Text -- Matthew 14:1-19 (NET)

The Death of John the Baptist

14:1 At that time Herod the tetrarch heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told him, “It is not lawful for you to have her.” 14:5 Although Herod wanted to kill John, he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, because of his oath and the dinner guests he commanded it to be given. 14:10 So he sent and had John beheaded in the prison. 14:11 His head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s disciples came and took the body and buried it and went and told Jesus.

The Feeding of the Five Thousand

14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, they followed him on foot from the towns. 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he replied, “They don’t need to go. You give them something to eat.” 14:17 They said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, who in turn gave them to the crowds.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 14:1 - Herod the tetrarch

Herod the tetrarch ( Hērōidēs tetraarchēs ).

Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great.

Robertson: Mat 14:1 - The report concerning Jesus

The report concerning Jesus ( tēn akouēn Iēsou ).

See note on Mat 4:24. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before.

Robertson: Mat 14:2 - His servants

His servants ( tois paisin autou ).

Literally "boys,"but here the courtiers, not the menials of the palace.

Robertson: Mat 14:2 - Work in him

Work in him ( energousin ).

Cf. our "energize.""The powers of the invisible world, vast and vague in the king’ s imagination"(Bruce). John wrought no miracles, but one redivivus might be under the control of the unseen powers. So Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain"(Bruce). Cf. Josephus ( War , I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

Robertson: Mat 14:3 - For the sake of Herodias

For the sake of Herodias ( dia Hērōidiada ).

The death of John had taken place some time before. The Greek aorists here (edēsen , apetheto ) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Lev 18:16). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in Mat 4:12 without the name of the place. See note on Mat 11:2 also for the discouragement of John en tōi desmōtēriōi (place of bondage), here en tēi phulakēi (the guard-house). Josephus ( Ant. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram ( Land of Moab ) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in"with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist.""On this high ridge Herod the Great built an extensive and beautiful palace"(Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem"(Edersheim, Life and Times of Jesus ).

Robertson: Mat 14:4 - For John said unto him

For John said unto him ( elegen gar Iōanēs autōi ).

Possibly the Pharisees may have put Herod up to inveigling John to Machaerus on one of his visits there to express an opinion concerning his marriage to Herodias (Broadus) and the imperfect tense (elegen ) probably means that John said it repeatedly. It was a blunt and brave thing that John said. It cost him his head, but it is better to have a head like John’ s and lose it than to have an ordinary head and keep it. Herod Antipas was a politician and curbed his resentment toward John by his fear of the people who still held (eichon , imperfect tense) him as a prophet.

Robertson: Mat 14:6 - When Herod’ s birthday came

When Herod’ s birthday came ( genesiois genomenois tou Hērōidou ).

Locative of time (cf. Mar 6:21) without the genitive absolute. The earlier Greeks used the word genesia for funeral commemorations (birthdays of the dead), genethlia being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word genesia in the papyri ( Fayum Towns , 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist ( Sat. V. 180-183), describes a banquet on Herod’ s Day.

Robertson: Mat 14:6 - Danced in the midst

Danced in the midst ( ōrchēsato en tōi mesōi ).

This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle,"Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John’ s death. Salome had stooped to the level of an almeh , or common dancer.

Robertson: Mat 14:7 - Promised with an oath

Promised with an oath ( meta horkou hōmologēsen ).

Literally, "confessed with an oath."For this verb in the sense of promise, See Act 7:17. Note middle voice of aitēsētai (ask for herself). Cf. Est 5:3; Est 7:2.

Robertson: Mat 14:8 - Put forward

Put forward ( probibastheisa ).

See note on Act 19:33 for a similar verb (probalontōn ), "pushing forward."Here (Acts) the Textus Receptus uses probibazō . "It should require a good deal of ‘ educating’ to bring a young girl to make such a grim request"(Bruce).

Robertson: Mat 14:8 - Here

Here ( hōde ).

On the spot. Here and now.

Robertson: Mat 14:8 - In a charger

In a charger ( epi pinaki ).

Dish, plate, platter. Why the obsolete "charger"?

Robertson: Mat 14:9 - Grieved

Grieved ( lupētheis ).

Not to hurt, for in Mat 14:5 we read that he wanted (thelōn ) to put him to death (apokteinai ). Herod, however, shrank from so dastardly a deed as this public display of brutality and bloodthirstiness. Men who do wrong always have some flimsy excuses for their sins. A man here orders a judicial murder of the most revolting type "for the sake of his oath"(dia tous horkous ). "More like profane swearing than deliberate utterance once for all of a solemn oath"(Bruce). He was probably maudlin with wine and befuddled by the presence of the guests.

Robertson: Mat 14:10 - Beheaded John

Beheaded John ( apekephalisen Iōanēn ).

That is, he had John beheaded, a causative active tense of a late verb apokephalizō . Took his head off.

Robertson: Mat 14:11 - She brought it to her mother

She brought it to her mother ( ēnegken tēi mētri autēs ).

A gruesome picture as Herodias with fiendish delight witnesses the triumph of her implacable hatred of John for daring to reprove her for her marriage with Herod Antipas. A woman scorned is a veritable demon, a literal she-devil when she wills to be. Kipling’ s "female of the species"again. Legends actually picture Salome as in love with John, sensual lust, of which there is no proof.

Robertson: Mat 14:12 - And they went and told Jesus

And they went and told Jesus ( kai elthontes apēggeilan tōi Iēsou ).

As was meet after they had given his body decent burial. It was a shock to the Master who alone knew how great John really was. The fate of John was a prophecy of what was before Jesus. According to Mat 14:13 the news of the fate of John led to the withdrawal of Jesus to the desert privately, an additional motive besides the need for rest after the strain of the recent tour.

Robertson: Mat 14:13 - In a boat

In a boat ( en ploiōi )

"on foot"(pezēi , some MSS. pezōi ). Contrast between the lake and the land route.

Robertson: Mat 14:14 - Their sick

Their sick ( tous arrōstous autōn ).

"Without strength"(rhōnnumi and a privative). Esplagchnisthē is a deponent passive. The verb gives the oriental idea of the bowels (splagchna ) as the seat of compassion.

Robertson: Mat 14:15 - When even was come

When even was come ( opsias genomenēs ).

Genitive absolute. Not sunset about 6 p.m. as in Mat 8:16 and as in Mat 14:23, but the first of the two "evenings"beginning at 3 p.m.

Robertson: Mat 14:15 - The place is desert

The place is desert ( erēmos estin ho topos ).

Not a desolate region, simply lonely, comparatively uninhabited with no large towns near. There were "villages"(kōmas ) where the people could buy food, but they would need time to go to them. Probably this is the idea of the disciples when they add:

Robertson: Mat 14:15 - The time is already past

The time is already past ( hē hōra ēdē parēlthen ).

They must hurry.

Robertson: Mat 14:16 - Give ye them to eat

Give ye them to eat ( dote autois hūmeis phagein ).

The emphasis is on hūmeis in contrast (note position) with their "send away"(apoluson ). It is the urgent aorist of instant action (dote ). It was an astounding command. The disciples were to learn that "no situation appears to Him desperate, no crisis unmanageable"(Bruce).

Robertson: Mat 14:17 - And they say unto him

And they say unto him ( hoi de legousin autōi ).

The disciples, like us today, are quick with reasons for their inability to perform the task imposed by Jesus.

Robertson: Mat 14:18 - And he said

And he said ( ho de eipen ).

Here is the contrast between the helpless doubt of the disciples and the confident courage of Jesus. He used " the five loaves and two fishes"which they had mentioned as a reason for doing nothing. "Bring them hither unto me."They had overlooked the power of Jesus in this emergency.

Robertson: Mat 14:19 - To sit down on the grass

To sit down on the grass ( anaklithēnai epi tou chortou ).

"Recline,"of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break"(klasas ) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John 1:1-18) and Paul holds (Col 1:15-20), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.

Vincent: Mat 14:1 - Tetrarch

Tetrarch

A ruler of a fourth part. Archelaus had obtained two-fourths of his father's dominions, and Antipas (this Herod) and Philip each one-fourth.

Vincent: Mat 14:1 - The fame

The fame ( ἀκοὴν )

Better as Rev., report. Lit., hearing.

Vincent: Mat 14:3 - Put him in prison

Put him in prison

(ἐν φυλακῇ απέθετο ) . Lit., " put him away or aside " (ἀπὸ ). This prison was the fortress of Machaerus on the east side of the Dead Sea, almost on a line with Bethlehem, above the gorge which divided the Mountains of Abarim from the range of Pisgah. Perched on an isolated cliff at the end of a narrow ridge, encompassed with deep ravines, was the citadel. At the other end of this ridge Herod built a great wall, with towers two hundred feet high at the corners; and within this inclosure, a magnificent palace, with colonnades, baths, cisterns, arsenals - every provision, in short, for luxury and for defence against siege. The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem. In the detached citadel, probably in one of the underground dungeons, remains of which may still be seen, was the prison of John. " We return through what we regard as the ruins of the magnificent castle-palace of Herod, to the highest and strongest part of the defences - the eastern keep or the citadel, on the steep slope, one hundred and fifty yards up. The foundations of the walls all around, to the height of a yard or two above the ground, are still standing. As we clamber over them to examine the interior, we notice how small this keep is: exactly one hundred yards in diameter. There are scarcely any remains of it left. A well of great depth, and a deep, cemented cistern, with the vaulting of the roof still complete, and - of most terrible interest to us - two dungeons, one of them deep down, its sides scarcely broken in, ' with small holes still visible in the masonry where staples of wood and iron had once been fixed!' As we look down into its hot darkness, we shudder in realizing that this terrible keep had, for nigh ten months, been the prison of that son of the free wilderness, the bold herald of the coming kingdom, the humble, earnest, self-denying John the Baptist" (Edersheim, " Life and Times of Jesus" ).

Vincent: Mat 14:6 - Birthday

Birthday ( γενεσίοις )

Though some explain it as the anniversary of Herod's accession. The custom of celebrating birthdays by festivities was not approved by the strict Jews; but it is claimed that the Herodian princes adopted the custom. The Roman satirist, Persins, alludes to a festival known as " Herod's Day," and pictures a banquet on that occasion.

" But when

Comes Herod's day, and on the steaming panes

The ranged lamps, festooned with violets, pour

The unctuous cloud, while the broad tunny-tail

Sprawled o'er the red dish swims, and snowy jars

Swell with the wine."

Sat. v., 180-188.

Vincent: Mat 14:6 - Before

Before ( ἐν τῷ μέσῳ )

Rev., in the midst . Wyc., leaped in the middle .

Vincent: Mat 14:7 - He promised

He promised ( ὡμολόγησεν )

Lit., confessed; conveying the idea of acknowledging the obligation of his oath. Salome had degraded herself to perform the part of an almeh or common dancer, and could claim her reward.

Vincent: Mat 14:8 - Being before instructed

Being before instructed ( προβιβασθεῖσα )

Wyc., monestid, with warned in explanation. Both wrong. Rev., rightly, being put forward. Compare Act 19:33, where the right meaning is, they pushed Alexander forward out of the crowd; and not as A. V., drew out. The correct rendering slightly relieves Salome of the charge of wanton cruelty, and throws it wholly upon Herodias.

Vincent: Mat 14:8 - Here

Here ( ὧδε )

She demanded it on the spot, before Herod should have had time to reflect and relent; the more so, as she knew his respect for John (compare was sorry , Mat 14:9). The circumstances seem to point to Machaerus itself as the scene of the banquet; so that the deed could be quickly done, and the head of the Baptist delivered while the feast was still in progress.

Vincent: Mat 14:8 - In a charger

In a charger ( ἐπὶ πίνακι )

The Revisers cannot be defended in their retention of this thoroughly obsolete word. A charge is originally a burden; and a charger something loaded . Hence, a dish . Wyc., dish . Tynd., platter .

Vincent: Mat 14:9 - The oath's sake

The oath's sake ( διὰ τοὺς ὅρκους )

But the A. V. puts the apostrophe in the wrong place. The word is plural, and the Rev. rightly renders for the sake of his oaths. It is implied that Herod in his mad excitement had confirmed his promise with repeated oaths.

Vincent: Mat 14:11 - To the damsel

To the damsel ( τῷ κορασίῳ )

Diminutive, the little girl, Luther gives mägdlein , little maid.

Vincent: Mat 14:13 - On foot

On foot ( πεζῇ )

Rev., by land in margin, which is better; for the contrast is between Jesus' journey by ship and that of the multitude by land .

Vincent: Mat 14:15 - Desert

Desert ( ἔρημος )

In the Greek order standing first as emphatic. The dominant thought of the disciples is remoteness from supplies of food. The first meaning of the word is solitary; from which develops the idea of void, bereft, barren.

Both meanings may well be included here. Note the two points of emphasis. The disciples say, Barren is the place. Christ answers, No need have they to go away.

