Mat 14-17 | TNotes | STEP | 14:1 Herod Antipas ’s official title was tetrarch (ruler of a fourth part of a kingdom) of Galilee and Perea (4 BC — AD 39; see 2:19-22 ). Jesus referred to Antipas as “that fox” (Luke 13:32 ), and John the Baptist justly condemned him for adultery (Matt 14:3-12 ; Luke 3:19-20 ).

14:1 ^a Herod Antipas’s official title was tetrarch (ruler of a fourth part of a kingdom) of Galilee and Perea (4 BC—AD 39; see 2:19-22 ^b). Jesus referred to Antipas as “that fox” (Luke 13:32 ^c), and John the Baptist justly condemned him for adultery (Matt 14:3-12 ^d; Luke 3:19-20 ^e).
14:2 ^f There was a rumor that John had been resurrected (see 16:14 ^g).
Summary for Matt 14:3-12: 14:3-12 ^h The popular appeal of John’s message posed a political threat (see Josephus, Antiquities 18.5.2). Years after John’s execution, the Jews viewed Herod’s military defeat at the hands of Aretas (AD 36) as a just recompense for putting an innocent man to death.
14:4 ⁱ John had continually warned Herod of his sin (see Lev 18:6 ^j; 20:21 ^k).
14:6 ^l Herodias’s daughter was probably Salome, a daughter from Herodias’s previous marriage to Philip. Sexually provocative dances such as this were a regular occurrence for depraved royalty.
14:7 ^m Such an extravagant, foolish oath was consistent with Herod Antipas’s character.
14:8 ⁿ The practice of bringing a head ... on a tray was not unknown in the ancient world (see Josephus, Antiquities 13.4.8; 14.15.13; 18.5.1; 20.5.1).
Summary for Matt 14:13-21: 14:13-21 ^o Jesus’ actions consistently fulfilled Old Testament promises regarding the Kingdom and the Messiah (11:5-6 ^p; 12:28 ^q). Here Jesus evoked the memory of God’s provision of manna for the Israelites (Exod 16 ^r; see John 6:32 ^s), demonstrating that he is the promised end-time prophet (see Deut 18:15-16 ^t).
14:21 ^u 5,000 men ... in addition to all the women and children: The count was of families, denoted by heads of households, rather than individuals.
Summary for Matt 14:22-33: 14:22-33 ^v Jesus’ power over nature presented the disciples with the opportunity to trust in him as the Son of God (14:33 ^w; see also 8:23-27 ^x; Ps 8:6 ^y; Heb 2:8-9 ^z). 14:22 ^aa After the miraculous feeding, the crowds sought to make Jesus king (John 6:15 ^ab), prompting his withdrawal because it was not the appropriate time.
14:23 ^ac Jesus often sought solitude in order to pray, particularly in conjunction with important events in his life and ministry (26:36-46 ^ad; Mark 1:35 ^ae; Luke 5:16 ^af; 6:12 ^ag; 9:28 ^ah).
14:25 ^ai About three o’clock in the morning: Literally In the fourth watch of the night. This was approximately 3:00–6:00 am by Roman reckoning.

• The fact that Jesus came ... walking on the water demonstrates God’s sovereign reign over the stormy waters (see Job 9:8 ^aj; Ps 77:19 ^ak; Isa 43:16 ^al).
14:27 ^am I am here: Literally I am. This declaration is associated with the appearance of God himself (see also John 8:24 ^an; 18:5-6 ^ao; cp. Exod 3:14 ^ap).
Summary for Matt 14:34-36: 14:34-36 ^aq On the purpose of Jesus’ miracles, see study notes on Matt 11:5; 12:28.

‏ Matthew 15

Summary for Matt 15:1-20: 15:1-20 ^ar Jesus indicted the Pharisees for disobeying God’s law in their zeal to preserve traditions. 15:1 ^as Jerusalem was the location of the Temple and thus the seat of authority in Judaism; this gave the ambassadors greater leverage in their arguments with Jesus.
15:2 ^at The Jewish teachers’ age-old tradition sought to apply the written Torah to common circumstances in the ordinary course of life. This tradition was memorized and passed on orally from teacher to student (cp. 1 Cor 11:23 ^au; 15:1-5 ^av).

