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John the Baptist Beheaded
1At that time Herod the tetrarch heard the reports about Jesus,
2and 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."
3Now Herod had arrested John and bound him and put him in prison
because of Herodias, his brother Philip's wife, 4for John had been
saying to him: "It is not lawful for you to have her."
5Herod wanted to kill John, but he was afraid of the people, because
they considered him a prophet.
6On Herod's birthday the daughter of Herodias danced for them and
pleased Herod so much 7that he promised with an oath to give her
whatever she asked. 8Prompted by her mother, she said, "Give
me here on a platter the head of John the Baptist." 9The king
was distressed, but because of his oaths and his dinner guests,
he ordered that her request be granted 10and had John beheaded in
the prison. 11His head was brought in on a platter and given to
the girl, who carried it to her mother. 12John's disciples came
and took his body and buried it. Then they went and told Jesus.
Explanation: A Prophet Martyred (14:1-12)
The parallels between the missions of John and Jesus have been building
toward the climax of this paragraph. John has introduced Jesus,
proclaiming the same message that Jesus would (3:2; 4:17). After
Jesus promises persecution and speaks of prophets (10:17-42), he
praises John in prison as his ally (11:2-19); narratives about those
who reject Jesus follow that account (11:20-25; 12:1-14). But nowhere
does John's fate prefigure that of Jesus so clearly as here: if
Jesus himself proves to be "a prophet without honor" among
his people (13:53-58), what is to keep him from the fate of John
the Baptist (14:1-12; 17:12)? And if for Jesus, how much more for
us who follow him (5:12)?
Herod Antipas's Guilty Conscience
(14:1-2)
Antipas believes that John has returned from the dead in the temporary
sense exhibited in some biblical resuscitations (1 Kings 17:21-22;
2 Kings 4:34-36), not the final resurrection, which Jewish people
generally understood as a corporate event (Dan 12:2). Although Antipas
had executed John, he knew very well that John was a righteous man
and feared his influence. The more evil a society becomes, the more
likely its members are to kill the righteous whose words or lives
reproach its character, even if they recognize that the righteous
speak truth.
The Powerful Can Mistake Moral Reproof
for Political Pronouncements (14:3-4)
Those ensnared in adultery often become blind to common sense, including
the warnings of those close to them. Antipas, son of Herod the Great
(2:1) and a Samaritan mother, hence Archelaus's full brother (2:22),
had functioned as tetrarch over Galilee and Perea since about 4
B.C. He had entered into a politically prudent marriage with a Nabatean
princess, perhaps seeking to secure further loyalty from Nabatean
subjects within his territory of Perea (Kraeling 1951:89).
But when Antipas divorced his first wife to take his brother's wife,
he violated not only Jesus' teaching on the moral indissolubility
of marriage (5:31-32) but also the Mosaic law concerning incest
(Lev 18:16; 20:21). John thus publicly reproached a public example
of immorality. But what John viewed in moral terms Antipas undoubtedly
saw in political terms as well (compare Jos. Ant. 18.118; Kraeling
1951:85, 90-91, 143-45). Antipas's plans to divorce his first wife
had provoked trouble with her father, the powerful Nabatean king
Aretas (on whom see 2 Cor 11:32-33). This trouble ultimately led
to war and public humiliation for Antipas (Jos. Ant. 18.113-14,
124-25). That many Nabateans in Perea presumably remained loyal
to Aretas further extended the political implications of Herod's
affair. A prophet harping on the tetrarch's misbehavior was therefore
politically dangerous.
Christians today who take a stand against abortion, exploitation
of the poor or racism may be taking a moral stand, but in our polarized
society many will read such a stand as politically partisan even
when we do not intend it in such terms. The major difference at
this point is that John's society did not recognize freedom of speech;
publicly denouncing a ruler's character was essentially suicidal.
Israel had a long-standing tradition exempting prophets from severe
punishment for their speech-a rule that only the most vicious rulers
broke. Unfortunately for John, Antipas proved to be such a ruler.
