Paths in Biblical Studies

Book of Matthew · Chapter 14 of 28

Matthew 14: Verse-by-Verse Commentary (with Videos)

36 verses · 20 video commentaries from 7 courses · Berean Standard Bible

1At that time Herod the tetrarch heard the reports about Jesus

2and said to his servants, “This is John the Baptist; he has risen from the dead! That is why miraculous powers are at work in him.”

3Now Herod had arrested John and bound him and put him in prison on account of Herodias, his brother Philip’s wife,

4because John had been telling him, “It is not lawful for you to have her.”

5Although Herod wanted to kill John, he was afraid of the people, because they regarded John as a prophet.

6On Herod’s birthday, however, the daughter of Herodias danced before them and pleased Herod

7so much that he promised with an oath to give to her whatever she asked.

8Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.”

9The king was grieved, but because of his oaths and his guests, he ordered that her wish be granted

10and sent to have John beheaded in the prison.

11John’s head was brought in on a platter and presented to the girl, who carried it to her mother.

12Then John’s disciples came and took his body and buried it. And they went and informed Jesus.

13When Jesus heard about John, He withdrew by boat privately to a solitary place. But the crowds found out about it and followed Him on foot from the towns.

14When He stepped ashore and saw a large crowd, He had compassion on them and healed their sick.

15When evening came, the disciples came to Him and said, “This is a desolate place, and the hour is already late. Dismiss the crowds so they can go to the villages and buy themselves some food.”

16“They do not need to go away,” Jesus replied. “You give them something to eat.”

17“We have here only five loaves of bread and two fish,” they answered.

18“Bring them here to Me,” Jesus said.

19And He directed the crowds to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, He spoke a blessing. Then He broke the loaves and gave them to the disciples, and the disciples gave them to the people.

20They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

21About five thousand men were fed, besides women and children.

22Immediately Jesus made the disciples get into the boat and go on ahead of Him to the other side, while He dismissed the crowds.

23After He had dismissed them, He went up on the mountain by Himself to pray. When evening came, He was there alone,

24but the boat was already far from land, buffeted by the waves because the wind was against it.

25During the fourth watch of the night, Jesus went out to them, walking on the sea.

26When the disciples saw Him walking on the sea, they were terrified. “It’s a ghost!” they said, and cried out in fear.

27But Jesus spoke up at once: “Take courage! It is I. Do not be afraid.”

28“Lord, if it is You,” Peter replied, “command me to come to You on the water.”

29“Come,” said Jesus. Then Peter got down out of the boat, walked on the water, and came toward Jesus.

30But when he saw the strength of the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!”

31Immediately Jesus reached out His hand and took hold of Peter. “You of little faith,” He said, “why did you doubt?”

32And when they had climbed back into the boat, the wind died down.

33Then those who were in the boat worshiped Him, saying, “Truly You are the Son of God!”

34When they had crossed over, they landed at Gennesaret.

35And when the men of that place recognized Jesus, they sent word to all the surrounding region. People brought all the sick to Him

36and begged Him just to let them touch the fringe of His cloak. And all who touched Him were healed.

Matthew 14 Section and Chapter Commentary

Matt 14:1-12

Editorial fatigue in Matthew: Herod's grief at John the Baptist's death

In the account of John the Baptist's death, Matthew 14:1-12 initially corrects Mark's 'king' to 'tetrarch' for Herod, but later reverts to 'king' when describing Herod's grief. Furthermore, Matthew omits Mark's detail that Herod enjoyed listening to John, making Herod's grief seem unmotivated. This inconsistency suggests Matthew's initial correction was followed by a lapse into Mark's original wording and plot, indicating editorial fatigue.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Editorial fatigue in Matthew's death of John the Baptist

In Mark's account of John the Baptist's death, Herod is called 'king' four times, and his grief over John's execution is understandable given his initial reluctance. Matthew, however, initially corrects 'Herod the king' to 'Herod the tetrarch' but later reverts to calling him 'the king' (Matthew 14:9). Furthermore, Matthew abbreviates the story, removing the context for Herod's grief, yet still states 'the king grieved.' This demonstrates 'editorial fatigue,' where Matthew's initial corrections and abbreviations are not consistently maintained, leading to inconsistencies that are best explained by his reliance on Mark.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Matt 14:13-21

Meaning Beyond Historical Fact in Miracles

Stories like Jesus feeding the multitudes with five loaves and two fish can hold truth in their meaning, such as feeding the hungry with available resources, even if the precise historical details are not the primary focus. The deeper meaning can be true regardless of the exact historical occurrence.

