3 For Herod had arrested John, bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife.
4 For John said to him, “It is not lawful for you to have her.”
5 When he would have put him to death, he feared the multitude, because they counted him as a prophet.
6 But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod.
7 Therefore he promised with an oath to give her whatever she should ask.
8 She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”
9 The king was grieved, but for the sake of his oaths and of those who sat at the table with him, he commanded it to be given,
10 and he sent and beheaded John in the prison.
11 His head was brought on a platter and given to the young lady; and she brought it to her mother.
12 His disciples came, took the body, and buried it. Then they went and told Jesus.
13 Now when Jesus heard this, he withdrew from there in a boat to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.
14 Jesus went out, and he saw a great multitude. He had compassion on them and healed their sick.
15 When evening had come, his disciples came to him, saying, “This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food.”
16 But Jesus said to them, “They don’t need to go away. You give them something to eat.”
17 They told him, “We only have here five loaves and two fish.”
18 He said, “Bring them here to me.”
19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples; and the disciples gave to the multitudes.
20 They all ate and were filled. They took up twelve baskets full of that which remained left over from the broken pieces.
21 Those who ate were about five thousand men, in addition to women and children.
22 Immediately Jesus made the disciples get into the boat and go ahead of him to the other side, while he sent the multitudes away.
23 After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone.
24 But the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary.
25 In the fourth watch of the night, Jesus came to them, walking on the sea.
26 When the disciples saw him walking on the sea, they were troubled, saying, “It’s a ghost!” and they cried out for fear.
27 But immediately Jesus spoke to them, saying, “Cheer up! It is I! Don’t be afraid.”
28 Peter answered him and said, “Lord, if it is you, command me to come to you on the waters.”
29 He said, “Come!” Peter stepped down from the boat and walked on the waters to come to Jesus.
30 But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, “Lord, save me!”
31 Immediately Jesus stretched out his hand, took hold of him, and said to him, “You of little faith, why did you doubt?”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Matthew 14:3–10Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man … Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, … thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.
Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man … Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, … thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.
Josephus, Antiquities of the Jews, Antiquities 18.5.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:19–20The five loaves are not multiplied into more, but fragments succeed to fragments; the substance growing whether upon the tables, or in the hands that took them up, I know not.
The five loaves are not multiplied into more, but fragments succeed to fragments; the substance growing whether upon the tables, or in the hands that took them up, I know not.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:15–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:6–9I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath’s sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.
I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath’s sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:6–12; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:16–19By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger? but immediately obey … And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us.
By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger? but immediately obey … And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:15–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:28–31This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to. … Peter then presumed on the Lord, he tottered as man, but returned to the Lord … Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ.
This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to. … Peter then presumed on the Lord, he tottered as man, but returned to the Lord … Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:22–33 (from Sermon 76); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 14:28–31The condition which he lays down shows that his faith was not yet fully settled. … While his faith is so small and weak, a wish not well considered bursts into a flame. … And yet there is no room to doubt that this longing sprung from a good principle; but as it degenerates into a faulty excess, it cannot be applauded as good. … Christ dealt gently with him by not permitting him to sink entirely under the waters. … A man may sometimes doubt without any fault on his part; and that is, when the word of the Lord does not speak with certainty on the matter. But the case was quite different with Peter, who had received an express command from Christ, and had already experienced his power
The condition which he lays down shows that his faith was not yet fully settled. … While his faith is so small and weak, a wish not well considered bursts into a flame. … And yet there is no room to doubt that this longing sprung from a good principle; but as it degenerates into a faulty excess, it cannot be applauded as good. … Christ dealt gently with him by not permitting him to sink entirely under the waters. … A man may sometimes doubt without any fault on his part; and that is, when the word of the Lord does not speak with certainty on the matter. But the case was quite different with Peter, who had received an express command from Christ, and had already experienced his power
John Calvin, Commentaries, on 14:28–31; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 14:19–20This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using.
This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using.
Matthew Henry, Commentary on the Whole Bible, on 14:13–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 14:28–30If it be thou - It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John 13:14,17. St. Peter was in no doubt, or he would not have quitted the ship. … He was afraid - Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.
If it be thou - It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John 13:14,17. St. Peter was in no doubt, or he would not have quitted the ship. … He was afraid - Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.
John Wesley, Explanatory Notes upon the New Testament, on 14:25–32; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Matthew 14
Matthew 14:3–31, World English Bible
Matthew 14 in the Bible · Told in the Story: Chapter 28, John the Baptizer Killed, Chapter 29, Five Loaves and Two Fish
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Matthew 14:3–10Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man … Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, … thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.
Josephus, Antiquities of the Jews, Antiquities 18.5.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:19–20The five loaves are not multiplied into more, but fragments succeed to fragments; the substance growing whether upon the tables, or in the hands that took them up, I know not.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:15–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:6–9I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath’s sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:6–12; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:16–19By the example of the disciples also we ought to be taught, that though we should have but little, we ought to give that to such as have need. For they when bid to bring their five loaves say not, Whence shall we satisfy our own hunger? but immediately obey … And at the same time He teaches us not to touch our food, until we have returned thanks to Him who gives it us.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:15–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 14:28–31This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to. … Peter then presumed on the Lord, he tottered as man, but returned to the Lord … Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:22–33 (from Sermon 76); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 14:28–31The condition which he lays down shows that his faith was not yet fully settled. … While his faith is so small and weak, a wish not well considered bursts into a flame. … And yet there is no room to doubt that this longing sprung from a good principle; but as it degenerates into a faulty excess, it cannot be applauded as good. … Christ dealt gently with him by not permitting him to sink entirely under the waters. … A man may sometimes doubt without any fault on his part; and that is, when the word of the Lord does not speak with certainty on the matter. But the case was quite different with Peter, who had received an express command from Christ, and had already experienced his power
John Calvin, Commentaries, on 14:28–31; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 14:19–20This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using.
Matthew Henry, Commentary on the Whole Bible, on 14:13–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 14:28–30If it be thou - It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John 13:14,17. St. Peter was in no doubt, or he would not have quitted the ship. … He was afraid - Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.
John Wesley, Explanatory Notes upon the New Testament, on 14:25–32; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.