Matthew 14

Matthew 14:1

The End of the Age

In the parable the Lord goes no further than collecting and binding the tares in bundles to burn it and bringing the wheat together into the barn (Matthew 13:30). In the explanation He goes further. In it He speaks of the closing events “at the end of the age”, that is the age in which evil can do its work, but which comes to an end in judgment. Then He speaks of the coming of a new era, in which the wheat – which is gathered into in His barn – will reappear in the form of the righteous who will shine like the sun.

The tares are burned with fire by the angels when the Son of Man comes. The tares, the sons of the evil one, are gathered “out of His kingdom”, so that is not the world, but the terrain where the Lord Jesus exercises His authority. From it are collected “all stumbling blocks, and those who commit lawlessness”. These are not all the unbelievers from the whole world, but confessors. They are the deceivers who have led others to fall. They have also committed lawlessness, which means that they have not taken into account the authority of the King.

They have refused to submit to it. They are removed from the kingdom of the Son of Man, that is His kingdom on earth. Their portion is the furnace of fire, eternal pain. Every form of joy is missing. Only weeping because of physical torment and gnashing of teeth because of the remorse of conscience is there. What a terrible fate that is!

The portion of the wheat, the sons of the kingdom, contrasts sharply with the portion of the tares, the sons of evil. The sons of the kingdom are called “righteous”. They have done what is right and have bowed themselves in truth before the authority of the Son of Man. Their part is to “shine forth as the sun in the kingdom of their Father”. Both “shine forth as the sun” and “the kingdom of their Father” indicate their heavenly position. They will shine on that day of glory in that coming age like the Lord Jesus Himself, the true “Sun of righteousness” (Malachi 4:2).

‘The kingdom of their Father’ is the heavenly side of the kingdom. The Son of Man is on earth, but also in heaven (John 3:13). On earth the earthly believers are connected with Him, and in heaven the believers who find themselves there are connected with Him. The heavenly believers shine in the sky next to the Sun and the earthly believers bask in its light and warmth.

The righteous or the sons of the kingdom are further examined in the following three parables, and then as a “treasure” (Matthew 13:44), a “pearl” (Matthew 13:45-46) and “good” fish collected in containers (Matthew 13:48). They are introduced as what they mean to the heart of the Lord Jesus.

Matthew 14:2

The Treasure in the Field

This parable teaches us that there is something hidden in the world that is of value to the Lord Jesus. In view of this value, the Lord bought the field, which is the world (cf. 2 Peter 2:1). By buying the field, He has gained the right to the whole world. Because of the treasure, He sold everything. He gave up His rights to rule Israel and the world and became poor (2 Corinthians 8:9). The treasure is clearly not Christ. As in the other parables, Christ is here the ‘man’ as well.

It is also impossible that a man could win Christ by giving up everything. God does not ask a man for a performance in order to win Christ. If it depends on man, he will never come to Christ, for he does not naturally seek Christ (Romans 3:11). Only when someone is a follower of the Lord Jesus does the Lord ask him to give up everything. This is how Paul does it (Philippians 3:8). Paul wants to get to know Christ better and gives away everything that prevents this.

Nowhere is a person told that he has to do something to win the kingdom, as if it could be won by achievement. The rich young man proves the opposite (Mark 10:21-22). By the way, how can a man buy the world as a means of winning Christ? Paul has in fact given up the world to win Christ.

There is a lot to be said for the treasure representing ‘the church’. The treasure is found without there being any question that it has been searched for. The Lord Jesus came for His people Israel, but that people rejected Him. Then, as it were, without asking for it, He receives the church as something that here is presented as a new matter. Israel is not a new matter, nor is the world. To possess the church, the Lord Jesus gives up all that is due to Him as Man, as Messiah on earth.

It has also been assumed that the treasure could be Israel. The explanation is that Israel is hidden in the field, that Christ finds the treasure, but then hides it again because of His rejection. That is not very convincing. In none of the parables about the kingdom of heaven does Israel play a role. It is rather about something that is hidden, and that is not Israel, because the whole of the Old Testament is about Israel. The Lord Jesus did not have to buy the world to own Israel either, for Israel is already His, they are “His own” (John 1:11). Nor does he need to buy the world to reacquire Israel.

What is of value to the Lord Jesus in the kingdom of heaven are the sons of the kingdom. They are a treasure for Him. He finds that treasure as it were suddenly, without expecting it. He has not come for them, but He finds them as something precious for His heart.

If the Lord Jesus is rejected, it is disappointing for Him. The people for whom He came reject Him. His coming and His work seem in vain (Isaiah 49:4). But God gives Him something else in its place: a group of believers among the nations (Isaiah 49:6). Those who believe are so precious to Him that He sells everything in order to possess the treasure. For the price of His life He buys the whole field on account of that treasure. Through His work on the cross He has gained authority over all flesh, that He may give eternal life to those whom the Father has given Him (John 17:2).

Matthew 14:3

The Pearl of Great Value

Finding the treasure in the previous parable was not preceded by a search. That is the case with the pearl. The merchant is again the Lord Jesus. In the pearl, unity is the primary thought. A treasure is a wide variety of precious things. Believers are all different and precious to the Lord Jesus in their diversity. A pearl is a unity of perfect beauty.

The merchant, the Lord Jesus, has searched for that beautiful pearl. He knew what He was looking for, for He knew the church from before the foundation of the world. Its value to Him is so great that He gives up everything, even giving Himself up to possess it. As with the treasure, the merchant is not a picture of the sinner who sells everything he has to possess the Lord Jesus, who would then be the pearl.

The Lord Jesus buys that pearl and nothing else with it. The church is formed in the depths of the sea of nations and is the jewel of the Lord Jesus, with whom He will adorn Himself in the kingdom of peace and for all eternity.