• To ignore the tradition of ... hand washing (see Mark 7:2-4 ^aw; Luke 11:38 ^ax) was considered disobedient to the Torah and unfaithful to God’s will for Israel (cp. Matt 23:25-26 ^ay).
15:5 ^az vowed to give to God: Such a gift was likely donated at the Temple (see Mark 7:11 ^ba; see also Prov 28:24 ^bb) but functioned as a way to dodge financial responsibility for one’s parents.
15:6 ^bc cancel: Because of a greater commitment to their traditions, the Pharisees in effect rendered God’s law nonbinding, turning their piety into sinful disregard for the word of God.
15:7 ^bd You hypocrites! See study note on Matt 23:13.
15:11 ^be what goes into your mouth: Jesus was speaking here either of foods that were not permitted (e.g., pork or shellfish) or of food contaminated by unclean hands (15:20 ^bf).

• That which defiles makes a person unfit for communion with God. Jesus pressed the matter beyond ceremonial purity to true inner purity (see 15:18-19 ^bg; 23:25-26 ^bh; Acts 10:1-48 ^bi; Rom 14:14 ^bj).

• One’s words are a measure of one’s character (see Matt 15:18-20 ^bk; Jas 3:1-12 ^bl).
15:13 ^bm not planted by my heavenly Father: These Pharisees did not belong to the true people of God (see 3:9-12 ^bn; Isa 5:1-7 ^bo; Jer 45:4 ^bp). They will be uprooted at the final judgment (see Matt 3:10 ^bq; 8:12 ^br).
Summary for Matt 15:21-28: 15:21-28 ^bs This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11 ^bt).
15:22 ^bu Gentile woman: Literally Canaanite woman. Matthew uses this archaic Old Testament expression to describe the woman as a pagan.

• Lord, Son of David: The woman apparently perceived that Jesus was the Messiah (see 1:1 ^bv; 9:27 ^bw; 17:15 ^bx; 20:30 ^by).
15:23 ^bz no reply: Jesus’ silence was a test of the woman’s faith (15:28 ^ca; cp. 8:24 ^cb; 14:16 ^cc).
15:26 ^cd Jews often referred to pagans as dogs, which are ceremonially unclean (Lev 11:27 ^ce). Jesus was speaking to the woman of her spiritual condition as a Gentile—as unclean and separated from God (cp. Matt 7:6 ^cf).
Summary for Matt 15:29-31: 15:29-31 ^cg Jesus returned to a predominantly Gentile area and performed many miracles. Though Jesus was sent primarily for Israel’s sake (15:21-28 ^ch), the new era that he inaugurated is also the beginning of Gentile salvation (1:3 ^ci, 5-6 ^cj; 2:1-12 ^ck; 4:12-16 ^cl; 8:5-13 ^cm; 15:21-28 ^cn; 28:16-20 ^co).

• Such healings are signs that the Kingdom has broken into history through Jesus’ ministry (8:1–9:34 ^cp; 11:5-6 ^cq; 12:28 ^cr).

• the God of Israel: This phrase suggests that the crowd (15:30 ^cs) was predominantly Gentile.
Summary for Matt 15:32-39: 15:32-39 ^ct The previous feeding miracle (see 14:13-21 ^cu) was for Jews, whereas this one extended to Gentiles; it thus develops the theme of 15:27 ^cv. Through this miracle Jesus demonstrated that he is the true bread of life (see 16:5-12 ^cw; John 6 ^cx).
15:39 ^cy Magadan is an unknown site, perhaps Magdala (as in some Greek manuscripts; see also Mark 8:10 ^cz).