God Can Use Various Means to Restrain
Evil (14:5)
In another case the government might be more sensitive to justice
than the masses are (compare 27:24-25), but in this case John's
popularity with the people protects him from the power of a populist
politician. After John's execution, when King Aretas soundly defeated
Antipas in war to avenge the latter's rejection of Aretas's daughter,
many people believed that Antipas's loss was divine judgment for
the execution of John, which by this point had occurred some years
before (Jos. Ant. 18.116-19; compare Meier 1992:233).
Antipas Ensnares Himself in Deeper Sin Through Lust and Oaths (14:6-7)
Birthday celebrations were a Greek and Roman rather than Jewish
custom, which Antipas readily accommodated (compare also m. `Aboda
Zara 1:3); his full brother Archelaus had also been known for drunken
parties (see Jos. War 2.29). According to Josephus's briefer account
of John's execution, this scene must have taken place at Herod's
fortress Machaerus in Perea, near where John had often preached
(compare Kraeling 1951:9-10, 92-93). This fortress included a dungeon
where John was kept.
Nearly all Jews would have found Herod's lust disgusting: because
the girl was the daughter of a woman with whom Antipas was sleeping,
desire for her constituted incest (compare Amos 2:7). According
to some accounts the girl, Salome, may have been between six and
eight years old; more likely she was a virgin of marriageable age
(twelve to fourteen), but possibly she was already betrothed or
married to Philip the tetrarch (see Hoehner 1972:155-56; Theissen
1991:90-91).
Jewish scholars had devised ways to release people from oaths that
would lead to more evil, so no one would have faulted Herod for
breaking his promise: life took precedence over oaths. But Antipas
is concerned about more than his oath itself. Once Herod has given
his oath in front of dinner guests, his "honor" is at
stake (compare Esther 1:10-19; Jos. Ant. 18.299); here short-range
political considerations take precedence over the long-term ones,
and Antipas remains captive to what others may think. In this account
Matthew graphically illustrates his earlier principles about the
dangers of lust, divorce and oaths (5:27-37).
Speaking for Righteousness Can Elicit
Enmity in High Places (14:8)
Antipas had wronged his brother Philip by taking the man's wife;
this was an act of adultery in God's sight (5:31-32) and also qualified
as incest under the Mosaic law (Lev 20:21). But Herodias wanted
vengeance on John for daring to publicly denounce her sin; John
must have known that if Antipas's new wife wanted his death, she
would ultimately have more influence with Antipas than he would.
John's Friends and Enemies React to His Martyrdom (14:9-12)
Jewish law forbade execution without trial, but the Romans had granted
Antipas capital jurisdiction. Freely disregarding Jewish scruples,
he granted execution in the least painful Roman style-beheading
with a sword (see O'Rourke 1971:174). The delivery of John's head
on a platter (v. 11) was a grisly conclusion to the feast presupposed
by a birthday party (v. 6) and dinner guests (v. 9).
John's disciples, however, risked their own lives to show up and
bury John's body in one final act of love (v. 12). With nowhere
else to go, these disciples then find Jesus, the One to whom John
had borne witness (3:11-15) and to whom John had sent messengers
when in prison (11:2-6). In John's final direct portrayal in the
Gospel, then, his martyrdom has sent his remaining disciples to
Jesus, the Coming One. May all of us lay such a groundwork that
after we are gone those who recall our service may look beyond us
to the Lord we proclaimed.
Jesus Feeds the Five Thousand
13When 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. 14When Jesus landed and saw a large crowd,
he had compassion on them and healed their sick.
15As 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."
16Jesus replied, "They do not need to go away. You give them
something to eat."
17"We have here only five loaves of bread and two fish,"
they answered.
18"Bring them here to me," he said. 19And 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. 20They all ate and were satisfied, and
the disciples picked up twelve basketfuls of broken pieces that
were left over. 21The number of those who ate was about five thousand
men, besides women and children.