Matthew 14:4

The Pearl of Great Value

Finding the treasure in the previous parable was not preceded by a search. That is the case with the pearl. The merchant is again the Lord Jesus. In the pearl, unity is the primary thought. A treasure is a wide variety of precious things. Believers are all different and precious to the Lord Jesus in their diversity. A pearl is a unity of perfect beauty.

The merchant, the Lord Jesus, has searched for that beautiful pearl. He knew what He was looking for, for He knew the church from before the foundation of the world. Its value to Him is so great that He gives up everything, even giving Himself up to possess it. As with the treasure, the merchant is not a picture of the sinner who sells everything he has to possess the Lord Jesus, who would then be the pearl.

The Lord Jesus buys that pearl and nothing else with it. The church is formed in the depths of the sea of nations and is the jewel of the Lord Jesus, with whom He will adorn Himself in the kingdom of peace and for all eternity.

Matthew 14:5

The Dragnet

In the parable of the dragnet, the Lord Jesus explains how the church, which He presented in the previous parables, is acquired. He makes it clear that this is done through the involvement of His servants who, over time, have pulled the dragnet of the gospel through the sea of nations. The Word of the kingdom is a dragnet through which all kinds of people come into the kingdom. It is the fishermen’s responsibility to separate the good from the bad. The good ones they put in containers. The bad they throw away.

In the explanation, the evil are dealt with by angels. The servants are only concerned with the good. Unlike the parable of the tares, the servants are active here, while with the tares they only assess and are forbidden from separating the evil from the good. We cannot purge the evil from Christianity, but we can separate those who belong to that treasure and pearl from the others and gather them together.

The practical teaching of this parable is that the good are separated from the evil and that the good are gathered in the same space. That has happened more than once. Many good are united everywhere into a whole in local churches.

Here the sorting already takes place, while in the parable of the tares among the wheat sorting takes place at the end, because they have to grow up together until the harvest. The final distinction will be made by angels at the end of the age. They are concerned with the wicked, who they will separate from among the righteous and throw into the furnace of fire (see also Matthew 13:42). In this way, the explanation goes further than the parable and adds facts.

Matthew 14:6

The Dragnet

In the parable of the dragnet, the Lord Jesus explains how the church, which He presented in the previous parables, is acquired. He makes it clear that this is done through the involvement of His servants who, over time, have pulled the dragnet of the gospel through the sea of nations. The Word of the kingdom is a dragnet through which all kinds of people come into the kingdom. It is the fishermen’s responsibility to separate the good from the bad. The good ones they put in containers. The bad they throw away.

In the explanation, the evil are dealt with by angels. The servants are only concerned with the good. Unlike the parable of the tares, the servants are active here, while with the tares they only assess and are forbidden from separating the evil from the good. We cannot purge the evil from Christianity, but we can separate those who belong to that treasure and pearl from the others and gather them together.

The practical teaching of this parable is that the good are separated from the evil and that the good are gathered in the same space. That has happened more than once. Many good are united everywhere into a whole in local churches.

Here the sorting already takes place, while in the parable of the tares among the wheat sorting takes place at the end, because they have to grow up together until the harvest. The final distinction will be made by angels at the end of the age. They are concerned with the wicked, who they will separate from among the righteous and throw into the furnace of fire (see also Matthew 13:42). In this way, the explanation goes further than the parable and adds facts.

Matthew 14:7

The Dragnet

In the parable of the dragnet, the Lord Jesus explains how the church, which He presented in the previous parables, is acquired. He makes it clear that this is done through the involvement of His servants who, over time, have pulled the dragnet of the gospel through the sea of nations. The Word of the kingdom is a dragnet through which all kinds of people come into the kingdom. It is the fishermen’s responsibility to separate the good from the bad. The good ones they put in containers. The bad they throw away.

In the explanation, the evil are dealt with by angels. The servants are only concerned with the good. Unlike the parable of the tares, the servants are active here, while with the tares they only assess and are forbidden from separating the evil from the good. We cannot purge the evil from Christianity, but we can separate those who belong to that treasure and pearl from the others and gather them together.

The practical teaching of this parable is that the good are separated from the evil and that the good are gathered in the same space. That has happened more than once. Many good are united everywhere into a whole in local churches.

Here the sorting already takes place, while in the parable of the tares among the wheat sorting takes place at the end, because they have to grow up together until the harvest. The final distinction will be made by angels at the end of the age. They are concerned with the wicked, who they will separate from among the righteous and throw into the furnace of fire (see also Matthew 13:42). In this way, the explanation goes further than the parable and adds facts.

Matthew 14:8

The Dragnet

In the parable of the dragnet, the Lord Jesus explains how the church, which He presented in the previous parables, is acquired. He makes it clear that this is done through the involvement of His servants who, over time, have pulled the dragnet of the gospel through the sea of nations. The Word of the kingdom is a dragnet through which all kinds of people come into the kingdom. It is the fishermen’s responsibility to separate the good from the bad. The good ones they put in containers. The bad they throw away.

In the explanation, the evil are dealt with by angels. The servants are only concerned with the good. Unlike the parable of the tares, the servants are active here, while with the tares they only assess and are forbidden from separating the evil from the good. We cannot purge the evil from Christianity, but we can separate those who belong to that treasure and pearl from the others and gather them together.

The practical teaching of this parable is that the good are separated from the evil and that the good are gathered in the same space. That has happened more than once. Many good are united everywhere into a whole in local churches.

Here the sorting already takes place, while in the parable of the tares among the wheat sorting takes place at the end, because they have to grow up together until the harvest. The final distinction will be made by angels at the end of the age. They are concerned with the wicked, who they will separate from among the righteous and throw into the furnace of fire (see also Matthew 13:42). In this way, the explanation goes further than the parable and adds facts.