‏ Matthew 16

Summary for Matt 16:1-12: 16:1-12 ^da Having been warmly received in the Gentile world, Jesus returned to his fellow countrymen only to encounter further rejection.
Summary for Matt 16:2-3: 16:2-3 ^db Jesus made a deliberate play on their words when they sought a “sign from heaven” (16:1 ^dc). They were able to read the weather in the sky (Greek ouranos, the same word translated “heaven”), but they failed to discern the Messiah despite the many signs already given (see 11:1-6 ^dd).
16:3 ^de The signs of the times were Jesus himself (16:4 ^df) and the various miracles that he performed (cp. 11:2-6 ^dg; 12:28 ^dh).
Summary for Matt 16:9-10: 16:9-10 ^di Jesus had demonstrated to his disciples that he is the true bread of life (15:32-39 ^dj; John 6:35 ^dk, 48 ^dl), whereas the Jewish leaders, particularly in their teachings, were like yeast in permeating everything they touched with their sinfulness (see study note on Matt 16:11-12).
Summary for Matt 16:11-12: 16:11-12 ^dm Yeast is often a symbol of sin and evil (see Exod 12:8 ^dn, 15 ^do; Lev 6:16-17 ^dp; Gal 5:9 ^dq); here it indicates the permeating nature of the deceptive teaching.
16:13 ^dr Caesarea Philippi, located approximately twenty-five miles north of Capernaum, hosted many shrines to the Roman god of nature, Pan.
16:14 ^ds Some, such as Herod Antipas (14:1-2 ^dt), thought Jesus was John the Baptist resurrected.

• Elijah was expected as a forerunner to the Messiah (11:14 ^du; 17:10-12 ^dv; Mal 3:1 ^dw; 4:5-6 ^dx).

• Jeremiah or one of the other prophets: Some Jews expected Jeremiah to be raised (see 2 Maccabees 15:13-16). Jesus’ strong stand on sensitive matters (Matt 5:17 ^dy; 15:1-20 ^dz) may have led some to think Jesus was Jeremiah. Jesus was not yet understood as God’s Messiah.
16:16 ^ea Peter’s acknowledgment of Jesus as the Messiah, the Son of the living God (3:17 ^eb) shows that his eyes had been opened by faith (see 11:25-27 ^ec; 14:33 ^ed; 27:54 ^ee).
16:17 ^ef God revealed to Peter his plan of salvation in Jesus, the Messiah. This moment of revelation was a high point in the unfolding of God’s will for humanity (cp. Gal 1:16 ^eg; 3:23 ^eh; Eph 3:5 ^ei).
16:18 ^ej The phrase upon this rock is a pun on Peter’s name. Peter was the foundational rock in that he was the first confessor and leader of the apostles—he was the “founding member” of the church (see Eph 2:20-22 ^ek; Rev 21:14 ^el). Some scholars have suggested that Jesus was referring to himself when he said this rock, but it seems clear that Jesus was referring either to Peter or to his confession. However, it is clearly Jesus’ church (my church), not Peter’s, and Jesus himself will build it. So it is not necessary to conclude that later church leaders must derive their authority from Peter.

• Matthew is the only Gospel writer who uses the term church (also Matt 18:17 ^em). The idea here is more the community of God’s people than an ecclesiastical institution.

• will not conquer it: The church will not be defeated by the attacks of Satan (see 11:12 ^en; 13:24-30 ^eo, 36-43 ^ep).
16:19 ^eq Keys are an image for access to privileged knowledge that gives one authority (see 13:16-17 ^er; 23:13 ^es; Isa 22:22 ^et; Rev 3:7 ^eu).

• forbid ... permit: Jesus granted to Peter (and later to the rest of the Twelve, Matt 18:18 ^ev) the authority to teach the will of God as revealed in Jesus Christ (13:52 ^ew; 18:15-20 ^ex; 23:2-12 ^ey; 28:16-20 ^ez).

• will be: This could be translated will have been, emphasizing that God’s sovereign decision comes first.
Summary for Matt 16:21-28: 16:21-28 ^fa Jesus, now officially recognized by his disciples as the Messiah, begins to reveal a startling aspect of his mission: He must suffer before entering his glory (16:21-23 ^fb), and those who follow him will meet a similar fate (16:24-28 ^fc). 16:21 ^fd This is the first of three predictions of Jesus’ passion—his suffering through betrayal, crucifixion, and death (see also 17:22-23 ^fe; 20:18-19 ^ff). Each prediction gives a lesson on the cost of discipleship (16:24-27 ^fg; 20:20-28 ^fh).