Vincent: Mat 14:15 - Give

Give ( δότε )

The disciples had said, " Send them away to buy for themselves. " Christ replies, Give ye.

Vincent: Mat 14:19 - Brake

Brake

As the Jewish loaves were thin cakes, a thumb's breadth in thickness, and more easily broken than cut.

Wesley: Mat 14:1 - At that time

When our Lord had spent about a year in his public ministry.

Wesley: Mat 14:1 - Tetrarch

King of a fourth part of his father's dominions. Mar 6:14.

Wesley: Mat 14:2 - He is risen from the dead

Herod was a Sadducee: and the Sadducees denied the resurrection of the dead. But Sadduceeism staggers when conscience awakes.

Wesley: Mat 14:3 - His brother Philip's wife

Who was still alive. Mar 6:17.

Wesley: Mat 14:4 - It is not lawful for thee to have her

It was not lawful indeed for either of them to have her. For her father Aristobulus was their own brother. John's words were rough, like his raiment. He would not break the force of truth by using soft words, even to a king.

Wesley: Mat 14:5 - He would have put him to death

ln his fit of passion; but he was then restrained by fear of the multitude; and afterward by the reverence he bore him.

Wesley: Mat 14:6 - The daughter of Herodias

Afterward infamous for a life suitable to this beginning.

Wesley: Mat 14:8 - Being before instructed by her mother

Both as to the matter and manner of her petition: She said, Give me here - Fearing if he had time to consider, he would not do it: John the Baptist's head in a charger - A large dish or bowl.

Wesley: Mat 14:9 - And the king was sorry

Knowing that John was a good man.

Wesley: Mat 14:9 - Yet for the oath's sake

So he murdered an innocent man from mere tenderness of conscience.

Wesley: Mat 14:10 - And he sent and beheaded John in the prison, and his head was given to the damsel

How mysterious is the providence, which left the life of so holy a man in such infamous hands! which permitted it to be sacrificed to the malice of an abandoned harlot, the petulancy of a vain girl, and the rashness of a foolish, perhaps drunken prince, who made a prophet's head the reward of a dance! But we are sure the Almighty will repay his servants in another world for what ever they suffer in this.

Wesley: Mat 14:13 - Jesus withdrew into a desert place

To avoid Herod: Because of the multitude pressing upon him, Mar 6:32 and To talk with his disciples, newly returned from their progress, Luk 9:10 apart - From all but his disciples. Joh 6:1.

Wesley: Mat 14:15 - The time is now past

The usual meal time. Mar 6:35; Luk 9:12.

JFB: Mat 14:1 - At that time Herod the tetrarch

Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mat 2:22), who ruled as ethnarch over Galilee and Perea.

JFB: Mat 14:1 - heard of the fame of Jesus

"for His name was spread abroad" (Mar 6:14).

JFB: Mat 14:2 - And said unto his servants

His counsellors or court-ministers.

JFB: Mat 14:2 - This is John the Baptist: he is risen from the dead, &c.

The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

Account of the Baptist's Imprisonment and Death (Mat 14:3-12). For the exposition of this portion, see on Mar 6:17-29.

Clarke: Mat 14:1 - Herod the tetrarch

Herod the tetrarch - This was Herod Antipas, the son of Herod the Great. See the notes on Mat 2:1, where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see Mat 14:9. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the third to Philip: all three, sons of Herod the Great.

Clarke: Mat 14:2 - This is John the Baptist

This is John the Baptist - Ον εγω απεκεφαλισα, Whom I beheaded. These words are added here by the Codex Bezae and several others, by the Saxon, and five copies of the Itala. - See the power of conscience! He is miserable because he is guilty; being continually under the dominion of self-accusation, reproach, and remorse. No need for the Baptist now: conscience performs the office of ten thousand accusers! But, to complete the misery, a guilty conscience offers no relief from God - points out no salvation from sin

Clarke: Mat 14:2 - He is risen from the dead

He is risen from the dead - From this we may observe

1.    That the resurrection of the dead was a common opinion among the Jews; an

2.    That the materiality of the soul made no part of Herod’ s creed

Bad and profligate as he was, it was not deemed by him a thing impossible with God to raise the dead; and the spirit of the murdered Baptist had a permanent resurrection in his guilty conscience.

Clarke: Mat 14:3 - For Herodias’ sake

For Herodias’ sake - This infamous woman was the daughter of Aristobulus and Bernice, and grand-daughter of Herod the Great. Her first marriage was with Herod Philip, her uncle, by whom she had Salome: some time after, she left her husband, and lived publicly with Herod Antipas, her brother-in-law, who had been before married to the daughter of Aretas, king of Arabia Petraea. As soon as Aretas understood that Herod had determined to put away his daughter, he prepared to make war on him: the two armies met, and that of Herod was cut to pieces by the Arabians; and this, Josephus says, was supposed to be a judgment of God on him for the murder of John the Baptist. See the account in Josephus, Antiq. lib. xviii. c. 7.

Clarke: Mat 14:4 - For John said unto him, It is not lawful for thee to have her.

For John said unto him, It is not lawful for thee to have her. - Here is an instance of zeal, fidelity, and courage, highly worthy of imitation. Plainness, mildness, and modesty, are qualifications necessary to be observed when we reprove the great. The best service a subject can render his prince is to lay before him, in the plainest but most respectful manner, what the law of God requires of him, and what it forbids. How unutterable must the punishment of those be who are chaplains to princes, or great men, and who either flatter them in their vices, or wink at their sins!

Clarke: Mat 14:5 - He feared the multitude

He feared the multitude - Miserable prince! who fears more to offend his people, than to sin against his God, by shedding innocent blood. When a man resists sin only by the help of human motives, he cannot long defend himself.

Clarke: Mat 14:6 - Herod’ s birth-day

Herod’ s birth-day - Either the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See 1Sa 13:1, and Hos 7:5. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and Est 5:3

Clarke: Mat 14:6 - The daughter - danced

The daughter - danced - This was Salome, mentioned before. Danced: by a literal rendering of the saltavit of the Vulgate, in my old MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt: for thus says the translator, Shee leped in the myddle .

Clarke: Mat 14:8 - Give me here John Baptist’ s head in a charger

Give me here John Baptist’ s head in a charger - The word charger formerly signified a large dish, bowl, or drinking cup: the Saxon has a dish, Tindal, a platter ; any thing is better than charger, which never conveyed much meaning, and now conveys none. The evangelist says she was instructed before, by her mother, to ask the Baptist’ s head! What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them! 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! Short, however, was their glorying! See on Mat 14:3 (note).

Clarke: Mat 14:9 - The king was sorry

The king was sorry - He knew John to be a righteous man, and at first did many things gladly which John told him it was his duty to perform: Mar 6:20

Clarke: Mat 14:9 - Nevertheless, for the oath’ s sake

Nevertheless, for the oath’ s sake - The Oaths, ορκους - he had probably sworn again and again - one sin begets many

Clarke: Mat 14:9 - And them which sat with him at meat

And them which sat with him at meat - Who were probably such as himself, and would have considered it a breach of honor if he had not fulfilled his sworn promise: he therefore commanded it to be given!

Clarke: Mat 14:11 - His head was given to the damsel: and she brought it to her mother

His head was given to the damsel: and she brought it to her mother - There is no person so revengeful as a lascivious woman when reproved and blamed. A preacher of the Gospel has most to fear from this quarter: - the first of this profession lost his life for the sake of truth and chastity; and others, especially those who have any thing to do with men in power who are profligates, may learn what they are to expect in return for a faithful discharge of their duty.

Clarke: Mat 14:12 - His disciples came, and took up the Body

His disciples came, and took up the Body - 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. Her character justifies every bad conjecture that can well be formed on this head: and St. Jerome positively says that, when she got it, she drew out the tongue, and thrust it through with her bodkin. On the whole we may observe: -

That the diversions of the world, feasting and dancing, are but too commonly the occasions of sin. After so fatal an example as this, can we doubt whether balls are not snares for souls; destructive of chastity, modesty, and sometimes even of humanity itself; and a pernicious invention to excite the most criminal passions! How many on such occasions have sacrificed their chastity, and then, to hide their shame, have stifled the feelings of the human being and the parent, and, by direct or indirect means, have put a period to the innocent offspring of their connections! Unhappy mother, who exposes her daughter to the same shipwreck herself has suffered, and makes her own child the instrument of her lust and revenge! Behold here, ye professedly religious parents, the fruits of what was doubtless called in those times, elegant breeding and accomplished dancing! Fix your eyes on that vicious mother, that prostituted daughter, and especially on that murdered ambassador of God, and then send your children to genteel boarding-schools, to learn the accomplishment of Dancing! where the fear of God makes no part of the education.

Clarke: Mat 14:13 - When Jesus heard of it, he departed thence

When Jesus heard of it, he departed thence - Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm than expose themselves to destruction, where, from circumstances, the case is evidently hopeless

Clarke: Mat 14:13 - The people - followed him on foot

The people - followed him on foot - πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.

Clarke: Mat 14:14 - Jesus - was moved with compassion

Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved with tender compassion, so I think the word should in general be translated: see the note on Mat 9:36. As a verb, it does not appear to have been used by any but ecclesiastical writers. It always intimates that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another.

Clarke: Mat 14:15 - Send the multitude away, that they may go - and buy

Send the multitude away, that they may go - and buy - The disciples of Christ are solicitous for the people’ s temporal as well a spiritual welfare: and he is not worthy to be called a minister of Christ, who dues not endeavor to promote both to the uttermost of his power. The preaching of Christ must have been accompanied with uncommon power to these people’ s souls, to have induced them to leave their homes to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded.

Clarke: Mat 14:16 - They need not depart

They need not depart - He that seeks first the kingdom of heaven is sure to have every temporal requisite. When a man ensures the first, God always takes care to throw the other into the bargain. He who has an interest in Jesus has in him an inexhaustible treasure of spiritual and temporal good. Though the means by which man may help his fellows have failed, we are not to suppose that the bounty of God is exhausted. When we are about to give up all hope of farther supply, the gracious word of Christ still holds good - They need not depart; give ye them to eat

Clarke: Mat 14:16 - Give ye them to eat

Give ye them to eat - Should we say, Lord, how shall thy poor, feeble ministering servants feed so many hungry souls as attend thy word! Begin at the command of Jesus - make the attempt - divide what you have - and the bread of God shall be multiplied in your hands, and all shall eat and be satisfied.

Clarke: Mat 14:17 - We have here but five loaves and two fishes

We have here but five loaves and two fishes - When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith. God often permits his servants to be brought low, that they may have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master.

Clarke: Mat 14:18 - Bring them hither to me

Bring them hither to me - No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful of meal and a few herbs, bring them to Christ by prayer and faith, and he will make them a sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel attend also to this - let him bring all his gifts and graces to his Maker - let him ever know that his word can be of no use, unless the blessing of Christ be in it.

Clarke: Mat 14:19 - And took the five loaves, etc.

And took the five loaves, etc. - This was the act of the father of a family among the Jews - his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it

Clarke: Mat 14:19 - Looking up to heaven

Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and fountain of all excellence

Clarke: Mat 14:19 - He blessed

He blessed - The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the loaves which Christ blessed, but that God who had provided them; and this indeed was the Jewish custom, not to bless the food, but the God who gave it

However, there are others who believe the loaves are meant, and that he blessed them in order to multiply them. The Jewish form of blessing, or what we term grace, before and after meat, was as follows: -

Before Mea

ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ

Baruc attah Elohinoo melec haolam hamotse lechem min haarets

Blessed art thou, our God, King of the universe, who bringest bread out of the earth!

After Mea

ברוך אלהינו מלך העולם בורא פרי הגפן

Barnuc Elohinoo melec haolam bore peri hagephen

Blessed art thou, our God, King of the universe, the Creator of the fruit of the vine

Clarke: Mat 14:19 - And brake

And brake - We read often in the Scriptures of breaking bread, never of cutting it: because the Jews made their bread broad and thin like cakes, and to divide such, being very brittle, there was no need of a knife.

Calvin: Mat 14:1 - NO PHRASE

The reason why the Evangelists relate this occurrence is, to inform us that the name of Christ was universally celebrated, and, therefore, the Jews could not be excused on the plea of ignorance. Many might otherwise have been perplexed by this question, “How came it that, while Christ dwelt on the earth, Judea remained in a profound sleep, as if he had withdrawn into some corner, and had displayed to none his divine power?” The Evangelists accordingly state, that the report concerning him was everywhere spread abroad, and penetrated even into the court of Herod.

Calvin: Mat 14:2 - And said to his servants // Mark // And therefore miracles work in him

2.And said to his servants From the words of Luke it may be inferred, that Herod did not of his own accord adopt this conjecture, but that it was suggested to him by a report which was current among the people. And, indeed, I have no doubt that the hatred which they bore to the tyrant, and their detestation of so shocking a murder, gave rise, as is commonly the ease, to those rumors. It was a superstition deeply rooted, as we have formerly mentioned, in the minds of men, that the dead return to life in a different person. Nearly akin to this is the opinion which they now adopt, that Herod, when he cruelly put to death the holy man, was far from obtaining what he expected; because he had suddenly risen from the dead by the miraculous power of God, and would oppose and attack his enemies with greater severity than ever.