Explanation: Feeding the Five Thousand (14:13-21)
Although Jesus attempted to withdraw to a solitary place (v. 13),
he was now too popular to escape notice. This narrative teaches
us about the host sponsoring the messianic banquet it foreshadows
(5:6; 22:2). In the context of other attempted signs workers in
the wilderness in Jesus' day, Jesus' sign in the wilderness involves
a clear messianic statement (Witherington 1990:91, 100). But the
narrative especially instructs us concerning God's caring provision
for his people in this age (6:11; 7:9-10; 15:25-28, 29-39). It also
stands in deliberate contrast to the drunken feast of the evil ruler
Herod Antipas in 14:6-11 (Lane 1974:227); had we titled the former
"Herod's party," we might have titled this passage "God's
party."
Some problems require God's direct intervention. The disciples were
right to be concerned about the people's hunger but intended to
solve the problem in a purely natural way (vv. 15, 17). Our expectations
of what God can do often are too small; providing food in the wilderness
was technically impossible, but God had used Moses, Elijah and Elisha
for feeding miracles. (The present miracle especially resembles
one performed by Elisha-2 Kings 4:42-44.)
Feeding multitudes by natural means is, of course, appropriate (as
in 2 Kings 6:22); rabbis also delegated to disciples the task of
managing an academy's food (for example, Pes. Rab. 25:2). But few
towns were nearby, and towns were generally small, at most accommodating
only a few visitors in towns of a few thousand people. Further,
most of the day's bread would be consumed by evening (Mt 14:15).
It would have been nearly impossible for roughly ten thousand people
(five thousand men plus women and children-v. 21) to fend for themselves
in the countryside.
In this light, the disciples' practical objection (v. 17) merely
recalls that of Elisha's disciple (2 Kings 4:43): the master's command
(Mt 14:16; 2 Kings 4:42; compare 1 Kings 17:16) was impossible.
But both Elisha's disciple and Jesus' disciples should have been
with their master long enough to expect that what the master said
he had power from God to perform. The God of the exodus, who divided
waters (Ex 14:21) and provided manna from heaven (Ex 16:14-18),
was at work in history again (2 Kings 2:8-14; 4:38-44; Mt 14:13-33).God
often begins with what we have. Jesus often takes what we bring
to him and multiplies it (vv. 16-19). When Moses insisted that he
needed a sign to take with him, God asked him what was already in
his hand and then transformed it (Ex 4:1-3), using what had been
merely a shepherd's rod even to part the sea (Ex 14:16). When a
widow needed financial help, Elisha asked what she had in her house;
she responded that she had only a small amount of oil, so he commanded
her to borrow jars into which to pour the oil and then multiplied
it until all the jars were full (2 Kings 4:1-7). Although God created
the universe from nothing, he normally takes the ordinary things
of our lives and transforms them for his honor (see, for example,
Judg 6:14; 15:15-19). The narrative does not even report that Jesus
prayed for the food to multiply; confident that he represents the
Father's will, he merely gave thanks (the meaning of the Greek expression
that some translations render "blessed"; "blessing"
food merely means giving thanks for it), which was the standard
Jewish custom before and normally after meals (as in m. Berakot
6:5-6; Safrai 1974-1976c:802).
God does miracles only when we need them. This miracle is greater
than the manna of the exodus; none of the manna would be left over
(Hooker 1983:50). But manna was never left over because it was to
be provided every day, whereas this miracle is a rare one. So much
was left over that each of the twelve disciples gathered food in
his wicker basket (v. 20). The leftovers stress the lavish abundance
of God's miraculous power in Christ (compare Theissen 1983:67);
many people felt that a good host should provide enough food that
some would always be left over (as in Plut. Table-Talk 7.4 and Mor.
702D-704B).
