Matthew (Written)

Monday, 17 November 2025

And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. Matthew 14:14

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, having withdrawn, He saw a great crowd, and He gut-wrenched upon them and He cured their sick” (CG).

In the previous verse, Jesus, having heard the news about Herod, withdrew in a boat from where He was to a desolate place. At the same time, the crowds followed him on foot. Next, it says, “And Jesus, having withdrawn.”

The most prevalent view among scholars is that this refers to Jesus having come out of a desolate place to meet the crowds. That is based on a misreading of John 6. They dismiss it as meaning He came out of the boat He was taking. However, the same account in Mark says exactly that –

“But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. ³⁴ And Jesus, when He came out [exelthōn], saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things.” Mark 6:33, 34

Luke’s account doesn’t address this part of the narrative, simply noting that they “went aside privately into a deserted place belonging to the city called Bethsaida” (Luke 9:10). However, Luke’s account does note the crowds being healed during the day before the miracle of feeding the multitudes. John’s gospel also mentions this account –

“After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. ² Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased.³ And Jesus went up on the mountain, and there He sat with His disciples.” John 6:1-3

John’s gospel acknowledges the crowds, but says nothing of them at the time of arrival except that they followed Him. It only mentions them coming toward Him later when the time for the miracle of feeding the multitude had arrived.

This doesn’t necessarily mean that He got out of the boat, went to a retreat, and then only later saw the crowds, something that would contradict all three other gospels. It means that John is focusing on the crowds and the miracle at the later point of the day.

In other words, the crowds were already there when the boat arrived (Mark 6:34). He began to teach and heal them at that time. It only says that later in the day that Jesus performed the miracle of feeding the people. John skips over that entire portion of the day and focuses on the multitude’s needs at the end of the day.

Despite the obvious meaning given in Mark 6, scholars note it and ignore that it means He withdrew from the boat. But the same Greek word is used in Luke 8:27 to convey the exact same thought –

“And when He stepped out [exelthonti] on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs.”

The point of the specificity is to show the zeal of the people, rushing along the shore to meet Jesus as He arrived in the boat. Any other analysis diminishes the clear and precise wording and the excitement of the people to continue to be with and hear Jesus. Understanding this, it next says, “He saw a great crowd.”

Imagine going from one location to another to get some solitude, and before you even get there, an entire crowd is excitedly waiting for you, having sprinted from where you left to where you were heading just to continue to be with you. Because of this display of zeal and love for Jesus and His abilities, it says, “and He gut-wrenched upon them.”

The word was used in Matthew 9:36. It indicates yearning, sympathy, compassion, etc. It is based on an emotion that literally moves the inner parts of man. Jesus felt this when He understood that these people longed to continue in His presence and experience His abilities, including the ability to heal. This is seen in the final words of the verse, “and He cured their sick.”

This means that this group of people probably carried their sick on their backs or on litters to get them to Jesus as He was arriving. It is an amazing note concerning the zeal of the crowds to experience Jesus and His messianic ministry.

Life application: It is good to be reminded of the various tricks our minds play on us when we don’t want to face a situation or confront a matter that may affect our sensibilities in a particular matter. Things like biases, prejudices, presuppositions, cognitive dissonance, etc., can affect how we think and hinder us from thinking properly.

In this verse, it is obvious that it is the same account referred to in Mark 6, Luke 9, and John 6. Scholars acknowledge this because all four gospels detail the same miracle of the feeding of the five thousand.

Mark 6 is more precise and details exactly what occurred as Jesus sailed across the Sea of Galilee. And yet, commentaries will, even after acknowledging Mark 6:34, ignore what it says because they have already made up their mind about what Jesus must have been doing –

“The words imply that our Lord, from the height to which He had withdrawn, saw the crowds drawing near, and then, instead of retiring still further, went forward…” Ellicott

“…from the solitude into which he had retired. In opposition to Matthew 14:13, Maldonatus and Kuinoel, following Mark 6:34, interpret: out of the boat.” Myers

These and other commentaries look at John 6, see how the two accounts are somehow irreconcilable (which they are not), and attempt to reconcile them based on what John says. This is totally unnecessary.

Understanding that the feeding of the multitudes occurred many hours later, “When the day was now far spent” (Mark 6:35), brings all four gospels into harmony. In fact, the only time a contradiction arises is when John’s gospel is used as the basis for the word in question concerning His coming out. If it means from the boat, all four gospels square. If it means from a mountain retreat, there is a contradiction in what happens.

Be sure to consider if you are biasing an analysis because of some sort of prejudice, presupposition, or a case of cognitive dissonance. Do thorough research and consider what is being said and how each perspective fits into the greater narrative.