• That he would suffer was God’s sovereign and necessary purpose for the Messiah (see 17:12 ^fi).
16:22 ^fj began to reprimand him: Though Peter accurately perceived Jesus’ identity as God’s Messiah, he did not understand that the Messiah must suffer.
16:23 ^fk As when Satan tempted Jesus to assume royal privileges without first enduring the cross (see 4:8-10 ^fl), so now Jesus perceived Peter’s suggestion as incited by satanic forces.

• dangerous trap: Literally stumbling block.
16:24 ^fm give ... take ... follow: These three imperatives use different images to speak of the same radical commitment of confessing one’s sinfulness before God in humility, surrendering one’s personal ambition to God, and living according to his will (see also 5:20 ^fn; 10:34-39 ^fo; 18:1-5 ^fp; 20:20-28 ^fq).

• Take up your cross is a metaphor for devotion (see Luke 9:23 ^fr) rather than a call to martyrdom, although martyrdom is an ever-present possibility for Jesus’ disciples (Matt 5:10-12 ^fs; 10:21 ^ft).

• In Matthew, follow is used both literally (9:19 ^fu; 26:58 ^fv) and metaphorically. Metaphorically, it indicates interest in a teacher (4:25 ^fw; 8:1 ^fx, 10 ^fy; 12:15 ^fz; 14:13 ^ga; 19:2 ^gb; 20:29 ^gc; 21:9 ^gd) or personal allegiance to Jesus involving a call, a commitment, and great ongoing costs (4:20 ^ge, 22 ^gf; 8:19 ^gg, 22-23 ^gh; 9:9 ^gi; 10:38 ^gj; 16:24 ^gk; 19:21 ^gl, 27 ^gm).
16:25 ^gn Jesus’ disciples must relinquish control of their lives, even to the point of being willing to suffer and die for Christ. Jesus promised that those who follow him with such radical abandon, though they may suffer now, will be vindicated at the final judgment (see 1 Pet 2:23 ^go).
16:26 ^gp your own soul? “Soul” and “life” (16:25 ^gq) both translate the same Greek term (psuchē) and refer to the essence of a person—the self.
16:27 ^gr The exhortation to deny oneself and follow Jesus is rooted in the fact that Jesus will return to judge all people according to their deeds (see 19:28 ^gs; 24:29-31 ^gt; 25:31 ^gu; Ps 62:12 ^gv; Prov 24:12 ^gw).
16:28 ^gx This saying has been taken to refer either to (1) the transfiguration that follows (17:1-13 ^gy); (2) the death and resurrection of Jesus Christ (27:50-53 ^gz; 28:1-10 ^ha); (3) Pentecost (Acts 2:1-47 ^hb); (4) the destruction of Jerusalem in AD 70 (Matt 24:1-31 ^hc); (5) the second coming of Christ in the future (24:29-31 ^hd); or (6) an unfolding revelation of God’s Kingdom in various ways, including the evangelism of the world. In the fourth view, coming would mean “coming in judgment” upon sinful Israel.

• The expression Son of Man (16:27-28 ^he) forms an inclusio (bracketing expression) with 16:13 ^hf, unifying 16:13-28 ^hg around the theme of the identity of the Son of Man. He is the Messiah who would suffer and then be exalted by God and return as Judge.

‏ Matthew 17

17:1 ^hh Peter ... James and John later accompanied Jesus at Gethsemane (26:37 ^hi; 2 Pet 1:16-19 ^hj).

