CHAPTER 14
At that time Herod the tetrarch heard the reports about Jesus, and he said to his attendants, “This is John the Baptist; he has risen from the dead! That is why miraculous powers are at work in him.” Matthew 14:1-2
Wiersbe says, “The Herod family looms large in the four gospels and the book of Acts…” 1 The father of this large and tangled family was Herod the Great, who ruled from 37 to 4 BC. He was not of Jewish origin but was of Idumean or Edomite blood, from the progenitor, Esau (Gen. 25:19ff.). It is amazing that Satan arranged this large and evil family to persecute Jesus, his apostles and many others of the faith in the first century. It is also amazing that the ancient struggle of two brothers, the chosen and the not-chosen (Jacob and Esau), would continue on until Jesus’ time. Herod the Great tried without success to kill the baby Jesus (2:16). His son Antipas took part in judging Jesus at his trial (Lk. 23:7ff.). Finally, his grandson, Agrippa I murdered the Apostle James in AD 44 (Acts 12:1-2). Immediately after that, he himself suddenly and strangely died (Acts 12:23). Osborne comments, “The history of the Herod family is filled with lies, murder, treachery, and adultery.” 2
Herod the Great had at least 5 wives, two of the same name, Mariamne. Four of these wives became biblically significant, Mariamne I (who was of Hasmonean lineage), Mariamne II, Malthrace and Cleopatra. Mariamne I was the grandmother of Agrippa I. Mariamne II was the mother of Herod who lived in Rome and originally married Herodias, daughter of his half-brother Aristobulus. Malthrace was the mother of two sons who would become rulers, Archelaus and Herod Antipas. Cleopatra was the mother of the tetrarch Herod Philip.
In order to keep our story straight we need to remember that the one son named Philip remained in Rome, married Herodias, and Salome was born to them. The other Philip who was called the tetrarch ruled the Galilee areas east of the Jordan, called Iturea and Trachonitis (Lk. 3:1). He ruled there from 4 BC to AD 34 and eventually married his niece Salome, daughter of Herodias. His brother, or rather half-brother Herod Antipas became tetrarch of the Galilee and ruled from 4 BC to AD 39, when he was exiled by Rome. Herod Antipas was originally married to Phasaelis, the daughter of King Aretas IV of Nabatea. When Antipas visited in Rome he seduced Herodias and stole her away from her husband Philip of Rome. He then divorced his wife Phasaelis. This illicit marriage became the setting for the evil events about to take place after John denounced the marriage.
We get the impression that Herod Antipas actually liked to hear John. Osborne says, that he was probably “…one of the few people he met who spoke only the truth to him.” 3 It is obvious in this verse that Herod was wrestling with his own evil conscience after he allowed John to be murdered. Meyer says, “To tamper with conscience is like killing the watch-dog while the burglar is breaking in.” 4 Herod in his superstition assumed that Jesus was John risen from the dead. Actually, John never did miracles as Herod supposed (Jn. 10:41). However, there was an ancient tradition reported by Origen that John and Jesus actually favored each other in appearance.5
“Now Herod had arrested John and bound him and put him in prison because of Herodias, his brother Philip’s wife, for John had been saying to him: ‘It is not lawful for you to have her’” (14:3-4). Calvin says: “The atrocious character of the deed was in itself sufficiently detestable and infamous; for not only did he keep in his own house another man’s wife, whom he had torn away from lawful wedlock, but the person on whom he had committed this outrage was his own brother.” 6
The historian Josephus reports that Herod feared that with his great popularity, John might raise a rebellion against him (Ant. 18.5.2.). However, the real reason was that John had judged this illicit relationship and Herodias was determined to get her deadly revenge. Herod Antipas ruled over the Galilee as well as Perea, a large territory east of the Jordan River. John conducted much of his ministry in this area so it was easy for Herod to arrest and imprison him (cf. 11:2). Josephus reports that John was imprisoned in the fortress at Macherus, near the Dead Sea. (Ant.18.5.2.).
The marriage of Herod was plainly illegal so far as the Law of the Lord was concerned (Lev. 18:16; 20:21). His act brought upon him the guilt of both adultery and incest, for she was his niece. Of course, the Herod family generally had little regard for the laws of God. Morris says, “…their marriages and intermarriages make a bewildering pattern.” 7
“Herod wanted to kill John, but he was afraid of the people, because they considered John a prophet” (14:5). Pett says, “Herod both feared and hated John. He wanted him alive, and he wanted him dead.” 8 Since John was quite popular with the common people Herod was afraid to harm him.