Matthew 14:9

Parable of the Head of a Household

After the Lord has spoken the seven parables and explained some of them, He asks His disciples if they have understood “all these things”. They, like us, have difficulty understanding this teaching. Yet their answer is a sincere “yes”.

Then the Lord utters an eighth parable. This is not a parable of the kingdom of heaven, but of a scribe who has become a disciple of the kingdom of heaven. He compares such a scribe to a head of a household, that is someone who knows what he has in his house. He can do whatever he wants with it, because it is his own, it is “his” treasure. A treasure is something to enjoy yourself. This head of a household, however, does not keep this treasure for himself, but brings something out of it for others, he wants others to enjoy it.

That treasure consists of new and old things. The “new things” come first, that’s where the emphasis is. These new things have come to the fore in the parables of the kingdom. They are about the new, hidden manifestation of the kingdom as a result of the rejection and ascension of the Lord Jesus, things unknown in the Old Testament. By “old things” is meant what is known about the kingdom in the Old Testament.

The scribe has knowledge of the kingdom, but is completely unfamiliar with the character it will assume when planted in the world through the Word, on which everything here depends.

Whoever completes an education and has become a scribe, can now teach others. The scribe who has become a disciple of the kingdom knows the old things, but through the teaching he has received from the Lord Jesus as His disciple also knows the new things of the kingdom. He is able to proclaim both from that treasure.

Matthew 14:10

Parable of the Head of a Household

After the Lord has spoken the seven parables and explained some of them, He asks His disciples if they have understood “all these things”. They, like us, have difficulty understanding this teaching. Yet their answer is a sincere “yes”.

Then the Lord utters an eighth parable. This is not a parable of the kingdom of heaven, but of a scribe who has become a disciple of the kingdom of heaven. He compares such a scribe to a head of a household, that is someone who knows what he has in his house. He can do whatever he wants with it, because it is his own, it is “his” treasure. A treasure is something to enjoy yourself. This head of a household, however, does not keep this treasure for himself, but brings something out of it for others, he wants others to enjoy it.

That treasure consists of new and old things. The “new things” come first, that’s where the emphasis is. These new things have come to the fore in the parables of the kingdom. They are about the new, hidden manifestation of the kingdom as a result of the rejection and ascension of the Lord Jesus, things unknown in the Old Testament. By “old things” is meant what is known about the kingdom in the Old Testament.

The scribe has knowledge of the kingdom, but is completely unfamiliar with the character it will assume when planted in the world through the Word, on which everything here depends.

Whoever completes an education and has become a scribe, can now teach others. The scribe who has become a disciple of the kingdom knows the old things, but through the teaching he has received from the Lord Jesus as His disciple also knows the new things of the kingdom. He is able to proclaim both from that treasure.

Matthew 14:11

Rejection at Nazareth

When the Lord has finished His teaching by parables, He departs from there to go to Nazareth. There He continues His teaching. The teaching surprises the audience. They don’t understand where He has gotten it all from. Amazed they wonder where He has obtained His wisdom and powers. He spent so much time with them, but they never knew Him. They see nothing more in Him than “the carpenter’s son”. They grew up with Him, but they never recognized the remarkable in Him.

They know exactly who His earthly relatives are. They know His father (they think), His mother and His brothers and sisters, but they know nothing of His heavenly origin. Through their ignorance of His heavenly origin, they also do not understand anything of where His special performance and teaching come from. Instead of looking for His origin, they take offense at Him. This also causes them to fall spiritually. They accuse him of fantasy. The question of where He got everything from is changed to: ‘Who does He think He is to say these things?’

Then the Lord will speak the words to those who have already experienced many a servant that a prophet is not without honor except in his hometown and in his household. The result is that the Lord’s blessing is held back by their unbelief. If there are no hearts that open themselves to Him, He cannot do anything.

Matthew 14:12

Rejection at Nazareth

When the Lord has finished His teaching by parables, He departs from there to go to Nazareth. There He continues His teaching. The teaching surprises the audience. They don’t understand where He has gotten it all from. Amazed they wonder where He has obtained His wisdom and powers. He spent so much time with them, but they never knew Him. They see nothing more in Him than “the carpenter’s son”. They grew up with Him, but they never recognized the remarkable in Him.

They know exactly who His earthly relatives are. They know His father (they think), His mother and His brothers and sisters, but they know nothing of His heavenly origin. Through their ignorance of His heavenly origin, they also do not understand anything of where His special performance and teaching come from. Instead of looking for His origin, they take offense at Him. This also causes them to fall spiritually. They accuse him of fantasy. The question of where He got everything from is changed to: ‘Who does He think He is to say these things?’

Then the Lord will speak the words to those who have already experienced many a servant that a prophet is not without honor except in his hometown and in his household. The result is that the Lord’s blessing is held back by their unbelief. If there are no hearts that open themselves to Him, He cannot do anything.

Matthew 14:13

Rejection at Nazareth

When the Lord has finished His teaching by parables, He departs from there to go to Nazareth. There He continues His teaching. The teaching surprises the audience. They don’t understand where He has gotten it all from. Amazed they wonder where He has obtained His wisdom and powers. He spent so much time with them, but they never knew Him. They see nothing more in Him than “the carpenter’s son”. They grew up with Him, but they never recognized the remarkable in Him.

They know exactly who His earthly relatives are. They know His father (they think), His mother and His brothers and sisters, but they know nothing of His heavenly origin. Through their ignorance of His heavenly origin, they also do not understand anything of where His special performance and teaching come from. Instead of looking for His origin, they take offense at Him. This also causes them to fall spiritually. They accuse him of fantasy. The question of where He got everything from is changed to: ‘Who does He think He is to say these things?’