Summarized by AI · Bart D. Ehrman · YouTube · Can the New Testament Possibly Be True? · watch the clip

The Two Feedings: 5,000 vs. 4,000

The speaker recalls noticing as a child that the Gospels contain two distinct accounts of Jesus feeding a multitude: one feeding 5,000 people and another feeding 4,000. This observation sparked his curiosity about the historical relationship between the gospel narratives.

Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip

Matt 14:17-21

Christian 'one-upmanship' in portraying Jesus' superiority

The unique nature of Jesus' virginal conception, as described in the New Testament, can be seen as an example of Christian 'one-upmanship.' This approach aimed to demonstrate Jesus' superiority over other divine figures and miracle workers in both pagan and Hebrew Bible traditions by presenting his birth and miracles as more spectacular and divinely distinct.

Summarized by AI · The Other Virgin Births in Antiquity · The Other Virgin Births in Antiquity · watch the clip

Matt 14:22-33

Jesus' Miracles as Evidence of Divinity

The miracles performed by Jesus, such as walking on water, multiplying food, and calming storms, are actions beyond human capability. These acts, along with his post-resurrection ability to pass through solid objects, hint at a divine nature rather than a fully human one.

Summarized by AI · Earliest Christian Heresies · Lecture 2: The Docetic Heresy · watch the clip

Luke's apparent ignorance of Matthew's additions to Mark

Another argument for Q is that Luke seems unaware of Matthew's unique additions to Mark's narrative. For instance, Luke omits Jesus quoting Hosea in the cornfield incident, Peter walking on water in Matthew 14, and Jesus commending Peter at Caesarea Philippi in Matthew 16. If Luke had Matthew's Gospel, it's puzzling why he would exclude these significant additions.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Luke's omissions of Matthew's additions to Mark are not problematic

The argument that Luke is ignorant of Matthew's additions to Mark is weak because the examples given are problematic. For instance, Luke omits Peter walking on water because he omits the entire story, not just Peter's part. Furthermore, Luke does show knowledge of Matthew's additions to Mark in passages like John the Baptist's preaching, the temptation, and the mustard seed parable, which Q theorists categorize as 'Mark Q overlap' to avoid acknowledging Luke's direct use of Matthew.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Jesus Walking on Water as a Myth

The story of Jesus walking on water is considered a myth, conveying a truth rather than a historical event. This narrative, as argued by David Friedrich Strauss, illustrates that Jesus can overcome the turbulent trials and tribulations of life, bringing salvation to those who trust in him. The disciples' fear in the storm and Jesus' calming presence symbolize his ability to control life's difficulties and offer spiritual solace.

Summarized by AI · Bart D. Ehrman · YouTube · How Do We Separate History from Myth in the Gospels? · watch the clip

The Sea of Galilee's Centrality in Jesus' Ministry

In the New Testament, the Sea of Galilee is central to Jesus' ministry. It is the location where he calls his first disciples and performs significant miracles, such as walking on water. This highlights the sea's importance not just as a backdrop, but as a key setting for demonstrating Jesus' divine power.

Summarized by AI · Bart D. Ehrman · YouTube · Take a Cruise With Bart! It's Gonna Be Amazing. · watch the clip

Jesus' Power Over the Sea as a Sign of Divinity

In the New Testament, Jesus' ability to control the sea, as seen in his calling of fishermen, walking on water, and calming storms, serves as a powerful demonstration of his divine nature. These acts portray Jesus as having power akin to the God of Israel, thereby affirming his status as the Son of God.

Summarized by AI · Bart D. Ehrman · YouTube · Take a Cruise With Bart! It's Gonna Be Amazing. · watch the clip

Jesus' Control of the Sea Alludes to God's Old Testament Power

Jesus' miraculous control over the sea, such as walking on water or calming storms, is presented as an intentional allusion to God's power over the sea in the Old Testament. This connection reinforces the idea that Jesus shares in the divine authority previously demonstrated by Yahweh.

Summarized by AI · Bart D. Ehrman · YouTube · Take a Cruise With Bart! It's Gonna Be Amazing. · watch the clip

Jesus mistaken for a ghost on the water

In the Gospel of Mark, after feeding the 5,000, Jesus walks on water towards his disciples who are struggling in a storm. Upon seeing him, the disciples believe he is a ghost, indicating a common ancient belief that such an apparition was the only explanation for a human-like figure moving on water.