“On Herod’s birthday the daughter of Herodias danced for the guests and pleased Herod so much that he promised with an oath to give her whatever she asked” (14:6-7). Of course the daughter of Herodias was young Salome.9 We can be sure that the devil himself inspired her lewd dance.
We must pause to get the picture here. This was a birthday party for Herod and it was unusual since birthdays were generally not celebrated among the Jewish people.10 Since it was not customary for Jewish men and women to dine together in public, this was an all-male affair.11 No doubt the party had dragged on until most of the guests were inebriated. Can we even imagine this? A young princess (probably in her early teens) was allowed to dance before a banquet hall full of drunk and lusty men. Such a thing was unthinkable in that society.12 It tells us much about both Herod and Herodias, that they would permit it. Such dances were normally very lewd and this one was probably no exception. Obviously, the girl and her dance greatly pleased all the guests.
Herod himself was probably drunk like his guests. In his inebriated state he made a very foolish oath to the young girl. He promised to give her anything she asked, even up to half his kingdom (Mk. 6:23). Of course, the Romans would never have allowed him to give up any portion of his domain. Osborne notes the contrasts here: “John the bold, in prison; and Herod the powerful, subdued by his own sensuality and oral weakness…” 13
“Prompted by her mother, she said, ‘Give me here on a platter the head of John the Baptist’” (14:8). The girl was too young to speak on her own so she consulted her mother, who was probably in an adjoining dining room. Mark 6:19 tells us that Herodias had a grudge against John and wanted to kill him. This was her grand opportunity. The idea of John’s head on a platter was surely her own. We see in Mark 6:25 that she must have instructed the girl to ask for it at once. The mother was shrewd enough not to wait until the drunken party was over, when memories were dull.14 What a ghastly scene this must have made! Clarke says, “What a present for a young lady! – the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband’s conscience, is no more!” 15
“The king was distressed, but because of his oaths and his dinner guests, he ordered that her request be granted and had John beheaded in the prison” (14:9-10). The adulterer now became a murderer.16 That was not all. According to Jewish law a person could not be executed without a trial and in addition, beheading was forbidden.17
No doubt, because of this act Herod lost his throne. Coffman sums up what soon followed: “…John lost his head; Herod lost his throne as a result of that shameful deed. Aretas, father of Herod’s first wife, invaded Herod’s tetrarchy; Herod fled to Rome, where Caligula banished both him and Herodias to Lyons in Gaul on a charge of mis-government.” 18
“His head was brought in on a platter and given to the girl, who carried it to her mother” (14:11). Pett says, “So hardened were they both that this grisly behavior seems not to have worried them a jot…” 19 Clarke sums up how the mother may have treated her grisly prize: “The Head was in the possession of Herodias, who, ’tis probable, took a diabolic pleasure in viewing that speechless mouth which had often been the cause of planting thorns in her criminal bed; and in offering indignities to that tongue from which she could no longer dread a reproof.” 20
“John’s disciples came and took his body and buried it. Then they went and told Jesus” (14:12). John was truly the forerunner of Jesus. The dreadful thing that happened to him would also happen to Jesus. It would even be Herod who would antagonize Jesus at his trial. John’s disciples were careful to claim and bury his body since proper burial was a prized thing among the Jews.21 Somehow they felt it was important to notify Jesus.
FEEDING THE FIVE THOUSAND
When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. Matthew 14:13
This was the setting of the miracle of the loaves and fishes. The miracle was so important that it is found in all four gospels (cf. Mk. 6:30-44; Lk. 9:10-17; Jn. 6:1-15). In addition, the theme of loaves and fishes appears often in the art of the early church.22
From the other gospels we learn that this event happened shortly after the return of the disciples from their mission trip. They were tired and Jesus was also tired. In addition to this was the sad and distressing news of what had happened to John the Baptist. They all needed to get away for some quiet time.