Mark and Luke, however, show that men spoke variously on this subject: some thought that he was Elijah, and others that he was one of the prophets, or that he was so eminently endued with the gifts of the Spirit, that he might be compared to the prophets. The reason why they thought that he might be Elijah, rather than any other prophet, has been already stated. Malachi having predicted (Mal 4:5) that Elijah would come to gather the scattered Church, they misunderstood that prediction as relating to the person of Elijah, instead of being a simple comparison to the following effect: “That the coming of Messiah may not be unknown, and that the people may not remain ignorant of the grace of redemption, there will be an Elijah to go before, like him who of old raised up that which was fallen, and the worship of God which had been overthrown. He will go before, by a remarkable power of the Spirit, to proclaim the great and dreadful day of the Lord.” The Jews, with their usual grossness of interpretation, had applied this to Elijah the Tishbite, (1Kg 17:1,) as if he were to appear again and discharge the office of a prophet. Others again conjecture, either that some one of the ancient prophets had risen, or that he was some great man, who approached to them in excellence.

It was astonishing that, amidst the diversity of views which were suggested, the true interpretation did not occur to any one; more especially as the state of matters at that very time directed them to Christ. God had promised to them a Redeemer, who would relieve them when they were distressed and in despair. The extremity of affliction into which they had been plunged was a loud call for divine assistance. The Redeemer is at hand, who had been so clearly pointed out by the preaching of John, and who himself testifies respecting his office. They are compelled to acknowledge that some divine power belongs to him, and yet they fall into their own fancies, and change him into the persons of other men. It is thus that the world is wont, in base ingratitude, to obliterate the remembrance of the favors which God has bestowed.

With respect to Herod himself, as I hinted, little ago, the conjecture that John had risen did not at first occur to himself; but as bad consciences are wont to tremble and hesitate, and turn with every wind, he readily believed what he dreaded. With such blind terrors God frequently alarms wicked men; so that, after all the pains they take to harden themselves, and to escape agitation, their internal executioner gives them no rest, but chastises them with severity.

And therefore miracles work in him We naturally wonder what reasoning could have led them to this conclusion. John had performed no miracle during the whole course of his preaching. There appears to be no probability, therefore, in the conjecture, that it was John whom they saw performing extraordinary miracles. But they imagine that miracles are now performed by him for the first time, in order to prove his resurrection, and to show that the holy prophet of God had been wickedly put to death by Herod, and now came forward with a visible and divine protection, that no man might afterwards venture to assail him. They think that miracles work ( ἐνεζγοῦσιν ) in him; that is, are powerfully displayed, so as to give him greater authority, and make it evident that the Lord is with him.

Calvin: Mat 14:3 - NO PHRASE

This narrative is at present omitted by Luke, because he had explained it on a former occasion; and for my own part, as I am unwilling to annoy my readers by writing the same thing twice, I shall handle this passage with greater brevity ³⁵⁴ The Evangelists relate that John was seized, because he had openly condemned Herod for carrying off Herodias, and for his incestuous marriage with her. Josephus assigns a different reason, namely, that Herod, dreading on his own account a change of affairs, regarded John with suspicion, (Ant. 18. 5:2;) and it is possible that this may have been the pretext on which the tyrant excused his crime, or that such a report may have been in circulation; for it frequently happens that various motives are assigned for unjust violence and cruelty. The true state of the fact, however, is pointed out by the Evangelists: Herod was offended at the holy man, because he had been reproved by him.

Josephus is mistaken in supposing that Herodias was carried off, not from his brother Philip, but from Herod, King of Chalcis, his uncle, (Ant. 18:5:4.) For not only was the crime still recent when the Evangelists wrote, but it was committed before the eyes of all. What is elsewhere stated by Josephus, (Ant. 18:4:6,) that Philip was a person of amiable dispositions, emboldened Herod, I have no doubt, to expect that an outrage committed on a mild, gentle, and peaceable man, would pass with impunity. Another probable conjecture may be mentioned. There is greater reason to suppose that Herodias was married to her uncle Philip than to her grand-uncle, her grandfather’s brother, who must have been at that time in the decrepitude of old age. Now Herod Antipas (who is here mentioned) and Philip were not brothers by the same mother; for Herod was the son of Marthaca, third wife of Herod the Great, and Philip was the son of Cleopatra. ³⁵⁵

To return to the Evangelists, they tell us that John was thrown into prison, because he had reproved Herod’s crime with greater freedom than the ferocity of the tyrant would endure. 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. When, in addition to this, he is freely reproved by John, Herod has some reason to fear that sedition will suddenly break out. His lust did not allow him to correct his fault; but having imprisoned the prophet of God, he promises to himself repose and liberty. ³⁵⁶

Ignorance of history has led many persons into a fruitless debate; “Have I a right to marry the woman who was formerly married to my brother?” Though the modesty of nature recoils from such a marriage, ³⁵⁷ yet John condemns the rape still more than the incest; for it was by violence or by stratagem ³⁵⁸ that Herod had deprived his brother of his lawful wife: and otherwise it would have been less lawful for him to marry his niece than to marry his brother’s widow. There cannot be a doubt, that a crime so flagrant was universally blamed. But others loaded Herod with their curses in his absence. John alone comes into his presence, and reproves him boldly to his face, if by any means he may be brought to repentance. Hence we learn with what unshaken fortitude the servants of God ought to be armed when they have to do with princes; for in almost every court hypocrisy and servile flattery are prevalent; and the ears of princes, having been accustomed to this smooth language, do not tolerate any voice which reproves their vices with any severity. But as a prophet of God ought not to overlook so shocking a crime, John steps forward, though a disagreeable and unwelcome adviser, and, rather than fail in his duty, scruples not to incur the frown of the tyrant, even though he knew Herod to be so strongly held by the snares of the prostitute, that he could scarcely be moved from his purpose.

Calvin: Mat 14:5 - And though he wished to put him to death

5.And though he wished to put him to death There is some appearance of contradiction between the words of Matthew and Mark: for the former says that Herod was desirous to commit this shocking murder, but was restrained by the fear of the people; while the latter charges Herodias alone with this cruelty. But the difficulty is soon removed. At first Herod would have been unwilling, if a stronger necessity had not compelled him reluctantly to do so, to put to death the holy man; because he regarded him with reverence, and, indeed, was prevented by religious scruples from practising such atrocious cruelty against a prophet of God; and that he afterwards shook off this fear of God, in consequence of the incessant urgency of Herodias; but that afterwards, when infuriated by that demon he longed for the death of the holy man, he was withheld by a new restraint, because he dreaded on his own account a popular commotion. And here we must attend to the words of Mark, Herodias lay in wait for him; ³⁵⁹ which imply, that as Herod was not of himself sufficiently disposed to commit the murder, she either attempted to gain him over by indirect wiles, or labored to find some secret method of putting the holy man to death. I am more disposed to adopt the former view, that she employed stratagems for influencing the mind of her husband, but did not succeed, so long as Herod was prevented by remorse of conscience from pronouncing sentence of death on the holy man. Next followed another fear that the business of his death should excite the people to some insurrection. But Mark glances only at what prevented Herod from yielding immediately to the entreaties of the prostitute; for Herodias would have wished that, as soon as John was thrown into prison, he should be privately executed. Herod, on the contrary, reverenced the holy man, so far as even to comply willingly with his advises: Herod feared John Now the fear which is here mentioned, was not a dread arising from a mistaken opinion, as we dread those who have obtained some authority over us, though we reckon them to be unworthy of the honor. But this fear was a voluntary respect; for Herod was convinced that he was a holy man and a faithful servant of God, and therefore did not dare to despise him. ³⁶⁰ And this deserves our attention; for though John knew by experience that it was, in many respects, advantageous for him to have some share in the good wishes of the tetrarch, ³⁶¹ yet he was not afraid to offend him, when he could find no other way of securing that favor, than by wickedly conniving at a known and disgraceful crime. He might indeed have protested that he did not at all consult his private interests, and that he had no other object in view than the public advantage; for it is certain that he requested nothing from motives of ambition ³⁶² but that Herod yielded to his holy counsels, which had a reference to the lawful administration of the kingdom. But as he perceives that he has no right to accept this kind of compensation, ³⁶³ which would procure for him some kind offices by betraying the truth, he chooses rather to turn a friend into an enemy than to encourage, by flattery or silence, an evil which he is laid under the necessity of reproving with severity.

John has thus, by his example, furnished an undoubted rule for pious teachers, not to wink at the faults of princes, so as to purchase their favor at this price, how advantageous soever that favor might appear to be to the public interests. ³⁶⁴ In Herod, on the other hand, the Spirit of God exhibits, as in a mirror, how frequently it happens that those who do not sincerely worship God are nevertheless willing, in some measure, to obey His commands, provided that He will grant them some indulgence or abatement. But whenever they are hard pressed, they throw off the yoke, and break out not only into obstinacy, but into rage. There is no reason, therefore, why they who comply with many sound advises should be well satisfied with themselves, till they have learned to yield and surrender themselves unreservedly to God.

Calvin: Mat 14:6 - And when Herod’s birthday was kept

6.And when Herod’s birthday was kept The Evangelists now begin to relate the stratagem by which Herodias at length succeeded in a design which she had long meditated, the taking away of John’s life. The opportunity was afforded to her by an annual festival, when Herod was celebrating his birthday. It is scarcely possible that such magnificent preparations should not draw luxury, pride, unbridled merriment, and other crimes, and likewise many other evils, along with them. Not that there is any thing wrong in the mere act of preparing an expensive banquet; but such is the tendency of the human mind to licentiousness, that when the reins are loosened, they quickly go astray. The ancient custom of observing a birthday every year as an occasion of joy cannot in itself be disapproved; for that day, as often as it returns, reminds each of us to give thanks to God, who brought us into this world, and has permitted us, in his kindness, to spend many years in it; next, to bring to our recollection how improperly and uselessly the time which God granted to us has been permitted to pass away; and, lastly, that we ought to commit ourselves to the protection of the same God for the remainder of our life.

But nothing is so pure that the world shall not taint it with its own vices. A birthday, which ought to have been held sacred, is profaned by the greater part of men with disgraceful abuses; and there is scarcely a single entertainment at all costly that is free from wicked debauchery. First, men drink more freely; next, the door is opened to filthy and immodest conversation; and, lastly, no moderation is observed. This was the reason why the patriarch Job was in the habit of offering sacrifices, while his sons were feasting alternately in each other’s houses, (Job 1:5.) It was because he thought that, when the guests invite one another to mirth, they are far from maintaining due moderation, and sin in a variety of ways.

Thus it happened that Herod, intending to give a rich entertainment to his guests, permitted his wife’s daughter to dance. Hence, too, it appears what sort of discipline existed at his court; for, though most people at that time thought themselves at liberty to dance, yet for a marriageable young woman to dance was a shameful display of the impudence of the strumpet. But the unchaste Herodias had moulded her daughter Salome to her own manners in such a manner that she might not bring disgrace upon her. ³⁶⁵ And what was the consequence? The wicked murder of a holy prophet. The heat of wine had such an influence on Herod, that, forgetting gravity and prudence, he promised to a dancing girl, that he would give her even to the half of his kingdom. A shameful example truly, that a drunken king not only permits himself to behold with approbation a spectacle ³⁶⁶ which was disgraceful to his family, but holds out such a reward! Let us therefore learn to be careful in anticipating and resisting the devil, lest he entangle us in such snares.

Calvin: Mat 14:13 - When Jesus heard it. John, // They followed him on foot out of the cities

Mat 14:13.When Jesus heard it. John, who relates the same narrative, does not mention the reason why Jesus crossed over to the opposite bank, (6: 5.) Mark and Luke differ somewhat from Matthew; for they describe the occasion of the journey to have been to give some repose to his disciples, after that they had returned from their embassy. But there is no contradiction here; for it is possible that he intended to withdraw his disciples into a desert place, in order that he might be more at leisure to train them for higher labors, and that, about the same time, an additional reason arose out of the death of John. Minds which were still feeble might have been terrified by the death of John, learning from the melancholy end of that eminent prophet what condition awaited them all. Certainly, as it was formerly related that, when John was imprisoned, Christ removed from Herod’s territory, in order to avoid his fury for the time, so we may now infer that Christ, in order to keep his trembling disciples at a distance from the flame, withdrew into a desert place.