In the end, we will always find that the Bible is without contradiction if we take the information from it as it is logically presented.

Glorious God, how good it is to share in Your wisdom as it is displayed in Your word. Help us to not approach it with incorrect thoughts that may bias our study of it. Rather, may we carefully consider that what we thought was right at first may be in error. If so, may our pride not step in and force the narrative in a way not intended by You. Amen.

Sunday, 16 November 2025

When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities. Matthew 14:13

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, having heard, He withdrew thence in a boat to a desolate place by Himself. And the crowds, having heard, they followed Him afoot from the cities” (CG).

In the previous verse, it was noted that John the Immerser’s disciples came to retrieve his body and bury it. They then went and told Jesus. Now, it says, “And Jesus, having heard, He withdrew thence.”

It is to be remembered that the narrative of John the Immerser was predicated upon the words of Matthew 14:1, 2 –

“At that time Herod the tetrarch heard the report about Jesus ² and said to his servants, ‘This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him.’”

In other words, the disciples of John going to tell Jesus was a part of the narrative that went from Matthew 14:3-12. The words, “And Jesus, having heard,” return to the main narrative about Herod, not the sub-narrative about John. Jesus heard that Herod was curious about Him. Therefore, He withdrew thence.

Meyer’s NT Commentary disagrees and says that the words of Matthew 14:13 follow after the “having come, they told Jesus” of the previous verse. This discounts the fact that Matthew 14:1 says, “at that time Herod…” which sets the stage for the narrative now. This is further supported by Mark 6, where the explanatory sub-narrative about John is also addressed after the note about Herod.

That sub-narrative is followed by the note about the apostles coming and telling Jesus all they had done and taught while ministering in Israel. This is how Herod heard about Jesus, and it sets the stage for Jesus’ departure to a desolate place.

This is fully supported by the narrative as it is laid out in Luke 9, where the sub-narrative concerning John is omitted, and only a short note about him is given. The connection is to Herod’s hearing about Jesus, not John’s beheading. Therefore, it next says, “in a boat to a desolate place by Himself.”

Jesus was at some location around the Galilee, likely Capernaum, based on Luke’s account as indicated in Luke 8, which leads into Luke 9. The apostles were given their commission, they went forth, returned, and at that time Herod heard about Jesus. At the same time, the disciples returned to tell Him about all they had done.

As Jesus and His apostles got into a boat to go to a desolate place, it says, “And the crowds, having heard, they followed Him afoot from the cities.”

A new word is seen, pezē, foot-wise or afoot. The people figured out where Jesus and His apostles were heading and headed to the same area, trudging afoot to meet Him there. This sets the narrative for the great event about to be described.

Life application: A basic reading of the narrative thus far in Matthew 13 would lead one to assume that Jesus retreated to the desolate place because He had heard about the death of John the Baptist, and the distress of that event drove Him to seek isolation.

This is a commonly used thought for preachers when addressing the matter in sermons on Sunday morning, but it is not a correct analysis of the events. Two things precipitated Jesus’ decision. The main one is Herod’s interest in Him. This can be deduced from the fact that all three gospels refer to that event first in the narrative: Matthew 14:1, Mark 6:14, and Luke 9:7. Each sets the stage for the rest of what is stated.

The second thing to bring this about was the return of the apostles from their time of ministry, as noted in Mark 6:30 and Luke 9:10. As noted, it would have been the expanded presence of Jesus’ ministry in Israel that alerted Herod about Jesus.

Therefore, the retreat into the desolate area was probably an expedient to avoid the events of Jesus’ passion beginning before the proper time while also allowing the apostles to process their time ministering in Israel. Mark 6:31 said there was so much going on, they didn’t even have time to eat. These two thoughts will come together in the miracle that is set to take place.

Understanding this detail should alert you, once again, to the fact that following someone as a Bible teacher because he has a certain ability that others may not possess doesn’t mean his instruction is correct. People thoroughly trained in Greek, like the Myer’s NT Commentary, do not equate to properly understanding what is being said in the text.

This is true of famous preachers, having a particular genealogy (like being Jewish), having gone to a particular seminary, etc. Just because someone has certain abilities or characteristics does not make him a specialist in the Bible. Myer’s Commentary gets many things right, but it also makes errors. This is true with any Bible preacher, teacher, or scholar.

Consider each commentary on each passage you study as suspect until you have researched it and read varying opinions on what is presented. Unless you do this, you may be setting yourself up for incorrect conclusions or even faulty or heretical doctrine.