The location of the “solitary place” and of this miracle have been long disputed by commentators. Mark’s gospel, as well as very ancient tradition, places the miracle west of Capernaum at the old fishing hole of Tabgha on the lake’s northwestern side. The foundations of two ancient churches marking the spot are located there, along with the famous mosaic of the loaves and fishes. However, in Luke 9:10, it is clearly stated that they went to the area of Bethsaida, or the northeast corner of the lake. John in his gospel says that it was on the far side of the lake (Jn. 6:1), naturally meaning on the eastern shore, perhaps in the area of Bethsaida. We will simply have to wait on additional finds of historical documents or archaeological evidence to know for sure about this location. In Bible times there were some wilderness areas in the vicinity of Bethsaida.
Unfortunately, the crowds discerned the direction they were headed in the boat and they ran ahead, arriving at the area before Jesus and his disciples. In Mark 6:33, it is indicated that the crowd ran to the site, which would have only been a couple of miles if the site was at Tabgha. It could have amounted to 15 or more miles (24 km.) if the site was across the Jordan River in the vicinity of Bethsaida.23 That would have been too far to run and even too far for a crowd to follow it seems.
“When Jesus landed and saw a large crowd, he had compassion on them and healed their sick” (14:14). The disciples may have been frustrated by this sight but Jesus was never frustrated. Rather he was filled with compassion. He saw them as sheep without a shepherd (Mk. 6:34). He began to teach them about the kingdom (Lk. 9:11) and heal them. Guzik sighs as he tries to bring this picture into the present-day church:
The people are hungry, and the empty religionist offers them some ceremony or empty words that can never satisfy; The people are hungry, and the atheists and skeptics try to convince them that they aren’t hungry at all; The people are hungry, and the religious showman gives them video and special lighting and cutting-edge music; The people are hungry, and the entertainer gives them loud, fast action, so loud and fast that they don’t have a moment to think; The people are hungry – who will give them the bread of life?24
“As evening approached, the disciples came to him and said, ‘This is a remote place, and it’s already getting late. Send the crowds away, so they can go to the villages and buy themselves some food’” (14:15). The disciples were clearly frustrated so they started telling Jesus what to do rather than asking him. It was getting late (probably after 3:00 PM). They were likely disappointed in not getting some rest from their ministry trips.25 They no doubt wanted to get rid of the large crowd as quickly as possible. If they were in the Bethsaida area they were obviously not close to the city but out in one of the wilderness areas. Those wilderness spots are still visible today. They were probably concerned that even the town of Bethsaida would not have enough food to supply such a crowd.
“Jesus replied, ‘They do not need to go away. You give them something to eat’” (14:16). Jesus put the pressure on the disciples. He had already taught them how God could supply their needs just as he faithfully supplied the birds of the air with food (6:26). They were probably in a pure state of panic as they looked at the thousands of really hungry people crowding around them.
“‘We have here only five loaves of bread and two fish,’ they answered. ‘Bring them here to me,’ he said” (14:17-18). We know from John’s gospel (6:8-9) that Andrew had found a small boy with the little loaves and fishes. Andrew was always bringing people to Jesus. Mendel Nun, the Galilee fishing expert mentioned earlier, says that the small fish were fresh water sardines that were found in vast numbers on the eastern shoals. These were normally salted at the city of Magdala on the west side of the lake. The name of this city in Greek was Tarachaea, which meant a place where fish were salted. Afterwards, the fish were used as a staple food and exported widely.26 Meat, such as we eat today, was expensive and usually eaten only at feasts.27 Bread and fish made up a regular diet.
The little loaves were barley bread, normally the food of the poor.28 Once again God was about to prepare a table in the wilderness as he had done long before for Israel (Psa. 78:19). No doubt, the people would see in this act the promised messianic banquet (Isa.25:6; 55: 2 ff.).
“‘Bring them here to me,’ he said” (v. 18). It is always interesting that Jesus works with the natural things that we have and brings forth spiritual results. The Lord always seems to want us to contribute something toward the miracle he is about to work. As it is said, “Little is much if God is in it.”
“And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people” (14:19). Commentators have noted the green grass that is present here. This was an indication that the miracle was done in the springtime. John in 6:4 also indicates that the miracle took place around Passover. In the early spring the Galilee is covered with luscious grass and flowers. However, in a couple of months the rains stop for a six-month period and all the grass and flowers dry up.