Then the Lord will speak the words to those who have already experienced many a servant that a prophet is not without honor except in his hometown and in his household. The result is that the Lord’s blessing is held back by their unbelief. If there are no hearts that open themselves to Him, He cannot do anything.

Matthew 14:14

Rejection at Nazareth

When the Lord has finished His teaching by parables, He departs from there to go to Nazareth. There He continues His teaching. The teaching surprises the audience. They don’t understand where He has gotten it all from. Amazed they wonder where He has obtained His wisdom and powers. He spent so much time with them, but they never knew Him. They see nothing more in Him than “the carpenter’s son”. They grew up with Him, but they never recognized the remarkable in Him.

They know exactly who His earthly relatives are. They know His father (they think), His mother and His brothers and sisters, but they know nothing of His heavenly origin. Through their ignorance of His heavenly origin, they also do not understand anything of where His special performance and teaching come from. Instead of looking for His origin, they take offense at Him. This also causes them to fall spiritually. They accuse him of fantasy. The question of where He got everything from is changed to: ‘Who does He think He is to say these things?’

Then the Lord will speak the words to those who have already experienced many a servant that a prophet is not without honor except in his hometown and in his household. The result is that the Lord’s blessing is held back by their unbelief. If there are no hearts that open themselves to Him, He cannot do anything.

Matthew 14:15

Rejection at Nazareth

When the Lord has finished His teaching by parables, He departs from there to go to Nazareth. There He continues His teaching. The teaching surprises the audience. They don’t understand where He has gotten it all from. Amazed they wonder where He has obtained His wisdom and powers. He spent so much time with them, but they never knew Him. They see nothing more in Him than “the carpenter’s son”. They grew up with Him, but they never recognized the remarkable in Him.

They know exactly who His earthly relatives are. They know His father (they think), His mother and His brothers and sisters, but they know nothing of His heavenly origin. Through their ignorance of His heavenly origin, they also do not understand anything of where His special performance and teaching come from. Instead of looking for His origin, they take offense at Him. This also causes them to fall spiritually. They accuse him of fantasy. The question of where He got everything from is changed to: ‘Who does He think He is to say these things?’

Then the Lord will speak the words to those who have already experienced many a servant that a prophet is not without honor except in his hometown and in his household. The result is that the Lord’s blessing is held back by their unbelief. If there are no hearts that open themselves to Him, He cannot do anything.

Matthew 14:16

Rejection at Nazareth

When the Lord has finished His teaching by parables, He departs from there to go to Nazareth. There He continues His teaching. The teaching surprises the audience. They don’t understand where He has gotten it all from. Amazed they wonder where He has obtained His wisdom and powers. He spent so much time with them, but they never knew Him. They see nothing more in Him than “the carpenter’s son”. They grew up with Him, but they never recognized the remarkable in Him.

They know exactly who His earthly relatives are. They know His father (they think), His mother and His brothers and sisters, but they know nothing of His heavenly origin. Through their ignorance of His heavenly origin, they also do not understand anything of where His special performance and teaching come from. Instead of looking for His origin, they take offense at Him. This also causes them to fall spiritually. They accuse him of fantasy. The question of where He got everything from is changed to: ‘Who does He think He is to say these things?’

Then the Lord will speak the words to those who have already experienced many a servant that a prophet is not without honor except in his hometown and in his household. The result is that the Lord’s blessing is held back by their unbelief. If there are no hearts that open themselves to Him, He cannot do anything.

Matthew 14:18

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:19

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:20

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:21

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:22

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:23

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:24

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:25

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:26

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:27

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:28

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:29

Death of John the Baptist

This section deals with Herod Antipas, the son of Herod the Great who reigned during the birth of the Lord Jesus. Herod Antipas succeeded his father as king of Galilee. The name Herod as king over a part of Israel shows the sad state in which Israel finds itself. It emphasizes that Israel is not a free people. Herod is a figurehead of the Romans who have power over Israel. Israel is ruled by Gentiles and not by a king after God’s heart.

This man Herod takes care of the death of the Lord’s predecessor. The people over whom he reigns as a tetrarch will in its entirety ensure that the Lord Jesus is killed. Therefore, we can see in the moral characteristics of Herod a reflection of those of the people as a whole.

The reports of Christ have reached Herod. As a result of these, superstitious thoughts arise immediately in the distorted mind of this man. He expresses this to His servants. What is remarkable is that this unbeliever speaks about the resurrection of the dead because he thinks that John the baptist is risen. He has a burdened conscience because he killed John the baptist. He is reminded of that by what he hears about the Lord. Not that John ever did miracles (John 10:41). He also clearly said that he was not the Christ (John 1:20).

It is wonderful in itself that even after the death of John such a testimony is given of him. It would be a beautiful testimony if people, when they hear something about the Lord Jesus, had to think of us involuntarily.

Herod lives an ungodly and immoral life. John has spoken a lot with Herod and Herod loved to listen to him (Mark 6:20). That does not mean that John only said nice things to Herod. The only word that Scripture quotes from the conversations between John and Herod is: “It is not lawful for you to have her.” Time and again John has called Herod to account about his illicit relationship with Herodias.

John makes no compromises, even though it assured him of Herodias’ hatred. This corrupt woman made sure that John was put in prison. She wanted to silence him. Herod also preferred to kill him, for although he loved to hear John, he did not want to break with his life in sin. But fear of the crowd prevented him from doing it.

Then there arises an excellent opportunity for Herodias to get rid of John for good. Her equally godless daughter dances on Herod’s birthday in the middle of the guests. Herod and the guests watched her performance with “eyes full of adultery” (2 Peter 2:14). In his admiration for her art of dancing Herod guarantees her under oath to give her the reward she wishes. Just as he is led by the crowd to hold back from a crime, so he is also led by his lusts and then says things without realizing the scope of what he says.