Heavenly Father, give us the wisdom to consider Your word carefully in each passage we read and study. May we be willing to think beyond the single verse or paragraph we are evaluating and to consider the greater context of what is being said. By doing this, we will be able to more perfectly piece together what You are telling us. Yes, Lord, help us in this lifelong pursuit of Your word. Amen.

Saturday, 15 November 2025

Then his disciples came and took away the body and buried it, and went and told Jesus. Matthew 14:12

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And his disciples, having come, they lifted the body and they interred it. And having come, they told Jesus” (CG).

In the previous verse, John’s head was brought to Herodias’ daughter on a platter. From there, she took it to her mother. With that noted, it next says, “And his disciples.”

This refers not to Jesus’ disciples but John’s. They probably tended to John while in prison, such as bringing him meals, stopping by to talk, and so forth. Upon going to the prison to attend to him, someone would have let them know that John had been beheaded. With that understood, it next says, “having come, they lifted the body and they interred it.”

A new word, ptóma, is seen here. It is derived from piptó, to fall. It signifies a ruin, but specifically a lifeless body, meaning a corpse, carrion, etc. The disciples determined to ensure that John’s body was treated with dignity after the sad treatment he had received at the hands of Herod.

As for its disposal, almost all translations say “buried” here, but this is not the way bodies were handled in Israel at the time. Rather, they were placed in tombs to decay. Normally, after some amount of time, the bones would be collected and placed in ossuaries, or they would be stored in a single section of a tomb. This is what probably would have been the case with John’s body as well. Once John’s body was interred, it says, “And having come, they told Jesus.”

This would be the natural extension of such a series of events. What seems likely, although unstated, is that these disciples would henceforth follow Jesus. If so, the death of John would have immediately changed the course of their lives in more than one way.

Life application: It is quite often the case that at some point after a tragedy, death, or catastrophe, something good will result. At the time of the event, things seem overwhelming, and sadness or grief may take hold of us for a spell. Eventually, however, when our minds have adjusted and our lives have settled, we can look back and process the unfolding of events.

When we do, we can often see how what seemed a one-way street of woe was actually a path that turned onto another road of opportunity for joy and a new direction in life. However, some people never accept this and stay wallowing in their misery, blaming God for the events that brought them so much grief.

But this is God’s world, we are His creatures, and He has a right to choose the events of our lives. Instead of holding things against Him, we should take time to evaluate what has taken place and how it fits into the greater picture of our continued existence.

When we do, we will be able to see how things brought us into a new dynamic with new hopes and possibilities. So, let us take the time to grieve, but not to get stuck there. Rather, as Solomon noted, there is a time for everything. And as the author of Lamentations notes, the compassions of the Lord are new every morning.

Wait for time to heal the wounds of life, and look for the hand of the Lord to be with you each day as He sends His gracious favor to you in the process. You will find out that this is how He works in the lives of His people.

Lord God, thank You for Your tender mercies. There is trial, trouble, tribulation, and catastrophe in this life, but there are still wonderful blessings that come to us, even in such times. May we focus our minds on You, even as we struggle through this life. Surely, when we do, things will always make sense as we continue through our walk on the path to You. Amen.

Friday, 14 November 2025

And his head was brought on a platter and given to the girl, and she brought it to her mother. Matthew 14:11

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And his head, it was carried upon a platter, and it was given to the damsel, and she carried to her mother” (CG).

In the previous verse, it was noted that Herod sent and he beheaded John in prison. It next says, “And his head, it was borne upon a platter.”

The word pheró, to bear, is introduced here. HELPS Word Studies says, “properly, to bear, carry (bring) along, especially temporarily or to a definite (prescribed) conclusion (defined by the individual context).”

Once John was beheaded, it was placed upon a platter, being carried to its now rightful owner according to the oath made by Herod. It next says, “and it was given to the damsel.”

Something new concerning Herodias’ daughter is seen here. She is called a damsel, a little girl. It explains why she went to her mother (as recorded in Mark) to determine what she should ask for when the oath and offer were extended to her by Herod.

From the prison where John was beheaded, it was borne by an attendant and taken to Herodias’ daughter. She was the one who had pleased Herod in the dance and to whom the promise was made. Therefore, the burden of carrying it to its final destination was accomplished by her. As it says, “and she bore to her mother.”

Nothing beyond this is recorded concerning what happened to the head. Some extra-biblical comments about it have been made, but the Bible itself is silent on the matter.