The other gospels note that Jesus commanded the people to sit down in companies of about 50 and 100 people each (Mk. 6:39-40; Lk. 9:14). No doubt this was done for crowd control, or for ease in counting and serving. More than likely the men and women were separated as was the custom in those days. Before serving the vast crowd Jesus paused to give thanks. He probably recited the traditional Hebrew thanksgiving: “Ba-ruch A-tah A-do-nai, Elo-he-nu Me-lek ha-o-lam, bo-re p’re ha-ada-mah” (Blessed art Thou O Lord our God, King of the Universe, who brings forth the fruit of the earth).
Then the Lord gave the fish and bread to his disciples, who in turn passed the meal out to the crowd. He was the manufacturer and they were the distributors.29 The miracle, however, happened in the Master’s hands. Some commentators have tried to tie this miracle to the ordinance of the Eucharist, but obviously there was no wine in this meal, and the Eucharist had nothing to do with fish.30 The miracle is reminiscent of a similar one of Elisha when he fed a hundred men with twenty small loaves (2 Ki. 4:42-44).
“They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over” (14:20). “Even the leftovers were more than they had begun with.” 31 Apparently Jewish people often carried baskets with them when traveling.32 It is quite possible that the disciples themselves were carrying baskets and that each of them filled his basket with broken pieces. The number twelve seems significant especially since this miracle of feeding was for the Jewish people. Jesus would work another such miracle but it would be for Gentile people. Coffman says, “This is a parable to the effect that no man ever gave anything to Christ but that he got it back, compounded and multiplied.” 33
“The number of those who ate was about five thousand men, besides women and children” (14:21). There is hardly a way the crowd could have contained less than 10,000 people total. Guzik suggests that the 5,000 men would indicate a total crowd of some 15,000 to 20,000 people with women and children.34 The vast numbers of people milling about probably suggested that the miracle took place close to the Passover. At this season great crowds were headed to Jerusalem.
JESUS WALKS ON THE WATER
Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. Matthew 14:22
We read here that Jesus made his disciples get into the boat. Why was Jesus in such a hurry to get his disciples away from the scene? Jesus obviously felt an urgency to pray, but there may have been some other factors. From this end of the lake it was easy to view the city of Gamla, which was nestled like a fortress on the Golan Heights. We should note that Gamla was the home of the Zealots, who felt that the only solution to Israel’s problem was to violently resist and overthrow the Roman occupation. We know that Simon the Zealot was probably at one time connected with this party. Some have even thought that Judas might have had some Zealot feelings.
John’s gospel sheds some light on this situation. He says, “Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself” (Jn. 6:15). The people had just witnessed a great miracle and plenteous bread had been given to them. It seems that there may have been some sort of movement to make Jesus their Messiah who would fight against Rome and deliver them from oppression. Edwards says of this incident: “the account suggests populist and revolutionary sentiments within the crowd…an unusual number of signs thus suggest that the wilderness commotion was aflame with messianic fervor, and that the crowd hoped to sweep Jesus up as a guerrilla leader.” 35
According to Mark 6:45, Jesus after the meal sent the disciples to the other side of the lake – to Bethsaida. However, according to Matthew they were still in the area of Bethsaida where the miracle happened. Luke in 9:10 notes that they ended up in Bethsaida. As we have said, it is impossible with the information we now have to make an exact decision about the geographical location of the miracle.
“After he had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone, and the boat was already a considerable distance from land, buffeted by the waves because the wind was against it” (14:23-24). The disciples went to sea and Jesus went to pray in the nearby mountains. There were mountains and hills all around the lake so this would not have presented any problem to Jesus. When he finished his prayers the disciples were out in the middle of the lake. To add to their concern they were also in the middle of a storm.
There is a great truth here. It will not always be smooth sailing for Christians. Sometimes God sends us directly into the path of the storm so that he might strengthen our faith. Isaiah 43:2 says, “When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you…” They were safer in the storm and in God’s will than in the midst of the crowd and out of his will.