Yet the gathering of the leftovers (compare 2 Kings 4:7, 44; 7:1-2,
16-20; 1 Kings 17:16; Jn 6:12) teaches us something further. Most
moralists condemned wastefulness and emphasized thrift (for example,
Juv. Sat. 1.58-60; Ps-Phocyl. 138). Jesus trusted that God's provision
would always be available when it was needed (compare 16:9-11),
but like most moralists he refused to squander what was available.
The extra bread, which was more than the amount started with, could
be used for other meals.
Everett Cook, a retired Pentecostal minister running a street mission,
confronted an associate who had a growth on his nose but refused
to see a doctor. "God will heal me," the man insisted.
"If you needed a miracle, God would give you one," Everett
retorted, "but right now he's given you a doctor and medical
insurance. You need to use what he's given you."
The next time they met the man's growth was much bigger, but the
man still insisted, "I am healed." The third time they
met the growth had spread further, and finally the man was thinking
that perhaps he needed to see a doctor.God performed a miracle when
he created the world and set its laws in motion, and we are often
wise to start with natural means when those are available. God performs
miracles to meet our genuine needs, but he will not perform them
merely to entertain us.
God is not intimidated by the magnitude of our problem. The disciples
saw the size of the need and the littleness of the human resources
available; Jesus saw the size of the need and the greatness of God's
resources available. Often God calls us to do tasks for him that
are technically impossible-barring a miracle.
The day before I was going to call my prospective Ph.D. program
to say I was not coming because I had no money, God unexpectedly
met my need. And in the summer after I finished my Ph.D., I found
myself still unable to locate a teaching position for the fall.
After much prayer, one night I finally determined the bare minimum
I needed to live on and to store my research that year, and I cried
out in despair. Barring a miracle, I thought, I will be on the street
this year. Less than twenty-four hours later Rodney Clapp called
from InterVarsity Press and offered me a contract to write the IVP
Bible Background Commentary: New Testament I had proposed-plus an
unexpected advance that was, to the dollar, what I'd decided I needed
for the year. Undaunted by the magnitude of my need, God was teaching
me that he alone has the power to meet my needs.
Jesus Walks on the Water
22Immediately Jesus made the disciples get into the boat and go
on ahead of him to the other side, while he dismissed the crowd.
23After he had dismissed them, he went up on a mountainside by himself
to pray. When evening came, he was there alone, 24but the boat was
already a considerable distance from land, buffeted by the waves
because the wind was against it.
25During the fourth watch of the night Jesus went out to them, walking
on the lake. 26When the disciples saw him walking on the lake, they
were terrified. "It's a ghost," they said, and cried out
in fear.
27But Jesus immediately said to them: "Take courage! It is
I. Don't be afraid."
28"Lord, if it's you," Peter replied, "tell me to
come to you on the water."
29"Come," he said.
30Then 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!"
31Immediately Jesus reached out his hand and caught him. "You
of little faith," he said, "why did you doubt?"
32And when they climbed into the boat, the wind died down. 33Then
those who were in the boat worshiped him, saying, "Truly you
are the Son of God."
34When they had crossed over, they landed at Gennesaret. 35And when
the men of that place recognized Jesus, they sent word to all the
surrounding country. People brought all their sick to him 36and
begged him to let the sick just touch the edge of his cloak, and
all who touched him were healed.
Explanation: Lord of the Sea (14:22-33)
By providing for the crowds, Jesus showed himself greater than a
human magician who could just heal some individuals or turn some
stones into bread. At the least, Jesus was a prophet like Moses
or Elisha (vv. 13-21; Ex 16:14-18; 2 Kings 4:42-44). But by treading
on the sea, Jesus now takes a role that the Hebrew Bible had reserved
for God alone (Job 9:8; see also Ps 77:19; Hab 3:15; Davies and
Allison 1991:504). Nevertheless, as in an earlier storm scene, Matthew
is interested here in teaching us not only Christology but also
about the requisite faith for disciples (Mt 8:26). Of all the disciples,
Peter alone begins to walk, but Jesus regards even his faith as
less than what a disciple should have.
