Matthew 14:13-21

CRITICAL NOTES

Matthew 14:13. He departed thence.—Matthew traces the withdrawal from Capernaum to the eastern side of the lake to the news of John Baptist’s martyrdom. Luke tells us that Herod desired to see Jesus, and the resolve to avoid the tetrarch would be increased by the sad tidings. Mark adds a second motive for the passage, in the wish to secure a period of quiet for the Apostles who had just returned from their missionary tour (Maclaren). A desert place apart.—See Luke 9:10. Probably near Bethsaida-Julias, on the north-east shore of the lake. “In the dominions of Philip Jesus found a safe retreat, where His followers might recover their tone of mind, and prepare for going forth anew” (Lange). Out of the cities.—Capernaum, Chorazin, Bethsaida, etc.

Matthew 14:15. Evening.—The Hebrews reckoned two evenings, viz. the first from the ninth hour, or about three o’clock, until sunset; the other from sunset onward (Robinson). The reference in the text is to the early evening. The time is now past.—The fitting time for the multitudes to disperse, if they are to pay due attention to their bodily wants, has already gone by (Morison).

Matthew 14:19. Brake.—The Jewish loaves were broad and thin, like cakes; hence, we never read of cutting, but always of breaking bread (Holden).

Matthew 14:20. Twelve baskets.—The word used here and in the parallel places of the other three Gospels, and rendered “basket” is different from that employed in the account of the feeding of the four thousand (Matthew 15:37; Mark 8:8). The former word (κόφινος) is the basket used by the Jews in travelling, to hold their food. The latter word (σπύρις) denotes a large basket capable of holding a man’s body. It is the word used in describing the escape of St. Paul (Acts 9:25). The constant observance of this distinction, which would probably have been lost in the transmission of the narrative to a narrative at third or fourth and, seems to mark the impression produced on the minds of eye-witnesses and the formation of the text from immediate testimony (Mansel).

MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 14:13

Jesus in the desert.—Partly because of the danger implied in the previous verses (note “heard” in Matthew 14:13), and partly perhaps for the reasons implied in Mark 6:31 and John 6:4, our Saviour seems now to be desirous of absolute retirement. Hence His “withdrawing,” His wishing to be “apart,” His departure to the “desert,” perhaps, also, His going by sea. This desire of His, however, was very far from being gratified at the time. Instead of retirement, on the contrary, when He reaches the place of His destination, and “comes forth” from His boat (so some), He finds a vast and thronging multitude awaiting His coming—persons who had come thither “on foot” (Matthew 14:13), apparently with much exertion (Mark 6:33), from all the neighbouring “cities.” It was a singular and, so far, an entire disappointment. He had fled from the “cities,” only to find that the “cities” had already come to the “desert.” This lends all the greater significance to the story of “compassion” which follows, and more especially to those two features of it in which it stands out from anything told us before: the extreme need, viz., which it describes on the one hand, and the abundant supply of which it tells us on the other.

I. The extreme need.—One peculiarity of this need was to be found in the fact that it was of singularly wide application. In previous “multitudes” we read of many whole, and some only that were “sick.” Here we read of a kind of need from which none present were exempt. Also the need in question was of a most serious kind. It was nothing less than the need of that which was necessary to all—of the “staff of life”—of daily bread—of that which the strongest as well as the weakest require—of that without which the very strongest soon find all their strength gone. Further yet, the need in question was of a most aggravated description. It was a need which had come on the multitudes late in the day (Matthew 14:15), apparently, as we have seen, after unusual bodily exertions; certainly in a place where there was nothing (naturally) to meet it; and with no places within reach—even if within reach before nightfall—except certain “villages,” or small collections of inhabitants who were hardly likely, on that very account, to have a sufficient extra supply on hand for multitudes such as these. And even if they had, it would be a very hard case for such famishing multitudes to have to go far at that hour for such a “scramble” for food! Lastly, the need was, for all this, of a most undeniable kind. If there was small hope of food at a distance, humanly speaking there was none at all on the spot. The search now made on this point—or that had been made previously—proved this to the hilt. Not impossibly it was this very fact which had previously led the disciples to suggest sending the starving people away to the villages, as being the only alternative in such circumstances, of which they could think. Certainly now, when they report the result of their inquiry to the Saviour, it has the most desperate look. “We have here but five loaves and two fishes”—two “small fishes” (John 6:9)—in other words, perhaps, considering the probable size of these “loaves,” and the famishing condition of the multitudes, about sufficient for one! It was almost less than having nothing at all! It undoubtedly was so in regard to its effect on the feeling of need. Only that between all these and starvation!