Both the mother and the girl are filled with so much hatred for the witness of God, that the head of John the baptist is worth more than all the riches and honor they could have wished for. The wicked woman Herodias is a spiritual descendant of Jezebel who wanted to rob Elijah – with whom John is compared – of life (1 Kings 19:2). The girl is no better than her mother.

The king’s sadness shows he has a soft spot for John, but Herod would rather maintain his earthly power and glory than submit to the witness of God. His sense of honor and fear of loss of face make him the murderer of the witness of God. It is presented as if Herod has beheaded John with his own hands, even though this decree was carried out by the sword in the hand of his servant.

This is how the one who faithfully rebukes the sin in which Herodias, together with Herod, lives is removed from her eye. As a final reminder, John’s head appears once more to the woman. Her hardened heart rejoices that she has been freed from him. In the resurrection, John will repeat his testimony to her, and if she has not repented, she will be thrown into hell.

When John is killed, his disciples take his body away, bury it, and then go to the Lord to tell Him. It is remarkable that John still has his disciples, despite the fact that the Lord is there. It is proof of how difficult it is for a person to break away from traditions.

Matthew 14:30

The Lord Seeks Solitude

When the Lord hears what has happened to John, He needs solitude and rest. Here we see Him as a true Man. As the eternal God He of course knows exactly what happened and could have prevented it. As the true Man, however, He surrenders everything to His God.

What He hears about John makes Him go to a secluded place to seek His God on this matter in solitude. Although He is exalted far above John, He, together with Him, gave the testimony of God in the midst of Israel. He feels united in His heart with John. The Lord withdraws, not to Jerusalem, but to a secluded place.

He cannot be alone for long with His grief because there too people follow Him. When He sees them, He is again moved by compassion for them. The indifference of Nazareth and the badness of Herod have not changed Him. His heart remains full of unwavering compassion to do good to people in need. He can nothing other than act according to His perfect, good nature. That is why He provides His people with bread in the next story.

Matthew 14:31

The Lord Seeks Solitude

When the Lord hears what has happened to John, He needs solitude and rest. Here we see Him as a true Man. As the eternal God He of course knows exactly what happened and could have prevented it. As the true Man, however, He surrenders everything to His God.

What He hears about John makes Him go to a secluded place to seek His God on this matter in solitude. Although He is exalted far above John, He, together with Him, gave the testimony of God in the midst of Israel. He feels united in His heart with John. The Lord withdraws, not to Jerusalem, but to a secluded place.

He cannot be alone for long with His grief because there too people follow Him. When He sees them, He is again moved by compassion for them. The indifference of Nazareth and the badness of Herod have not changed Him. His heart remains full of unwavering compassion to do good to people in need. He can nothing other than act according to His perfect, good nature. That is why He provides His people with bread in the next story.

Matthew 14:32

Feeding of the Five Thousand

The evening falls as the people seek relief from the Lord in numbers for the ailments they suffer from. The practical disciples come to Him with the remark that He should send the crowds away, because then they can still go to the shop in time to buy food. But a practical attitude is not always a good one. In this case, their practical proposal means that the Lord must stop doing good. By doing so they show that they do not share in His mercy.

They still don’t know Him well. Because they do not share in His mercy, they are also blind to the power of His grace to provide for daily needs. Then the Lord has a lesson for His disciples, for those who follow Him and must learn from the Master, in order to be like the Master.

He takes up the case for the crowds. People do not have to leave Him Who is the source of all goodness. He turns the request to send the crowds away around and orders His disciples to feed them. He wants to make them instruments through whom He can bless the crowds. He wants to fill their hands with bread that they can distribute to the crowds. Through them He wants His power in grace to benefit the crowds.

This is also true now because the principle of faith is the same at all times. The Lord wants us to learn that faith in His power makes us instruments for the blessing of others. The disciples want to send the crowds away because they don’t know how to use the power of Christ. We often don’t know that either, but the Lord wants to teach us.

Then He tells them to feed them. He wants to teach them to feed others. When the order comes to feed others, first the disciples’ total impotence becomes public. That is because they only count on their own resources and not on those of the Lord. The problem is not that there is nothing, but that the little there is, is totally inadequate according to man’s arithmetic.

According to human standards this is also the case, but we must learn to count on the power of the Lord. One of the problems that makes us bad disciples is that we underestimate what we have in our hands. The reason for this is that we judge it according to our ability to do something with it and not according to the Lord’s ability to do something with it. Our argument is often: ‘We have here only …’ But believers always have something the Lord can use, even if it is so little in their eyes. The Lord commands them to bring the loaves and fishes to Him. We must learn to put everything in His hands. He even invites us to do this. What we place in His hands, He multiplies.

The Lord proceeds to work in an ordered and calming manner. That’s why He commands all to sit down. By doing so, He also draws everyone’s eyes to Himself. All see how He takes the five loaves and the two fish and all hear how He prays to His God as the dependent Man and blesses or praises Him. Then He acts in omnipotence, in dependence and in grace through His disciples. He breaks the loaves and gives them to the disciples who in turn give the bread to the crowds.

The food the crowd receives has become food in two ways. Before something becomes bread, a whole process precedes it. This indicates that before we can give anything into the Lord’s hands so that He can use it, we must have been busy with it. There are also two fish. We have done nothing for its preparation. Those are as it were prepared by the Lord Himself. This indicates that what we have received directly from the Lord, we may also give Him to make more of it and then distribute it. What we can’t do, multiplying the food, He does. Then He gives it to us to do with it what we can and that is to pass it on.

By this act Christ testifies in His own Person that He is Yahweh Who will satisfy the poor with bread (Psalms 132:15). In Him is Yahweh, Who has established the throne of David, in their midst. By His goodness, everyone can eat until they are satisfied.