Summarized by AI · Bart D. Ehrman · YouTube · The Bible Was Written in a Haunted World · watch the clip

Matthew 14 Verse Notes

Matt 14:1

Matthew and Luke's greater political precision

Matthew and Luke demonstrate more precise political knowledge than Mark. Matthew uniquely mentions Archelaus (Matthew 2:22) and names the high priest Caiaphas (Matthew 26:3). Luke mentions Quirinius (Luke 2:2), Annas paired with Caiaphas (Luke 3:2), and Pilate's first name, Pontius (Luke 3:1). Additionally, Matthew and Luke correct Mark's designation of Herod Antipas as 'king' (Mark 6:14) to 'tetrarch' (Matthew 14:1, Luke 3:19). This suggests Matthew and Luke are correcting and supplementing Mark's less precise political information, possibly drawing from sources like Josephus.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Matthew and Luke correct Mark's reference to Herod as 'king'

Mark repeatedly refers to Herod Antipas as 'the king' (Mark 6:14, 22, 25, 26), which is historically inaccurate according to Josephus and coinage from the period, which identify him as a tetrarch. Matthew and Luke correct this, referring to him as 'Herod the tetrarch' (Matthew 14:1, Luke 3:19). This correction indicates that Matthew and Luke are later works, refining Mark's less accurate terminology.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Matt 14:3-4

Sequence Disagreement: John the Baptist's Imprisonment

Luke places John the Baptist's imprisonment relatively early in his narrative, prior to Jesus' baptism, by relocating material found much later in Mark and Matthew. This reordering demonstrates Luke's independent sequencing of events compared to the agreement between Matthew and Mark.

Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip

Matt 14:3

Matthew and Luke correct Mark's reference to Herod's first husband

Mark and Matthew incorrectly state that Philip was Herodias's first husband. Josephus, however, identifies Herodias's first husband as another Herod. Luke omits this detail entirely. This correction or omission by Matthew and Luke suggests they are later works, rectifying an error present in Mark's account, possibly due to Mark's confusion with another Philip.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Matt 14:15

Paulus's Naturalistic Explanation of Miracles

Heinrich Paulus, an 18th-century rationalist, sought to explain all gospel events naturally, rejecting supernatural explanations. He believed that Jesus' disciples, lacking modern scientific understanding, misinterpreted natural occurrences as miracles. For example, the feeding of the 5,000 was a spontaneous sharing of food, and Jesus walking on water was him wading through shallow water near the shore.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 2: The Rise of Historical Scholarship · watch the clip

Matt 14:22

Paulus's Naturalistic Explanation of Miracles

Heinrich Paulus, an 18th-century rationalist, sought to explain all gospel events naturally, rejecting supernatural explanations. He believed that Jesus' disciples, lacking modern scientific understanding, misinterpreted natural occurrences as miracles. For example, the feeding of the 5,000 was a spontaneous sharing of food, and Jesus walking on water was him wading through shallow water near the shore.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 2: The Rise of Historical Scholarship · watch the clip

Matt 14:25

Christian 'one-upmanship' in portraying Jesus' superiority

The unique nature of Jesus' virginal conception, as described in the New Testament, can be seen as an example of Christian 'one-upmanship.' This approach aimed to demonstrate Jesus' superiority over other divine figures and miracle workers in both pagan and Hebrew Bible traditions by presenting his birth and miracles as more spectacular and divinely distinct.

Summarized by AI · The Other Virgin Births in Antiquity · The Other Virgin Births in Antiquity · watch the clip

Matt 14:28-31

Luke's apparent ignorance of Matthew's additions to Mark

Another argument for Q is that Luke seems unaware of Matthew's unique additions to Mark in triple tradition passages. For instance, Luke omits Matthew's expansion of the cornfield story, Peter walking on water, and the praise for Peter at the confession of Caesarea Philippi. This suggests Luke did not have access to Matthew's Gospel.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Matt 14:31

Peter's doubt on the water parallels disciples' doubt

The word 'distazo' (doubt) used in Matthew 28:17 for the disciples' doubt also appears in Matthew 14:31 when Peter doubts while walking on water. In Peter's case, Jesus questions his 'little faith' as he begins to sink. This parallel suggests that the disciples' doubt in Matthew 28 is a genuine lack of belief, not just a minor question.

Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip

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