The Setting for the Miracle (14:22-24)
From the setting we already see Jesus as a man of prayer (v. 23).
Rather than sticking around to reap the political benefits of his
miracle, Jesus retires to prayer, which, unlike political advancement,
is central to his mission (compare Jn 6:15). We also learn that
the fact that disciples face difficult situations does not mean
that Jesus is not the One who sent us (Mt 14:22, 24).
Jesus' Coming Should Bring an End to Fear (14:25-27)
If the disciples were still struggling against the winds at the
fourth watch of the night-the Romans divided the night into four
instead of the Jewish three watches-the disciples must have been
exhausted. Probably accustomed to awakening around 6:00 a.m., they
instead found themselves still trying to cross the lake between
3:00 and 6:00 a.m. We may chide the disciples for accepting the
popular notion of ghosts, but the biggest offense here is that they
still underestimate Jesus' power. It has not occurred to them that
he could know their plight, walk on water to come to them or catch
up to them in a storm! To their credit, however, the fear issue
seems to be solved once they recognize that their teacher is with
them. They knew him well enough to know that if he was there, he
would bring them through their storm.
Jesus Wants Us to Imitate His Works
(14:28-31)
Although the proposal that Peter walk on water is first Peter's
idea (v. 28), Jesus' response indicates that he approves of it (v.
29). Peter is gently reproved not for presumptuously stepping from
the boat but for presumptuously doubting in the very presence of
Jesus (v. 31; compare 6:30; 8:26; 16:8; 17:20; see Manson 1979:206;
France 1985:239). Disciples were expected to imitate their masters,
and Jesus is training disciples who will not simply regurgitate
his oral teachings but will have the faith to demonstrate his authority
in practice as well.
Once Jesus has given the command, walking on water is simply a matter
of trusting the One who has performed so many miracles in the past.
Peter's failure comes as he observes the wind (14:30), looking to
his situation rather than to God's power that is sustaining him.
Still, Peter knows by this point whom to cry out to; his feeble
attempt to walk on water is no more feeble than our first attempts
to walk on land. Our faith may be more infantile than Peter's if
we have never even tried to step out in obedience to Jesus' commands
or direction for our lives; many of us have less practice walking
in faith than two-year-olds have walking physically.
It is important to note that while Jesus is disappointed with Peter's
inadequate faith, Peter has acted in greater faith than the other
disciples-he is learning. Faith cannot be worked up by formulas
or emotion, but it grows through various tests as we continue to
trust our Lord and he continues to teach us. Faith grows out of
a relationship with the Person of Jesus, and in no other way.
Jesus Has Authority to Settle Any
Crisis (14:32)
As soon as they enter the boat, the wind grows still. Stilling storms
was a sign of God's authority in the biblical record (see Davies
and Allison 1991:509-10). The disciples may recall an earlier occasion
on which Jesus simply commanded and the storm died down (8:26);
this time, however, the storm acts out of respect for him-apparently
without so much as requiring a word on his part.
Jesus' Power Leads the Disciples to
Acknowledge His Identity (14:33)
Their knowledge will still need to be tested outside the excitement
of miracles (16:15), but the disciples nevertheless offer the correct
response. When we recognize Jesus' works, thereby learning more
of his character, the appropriate response is to worship him. This
will deepen our relationship of faith with the Lord we love.
Jesus Heals All Who Come (14:34-36)
Jesus had welcomed the crowds (v. 13), temporal though their needs
may have been (v. 14). As word continued to spread, ailing people
from throughout Galilee came to Gennesaret seeking the only One
who could meet their need. Those who had heard of how a woman had
been healed by touching the tassel of his talliÃt, his shawl
(9:20), sought similar healings for themselves (14:36). Such activity
may not have been at the heart of Jesus' mission, but it reflected
the heart that motivated his mission: compassion (v. 14).