He could have performed His miracle in such a way that all food was gone, that nothing was left over. He knew exactly how much was needed. Precisely because there is so much left over, it demonstrates that the Lord Jesus is a God of abundance. He not only gives what is necessary, but more than is necessary. There is a surplus, not of crumbs, but of the pieces He broke and the disciples distributed.

Abundance is not treated as superfluous. He also has an intention with abundance. He allows it to be collected so that it can be distributed to others who are not present. What we give in the Lord’s hands becomes an abundance through which a crowd is satisfied and much remains for others. This is how it works with God: what we give away is not lost, but is multiplied (Proverbs 11:24).

The number twelve also indicates that the Lord made the surplus with an intention. He deliberately wanted to multiply more than was necessary for those present. He satisfies those who have come to Him from their homes, but in the future He will satisfy all twelve tribes with His blessing. There remains a blessing for the people of God that He must first send away.

The remaining bread is put into twelve “baskets”. When the Lord later provides bread to a crowd of four thousand men, including women and children, also bread will remain. This is put into “large baskets” (Matthew 15:37).

Matthew 14:33

Feeding of the Five Thousand

The evening falls as the people seek relief from the Lord in numbers for the ailments they suffer from. The practical disciples come to Him with the remark that He should send the crowds away, because then they can still go to the shop in time to buy food. But a practical attitude is not always a good one. In this case, their practical proposal means that the Lord must stop doing good. By doing so they show that they do not share in His mercy.

They still don’t know Him well. Because they do not share in His mercy, they are also blind to the power of His grace to provide for daily needs. Then the Lord has a lesson for His disciples, for those who follow Him and must learn from the Master, in order to be like the Master.

He takes up the case for the crowds. People do not have to leave Him Who is the source of all goodness. He turns the request to send the crowds away around and orders His disciples to feed them. He wants to make them instruments through whom He can bless the crowds. He wants to fill their hands with bread that they can distribute to the crowds. Through them He wants His power in grace to benefit the crowds.

This is also true now because the principle of faith is the same at all times. The Lord wants us to learn that faith in His power makes us instruments for the blessing of others. The disciples want to send the crowds away because they don’t know how to use the power of Christ. We often don’t know that either, but the Lord wants to teach us.

Then He tells them to feed them. He wants to teach them to feed others. When the order comes to feed others, first the disciples’ total impotence becomes public. That is because they only count on their own resources and not on those of the Lord. The problem is not that there is nothing, but that the little there is, is totally inadequate according to man’s arithmetic.

According to human standards this is also the case, but we must learn to count on the power of the Lord. One of the problems that makes us bad disciples is that we underestimate what we have in our hands. The reason for this is that we judge it according to our ability to do something with it and not according to the Lord’s ability to do something with it. Our argument is often: ‘We have here only …’ But believers always have something the Lord can use, even if it is so little in their eyes. The Lord commands them to bring the loaves and fishes to Him. We must learn to put everything in His hands. He even invites us to do this. What we place in His hands, He multiplies.

The Lord proceeds to work in an ordered and calming manner. That’s why He commands all to sit down. By doing so, He also draws everyone’s eyes to Himself. All see how He takes the five loaves and the two fish and all hear how He prays to His God as the dependent Man and blesses or praises Him. Then He acts in omnipotence, in dependence and in grace through His disciples. He breaks the loaves and gives them to the disciples who in turn give the bread to the crowds.

The food the crowd receives has become food in two ways. Before something becomes bread, a whole process precedes it. This indicates that before we can give anything into the Lord’s hands so that He can use it, we must have been busy with it. There are also two fish. We have done nothing for its preparation. Those are as it were prepared by the Lord Himself. This indicates that what we have received directly from the Lord, we may also give Him to make more of it and then distribute it. What we can’t do, multiplying the food, He does. Then He gives it to us to do with it what we can and that is to pass it on.

By this act Christ testifies in His own Person that He is Yahweh Who will satisfy the poor with bread (Psalms 132:15). In Him is Yahweh, Who has established the throne of David, in their midst. By His goodness, everyone can eat until they are satisfied.

He could have performed His miracle in such a way that all food was gone, that nothing was left over. He knew exactly how much was needed. Precisely because there is so much left over, it demonstrates that the Lord Jesus is a God of abundance. He not only gives what is necessary, but more than is necessary. There is a surplus, not of crumbs, but of the pieces He broke and the disciples distributed.

Abundance is not treated as superfluous. He also has an intention with abundance. He allows it to be collected so that it can be distributed to others who are not present. What we give in the Lord’s hands becomes an abundance through which a crowd is satisfied and much remains for others. This is how it works with God: what we give away is not lost, but is multiplied (Proverbs 11:24).

The number twelve also indicates that the Lord made the surplus with an intention. He deliberately wanted to multiply more than was necessary for those present. He satisfies those who have come to Him from their homes, but in the future He will satisfy all twelve tribes with His blessing. There remains a blessing for the people of God that He must first send away.

The remaining bread is put into twelve “baskets”. When the Lord later provides bread to a crowd of four thousand men, including women and children, also bread will remain. This is put into “large baskets” (Matthew 15:37).

Matthew 14:34

Feeding of the Five Thousand

The evening falls as the people seek relief from the Lord in numbers for the ailments they suffer from. The practical disciples come to Him with the remark that He should send the crowds away, because then they can still go to the shop in time to buy food. But a practical attitude is not always a good one. In this case, their practical proposal means that the Lord must stop doing good. By doing so they show that they do not share in His mercy.

They still don’t know Him well. Because they do not share in His mercy, they are also blind to the power of His grace to provide for daily needs. Then the Lord has a lesson for His disciples, for those who follow Him and must learn from the Master, in order to be like the Master.