How long the Apostles were employed in their first embassy it is not in our power to determine; for the Evangelists, as we have formerly remarked, either did not attend to dates, or did not observe them with great exactness. I think it highly probable that their commission to proclaim the kingdom of Christ was not confined to a single occasion, but that, as opportunities were offered, they either repeated their visit to some places, or went to others after a lapse of time. The words, they came together to him, I look upon as meaning that ever afterwards they were his constant attendants; as if the Evangelist had said, that they did not leave their Master so as to be individually and constantly employed in the ordinary office of teaching, but that, having discharged a temporary commission, they went back to school to make greater advances in learning.

They followed him on foot out of the cities Though Christ, who foresaw all things before they happened, was in no respect ignorant of what would take place, yet he wished, as a man, to forewarn his disciples, that the fact might testify the anxiety which he had about them. The vast crowd that had assembled shows how widely his fame was spread in every direction: and this left the Jews without excuse in depriving themselves, by their own carelessness, of the salvation which was offered to them; for even out of this great multitude, which was inflamed by a sudden zeal to follow Christ, it is evident from what is stated by John, (Joh 6:66) that not more than a very small number yielded a true and steady adherence to his doctrine.

Calvin: Mat 14:14 - He was moved with compassion towards them

14.He was moved with compassion towards them The other two Evangelists, and particularly Mark, state more clearly the reason why this compassion ( συμπάθεια) was awakened in the mind of Christ. It was because he saw famishing souls, whom the warmth of zeal had carried away from their homes and led into a desert place This scarcity of teaching indicated a wretched state of disorder; and accordingly Mark says that Jesus was moved with compassion towards them, because they were as sheep not having a shepherd Not that, as to his Divine nature, he looked upon them all as sheep, but that, as man, he judged according to the present aspect of the case. It was no small manifestation of piety that they left their own homes, and flocked in crowds to the Prophet of God, though he purposely concealed himself from them. Besides, it ought to be remarked, that Christ was mindful of the character which he sustained; for he had been commanded to discharge the duties of a public teacher, and was therefore bound to look upon all the Jews, for the time being, as belonging to the flock of God and to the Church, till they withdrew from it.

So strongly was Christ moved by this feeling of compassion, that though, in common with his disciples, he was fatigued and almost worn out by uninterrupted toil, he did not spare himself. He had endeavored to obtain some relaxation, and that on his own account as well as for the sake of his disciples; but when urgent duty calls him to additional labor, he willingly lays aside that private consideration, ³⁷⁷ and devotes himself to teaching the multitudes. Although he has now laid aside those feelings which belonged to him as a mortal man, yet there is no reason to doubt that he looks down from heaven on poor sheep that have no shepherd, provided they ask relief of their wants. Mark says, that he began to teach them MANY things; that is, he spent a long time in preaching, that they might reap some lasting advantage. Luke says, that he spoke to them concerning the Kingdom of God, which amounts to the same thing. Matthew makes no mention of any thing but miracles, because they were of great importance in establishing Christ’s reputation; but it may naturally be concluded that he did not leave out doctrine, which was a matter of the highest importance.

Calvin: Mat 14:15 - When the evening was drawing on

15.When the evening was drawing on The disciples had now lost their object, and they see that Christ is again absorbed in teaching, while the multitudes are so eager to receive instruction that they do not think of retiring. They therefore advise that for the sake of attending to their bodily wants, Christ should send them away into the neighboring villages. He had purposely delayed till now the miracle which he intended to perform; first, that his disciples might consider it more attentively, and might thus derive from it greater advantage; and next, that the very circumstance of the time might convince them that, though he does not prevent, and even does not immediately supply, the wants of his people, yet he never ceases to care for them, but has always at hand the assistance which he affords at the very time when it is required.

Calvin: Mat 14:16 - Give you to them something to eat

16.Give you to them something to eat As a fuller exposition of this miracle will be found at the sixth chapter of John’s Gospel, instead of troubling my readers with a repetition of what I have said, I would rather send them to that exposition; but rather than pass over this passage entirely, I shall offer a brief recapitulation. Hitherto Christ had bestowed his whole attention on feeding souls, but now he includes within his duties as a shepherd the care even of their bodies. And in this way he confirms his own saying, that to those who

seek the kingdom of God, and his righteousness,
all other things will be added, (Mat 6:33.)

We have no right, indeed, to expect that Christ will always follow this method of supplying the hungry and thirsty with food; but it is certain that he will never permit his own people to want the necessaries of life, but will stretch out his hand from heaven, whenever he shall see it to be necessary to relieve their necessities. Those who wish to have Christ for their provider, must first learn not to long for refined luxuries, but to be satisfied with barley-bread.

Christ commanded that the people should sit down in companies; and he did so, first, that by this arrangement of the ranks the miracle might be more manifest; secondly, that the number of the men might be more easily ascertained, and that, while they looked at each other, they might in their turn bear testimony to this heavenly favor. Thirdly, perceiving that his disciples were anxious, he intended to make trial of their obedience by giving them an injunction which at first sight appeared to be absurd; for, as no provisions were at hand, there was reason to wonder why Christ was making arrangements that resembled a feast. To the same purpose is what follows, that he gave them the loaves, in order that in their hands the astonishing increase might take place, and that they might thus be the ministers of Christ’s divine power; for as if it had been of small importance that they should be eye-witnesses, Christ determined that his power should be handled by them. ³⁷⁸ Two hundred pence, according to the computation of Budaeus, are worth about thirty-four French livres; ³⁷⁹ and so when the disciples speak of what is sufficient for them, that every one of them may take a little, they calculate at the rate of a farthing for each individual. Forming so high an estimate of the sum of money that would be required to purchase bread barely sufficient for procuring a morsel to the people, they are entitled to no small praise for their obedience, when they implicitly comply with the command of Christ, and leave the result to his disposal.

Calvin: Mat 14:19 - He blessed // Raising his eyes towards heaven

19.He blessed In this passage, as in many others, blessing denotes thanksgiving. Now Christ has taught us, by his example, that we cannot partake of our food with holiness and purity, unless we express our gratitude to God, from whose hand it comes to us. Accordingly, Paul tells us, that every kind of food which God bestows upon us is sanctifed by the word of God and prayer, (1Ti 4:5;) by which he means, that brutal men, who do not regard by faith the blessing of God, and do not offer to him thanksgiving, corrupt and pollute by the filth of their unbelief all that is by nature pure; and, on the other hand, that they are corrupted and defiled by the food which they swallow, because to unbelievers nothing is clean. Christ has therefore laid down for his followers the proper manner of taking food, that they may not profane their own persons and the gifts of God by wicked sacrilege.

Raising his eyes towards heaven This expresses warm and earnest supplication. Not that such an attitude is at all times necessary when we pray, but because the Son of God did not choose to disregard the outward forms which are fitted to aid human weakness. It ought also to be taken into account, that to raise the eyes upwards is an excitement well fitted to arouse us from sloth, when our minds are too strongly fixed on the earth.

Defender: Mat 14:2 - risen from the dead

John must have indeed made an overwhelming impression on Herod for Herod to think that Jesus was John risen from the dead (Joh 1:6-8)."

TSK: Mat 14:1 - Herod // Tetrarch

Herod : This was Herod Antipas, the son of Herod the Great, by Malthace, and tetrarch of Galilee and Perea, which produced a revenue of 200 talents a year. He married the daughter of Aretas, king of Arabia, whom he divorced in order to marry Herodias, the wife of his brother Philip, who was still living. Aretas, to revenge the affront which Herod had offered his daughter, declared war against him, and vanquished him after an obstinate engagement. This defeat, Josephus assures us, the Jews considered as a punishment for the death of John the Baptist. Having gone to Rome to solicit the title of king, he was accused by Agrippa of carrying on a correspondence with Artabanus king of Parthia, against the Romans, and was banished by the emperor Caius to Lyons, and thence to Spain, where he and Herodias died in exile. Mar 6:14-16, Mar 8:15; Luk 9:7-9, Luk 13:31, Luk 13:32, Luk 23:8-12, Luk 23:15; Act 4:27

Tetrarch : Luk 3:1

TSK: Mat 14:2 - This // do show forth themselves in him

This : Mat 11:11, Mat 16:14; Mar 8:28; Joh 10:41

do show forth themselves in him : or, are wrought by him

TSK: Mat 14:3 - Herod // Herodias’ // his // Philip’ s

Herod : Mat 4:12; Mar 6:17; Luk 3:19, Luk 3:20; Joh 3:23, Joh 3:24

Herodias’ : This infamous woman was the daughter of Aristobulus and Bernice, and granddaughter of Herod the Great.

his : Luk 13:1

Philip’ s : Herod Philip, son of Herod the Great and Mariamne.

TSK: Mat 14:4

Lev 18:16, Lev 20:21; Deu 25:5, Deu 25:6; 2Sa 12:7; 1Ki 21:19; 2Ch 26:18, 2Ch 26:19; Pro 28:1; Isa 8:20; Mar 6:18; Act 24:24, Act 24:25

TSK: Mat 14:5 - when // because

when : Mar 6:19, Mar 6:20, Mar 14:1, Mar 14:2; Act 4:21, Act 5:26

because : Mat 21:26, Mat 21:32; Mar 11:30-32; Luk 20:6

TSK: Mat 14:6 - birthday // the daughter // danced // before them

birthday : Gen 40:20; Est 1:2-9, Est 2:18; Dan 5:1-4; Hos 1:5, Hos 1:6; Mar 6:21-23

the daughter : Mat 22:24

danced : Est 1:10-12

before them : Gr. in the midst

TSK: Mat 14:7

Est 5:3, Est 5:6, Est 7:2

TSK: Mat 14:8 - being // Give // a charger

being : 2Ch 22:2, 2Ch 22:3; Mar 6:24

Give : 1Ki 18:4, 1Ki 18:13, 1Ki 19:2; 2Ki 11:1; Pro 1:16, Pro 29:10

a charger : Num 7:13, Num 7:19, Num 7:84, Num 7:85; Ezr 1:9

TSK: Mat 14:9 - the king // sorry // the oath’ s

the king : Mat 14:1; Mar 6:14

sorry : Mat 14:5, Mat 27:17-26; Dan 6:14-16; Mar 6:20,Mar 6:26; Luk 13:32; Joh 19:12-16; Act 24:23-27, Act 25:3-9

the oath’ s : Num 30:5-8; Jdg 11:30,Jdg 11:31, Jdg 11:39, Jdg 21:1, 7-23; 1Sa 14:24, 1Sa 14:28, 1Sa 14:39-45, 1Sa 25:22; 1Sa 25:32-34, 1Sa 28:10; 2Ki 6:31-33; Ecc 5:2

TSK: Mat 14:10 - and beheaded // the prison

and beheaded : Mat 17:12, Mat 21:35, Mat 21:36, Mat 22:3-6, Mat 23:34-36; 2Ch 36:16; Jer 2:30; Mar 6:27-29; Mar 9:13; Luk 9:9; Rev 11:7

the prison : Josephus informs us that John the Baptist was imprisoned and beheaded by Herod in the strong castle of Machaerus, which he describes as situated about 60 stadia east of Jordan, not far from where the river discharges itself into the Dead Sea.

TSK: Mat 14:11 - and given

and given : Gen 49:7; Pro 27:4, Pro 29:10; Jer 22:17; Eze 16:3, Eze 16:4, Eze 19:2, Eze 19:3, Eze 35:6; Rev 16:6; Rev 17:6

TSK: Mat 14:12 - took

took : Mat 27:58-61; Act 8:2

TSK: Mat 14:13

Mat 14:1, Mat 14:2, Mat 10:23, Mat 12:15; Mar 6:30-33; Luk 9:10-17; Joh 6:1-15

TSK: Mat 14:14 - and was

and was : Mat 9:36, Mat 15:32-39; Mar 6:34, Mar 8:1, Mar 8:2, Mar 9:22; Luk 7:13, Luk 19:41; Joh 11:33-35; Heb 2:17, Heb 4:15, Heb 5:2

TSK: Mat 14:15 - his // send

his : Mar 6:35, Mar 6:36; Luk 9:12

send : Mat 15:23; Mar 8:3

TSK: Mat 14:16 - they

they : 2Ki 4:42-44; Job 31:16, Job 31:17; Pro 11:24; Ecc 11:2; Luk 3:11; Joh 13:29; 2Co 8:2, 2Co 8:3, 2Co 9:7, 2Co 9:8

TSK: Mat 14:17

Mat 15:33, Mat 15:34; Num 11:21-23; Psa 78:19, Psa 78:20; Mar 6:37, Mar 6:38, Mar 8:4, Mar 8:5; Luk 9:13; Joh 6:5-9

TSK: Mat 14:19 - he commanded // looking // he blessed

he commanded : Mat 15:35; Mar 6:39, Mar 8:6; Luk 9:14; Joh 6:10

looking : Mar 6:41, Mar 7:34; Luk 9:16; Joh 11:41

he blessed : Mat 15:36, Mat 26:26, Mat 26:27; 1Sa 9:13; Mar 8:6, Mar 14:22, Mar 14:23; Luk 22:19, Luk 24:30; Joh 6:11, Joh 6:23; Act 27:35; Rom 14:6; 1Co 10:16, 1Co 10:31, 1Co 11:24; Col 3:17; 1Ti 4:4, 1Ti 4:5

Commentary -- Word/Phrase Notes (per Verse)

Poole: Mat 14:1 - See Poole on "Mat 14:2"

Mat 14:1,2 Herod’ s opinion of Christ.