“Shortly before dawn Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. ‘It’s a ghost,’ they said, and cried out in fear” (14:25-26). We can imagine that the disciples were not in too good of an emotional state. They had been seeking rest and they had experienced nothing but trouble. They were fighting a fierce headwind and were no doubt sleepless and exhausted. Then they saw this figure walking toward them on the water. They immediately thought it was a ghost (Gk. phantasma). Had they known their Old Testament they would have known that it is only God who treads on the water (Job 9:8).36
“But Jesus immediately said to them: ‘Take courage! It is I. Don’t be afraid’” (14:27). The Greek for “it is I” is “ego eimi.” “It is the same as saying ‘the I AM is here’ or ‘I, Yahweh, am here’ (see Exo. 3:14; Isa. 41:4).” 37 Jesus’ walking on the water is a unique miracle. Pett says, “His walking on the water, it is the only miracle that Jesus performed that was not ‘forced on him.’” 38
“‘Lord, if it’s you,’ Peter replied, ‘tell me to come to you on the water.’ ‘Come,’ he said. Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and, beginning to sink, cried out, ‘Lord, save me!’” (14:28-30). This story is only told in Matthew’s gospel. It is not told in Mark and perhaps for good reason. Mark was an understudy of Peter in Rome when he wrote his gospel. Peter in his embarrassment probably told Mark that he could omit the incident.
It was certainly like rambunctious and impetuous Peter to do such a thing. He began well but did not end well in his attempt to walk on water. The reason for his failure was that he took his eyes off Jesus and focused them on the raging storm. Faith is a bold and courageous thing. Mark Batterson says, “I don’t remember who said it or where I heard it, but it’s always been one of my favorite definitions of faith: faith is climbing out on a limb, cutting it off, and watching the tree fall.” 39 Faith is often doing the impossible so far as this world is concerned. However, with God all things are possible (19:26). The great Spurgeon once said, “If it be right to trust Jesus at all, why not trust him altogether?” 40 Peter’s cry of “Lord save me” has been the cry of multiplied millions through the ages who have called on the Lord Jesus for salvation. Jesus has never failed to answer.
“Immediately Jesus reached out his hand and caught him. ‘You of little faith,’ he said, ‘why did you doubt?’” (14:31). It appears that Jesus gave Peter another title here, the title of “little faith.” Such a title is not so bad if we have a little faith in a great God. Guzik says of little faith: Little faith is often found in places where we might expect great faith; Little faith is far too eager for signs; Little faith is apt to have too high an opinion of its own power; Little faith is too much affected by it surroundings; Little faith is too quick to exaggerate the peril.” 41
Coffman praises Peter for trying such a difficult thing. He says: “Most of the high and noble things ever done would never have been started or concluded if the men who achieved them had taken a good hard look at the difficulties. That goes for the American Revolution, the invention of the electric light, the discovery of America, and just about everything else that has made history; and it is one thousand times more true in the realm of spiritual things!” 42
“And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, ‘Truly you are the Son of God’” (14:32-33). Anytime the Prince of Peace gets in our boat there will be a great calm. Here Jesus revealed his mastery over the elements (cf. Psa. 107:29-30; Isa. 51:8-16). This reminds us of the old hymn by Mary Ann Baker written in 1874. The chorus goes:
The winds and the waves shall obey Thy will.
Peace, be still! Peace, be still!
Peace, be still! Peace, be still!
Whether the wrath of the storm-tossed sea,
Or demons, or men, or whatever it be,
No water can swallow the ship where lies
the Master of ocean and earth and skies;
They all shall sweetly obey Thy will!
Peace! Peace! be still! 43
“When they had crossed over, they landed at Gennesaret” (14:34). Again, we cannot be sure about the geographical information of this miracle. If the miracle happened at Tabgha and Jesus sent them east to Bethsaida, the storm must have turned them around, for they arrived at the western shore of Gennesaret. If the miracle happened on the eastern shore near Bethsaida, then it would have been perfectly logical to sail directly west to Gennesaret. This was a town on the western shore, no doubt named for the nearby Plain of Gennesaret. It was a prominent enough city that the lake may have been named after it (Lk. 5:1).
“And when the men of that place recognized Jesus, they sent word to all the surrounding country. People brought all their sick to him and begged him to let the sick just touch the edge of his cloak, and all who touched it were healed” (14:35-36). From this account it sounds like the story of the woman with the flow of blood had made its rounds (cf. 9:20-21). She touched the tassel on Jesus’ prayer shawl and was instantly made whole. All who touched his cloak in like manner were healed. The Greek here for healed is diasozo, meaning completely healed.44 The refreshing thing about the healing ministry of Jesus is that he never had any failures. No one ever had to fake a healing when the Master was around.