He takes up the case for the crowds. People do not have to leave Him Who is the source of all goodness. He turns the request to send the crowds away around and orders His disciples to feed them. He wants to make them instruments through whom He can bless the crowds. He wants to fill their hands with bread that they can distribute to the crowds. Through them He wants His power in grace to benefit the crowds.

This is also true now because the principle of faith is the same at all times. The Lord wants us to learn that faith in His power makes us instruments for the blessing of others. The disciples want to send the crowds away because they don’t know how to use the power of Christ. We often don’t know that either, but the Lord wants to teach us.

Then He tells them to feed them. He wants to teach them to feed others. When the order comes to feed others, first the disciples’ total impotence becomes public. That is because they only count on their own resources and not on those of the Lord. The problem is not that there is nothing, but that the little there is, is totally inadequate according to man’s arithmetic.

According to human standards this is also the case, but we must learn to count on the power of the Lord. One of the problems that makes us bad disciples is that we underestimate what we have in our hands. The reason for this is that we judge it according to our ability to do something with it and not according to the Lord’s ability to do something with it. Our argument is often: ‘We have here only …’ But believers always have something the Lord can use, even if it is so little in their eyes. The Lord commands them to bring the loaves and fishes to Him. We must learn to put everything in His hands. He even invites us to do this. What we place in His hands, He multiplies.

The Lord proceeds to work in an ordered and calming manner. That’s why He commands all to sit down. By doing so, He also draws everyone’s eyes to Himself. All see how He takes the five loaves and the two fish and all hear how He prays to His God as the dependent Man and blesses or praises Him. Then He acts in omnipotence, in dependence and in grace through His disciples. He breaks the loaves and gives them to the disciples who in turn give the bread to the crowds.

The food the crowd receives has become food in two ways. Before something becomes bread, a whole process precedes it. This indicates that before we can give anything into the Lord’s hands so that He can use it, we must have been busy with it. There are also two fish. We have done nothing for its preparation. Those are as it were prepared by the Lord Himself. This indicates that what we have received directly from the Lord, we may also give Him to make more of it and then distribute it. What we can’t do, multiplying the food, He does. Then He gives it to us to do with it what we can and that is to pass it on.

By this act Christ testifies in His own Person that He is Yahweh Who will satisfy the poor with bread (Psalms 132:15). In Him is Yahweh, Who has established the throne of David, in their midst. By His goodness, everyone can eat until they are satisfied.

He could have performed His miracle in such a way that all food was gone, that nothing was left over. He knew exactly how much was needed. Precisely because there is so much left over, it demonstrates that the Lord Jesus is a God of abundance. He not only gives what is necessary, but more than is necessary. There is a surplus, not of crumbs, but of the pieces He broke and the disciples distributed.

Abundance is not treated as superfluous. He also has an intention with abundance. He allows it to be collected so that it can be distributed to others who are not present. What we give in the Lord’s hands becomes an abundance through which a crowd is satisfied and much remains for others. This is how it works with God: what we give away is not lost, but is multiplied (Proverbs 11:24).

The number twelve also indicates that the Lord made the surplus with an intention. He deliberately wanted to multiply more than was necessary for those present. He satisfies those who have come to Him from their homes, but in the future He will satisfy all twelve tribes with His blessing. There remains a blessing for the people of God that He must first send away.

The remaining bread is put into twelve “baskets”. When the Lord later provides bread to a crowd of four thousand men, including women and children, also bread will remain. This is put into “large baskets” (Matthew 15:37).

Matthew 14:35

Feeding of the Five Thousand

The evening falls as the people seek relief from the Lord in numbers for the ailments they suffer from. The practical disciples come to Him with the remark that He should send the crowds away, because then they can still go to the shop in time to buy food. But a practical attitude is not always a good one. In this case, their practical proposal means that the Lord must stop doing good. By doing so they show that they do not share in His mercy.

They still don’t know Him well. Because they do not share in His mercy, they are also blind to the power of His grace to provide for daily needs. Then the Lord has a lesson for His disciples, for those who follow Him and must learn from the Master, in order to be like the Master.

He takes up the case for the crowds. People do not have to leave Him Who is the source of all goodness. He turns the request to send the crowds away around and orders His disciples to feed them. He wants to make them instruments through whom He can bless the crowds. He wants to fill their hands with bread that they can distribute to the crowds. Through them He wants His power in grace to benefit the crowds.

This is also true now because the principle of faith is the same at all times. The Lord wants us to learn that faith in His power makes us instruments for the blessing of others. The disciples want to send the crowds away because they don’t know how to use the power of Christ. We often don’t know that either, but the Lord wants to teach us.

Then He tells them to feed them. He wants to teach them to feed others. When the order comes to feed others, first the disciples’ total impotence becomes public. That is because they only count on their own resources and not on those of the Lord. The problem is not that there is nothing, but that the little there is, is totally inadequate according to man’s arithmetic.

According to human standards this is also the case, but we must learn to count on the power of the Lord. One of the problems that makes us bad disciples is that we underestimate what we have in our hands. The reason for this is that we judge it according to our ability to do something with it and not according to the Lord’s ability to do something with it. Our argument is often: ‘We have here only …’ But believers always have something the Lord can use, even if it is so little in their eyes. The Lord commands them to bring the loaves and fishes to Him. We must learn to put everything in His hands. He even invites us to do this. What we place in His hands, He multiplies.

The Lord proceeds to work in an ordered and calming manner. That’s why He commands all to sit down. By doing so, He also draws everyone’s eyes to Himself. All see how He takes the five loaves and the two fish and all hear how He prays to His God as the dependent Man and blesses or praises Him. Then He acts in omnipotence, in dependence and in grace through His disciples. He breaks the loaves and gives them to the disciples who in turn give the bread to the crowds.