Mat 14:3-12 The cause and manner of John the Baptist’ s death.

Mat 14:13-21 Jesus departeth into a desert place, and feedeth there

five thousand men with five loaves and two fishes.

Mat 14:22-33 He walketh on the sea to his disciples,

Mat 14:34-36 and landing at Gennesaret, healeth the sick who

touched but the hem of his garment.

See Poole on "Mat 14:2" .

Poole: Mat 14:1-2

Ver. 1,2. This and the following history is related by Mark more largely, Mar 6:14-30 ; by Luke more shortly, Luk 9:7-9 . We heard before, that the Romans, under whom the Jews now were, had altered the government of the Jews from a kingdom to a tetrarchy, or government of four. Luke telleth us who were the tetrarchs, Luk 3:1 . Herod (as we read there) was the tetrarch of Galilee. He had before this time put John Baptist to death, upon what occasion, and in what manner, we shall hear by and by. He heareth of the fame of Jesus. Luke saith he heard of all that was done by him, and was perplexed; that some said John the Baptist was risen from the dead; others, that Elias had appeared; others, that one of the old prophets was risen again. But Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him. Mark saith, Mar 6:14 , that king Herod heard of him; (for his name was spread abroad): and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. So as it seems though others had various opinions, yet Herod was fixed in this, that this man was John the Baptist risen again from the dead. Though Luke reports him as speaking more doubtfully, (as he might do to the people), yet Matthew and Mark speak him affirming of it more confidently (probably to his courtiers and confidants). There was an opinion amongst the heathens, that the souls of men and women, when they died, went into other bodies. Some think that Herod was infected with that, and that this is the meaning of his suspicion that John was risen from the dead; that his soul, which he had forced from his body, was gone into another body, so as it might be revenged on him. Or else he thought that John was indeed raised from the dead, (which yet by search might quickly have been known), and therefore mighty works showed themselves in him.

Poole: Mat 14:3

Mark saith, Mar 6:17 , for he had married her Whether this Philip was Herod’ s brother both by father and mother, is argued by some, as also whether he married her during the life of his brother: the Scripture satisfieth us not in these things, but it is most probable that Philip was his own brother, and that he at least lived in adultery with her during the life of her husband, contrary to the express law of God, Lev 18:16 .

Poole: Mat 14:4

Mark telleth us, Mar 6:20 , that Herod feared, that is, reverenced and respected, John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. John was very popular, and all men counted him as a prophet; so that probably Herod sent for him to the court, and heard him there. John seeing Herod live in adultery and incest, was not able to suffer such a sin upon him, but tells him he did that which was not lawful for him to do, for God’ s law had forbidden such marriages. Mark addeth, that Herodias also had a quarrel against him, and would have killed him; but she could not, because of the respect which Herod had for him. But this wore off, for Matthew tells us... see Mat 14:5

Poole: Mat 14:5

At first he had some reverence for John because he was a good man, but either John, by the frequent checks he gave to his lust, or Herodias, by her continual importunities to Herod to revenge her of her great enemy, prevailed, and made Herod willing enough to put him to death; but now he was afraid of some popular tumult, or insurrection, because of the great esteem which the Jews generally had of John, thinking him a prophet, one sent of God to reveal his will unto men.

Poole: Mat 14:7

Mark relates this more fully, but the sense is the same, Mat 6:21-23 , And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; and when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom . Those who have got over the point of lawfulness in an action, have nothing to consult but convenience: therefore saith Mark, when a convenient day was come , when probably Herod should be over merry with wine, or should be busy with his company, and not so much at leisure to consider what he did. It so happened that the daughter of this Herodias danced before Herod upon his birthday. The keeping of birthdays was usual amongst the eastern kings; Pharaoh kept his birthday, Gen 40:20 . Some by it understand the day of the prince’ s coronation, or entrance upon his government, which some think is meant in Hos 7:5 , by the day of our king, (when) the princes made him sick with bottles of wine. The Jews reckoned them both amongst the pagan festivals, but they had derived both this and many other usages from them. Dancing was much used amongst them at their festivals, It seemeth this daughter of Herodias pleased Herod more than ordinary; he sweareth that he would give her what she would ask, to the half of his kingdom. That phrase, by Est 5:3 , seemeth to have been ordinary with princes when they made liberal promises.

Poole: Mat 14:8

Mark, Mar 6:24,25 , reports it more largely: And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste to the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. The meaning is plain, so as the words need no interpreter: they let us see;

1. The power of the lust of malice and desire of revenge; surely Herodias might have prompted her to have asked something which might have done her more good than the blood of a holy and innocent man. The guilty soul is never at rest. John Baptist was a prisoner; she should not need have feared the influence of John’ s word to have caused a divorce, but she cannot be at rest while John is alive.

2. The great evil of wicked parents, and the contrary blessing of parents fearing God: the former, by commanding or persuading their children to sin, are great instruments towards their children’ s damnation; the other, by their admonitions, precepts and instructions, great instruments of their salvation and eternal happiness.

3. We may observe the genius of flattering courtiers, not one of them interposes to save the Baptist’ s life.

Poole: Mat 14:9-11

Ver. 9-11. Mark relates it more largely, in Mar 6:26-28 , And the king was exceeding sorry; yet for his oath’ s sake, and for their sake which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. The king was exceeding sorry; he could have wished she had asked something else: he was troubled; for we heard before, that although he feared not God, yet he feared the people. Yet for his oath’ s sake; not out of any religion of his oath: Juramentum non petest esse vinculum iniquitatis. They must be sottishly ignorant, that think their calling God to witness that they will do a thing which God hath forbidden them to do, should oblige them in any measure to the doing of the thing. But for his oath’ s sake, in point of honour, because his word was gone out, that he might not appear guilty of any temerity or levity; and for the sake of those that were with him, that he might not seem before them to vary from his word, or it may be, as well to gratify them as to gratify the damsel and her mother; he sends an executioner, who took off John the Baptist’ s head, and gave it to the damsel in a charger, who carried it to her mother. What could be more unjust, and inhuman, and bloody? John was not tried, nor condemned. It was a great festival, and should not have been profaned or defiled with blood. These things were nothing, when an unsatiable malice was to be gratified. Herodias will have her husband and his guests see that John Baptist’ s head in a charger was to her as pleasing a dish as any was at Herod’ s great feast. Thus died this great man, to satisfy the malice and lust of a lewd and imperious woman; and to teach us what we must expect, it we will be faithful to the trust which God reposes in us.

Poole: Mat 14:12

The disciples of John, in testimony of their respect to their master, and of their owning of his doctrine, and grateful remembrance of him, hearing what Herod had done, came and took up John’ s body, and buried it in a tomb, and they soon after went and acquainted our Saviour with what had happened; which was the cause of our Saviour’ s withdrawing to a place where he might be less taken notice of, as we shall hear.

Poole: Mat 14:13-14

Ver. 13,14. Mark hath the same, Mar 6:32 . Our Lord knew that the time for his suffering was not yet come, and possibly consulted also the safety of his disciples. The people follow him on foot; but our Saviour going by sea, how could the people follow him on foot? It is answered, that it was but a creek of the sea which our Saviour passed over, and the people by going three or four miles about might follow him on foot. He seeing a great multitude, had compassion on them, and healed the sick persons that were amongst them.

Poole: Mat 14:15 - a desert place

The following miracle being an evident confirmation of the Godhead of Christ, is recorded by all the evangelists: by Matthew here; by Mark, Mar 6:35 , &c; by Luke, Mat 9:10-12 , &c.; by John, Mat 6:1-3 , &c. These words lead us to it, and show us the occasion of it. Our Saviour was withdrawn to a more private place, which, because little inhabited, is called

a desert place Luke saith it was near Bethsaida, Luk 9:10 . The people, as it seemeth, had been together some time. It was now afternoon, and the time of dining was past. It was evening in the Jewish sense (who called it all evening after the sun was turned, and therefore had two evenings, as those skilled in their writings tell us, betwixt which the passover was to be killed). The disciples therefore pitying the multitudes, who, they presumed, might be hungry, come to our Saviour, and move him to dismiss them, that they might get something to eat in the villages of the adjacent country.

Poole: Mat 14:16

John relates the story thus: When Jesus lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him. Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter’ s brother, saith unto him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many? And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

Poole: Mat 14:17-21

Ver. 17-21. In the relation of this story by the other evangelists there is no difference in what is material; the others relate some circumstances more, as that they sat down on the grass, and by fifties , one saith, by hundreds and by fifties, & c.; but they all agree in the quantity of the provision, five loaves and two fishes; the number of the persons fed, five thousand (only one addeth, besides women and children ); and in the number of the baskets full of fragments; and in our Saviour’ s lifting up his eyes to heaven, and blessing them. These are the main things observable in this history. In the history of the miracle, as there is no difference between the evangelists to be reconciled, so there is no difficulty to be explained. It is a plain relation of a matter of fact, by which our Lord evidently showed himself to be the Son of God, God blessed for ever, for he must in this necessarily exert a creating power: here must be a production of a substance or being out of a not being, or it had not been possible that five thousand men (besides women and children) should have been fed with five loaves and two fishes; and therefore some think that it is said that Christ blessed the loaves as he blessed the living creatures, Gen 1:22 ; but we have not here the following words, Be fruitful and multiply, which inclines me rather to think, that the blessing mentioned here, upon his lifting up of his eyes to heaven, was a begging God’ s blessing upon their food, himself thereby paying the homage of his human nature to his Father, and teaching us, according to that, 1Ti 4:4,5 , to receive the good creatures which God’ s providence affords us for our nourishment with thanksgiving, sanctifying them by prayer. By this miracle, and others of the like nature, our Saviour took from the unbelieving Jews all manner of cavil and exception to his works. Though devils might by compact give place one to another, and some exorcists of their own might seem to cast them out, yet none ever pretended to multiply bread and fish, to such a proportion as this, that such a quantity of either should feed such a number, and leave such a remainder. This history like wise further instructs us, both concerning the low condition of Christ and his disciples, their faith in the word of Christ, and our duty, and safety in depending upon his providence while we are doing of our duty, and minding the things of the kingdom of God, and obeying the will of God. St. John observeth the fruit of this miracle, Joh 6:14 , Those men, when they had seen the miracle which Jesus did, said, This is of a truth that prophet that should come into the world .

Lightfoot: Mat 14:2 - This is John, etc.

And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him.   

[This is John, etc.] was not Herod of the Sadducean faith? For that which is said by Matthew, "Beware of the leaven of the Pharisees and Sadducees," Mat 16:6, is rendered by Mark, "Beware of the leaven of the Pharisees, and of the leaven of Herod," Mat 8:15; that is, 'of their doctrine.'   

If, therefore, Herod embraced the doctrine of the Sadducees, his words, "This is John the Baptist, he is risen from the dead," seem to be extorted from his conscience, pricked with the sting of horror and guilt, as though the image and ghost of the Baptist, but newly butchered by him, were before his eyes: so that his mind is under horror; and forgetting his Sadduceism, groaning and trembling, he acknowledgeth the resurrection of the dead, whether he will or no.   

Or let it be supposed, that with the Pharisees he owned the resurrection of the dead; yet certainly it was unusual for them that confessed it to dream of the resurrection of one that was but newly dead: they expected there should be a resurrection of the dead hereafter: but this, which Herod speaks, believes, and suspects, is a great way distant from that doctrine, and seems, indeed, to have proceeded from a conscience touched from above.

Lightfoot: Mat 14:4 - It is not lawful for thee to have her

For John said unto him, It is not lawful for thee to have her. [Herod has taken his brother's wife.]  

[It is not lawful for thee to have her.] "There are thirty-six cuttings off in the law": that is, sinners who deserve cutting off. And among the rest, he that lies with his brother's wife. Philip was now alive, and lived to the twentieth year of Tiberius.

Lightfoot: Mat 14:6 - And when Herod's birthday was kept. // The daughter of Herodias danced

But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.   

[And when Herod's birthday was kept.] The Jewish schools esteem the keeping of birthdays a part of idolatrous worship: perhaps they would pronounce more favourably and flatteringly of thine, O tetrarch, because thine.   

These are the times of idolaters: the Kalends; the Saturnalia;...the birthday of the kingdom; and the day of a man's birth...   