II. The abundant supply.—This is brought before us with great vividness in various ways. It is so first by the unmistakable publicity of the transaction. “Make the men sit down.” They do so, the whole five thousand, “by companies” (Matthew 14:21)—“upon the green grass” (Mark 6:39)—the green grass natural at that time of the year (John 6:4). “Bring the five loaves and the two fishes hither to Me.” This was done in its turn; and with this was done, also, all that was done in preparing. You see these multitudes. You see this scanty supply. You see all except that which the Saviour Himself is going to do. Equally vivid, in the next place, is the simplicity of the transaction. The food is taken and blessed, and then broken and given out. So it passes from Him to the hands of the disciples. From the hands of the disciples it passes in turn to those of the multitudes as they recline on the grass. In those two things you see the whole that is to be seen by the eye. There the supply begins. So it passes. Thither it goes. Nothing whatever mingles with it from the outside. Hence, therefore, in the last place, most striking of all, is the completeness of the result. Notwithstanding the scantness of the original supply, notwithstanding the perfect simplicity of the method itself, it turns out that there is, in the end, what is sufficient for all. “They did all eat and were filled” (Matthew 14:20). No one desired more. Not only so, but, as though to show in this instance that the same power which had done all this could also have done as much more if so wished, there was more than sufficient for all; more than sufficient by a good deal; more to end with, in fact, and that by far, than there had been at first. One lad had easily carried all there was to begin. The twelve disciples, at the end, had gathered together of that which remained one large basket-full each. Evidently there was no limit here but the criminal limit of waste!

In the story thus considered we may find yet further:—

1. A rebuke to some.—Let none of us dare to think anything “too hard for the Lord;” or take upon us to advise Him with respect to His doings (Matthew 14:15). In all other matters, as well as in this, that is true of Him which we read in John 6:6.

2. Instruction to more.—What blessing for us is like that of being the channel of blessing to others? What disciple can give to others unless he first take for himself? And whither else shall he go for what he would give except to the “fulness” of Christ?

3. Promise of mercy to all.—The sixth chapter of St. John seems to show us that it was a very “mixed multitude” that was fed in this way (see John 6:26; John 6:41; John 6:60; John 6:66). For all that, in the time of their need there was more than sufficient for all. No questions were asked. No other fitness demanded. Only let them take the place of the needy. Only let them accept the provision made for the hungry. Everything else was supplied (cf. Philippians 4:19).

HOMILIES ON THE VERSES

Matthew 14:13. The teachings of the miracle.—I. Its most obvious inference is one which it yields in common with several of the Nature-miracles presenting, as they all do, the Lordship over nature and providence which belongs to Jesus as Head of the spiritual kingdom. The followers of Christ are here taught that when engaged in the work of the kingdom they are to have no anxiety about the supply of their bodily wants. He Himself makes precisely this application of the incident on a subsequent occasion, when the disciples supposed one of His sayings to reflect on their insufficient supply of food (Mark 8:14).

II. A less obvious inference, but one which invites explanation, is its symbolic bearing on the spiritual provision of the kingdom and the mode of its distribution to mankind. The event took place at a time when the disciples had made their first trial of preaching the word of the kingdom. They were anxious about the result. In the most instructive and comforting way this feeding of the multitude showed, and was meant to show, how the Living Word, Christ, in the preached word, the gospel, becomes the Bread of Life to a perishing world. We cannot be wrong in so interpreting an event from which the Lord Himself drew His discourse on the Heavenly Bread. The significant points in the action of that day were:—

1. The provision accepted from the disciples.—The Lord could have made bread out of stones, or grass, out of anything or nothing. But He chose with a Divine significance to ask from the Twelve what they had. With that He began. In this work, miraculous though it was, the servants had a part assigned them. They had to prepare the means, to do their part, to do their best. We are to do our best, humanly speaking, for His cause. He asks us to do more for Him than we can in order to show us how easy it is when we rest it on Himself.

2. The blessing of the provision by Jesus.—Let us get our spiritual provision passed under the Master’s blessing hand. Let us neither give nor take what has not first gone round by the head of the table. Christ blesses all the real bread that is brought to Him.

3. The distribution of the food.—It was through the blessing the miracle was wrought, but it was in the breaking and parting of the bread that it was realised. So is it with the gospel. It is in the distribution of the word of life, in the breaking of it down, in the turning it over, in the sharing and the spreading of it, that the benefit is realised.—Prof. Laidlaw, D.D.

Matthew 14:15. Jesus and His bounty.—

I. The problem of the disciples.—They seemed to have forgotten:

1. That the people had followed their Master, not them.
2. That the Master knew as much, and more, of the multitude than they did.
3. That the Master was moved with compassion towards the people.

II. The solution of the Master.—J. O. Davies.

Matthew 14:16. An assurance and a command.—Our Lord’s answer is studiedly enigmatical, and meant to stimulate attention and anticipation. It consists of:—

I. An apparently incredible assurance.

II. An obviously impossible command.—A. Maclaren, D.D.

Value of the Bible.—The Bible, so little in bulk, like the five barley loaves and the two fishes, what thousands upon thousands has it fed, and will it feed, in every age, in every land of Christendom, to the world’s end!—D. Brown, D.D.

Matthew 14:19. Tested and honoured.—

I. A test.
II. Obedience, having in it the element of faith.

III. Reward.—The miracle.—A. Maclaren, D.D.

Matthew 14:20. The satisfying Christ.—

I. Christ’s gifts are for all.—As on the green grass there were men, women, and children; so all ages, conditions, diversities of character, rank, culture, and circumstance may find the satisfaction of their soul’s hunger in Him. The world spreads a table at which there is often satiety without satisfaction, and oftener hunger surviving after all vain attempts to make husks serve for bread. “It shall be as when an hungry man dreameth, and, behold he eateth; but he awaketh, and his soul is empty.”

II. Christ’s feast satisfies, but never cloys. The world often cloys, but never satisfies.

III. Christ’s gift is inexhaustible.—After five thousand have fed, full more is over than appeared at first.—Ibid.