6:14–29; Luke 9:7–9). All three Gospels describe the perplexity that Herod felt, thinking that his fears and problems were over with the death of John only to have them resurface when hearing reports of Jesus’ work, including “the miraculous powers [Gk. dynameis] at work in him” (Matt 14:2). It continues with the narration of two of the most amazing examples of supernatural power, so-called “nature miracles”— the feeding of the five thousand (Matt 14:13–21) and Jesus’ walking on water and enabling Peter to do the same (Matt 14:22–33). The chapter concludes with a summary of Jesus’ healing miracles, including the remark that people who touched the hem of His garment were made well (Matt 14:34–36).

Interpretation of Matthew 13:53–58

After the teaching in parables recorded in Matthew 13, Jesus departs from Capernaum and returns to Nazareth. Matthew had earlier alluded to Jesus’ departure from Judea and the rejection at Nazareth narrated in Luke 4:16–30 (Matt 4:12–13).² Now, after a sizeable ministry in the cities near and around the Sea of Galilee, Jesus returns to the town of His childhood (cf. Mark 6:1–6). By now, they have heard of His wisdom, as exemplified in His teachings of the kingdom; His “mighty works” (dynameis); His miracles of healing; and even, perhaps, His raising the dead (Matt 9:18–19, 23–26; 11:5). The Greek term dynameis (plural of dynamis, “power/ authority”) is used several times in the New Testament—specifically with regard to the miraculous work of the kingdom by Jesus (Matt 11:20–21, 23; 14:2; Luke 19:37; Acts 2:22) and His followers (Acts 8:13; 19:11; 1 Cor 12:10; 2 Cor 12:12; Heb 2:4), but also of miracles by false teachers (Matt 7:22). Unfortunately, the townspeople of Nazareth, rather than appreciating the heavenly attestation of Jesus’ message that these miracles represent, quickly shift their focus to His supposed human lineage through Joseph (cf. Luke 3:23), referring to Him merely as “the carpenter’s son” and to His mother and “brothers James, Joseph, Simon, and Judas” and sisters (cf. Mark 6:3). Ellen G. White implies that these siblings of Jesus were Joseph’s children from a previous marriage.³ Their unbelief, including their disbelieving reports of His mighty works (apparently because they didn’t witness any themselves; cf. Luke 4:23), meant that Jesus could do little for them. Rather than condemn them directly, as He had the cities that saw His mighty works and nevertheless rejected Him (Matt 11:20–24), Jesus simply cited the proverbial saying that “a prophet is not without honor” except among those closest to him (cf. Mark 6:4; Luke 4:24; John 4:44). Jeremiah had suffered a similar disappointment from his hometown of Anathoth (Jer 1:1; 11:21–23). The Nazareth-dwellers were “offended” (skandalizō) at Jesus, using a term referring to a serious fall. In the Gospels it usually suggests actions that lead to a serious loss of faith or even becoming an unbeliever (Matt 11:6; 13:21; 15:12; 17:27; 18:6; 24:10; 26:33; Luke 17:2; John 16:1).

Interpretation of Matthew 14

1. Verses 1–12

• Herod Antipas, a son of Herod the Great, is called a “tetrarch” because he was, together with two other sons (Archelaus and Philip, Matt 2:22; Luke 3:1), given rule over a portion of his father’s domain (cf. Luke 3:19; 9:7; Acts 13:1). The territory given to Antipas, at just seventeen years of age, was the region of Galilee, which he governed for many years (4 BC–AD 39).

• All three Synoptic Gospels describe Herod’s displeasure at John’s rebuke of him for marrying his brother Philip’s wife (Mark 6:17–18; Luke 3:19–20)— not to be confused with Philip the tetrarch. The Philip who was brother to Herod Antipas was Herod the Great’s son through Mariamne II (daughter of the Jewish high priest Simon Boethus).

• Josephus, besides noting Herod’s love for Herodias,⁴ mentions his fear of John’s widespread and growing influence becoming a political threat as a reason for his imprisoning John at Machaerus and putting him to death.⁵

• Herod’s marriage to Herodias was a direct violation of Mosaic law (Lev 18:16; 20:21) and his putting away his first wife, who was the daughter of King Aretas IV, led to war with the Nabataeans and a disastrous defeat.

• Matthew’s account of Herod’s birthday celebration is shorter than Mark’s; the event is not mentioned at all in Luke. Herod’s celebration was used by Herodias to exact revenge against John the Baptist. Among Roman elites, birthdays were hedonistic affairs and Herodias took advantage of the weakened moral judgment of Herod and his guests (cf. Mark 6:19–21).

• John, like the prophets of the Old Testament, did not shrink from reproving high and low, richandpoor(cf. Luke 3:10–14), underscoring in the minds of ordinary Israelites the genuineness of his prophetic calling (cf. Matt 21:26). And yet, when John spoke, he did it in such a way that Herod “heard him gladly” (Mark 6:20).

2. Verses 13–21

• After John’s death, Jesus, always avoiding confrontation if possible, withdrew to a safer location, described as “a deserted place” for rest (Matt 14:15; Mark 6:31). Yet, even here, the multitudes found Him. Popularity comes at a price.

• Notably, the feeding of the five thousand is the only miracle of Jesus recorded by all four Gospels (Mark 6:30–44; Luke 9:10–17; John 6:1–14). It recalls the miraculous feeding of Israel with manna in the wilderness (John 6:30–33). According to John 6:14, many interpreted the miracle messianically and saw in Jesus the promised prophet like Moses (Deut 18:15, 18).