[The daughter of Herodias danced.] Not so much out of lightness, as according to the custom of the nation, namely, to express joy and to celebrate the day. The Jews were wont in their public and more than ordinary rejoicings, and also in some of their holy festivals, to express their cheerfulness by leaping and dancing. Omitting the examples which occur in the holy Bible, it is reported by the Fathers of the Traditions, that the chief part of the mirth in the feast of Tabernacles consisted in such kind of dancing: the chief men, the aged, and the most religious, dancing in the Court of the Women; and by how much the more vehemently they did it, so much the more commendable it was. The gesture, therefore, or motion of the girl that danced took not so much with Herod, as her mind and affection: namely, because hereby she shewed honour towards his birthday, and love and respect towards him, and joy for his life and health: from whom, indeed, Herod had little deserved such things, since he had deprived her father Philip of his wife, and defiled her mother with unlawful wedlock and continual incest.

Lightfoot: Mat 14:7 - He promised her with an oath, etc.

Whereupon he promised with an oath to give her whatsoever she would ask.   

[He promised her with an oath, etc.] this kind of oath is called by the Talmudists a rash oath; concerning which see Maimonides, and the Talmudic tract under that title. If the form of the oath were "by his head," which was very usual, the request of the maid very fitly, though very unjustly, answered to the promise of the king; as if she should say, 'You swore by your head that you would give me whatsoever I shall ask; give me, then, the head of John Baptist.'

Lightfoot: Mat 14:10 - He beheaded John

And he sent, and beheaded John in the prison.   

[He beheaded John.] Josephus relates that John was imprisoned by Herod in Machaerus: Through the suspicion of Herod he was sent prisoner to Machaerus. Now Machaerus was the utmost bounds of Perea: and Perea was within Herod's jurisdiction. But now if John lay prisoner there, when the decree went out against his life, the executioner must have gone a long journey, and which could scarcely be performed in two days from Tiberias, where the tyrant's court was, to execute that bloody command. So that that horrid dish, the head of the venerable prophet, could not be presented to the maid but some days after the celebration of his birthday.   

The time of his beheading we find out by those words of the evangelist John, "but now the Passover was nigh," by reasoning after this manner: It may be concluded, without all controversy, that the disciples, as soon as they heard of the death of their master, and buried him, betook themselves to Christ, relating his slaughter, and giving him caution by that example to take care of his own safety. He hearing of it passeth over into the desert of Bethsaida, and there he miraculously feeds five thousand men, when the Passover was now at hand, as John relates, mentioning that story with the rest of the evangelists. Therefore we suppose the beheading of the Baptist was a little before the Passover, when he had now been in durance half a year, as he had freely preached by the space of half a year before his imprisonment.

Lightfoot: Mat 14:13 - He departed thence by ship into a desert place, etc.// They followed him on foot

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.   

[He departed thence by ship into a desert place, etc.] that is, from Capernaum into the desert of Bethsaida, which is rendered by John, He went over the sea Which is to be understood properly, namely, from Galilee into Perea. The chorographical maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also: so also commentators feign to themselves a bay of the sea only coming between these two cities, which was our opinion once also with them: but at last we learned of Josephus, that Bethsaida was in the upper Gaulanitis; (which we observe elsewhere,) on the east coast of the sea of Gennesaret in Perea.   

[They followed him on foot.] From hence interpreters argue that Capernaum and Bethsaida lay not on different shores of the sea, but on the same: for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shewn to be at the efflux of Jordan out of the sea of Galilee. They followed him afoot from the cities; saith our evangelist: now there were cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted that the multitude travelled out of these cities after Christ; the way by which they went afoot was at the bridge of Jordan in Chammath: that place was distant a mile or something less from Tiberias, and from Capernaum three miles or thereabouts. Passing Jordan, they went along by the coast of Magdala; and, after that, through the country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the east shore of the sea; and after Bethsaida was a bay of the sea, thrusting out itself somewhat into the land; and from thence was the desert of Bethsaida. When, therefore, they returned back from thence, he commands his disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterward follow them on foot, and would sail with them thence to Capernaum.

Lightfoot: Mat 14:17 - Two fishes

And they say unto him, We have here but five loaves, and two fishes.   

[Two fishes.] What kind of fish they were we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from John, Joh 6:9. The Talmudists discourse very much of salt fish. I render the word salt fish; upon the credit of the Aruch: he citing this tradition out of Beracoth, " Do they set before him first something salt; and with it a morsel? He blesseth over the salt meat, and omits [the blessing] over the morsel, because the morsel is, as it were, an appendix to it. The salt meat; saith he, is to be understood of fish, as the tradition teacheth, that he that vows abstinence from salt things is restrained from nothing but from salt fish." Whether these were salt fish; it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used is worthy to be compared with that which the tradition now alleged commands.

Haydock: Mat 14:1 - Tetrarch

Tetrarch. This word, derived from the Greek, signifies one that rules over the fourth part of a kingdom: as Herod then ruled over Galilee, which was but the fourth part of the kingdom of his father. (Challoner) ---

St. John had been now imprisoned in the castle of Machærus about a year, at the instigation of Herodias. It is very probable that before this he would have fallen a sacrifice to her vindictive temper, had it not been for the great personal respect in which (on account of the singular holiness of his life) he was held, not only by the people, but by Herod himself. ---

Josephus, in his Antiquities of the Jews, gives the following account: This Herod, who was also called Antipas, was the son of Herod the great, by his sixth wife, Cleopatra, of Jerusalem. A general opinion obtained among the Jews, that Herod's discomfiture by the Parthians, was the effect of divine vengeance upon himself and his army, for the blood of John, surnamed the Baptist. He was a man of immaculate character, whose object was to exhort the Jews to the practice of virtue and piety, point out the necessity of repentance, and hold forth by baptism the import of regeneration to a new life, which he made to consist, not in abstaining from a particular sin, but in an habitual purity of both mind and body. Such was the influence of this great and good man, as appeared from the multitude of his disciples, and the veneration of his life and doctrines, that Herod was apprehensive of a revolt. He therefore sent him bound to prison, where by the malice of Herodias, his brother's wife, he was afterwards put to death, which inhuman act was shortly followed by the marked vengeance of heaven on its execrable author, as the Jews were firmly convinced. (Book xviii, chap. vii.) ---

For Herod going to Rome, at the instigation of Herodias, expecting to be made king, was severely reproved by the emperor Caius, (Caligula) who transferred his tetrarchy to Agrippa, in consequence of which, Herod retired with his wife to Spain, and died in exile. ( Wars of the Jews. Book ii, chap. viii.) In the 18th book, and 9th chapter, Josephus says, the place of his exile was Lyons, in Gaul; that his goods were also confiscated, and that both himself and Herodias died in great misery.

Haydock: Mat 14:2 - Risen from the dead // Mighty works shew forth themselves in him

Risen from the dead. St. Jerome thinks these words are spoken by Herod ironically; but they are generally supposed to be his real sentiments, the dictates of a guilty conscience. For he respected John, as appears from ver. 9, and was afraid he was returned to avenge his unjust murder. (Jansenius) ---

Mighty works shew forth themselves in him, [1] or work in him. (Witham)

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[BIBLIOGRAPHY]

Operantur in eo, Greek: energousin en anto; which shews that operantur is taken actively, not passively, as in some places.

Haydock: Mat 14:3 - Because of Herodias, his brother's wife

Because of Herodias, his brother's wife. In the common Greek copies we read, his brother Philip's wife, as it is in the Latin in St. Mark, vi. 17. (Witham) ---

He is a different person from Philip the tetrarch, mentioned in St. Luke. iii. 1. (Bible de Vence)

Haydock: Mat 14:5 - He feared the people

He feared the people. The fear of God corrects us, the fear of man restrains us, but removeth not the desire of evil. Hence it renders such as have been restrained by it for a time, more eager afterwards to indulge their evil propensities. (Glossa.)

Haydock: Mat 14:7 - He promised

He promised. Wicked promises and wicked oaths are not binding. That promise is wicked, in which the thing promised is wicked, and that oath in not binding, by which impiety is promoted. (St. Isidore)

Haydock: Mat 14:9 - Yet because of his oath

Yet because of his oath, which could not bind him, being unjust. (Witham) ---

See the preposterous religion of this wicked prince. He feels no remorse for his impious conduct to his brother and his own wife; murder, adultery, and incest do not appal him; and yet he is terrified with the thought of violating a vain and wicked oath on no occasion and in no circumstances obligatory. Herod did wrong in taking such a rash oath, but he did worse in fulfilling it. (Jansenius) ---David swore to Nabal. He swore rashly; but with greater piety, he refused to keep his oath. Perhaps it is because Catholics inculcate this principle, that they have been accused by their adversaries of teaching that faith is not to be kept, and also the doctrine of expediency. (Haydock)

Haydock: Mat 14:11 - His head was brought

His head was brought. How wonderful are the ways of the Almighty towards his servants! He permits them in this life to be afflicted, and to be given up to the will of the impious, because he knows this is good for them, and beneficial to their eternal salvation. We behold here St. John, the precursor of the Messias, who is declared by our Saviour to be the most distinguished personage ever born of woman, cast into prison, and, after a year's confinement, slain at the request of an impious vile adulteress. How can any one be heard to complain of the small trials to which he may be exposed for the faith of Christ, when he beholds so eminent a servant of God suffering so much in the same cause. (Denis the Carthusian)

Haydock: Mat 14:13 - Which, when Jesus had heard

Which, when Jesus had heard. Our Saviour did not retire till he was informed of the death of the Baptist, by message; and this he did, not because he was ignorant of it before, but that he might shew to the world, not only by his appearance, but also by his manner of acting, the reality of the mystery of his incarnation. (St. John Chrysostom, hom. 1.) ---

He did not retire through fear, as some may think. Hence the evangelist does not say, he fled, but he retired, to shew us that he did not fear his enemies. (St. Jerome) ---

The desert was called Bethsaida, not because it was on the same side of the town, but opposite it. Wherefore those who wished to join Jesus, not able to pass the lake, went round by the northern extremity, which they passed either by means of a bridge or in boats, and made such haste as to arrive at the desert before Jesus Christ, as St. Mark relates; (vi. 33.) whilst others, not equally expeditious, followed after, according to Sts. Matthew, Luke, and John; so that there is no contradiction in the evangelists. (Bible de Vence)

Haydock: Mat 14:15 - And when it was evening // That ... they may buy

And when it was evening. [2] To understand this, and other places, we may take notice that the Hebrews counted two evenings: the first began when the sun was declining, about three in the afternoon; and such was the evening here mentioned. The second evening was after sunset, or the night-time, as it is taken here in this chap. ver. 23 (Witham) ---

That ... they may buy. Jesus Christ does not always anticipate the intentions of his supplicants: on this occasion, he waited for the multitude to ask of him to feed them; but they, though their great respect for him, did not dare to request the favour. (St. John Chrysostom)

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[BIBLIOGRAPHY]

Vespere facto, Greek: opsias genomenes. See Matthew xxvi. 20.

Haydock: Mat 14:16 - But Jesus said // They have no need to go: give you them to eat

But Jesus said. It may perhaps be asked here, if then our Lord, as St. John relates, looking upon the multitude, inquired of Philip how so great a multitude could be fed in the desert, how can this be true, which St. Matthew relates, that the disciples first desired Jesus to send away the multitude? But we are to understand, that after these words our Lord looked upon the multitude, and said to Philip what St. John mentions, which St. Matthew and the other evangelists omit. (St. Augustine, de concord. evang.) ---

They have no need to go: give you them to eat. This he says for our instruction, that when the poor ask us alms, we send them not to other persons and other places, if we are able to relieve them ourselves. (Estius) ---

This happened when the Passover was near at hand, (being the third since the commencement of our Saviour's ministry.) St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is in order to introduce the subject of the heavenly bread, vi. 37. He seems also to have had in view to describe the different Passovers during Christ's preaching. As he, therefore, staid in Galilee during the third Passover, he relates pretty fully his transactions during that time.

Haydock: Mat 14:19 - Commanded the multitude to sit down // He blessed // He blessed and brake

Commanded the multitude to sit down. [3] Lit. to lie down, as it was then the custom of the Jews, and of other nations, at meat. See Mark vi, and John vi. &c. ---

He blessed. St. Luke (ix. 16.) says, he blessed them. St. John (vi. 11,) says when he had given thanks: some think this blessing and giving thanks, for the same; but blessing them, must be referred to the loaves, and giving thanks, must be to God. The loaves miraculously increased partly in the hands of Christ, when he broke them, partly in the hands of the disciples, when they distributed them about. (Witham) ---

He blessed and brake. From this let Christians learn to give thanks at their meals, begging of God that his gifts may be sanctified for their use. From this miracle it appears, that it is no impossibility for bodies, even in their natural state, to be in many places at the same time; since, supposing these loaves to have been sufficient for 50 persons, as there were a hundred such companies, the loaves must have been in a hundred different places at one and the same time. It cannot be said, as some pretend, that other loaves were invisibly put into the apostles' hands, since it is said that they filled 12 baskets of fragments of the five barley loaves; and again, he divided the two fishes among them all. If God could cause bodies, in their natural state, to be in many places at one and the same time, how much more easy would it be to do the same with spiritual bodies, with the properties of which we are entirely unacquainted; so that from this it appears, that the objection that Christ's body cannot be in many different places in the holy Eucharist, is nugatory. But, who are we, to ask such a question of the Almighty, who know not what is possible, and what is not possible for him to do! (Bp. Hay, Sincere Christian.)