Life application: In the story of the life of King David, the account of David encountering Goliath on the battlefield is recorded. There it says –

“So it was, when the Philistine arose and came and drew near to meet David, that David hurried and ran toward the army to meet the Philistine. ⁴⁹ Then David put his hand in his bag and took out a stone; and he slung it and struck the Philistine in his forehead, so that the stone sank into his forehead, and he fell on his face to the earth. ⁵⁰ So David prevailed over the Philistine with a sling and a stone, and struck the Philistine and killed him. But there was no sword in the hand of David. ⁵¹ Therefore David ran and stood over the Philistine, took his sword and drew it out of its sheath and killed him, and cut off his head with it.” 1 Samuel 17:48-51

A bit later, it says, “And David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent” (1 Samuel 17:54).

To understand the significance of what occurred in that account, sermons from the Superior Word detail the events and their typological significance in detail. One thing that can be deduced about the beheading of John is connected to that account concerning Goliath.

Everything about the law is associated with death. God gave Adam a law in the Garden of Eden. Adam violated that law, and it brought about his death (Genesis 2:17), and it also brought about death in humanity (Romans 5:12). Even Jesus, who was under the Law of Moses, died in fulfillment of it. It was a necessary death for grace to be bestowed.

John the Immerser was the final prophet under the law. He was the herald of the coming of Christ. As such, he was destined to die as an example of the law’s power of death over life. Only in coming to Christ’s completed work is the matter reversed, and life, meaning life in Christ, prevails over death.

As terrible as the account concerning John the Baptist is, we are being instructed in the difference set forth between Adam’s failure and Christ’s victory. This includes the death of John, who proclaimed law to the world.

The law had to come to an end for grace to be bestowed. John is the one who brought it to that point. Jesus is the One who then acted, completing the task and offering something far more glorious to the people of the world. Let us never forget the lesson of law vs. grace. Hold fast to the grace of God as it is revealed in the Person and work of Jesus Christ, our Lord.

Lord God, in the end, it is all about what You are doing in Christ Jesus for the people of the world. Help us to remember this and to hold fast to this truth. We don’t need more law! What we need is grace. Thank You for the grace offered through His completed work. Amen.

Thursday, 13 November 2025

So he sent and had John beheaded in prison. Matthew 14:10

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And, having sent, he beheaded John in the prison” (CG).

In the previous verse, despite being grieved, Herod commanded that what Herodias’ daughter asked for was to be given to her. Because of that, it next says, “And, having sent, he beheaded John in the prison.”

The word apokephalizó, to decapitate or behead, is first seen here. It is from apo, from or away, and kephalé, head. The meaning is clear. A separation between the body and the head is realized.

Of this word, it is in the third person singular. The action, though carried out by an executioner, is laid at the feet of Herod: “he beheaded.” It cannot be thought that the word is referring to the executioner, because none is identified in the previous words, even if one is implied. The nearest antecedent, being Herod, places him as the responsible agent for John’s death.

There is a dispute concerning where the execution took place. If Herod was in one location and the prison in another, then there would be a day or two separation between the beheading and its presentation to Herodias’ daughter.

It could also be that this birthday party took place in the location where the prison was. In reality, it doesn’t matter. The narrative ties the event of John’s beheading to the request of the daughter. The dance took place, the oaths were made, the request to fulfill the oath was stated, and the king ordered the beheading.

If the Bible wanted us to know the other details, it would have included them. However, the fact that the execution took place immediately after the request is what the narrative is concerned with.

Life application: There is often as much to learn from what is not stated in Scripture as what is. When details are specifically left out, we can know that they were omitted for a reason.

For example, if there is a narrative about a particular person, and it notes that he went to seven different named locations, and then he had various things occur at a particular place, but the name of that place is never given, it means that the name is left out to not mar the typology that is being presented.

This happens quite often. A list of people is mentioned, and their names are given. However, another person who is mentioned many times, such as a servant or a friend, is never identified beyond his position. We have no idea what his name is, despite being mentioned repeatedly.

Pay attention to such things. Information is being conveyed within stories and the record of particular events. Each name or description provides some sort of detail that God is using to continue His typological and pictorial presentations for us to learn other truths from.

Nothing is superfluous in the word of God. It all has bearing on what He is doing. Looking to discern His intent will allow us to understand why odd or obscure stories have been selected from history and included in His word.

In the end, it is all pointing to Jesus and what occurs in relation to Him in the greater context of redemptive history.

Lord God, thank You for the intricacy and incredible depth of Your word. The smallest child can pick it up and find You and the key to eternal salvation and fellowship with You. And yet, the greatest scholar can pick it up and find something to challenge him to the point of mental fatigue as he struggles to plumb the depths of Your word. What a treasure it is! Amen.