• It is impossible to determine the exact location of this high mountain. The traditional site, Mount Tabor, is only about 1,900 feet (580 meters) high and is out of the way for a trip from Caesarea Philippi (Matt 16:13 ^hk) to Capernaum (17:24 ^hl). Mount Hermon, another possibility, is about 9,200 feet (2,800 meters) high and located in Syria, forty miles north of Capernaum. It is unlikely, however, that “teachers of religious law” (Mark 9:14 ^hm) would have congregated at the foot of a mountain in Gentile territory. A strong candidate is Mount Meron, about 4,000 feet (1,220 meters) high and situated between Caesarea Philippi and Capernaum.
17:2 ^hn Jesus’ appearance was transformed: Jesus’ inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory (see Exod 34:29-35 ^ho; Ps 104:2 ^hp; 2 Cor 3:12-18 ^hq; Rev 1:16 ^hr). Jesus’ followers will one day share in this glory (Matt 13:43 ^hs).
17:3 ^ht Moses symbolizes the law and Elijah the prophets. They appeared as witnesses to Christ, to demonstrate that Jesus, God’s Son, is the fulfillment of everything written in the Law and the Prophets (see 5:17-20 ^hu; 11:2-6 ^hv; 12:28 ^hw).
17:4 ^hx three shelters as memorials: Peter probably thought that the Kingdom was about to be ushered in with full glory (cp. Acts 1:6 ^hy), and he desired to memorialize the moment.
17:5 ^hz a bright cloud overshadowed them: Such an occurrence accompanied God’s presence among the ancient Israelites during Moses’ ministry (see Exod 24:15-18 ^ia; 25:8 ^ib; 29:45-46 ^ic; 40:34-38 ^id).

• my dearly loved Son: The Father was confirming what Peter had previously affirmed (Matt 16:16-17 ^ie).

• They should listen to him because Jesus is God’s Son, who, as a prophet, reveals God’s will (11:27 ^if; see Deut 18:15 ^ig, 18 ^ih; Acts 3:22-23 ⁱⁱ; 7:37 ^ij).
Summary for Matt 17:6-7: 17:6-7 ^ik Such a response is typical for encounters with God’s glory (e.g., Isa 6:5 ^il; Dan 8:17 ^im; 10:9 ⁱⁿ, 15-19 ^io; Rev 1:17 ^ip).
17:9 ^iq Jesus could not be fully understood until all of his work was accomplished, particularly his death and resurrection.
Summary for Matt 17:10-13: 17:10-13 ^ir Elijah’s presence at the transfiguration prompted a question about the view that Elijah must return before the Messiah comes (see Mal 4:5-6 ^is). In pointing to John the Baptist, Jesus reinforced the unexpected idea that the Messiah must suffer, even as his precursor had suffered (Matt 14:3-12 ^it).
17:17 ^iu faithless and corrupt people: The expression is often used for moral depravity (see Deut 32:5 ^iv, 19-22 ^iw). Normally, this exclamation of Jesus was directed at the unbelieving Jewish crowds or leaders who refuse to acknowledge God’s presence in him (see Matt 12:39 ^ix). Here, however, it was a sharp criticism of his disciples’ failure to trust Jesus and his saving, healing power.
17:20 ^iy Here, the expression don’t have enough faith is virtually synonymous with no faith.

• faith even as small as a mustard seed: This could mean that if the disciples had even very little faith they would be able to accomplish great things (21:21 ^iz; cp. 1 Cor 13:2 ^ja). It could also mean that if they would allow their faith to grow (see Matt 13:31-32 ^jb), they could act with courageous belief.

• Moving mountains is an adage for overcoming obstacles and fulfilling God’s purposes (Isa 40:4 ^jc; 49:11 ^jd; 54:10 ^je; 1 Cor 13:2 ^jf).
17:22 ^jg betrayed: See Matt 20:18 ^jh; 26:14-16 ^ji, 45-49 ^jj for the fulfillment of this prediction.
17:24 ^jk Every adult citizen of Israel was required to pay the Temple tax of one-half shekel. In Jesus’ day, priests and some rabbis did not pay the tax.

• Peter was the spokesman for the Twelve (see 10:2 ^jl).
Summary for Matt 17:25-26: 17:25-26 ^jm As an obedient Jew, Jesus would have paid the tax annually, and he did pay it. Jesus’ point was that as God’s Son, he is greater than the Temple (12:5-6 ^jn), and he makes a decisive break with it (see 16:18-19 ^jo; 21:33-46 ^jp).