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[BIBLIOGRAPHY]

Benedixit. St. Luke, (ix. 16.) benedixit illis, Greek: eulogese autous, which is not the same as Greek: eucharistein.

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Gill: Mat 14:1 - At that time Herod the tetrarch

At that time Herod the tetrarch,.... Not Herod the Great, in whose reign Christ was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish chronologer ^c rightly observes,

"Herod Antipater, whom they call טיתרקי, "the tetrarch"; the son of Herod the First, and brother of Archelaus, and the third king of the family of Herod.''

And though he is here called a "tetrarch", he is in Mar 6:14 called a king: the reason of his being styled a "tetrarch" was this; his father Herod divided his large kingdom into four parts, and bequeathed them to his sons, which was confirmed by the Roman senate: Archelaus reigned in Judea in his stead; upon whose decease, that part was put under the care of a Roman governor; who, when John the Baptist began to preach, was Pontius Pilate; this same Herod here spoken of, being "tetrarch" of Galilee, which was the part assigned him; and his brother Philip "tetrarch" of Ituraea, and of the region of Trachonitis; and Lysanias, "tetrarch" of Abilene, Luk 3:1 the word "tetrarch": signifying one that has the "fourth" part of government: and in Munster's Hebrew Gospel, he is called "one of the four princes"; and in the Arabic version, "a prince of the fourth part"; and in the Persic, a "governor of the fourth part of the kingdom". The "time" referred to, was after the death of John the Baptist; and when Christ had been for a good while, and in many places, preaching and working miracles; the particular instant which respect is had unto, is the sending forth of the twelve disciples to preach and work miracles; and which might serve the more to spread the fame of Christ, and which reached the court of Herod; who, it is said here,

heard of the fame of Jesus: what a wonderful preacher he was, and what mighty things were done by him.

Gill: Mat 14:2 - And said unto his servants // this is John the Baptist // he is risen from the dead // and therefore mighty works do show themselves in him

And said unto his servants,.... Those of his household, his courtiers, with whom he more familiarly conversed; to these he expressed his fears, that it might be true what was suggested by the people, and he was ready to believe it himself;

this is John the Baptist: some copies add, "whom I have beheaded", as in Mar 6:16 the guilt of which action rose in his mind, lay heavy on him, and filled him with horror and a thousand fears:

he is risen from the dead; which if he was a Sadducee, as he is thought to be, by comparing Mat 16:6 with Mar 8:15 was directly contrary to his former sentiments, and was extorted from him by his guilty conscience; who now fears, what before he did not believe; and what he fears, he affirms; concluding that John was raised from the dead, to give proof of his innocence, and to revenge his death on him:

and therefore mighty works do show themselves in him, or "are wrought by him"; for though he wrought no miracles in his lifetime, yet, according to a vulgar notion, that after death men are endued with a greater power, Herod thought this to be the case; or that he was possessed of greater power, on purpose to punish him for the murder of him; and that these miracles which were wrought by him, were convincing proofs of the truth of his resurrection, and of what he was able to do to him, and what he might righteously expect from him.

Gill: Mat 14:3 - For Herod had laid hold on John // and bound him // and put him in prison // for Herodias's sake // his brother Philip's wife

For Herod had laid hold on John,.... By his servants, whom he sent to apprehend him:

and bound him; laid him in chains, as if he was a malefactor;

and put him in prison, in the castle of Machaerus ^d,

for Herodias's sake; who was angry with him, had a bitter quarrel against him, and by whose instigation all this was done; who was

his brother Philip's wife. This Herodias was the daughter of Aristobulus, son to Herod the Great ^e, and brother to Philip, and to this Herod; so that she was niece to them both; and first married the one, and then the other, whilst the former was living. Philip and this Herod were both sons of Herod the Great, but not by the same woman; Philip was born of Cleopatra of Jerusalem, and Herod Antipas of Malthace, a Samaritan ^f; so that Philip was his brother by his father's side, but not by his mother's; the Evangelist Mark adds, "for he had married her": the case was this, Herod being sent for to Rome, called at his brother Philip's by the way, where he fell into an amorous intrigue with his wife, and agreed, upon his return, to take her with him and marry her; as he accordingly did, and divorced his own wife, who was daughter of Aretas, king of Arabia Petraea; which occasioned a war between Herod and his wife's father, in which the former was beaten ^g,

Gill: Mat 14:4 - For John said unto him // it is not lawful for thee to have her

For John said unto him,.... John having heard of this incestuous marriage, went to Herod, and reproved him to his face for it; and, as Luke says, "for all the evils he had done", Luk 3:19 for he was a very wicked man, and guilty of many flagitious crimes: John, in so doing, showed his zeal for holiness, his hatred of sin, his courage and faithfulness in reproving thus freely so great a man; and made it manifest, that he came in the spirit of Elijah: what he said to him was,

it is not lawful for thee to have her, being forbidden, Lev 18:16 for though by another law it was right to marry a brother's wife, after his decease, when he left no issue, yet this was not the case here; Philip was now living, and, had he been dead, such a marriage would have been unlawful, because there was issue; she had a daughter, who afterwards is said to dance before Herod; and besides, he himself had another wife, whom he put away; so that his sin was a very aggravated and complicated one: lying with a brother's wife, was one of those sins which, according to the Jewish ^h canons, deserved cutting off, or death by the hand of God. Josephus ⁱ gives another reason of the imprisonment and death of John, that Herod feared that the people of the Jews, through his means, would be moved to sedition, and revolt from his government; which might be what Herodias suggested to him, or what he gave out himself, to cover the true cause of his proceedings: but the true reason is, what is here given, and is to be confirmed by the testimony of Jewish writers. One of their chronologers ^k delivers the account in these express words:

"Herod Antipater was a very wicked and pernicious man, many of the wise men of Israel he slew with the sword; and he took to wife, his brother Philip's wife, whilst he was living; and because John the high priest (for so through mistake they call him) הוכיחו על זה "reproved him for this"; (see Luk 3:19) he slew him with the sword, with many of the wise men of Israel.''

And, says their historian ^l,

"also he, Herod, slew John, because he said unto him, it is forbidden thee to take the wife of Philip, and he slew him; this is that John that practised baptism.''

Gill: Mat 14:5 - And when he would have put him to death // he feared the multitude // because they counted him as a prophet

And when he would have put him to death,.... As soon as he apprehended him, and put him into prison; being provoked by his reproving him, and being stirred up by Herodias, who was greatly incensed and enraged, and would have killed him herself, but could not, being hindered by Herod: who, though he had a good will and strong inclination to take away his life, yet what with fearing the terror of his own conscience, and the reverence and respect he had for John, as a good man; and especially for the reason here given, he did not do it, for

he feared the multitude: not God, but the multitude; and these, not only the large number of people that attended on John's ministry, and were baptized by him, and became his disciples, but the generality of the people, the whole body of the Jewish nation. So God is pleased oftentimes to restrain the wickedness of princes, by the fear of their subjects:

because they counted him as a prophet; a holy good man, and who was sent of God; they respected him as such, believing him to be a true and real prophet, and treated him with honour and reverence, suitable to his character; wherefore Herod was afraid, should he take away his life, that the people would mutiny, rise up against him, and revolt from him. In what esteem John was with the people of the Jews in general, may be learned from the character Josephus gives of him, as a good man; who stirred up the Jews to the practice of virtue, especially piety and justice; which made the common people fond of him and his doctrine; and who were of opinion, that the defeat of Herod's army, which followed the death of John, was a just judgment of God upon him for it ^m.

Gill: Mat 14:6 - But when Herod's birthday was kept // the daughter of Herodias danced before them // and pleased Herod

But when Herod's birthday was kept,.... The birthdays of princes, both of their coming into the world, and accession to the throne of government, were kept by the Gentiles; as by the Egyptians, Gen 40:20 and by the ⁿ Persians, and Romans ^o, and other nations, but not by the Jews; who reckon these among the feasts of idolaters.

"These (say they ^p) are the feasts of idolaters; the "Calends", and the "Saturnalia", the time kept in memory of subduing a kingdom (or when a king takes possession of it, the day of his accession), ויום גנוסיא של מלכים, "and the birthday of kings" (when they are made and crowned, the day of coronation), and the day of birth, and the day of death.''

And it is a question, whether this day, that was kept, was the day of Herod's natural birth, or of his civil government, being his accession, or coronation day: and it might also be a question, whether it was the then present Herod's birthday, or whether it was not his father Herod's, was it not that Mark says, Mar 6:21 it was his birthday; since it is the latter the poet ^q refers to, as kept by Jews, when he says, "At cum Herodis venere dies"; and the old Scholiast upon him observes, that

"Herod reigned over the Jews in Syria, in the times of Augustus; therefore the Herodians kept Herod's birthday, as also the sabbath, on which day they set up candles in the windows lighted, and encircled with violets.''

This they did, believing him to be the Messiah: and it is further to be observed, that the word here used, is said ^r to be proper to the dead, and not to the living; and that he that uses it of the living, speaks very inaccurately: but however, it was a festival, and a time of great mirth and jollity; and a proper opportunity offered to Herodias, to execute her malicious designs against John the Baptist; for at this time,

the daughter of Herodias danced before them: in the original text it is, "in the midst", in the middle of the hall; or in the midst of the company, the lords, high captains, and chief estates of Galilee, for whom Herod made a supper, Mar 6:21 and the Syriac renders it קדם סמיכא, "before the guests". Music and dancing were usual at such entertainments, they were the common appendages of a feast ^s: the daughter of Herodias, who danced before the company for their diversion, whether alone, or with others, was very probably Salome ^t, whom she had by her former husband; and therefore is called, not the daughter of Herod, but of Herodias:

and pleased Herod; and as Mark adds, "and them that sat with him"; so that the pleasure he had did not arise merely from the respect and honour shown to him and his birthday, by her appearing with so much cheerfulness on this occasion before him; who had taken her father's wife from him, and defiled her mother; but from the airs, gestures, and motions of the lady in dancing; which were so extremely fine and regular, that she gave wonderful satisfaction and delight to Herod, and the whole company.

Gill: Mat 14:7 - Whereupon he promised with an oath // to give her whatsoever she would ask

Whereupon he promised with an oath,.... On account of her fine dancing, and being extremely pleased with it himself; and the more, that it gave such pleasure to the whole court: he first promised her,

to give her whatsoever she would ask; and then repeating it, he confirmed it with an oath; adding, as Mark says, that he would give it her, even "to the half of his kingdom": a way of speaking used by princes, when they give full power to persons to ask what they will of them; and to express their great munificence and liberality; signifying, let it be ever so great, or cost what it will, though as much as half a kingdom comes to, it shall be granted; see Est 5:3. A very foolish promise, and a rash oath these, which were made upon such a consideration, as only a fine dance. If she, as Theophylact observes, had asked for his head, would he have given it her? And if he swore by his head, which was a common form of swearing with the Jews ^u, she very appropriately, though unjustly, as Dr. Lightfoot observes, answers to him; as you have swore by your head, give me John Baptist's head.

Gill: Mat 14:8 - And she being before instructed of her mother // give me here John Baptist's head in a charger

And she being before instructed of her mother,.... What request to make; for as Mark says, "she went forth" to her mother immediately, as soon as she had received the king's promise, and took advice of her, what she should ask; who bid her ask for the head of John the Baptist; and accordingly she went in, "straightway with haste unto the king", as the same evangelist observes, to take him at his word, and whilst he was in the mood; being urged and hastened on by her mother, who was eager to satisfy her revenge on John; and said,

give me here John Baptist's head in a charger: she desires his head, and this to be brought to her in a large dish, that her mother might be sure of his death; and have an opportunity of insulting that mouth and tongue, that had spoke against her incestuous marriage: and she desires to have it given "here", in that very place, at that very time, where, and while the company was together, who were witnesses of the king's promise and oath; and this she did, lest when the festival was over, and he was out of his cups, he should repent of his folly and rashness. The mother and daughter seem to be much alike, both for lasciviousness, revenge, and cruelty: and if what the historian says ^w be true, that this same person Salome, the daughter of Herodias, as she walked over a river which was frozen in the winter season, the ice broke, and she fell in, and the pieces of ice cut off her head; the "lex talionis", the law of retaliation, was righteously executed on her.