• The word for “compassion” (splanchnizomai,

• also in Mark 8:2) refers to a deep inward feeling of pity and concern. Often used in the New Testament of Jesus’ sympathy and love for people (Matt 9:36 // Mark 6:34; Matt 14:14; 20:34; Mark 1:41; Luke 7:13), it is used parabolically to describe God’s love for His children (Luke 15:20). Both the verb (found only in the Gospels) and the noun show the attitude we should exhibit toward those in need (Luke 10:33; Phil 2:1; Col 3:12; 1 John 3:17) through “the love of God . . . poured out in our hearts by the Holy Spirit who was given to us” (Rom 5:5).

• The logical, commonsense solution suggested by the disciples that the crowd be dismissed so they could go and buy food was not the preferred solution because it required no faith. Instead Jesus challenged them, “You give them something to eat” and multiplied the food to make feeding them possible. Although precedents in the Old Testament exist (2 Kgs 4:1–7, 42–44), a miracle on this scale was unprecedented.

• Jesus’ looking up to heaven indicates the divine source of the miracle, while His blessing and breaking of the loaves made it happen. The participation of the disciples in handing out the loaves and fish illustrates the importance of cooperation with God in the work of the kingdom. It also shows Him enabling them to do what He had commanded them to do (Matt 14:16).

• All four Gospels indicate that the count of five thousand includes only “men” (Gk. andres), referring to the heads of families (Matt 14:21; Mark 6:44; Luke 9:14; John 6:10), but only Matthew makes it explicit that women and children were not counted. Therefore, the total number fed likely approximated 15,000 20,000.

3. Verses 22–33

• Matthew indicates that Jesus “forced” (Gk. ēnankasen) His disciples to depart by boat (Matt 14:22). The reason for this, owing to the political ramifications of the popular enthusiasm this miracle created, is given only by John: “Therefore, when Jesus perceived that they were about to come and take Him by force to make Him king . . .” (John 6:15). Such a move toward insurrection would have greatly hindered or even ended any further ministry by Jesus. But, unlike many popular speakers today, “Jesus was never elated by applause”⁶ and took the decisive action needed to ensure His work could continue.

• Jesus’ response to this crisis situation was to find a solitary place and pray (Matt 14:23; cf. Mark 1:35; Luke 5:16; 6:12), the only time Matthew describes Jesus being alone since His temptation in the wilderness (Matt 4:1).

• The Romans measured time in three-hour blocks called “watches.” The “fourth watch of the night” would be approximately 3:00 to 6:00 a.m. Jesus had apparently been praying most, if not all, of the night. “Tossed by the waves” and struggling to survive, the disciples would no doubt be exhausted, which perhaps helps to explain their confusion as they saw Jesus walking on the water and thought Him to be a “ghost” (Gk. phantasma, in the New Testament only here and the parallel of Mark 6:49).

• Jesus reassures the disciples with the beautiful words, “Have courage. It’s me. Don’t be afraid!” Then, as told only by Matthew and somewhat surprisingly, Peter asks Jesus to command him to come to Him on the water. –

  • The request blends both faith and doubt. The form of the construction with “if” (ei) presumes that it is really Jesus and yet Peter asks for a miracle as proof.

  • Rather than presumption, Peter expresses a faith that “with God all things are possible” (Matt 19:26), and Jesus grants his request, enabling Peter also to walk on the water.

  • Unfortunately, the wind and the waves capture Peter’s attention and he begins sinking into the sea. But Peter’s plea, “Lord, save me!” is immediately aswered: Jesus reaches out, and saves him.

• This strengthening of the disciples’ faith also yields a deeper insight into who Jesus is— the Son of God. The certitude of their confession is underscored by “truly” (Gk. alēthōs; Heb. ’āmēn). Prior to this incident, only God (Matt 3:17), the devil (Matt 4:3, 6), and demons (Matt 8:29) seem to recognize this.

4. Verses 34–36

• Gennesaret (the modern plain of Ginosar) is three miles southwest of Capernaum. Appropriately, it is there that a first-century boat of the kind described in this story was found, excavated, preserved, and is now on display.

• Jesus seems to be appreciated by the multitudes primarily as a healer, though touching the hem of His garment may also suggest faith in His message of the kingdom.

Application of the Chapter

Many valuable lessons may be gleaned from this chapter, including:

1. Unbelief is dangerously self-reinforcing, leading people to focus on evidence that supports their doubts and to ignore evidence that would lead to faith.

2. John humbly submitted to whatever future God had for him. “God never leads His children otherwise than they would choose to be led, if they could see the end from the beginning, and discern the glory of the purpose which they are fulfilling as co-workers with Him.”⁷

3. Just as Jesus challenged the faith of His disciples in commanding them to do what would otherwise be impossible, so we are encouraged to believe that what would ordinarily be impossible in our own strength to accomplish is possible with God (Matt 21:21; Luke 18:27; Rom 4:21; 2 Cor 10:4–5). It is good to remember in challenging situations that the commonsense solution, the solution requiring no faith, may not be the solution God has in mind.

4. When faced with extraordinarily difficult situations or when obeying God seems downright impossible, it’s worth contemplating Peter’s faith and witness. If Jesus wants us to do something He will enable us to do it (Matt 17:20). If Jesus wants us to do something, He will enable us to do it. “As the will of man co-operates with the will of God, it becomes omnipotent. Whatever is to be done at His command may be accomplished in His strength. All His biddings are enablings.”⁸

5. The disciples’ terrifying struggle in the boat and Peter’s experience of walking on water illustrate the importance of faith when trouble comes. As a popular song by Don Moen reminds us, “God will make a way where there seems to be no way.” That “way” may not always be so immediate; it may take months or even years to discern. But trusting God will sustain us in the trials we face. And then the winds will cease.

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