The food the crowd receives has become food in two ways. Before something becomes bread, a whole process precedes it. This indicates that before we can give anything into the Lord’s hands so that He can use it, we must have been busy with it. There are also two fish. We have done nothing for its preparation. Those are as it were prepared by the Lord Himself. This indicates that what we have received directly from the Lord, we may also give Him to make more of it and then distribute it. What we can’t do, multiplying the food, He does. Then He gives it to us to do with it what we can and that is to pass it on.

By this act Christ testifies in His own Person that He is Yahweh Who will satisfy the poor with bread (Psalms 132:15). In Him is Yahweh, Who has established the throne of David, in their midst. By His goodness, everyone can eat until they are satisfied.

He could have performed His miracle in such a way that all food was gone, that nothing was left over. He knew exactly how much was needed. Precisely because there is so much left over, it demonstrates that the Lord Jesus is a God of abundance. He not only gives what is necessary, but more than is necessary. There is a surplus, not of crumbs, but of the pieces He broke and the disciples distributed.

Abundance is not treated as superfluous. He also has an intention with abundance. He allows it to be collected so that it can be distributed to others who are not present. What we give in the Lord’s hands becomes an abundance through which a crowd is satisfied and much remains for others. This is how it works with God: what we give away is not lost, but is multiplied (Proverbs 11:24).

The number twelve also indicates that the Lord made the surplus with an intention. He deliberately wanted to multiply more than was necessary for those present. He satisfies those who have come to Him from their homes, but in the future He will satisfy all twelve tribes with His blessing. There remains a blessing for the people of God that He must first send away.

The remaining bread is put into twelve “baskets”. When the Lord later provides bread to a crowd of four thousand men, including women and children, also bread will remain. This is put into “large baskets” (Matthew 15:37).

Matthew 14:36

Feeding of the Five Thousand

The evening falls as the people seek relief from the Lord in numbers for the ailments they suffer from. The practical disciples come to Him with the remark that He should send the crowds away, because then they can still go to the shop in time to buy food. But a practical attitude is not always a good one. In this case, their practical proposal means that the Lord must stop doing good. By doing so they show that they do not share in His mercy.

They still don’t know Him well. Because they do not share in His mercy, they are also blind to the power of His grace to provide for daily needs. Then the Lord has a lesson for His disciples, for those who follow Him and must learn from the Master, in order to be like the Master.

He takes up the case for the crowds. People do not have to leave Him Who is the source of all goodness. He turns the request to send the crowds away around and orders His disciples to feed them. He wants to make them instruments through whom He can bless the crowds. He wants to fill their hands with bread that they can distribute to the crowds. Through them He wants His power in grace to benefit the crowds.

This is also true now because the principle of faith is the same at all times. The Lord wants us to learn that faith in His power makes us instruments for the blessing of others. The disciples want to send the crowds away because they don’t know how to use the power of Christ. We often don’t know that either, but the Lord wants to teach us.

Then He tells them to feed them. He wants to teach them to feed others. When the order comes to feed others, first the disciples’ total impotence becomes public. That is because they only count on their own resources and not on those of the Lord. The problem is not that there is nothing, but that the little there is, is totally inadequate according to man’s arithmetic.

According to human standards this is also the case, but we must learn to count on the power of the Lord. One of the problems that makes us bad disciples is that we underestimate what we have in our hands. The reason for this is that we judge it according to our ability to do something with it and not according to the Lord’s ability to do something with it. Our argument is often: ‘We have here only …’ But believers always have something the Lord can use, even if it is so little in their eyes. The Lord commands them to bring the loaves and fishes to Him. We must learn to put everything in His hands. He even invites us to do this. What we place in His hands, He multiplies.

The Lord proceeds to work in an ordered and calming manner. That’s why He commands all to sit down. By doing so, He also draws everyone’s eyes to Himself. All see how He takes the five loaves and the two fish and all hear how He prays to His God as the dependent Man and blesses or praises Him. Then He acts in omnipotence, in dependence and in grace through His disciples. He breaks the loaves and gives them to the disciples who in turn give the bread to the crowds.

The food the crowd receives has become food in two ways. Before something becomes bread, a whole process precedes it. This indicates that before we can give anything into the Lord’s hands so that He can use it, we must have been busy with it. There are also two fish. We have done nothing for its preparation. Those are as it were prepared by the Lord Himself. This indicates that what we have received directly from the Lord, we may also give Him to make more of it and then distribute it. What we can’t do, multiplying the food, He does. Then He gives it to us to do with it what we can and that is to pass it on.

By this act Christ testifies in His own Person that He is Yahweh Who will satisfy the poor with bread (Psalms 132:15). In Him is Yahweh, Who has established the throne of David, in their midst. By His goodness, everyone can eat until they are satisfied.

He could have performed His miracle in such a way that all food was gone, that nothing was left over. He knew exactly how much was needed. Precisely because there is so much left over, it demonstrates that the Lord Jesus is a God of abundance. He not only gives what is necessary, but more than is necessary. There is a surplus, not of crumbs, but of the pieces He broke and the disciples distributed.

Abundance is not treated as superfluous. He also has an intention with abundance. He allows it to be collected so that it can be distributed to others who are not present. What we give in the Lord’s hands becomes an abundance through which a crowd is satisfied and much remains for others. This is how it works with God: what we give away is not lost, but is multiplied (Proverbs 11:24).

The number twelve also indicates that the Lord made the surplus with an intention. He deliberately wanted to multiply more than was necessary for those present. He satisfies those who have come to Him from their homes, but in the future He will satisfy all twelve tribes with His blessing. There remains a blessing for the people of God that He must first send away.

The remaining bread is put into twelve “baskets”. When the Lord later provides bread to a crowd of four thousand men, including women and children, also bread will remain. This is put into “large baskets” (Matthew 15:37).