Gill: Mat 14:9 - And the king was sorry // Nevertheless for his oath's sake // and them which sat with him at meat // he commanded it to be given her

And the king was sorry,.... As he might be upon many accounts; partly on account of John, whom, notwithstanding his freedom in reproving him, he had a respect; and partly on his own account, his conscience dictating to him that it was an evil action, and would leave a brand of perpetual infamy upon him; as also on account of the people, who were so much affected to John, lest they should make an insurrection, and rebel against him; and likewise, because it was reckoned an ill omen with the Romans, to take away life on that day they received their own; and therefore carefully abstained, on such days, from executions.

Nevertheless for his oath's sake; that he might not be guilty of perjury, chose rather to commit murder; though it would have been no iniquity in him, to have acted contrary to such a rash promise, and wicked oath; which would have been better to have been broke, than kept;

and them which sat with him at meat; lest he should be thought by them fickle and inconstant, and not a man of his word, and who had no regard to an oath: or it may be, they, either to curry favour with Herodias, or out of ill will they might bear to John; or in great respect to the damsel, who had so well pleased them with her dancing; instead of dissuading him from it, pressed him much to perform his promise: and therefore,

he commanded it to be given her; in the form and manner she requested it. Some have thought, that the whole of this affair was a concerted scheme; and that Herod himself was in it, though he pretended to be sorry and uneasy, having fixed on this season as a convenient time for it; and chose to have it done in this way, and in so public a manner, to lessen the odium of it; or otherwise, it is not easy to account for his extravagant promise, and his punctual performance of it.

Gill: Mat 14:10 - And he sent // and beheaded John in the prison

And he sent,.... "An executioner", as in Mar 6:27 where the Latin word "speculator", or as it is sometimes written "spiculator", is used; and is the name of an officer concerned in executions, and particularly in beheading of persons; and so is used by Latin writers.

"In a civil war (says ^x Seneca), a servant hid his master that was proscribed; and when he had fitted his rings for himself, and put on his clothes, he met "speculatoribus", the "speculators"; he told them he desired nothing, but that they would perform their orders, and immediately stretched out his neck.''

And the same writer elsewhere ^y speaks of a soldier that was condemned by Piso, on suspicion of murdering his fellow soldier;

"Who was had without the camp, and as soon as he stretched out his neck, he, who was thought to be killed, suddenly appeared; upon which the centurion that had the management of the execution, ordered "speculatorem", the "speculator", to put up his sword, and returned the condemned person to Piso.''

The word is also used by the Jewish doctors, and in the same sense: take the following instance among many ^z.

"R. Ishmael said to R. Simeon ben Gamaliel (when they were both apprehended, in order to be executed), brother, there was a man ready to receive his blow, and they entreated לאספקלטור, "the speculator": one said, I am a priest, the son of an high priest, slay me first, that I may not see the death of my companion; and the other said to him, I am a prince, the son of a prince, slay me first, that I may not see the death of my companion: he replied unto them, cast lots; and they cast lots, and the lot fell on R. Simeon ben Gamaliel; immediately he took a sword, "and cut off his head".''

And as this word is often used by them ^a for an executioner, so ספקולא, "specula" is often made mention of by them ^b, as a sort of punishment by death: and such an officer was sent by Herod, to inflict this punishment upon John; who accordingly executed it,

and beheaded John in the prison; that is, of Machoeras, where he lay, without giving him a hearing, or allowing him to speak for himself, or with his friends: and which was done in this private manner, partly for dispatch, and partly on account of the people; who it might have been feared, had the execution been public and known, would have rose and rescued him.

Gill: Mat 14:11 - and given to the damsel // and she brought it to her mother

By the executioner that cut it off, to Herod, whilst he and his guests were at table; by which it should seem, that the prison was very near; and it is not improbable, that it was the castle of Macheerus that Herod made this entertainment in:

and given to the damsel; the daughter of Herodias, who, by her mother's instigation, had asked it, and who received it out of the hands of Herod himself; or however, it was delivered to her by his orders:

and she brought it to her mother; who had put her upon it, than which, nothing could be a more agreeable dish to her; and who, as Jerome says ^c, because she could not bear truth, that tongue which spoke truth; she plucked out, and pierced it through and through with a needle, as Fulvia did Cicero's: but this triumph over the faithful reprover of her, and Herod's vices, did not last long; for quickly after this, they were stripped of their honours and riches, and deprived of the kingdom, and banished to Lyons in France, where they died ^d. A Jewish chronologer says ^e, Herod was driven out of the land by Tiberius, and fled to Spain, and died there.

Gill: Mat 14:12 - And his disciples came // took up the body and buried it // and went and told Jesus

And his disciples came,.... To the prison where his body was left, and to which they had liberty of recourse before; see Mat 11:2 and very probably, upon hearing what was done, might apply to Herod, as Joseph of Arimathea did to Pilate, for the body of Jesus; who might, as he did, give them leave to take it: and

took up the body and buried it. Theophylact says, his body was buried in Baste Caesarea, and that his head was first reposited in Emesesa. This was the last office of love to their master, and was done in respect and gratitude to him, and to show that they still abode by his doctrine; and was what decency and the belief of the resurrection of the dead, as well as the will of God, require should be done:

and went and told Jesus; that their master was dead, what kind of death he suffered, and by what means it was brought about; and how that they had interred him; and what Herod also had said of Jesus, that he was John risen from the dead. Their coming to Christ, and informing him of all this, show, that they were taught by their master to respect him as the Messiah, and believe in him, and adhere to him; and it is very likely that they continued with him.

Gill: Mat 14:13 - 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 their cities

When Jesus heard of it,.... Of the death of John, and of the cruel usage he had met with; and particularly, that his fame had reached the court of Herod, and that he was talked of there, and said by Herod himself to be John the Baptist, that was risen from the dead;

he departed thence by ship, into a desert place apart; to avoid Herod, though not through fear of death; but because his time was not yet come: which may teach us, that it is lawful to shun dangers, when there is an opportunity; which may be done, without betraying truth, or sacrificing a good conscience. The other evangelists, Mark and Luke, assign another reason of this departure of Christ's, that it was upon the return of his disciples to him from their embassy; when having given him an account of what they had done, and taught, he judged it proper they should retire, and get some refreshment and rest; and both may very well be thought to be the reasons of this recess. At the same time that John's disciples brought him the news of their master's death, Christ's disciples return to him, with the account of the success of their ministry; who might not only be weary, and want refreshment, but be discouraged in their minds, at this instance of cruelty; wherefore Christ thought it necessary to retire, partly for his own safety, and partly for their ease; and that he might have an opportunity of fortifying their minds against all trials and persecutions they were to meet with: the place from whence he departed, was either Capernaum, his own country and city, or Nazareth, where we have lately heard of him; or some other place in Galilee, where he was, when John's disciples came to him: the place whither he went, was "a desert place"; and, as Luke says, "belonging to the city called Bethsaida", the city of Andrew and Peter, which lay on the other side of the sea of Galilee, or Tiberias; over which he went by ship, Joh 6:1.

And when the people had heard thereof; of his departure, and whither he went,

they followed him on foot out of their cities; such as Nazareth, Capernaum, Tiberias, and others; and passing the bridge at Jordan, as Dr. Lightfoot observes, they outwent the ship, and got thither before them, as Mark relates. This showed their great affection and zeal for Christ, and their diligence in attending on him.

Gill: Mat 14:14 - And Jesus went forth // and saw a great multitude // and was moved with compassion toward them // and he healed their sick

And Jesus went forth,.... Either from the mountain where he sat with his disciples, Joh 6:3 or out of the desert, where he had retired for secrecy; or out of the ship, which seems best, the company having got thither before his landing:

and saw a great multitude; for, there were about five thousand men, beside women and children, Mat 14:21

and was moved with compassion toward them: partly on account of their bodily infirmities, which were very many and great; and partly on account of the bad situation they were in, through want of spiritual pastors to feed them with the bread of life; for Mark gives this as the reason, moving his compassion, "because they were as sheep, not having a shepherd": all which shows the truth of Christ's human nature; proves him to be a merciful high priest, and one truly concerned for both the bodies and souls of men:

and he healed their sick; which they brought along with them, and that without the use of any medicine, by a word speaking: so that as the former phrase gives proof of his humanity, this attests his divinity: but this was not all he did, he not only healed their bodies, but he taught them the doctrines of the Gospel; and spake to them concerning the kingdom of God, for the good of their souls, as the other evangelists relate.

Gill: Mat 14:15 - 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

And when it was evening,.... Mark says, "when the day was now far spent"; and Luke, "when the day began to wear away"; it was upon the decline of the day. The Jews, as Grotius rightly observes, had two evenings; the one began when the sun declined at noon, and the other at sun setting: now it was the former of these, and not the latter, that was now come; for after this, you read of another evening that was come, Mat 14:23 between which two evenings Christ made the multitude to sit down, and he fed them in a miraculous manner; and the disciples reason for the dismission of the multitude, that might go into the neighbouring villages, and buy provisions, shows that it could not be the last, but the first of these evenings, that is here meant.

His disciples came to him; the twelve, whom he had left in that part of the desert he retired to; or on the mount, where he had sat down with them for their rest and refreshment:

saying, this is a desert place; where no food was to be had; where were no houses of entertainment:

and the time is now past; not the time of the day, but of dining: the usual dinner time was past, which, with the Jews, was the fifth hour of the day, and answers to eleven o'clock with us, or at furthest six; which, with us, is twelve at noon; concerning which, the Jewish doctors thus dispute ^f.

"The first hour, is the time of eating for the Lydians, or Cannibals; the second for thieves, the third for heirs, the fourth for workmen, and the fifth for every man: but does not R. Papa say, that the fourth is the time of dining for every man? But if so, if the fourth is the time for every man, the fifth is for workmen, and the sixth for the disciples of the wise men.''

Which is elsewhere ^g delivered with some little variation, thus;

"the first hour is the time of eating for Lydians; the second, for thieves; the third, for heirs; the fourth, for workmen; the fifth, for scholars; and the sixth, for every man: but does not R. Papa say, &c.''

But supposing the usual time of dining to be, at the furthest, at the sixth hour, at twelve o'clock, this time must be elapsed, since the first evening was commenced; so that the reasoning of the disciples is very just,

send the multitude away. Christ was preaching to them, the disciples move that he would break off his discourse, and dismiss them; in the synagogue the manner of dismissing the people was, by reading the הפטרה, or "dismission", which was some passage out of the prophetic writings.

That they may go into the villages and buy themselves victuals; the little towns which lay nearest the desert, where they might be supplied with suitable provisions.

Gill: Mat 14:16 - But Jesus said unto them // they need not depart // give ye them to eat

But Jesus said unto them,.... the disciples,

they need not depart; meaning so long as he was with them, who had power enough to provide a sufficient meal for them, as well as by a word speaking, to heal their diseases; however, to try their faith, and make way for the working of the following miracle, he says to them,

give ye them to eat; such provisions as you have along with you.

Gill: Mat 14:17 - And they say unto him // we have here but five loaves // and two fishes

And they say unto him,.... In order to excuse themselves, and to show the impossibility of feeding such a large number of people;

we have here but five loaves; and these barley ones, coarse bread;

and two fishes; small ones, which were dried and salted, and fit for present eating; which they either brought along with them for their own refreshment, or rather, were brought thither by a boy to sell, as is usual where a great concourse of people are got together: these words seem to be spoken by Andrew, Simon Peter's brother; who added, "but what are they among so many?" see Joh 6:8 not thinking of the power of Christ, who was able to multiply, and make this provision a sufficiency for the whole company.

Gill: Mat 14:18 - He said, bring them hither to me.

He said, bring them hither to me. The loaves and the fishes, signifying that they were sufficient; or that he would make them so: this he said, to try their faith in him, their obedience to him, and their liberality to others: and indeed, the best way to have an increase of temporal supplies, is to bring what we have, and put it into Christ's hands; whereby not only good is done to others, but that with an overplus is returned to the giver.

Gill: Mat 14:19 - 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 the disciples, and the disciples to the multitude

And he commanded the multitude to sit down on the grass,.... The other evangelists say, that he ordered the disciples to cause the people to sit down; both no doubt were done: the multitude were commanded to sit down by Christ, which, without his orders, they would never have done; and the disciples were enjoined to place them in form, by companies, in ranks, by hundreds and by fifties, that their number might be the better taken, and the food more orderly distributed by the apostles:

and took the five loaves and the two fishes: into his hands, lifting them up, that they might be seen by the whole company; and they be fully convinced of the miracle going to be wrought by him:

and looking up to heaven; to his Father in heaven, who is the Father of mercies; and from whom every mercy and blessing of life comes; and giving thanks to him for the same, as was usually done by him,

he blessed the five loaves and the two fishes;

and brake the loaves, and divided the fishes;

and gave the loaves, and fishes also,

to the disciples, and the disciples to the multitude; who were the ministers and servants of Christ, employed by him in this manner, for the more orderly and quick dispatch of this business: and which was an emblem of their spiritual work and office: who received all their food from Christ, which they distributed to the churches, and fed them with.