Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Matthew 14:1,2 Herod’s opinion of Christ.
Matthew 14:3-12 The cause and manner of John the Baptist’s death.
Matthew 14:13-21 Jesus departeth into a desert place, and feedeth there
five thousand men with five loaves and two fishes.
Matthew 14:22-33 He walketh on the sea to his disciples,
Matthew 14:34-36 and landing at Gennesaret, healeth the sick who
touched but the hem of his garment.
See Poole on "Matthew 14:2".
Verses 1-36. - CHRIST'S POWER TO SUPPLY AND PROTECT AND HEAL, PREFACED BY A STATEMENT OF HEROD'S RELATION TO HIM. Verses 1-12. - Herod's opinion of Jesus, and a parenthetical account of his murder of John the Baptist. Parallel passages: Mark 6:14-29; Luke 9:7-9; Luke 3:19, 20. Verse 1. - At that time; season (Revised Version); Matthew 11:25, note. Herod the tetrarch; i.e. Antipas, youngest son of Herod the Great, and by one of his father's wills named his successor on the throne, but by the last will appointed only tetrarch of Galilee and Peraea. Though not legally king, he sometimes received the title by courtesy (ver. 9; Mark 6:14; cf. Matthew 2:1, note). "In point of character, Antipas was a genuine son of old Herod - sly, ambitious, and luxurious, only not so able as his father." He was deposed by Caligula, A.D. 39, when, at the instance of Herodias, he had gone to Rome to try to obtain the same title of king that had been granted to her brother Agrippa I. (Schurer, I. 2:18, 36). Heard of the fame - heard the report (Revised Version); Matthew 4:24, note - of Jesus.
XIV.
(1) Herod the tetrarch.—The son of Herod the Great by Malthace. Under his father’s will he succeeded to the government of Galilee and Peræa, with the title of Tetrarch, and as ruler of a fourth part of the Roman province of Syria. His first wife was a daughter of Aretas, an Arabian king or chief, named in 2Corinthians 11:32 as king of the Damascenes. Herodias, the wife of his half-brother Philip (not the Tetrarch of Trachonitis, Luke 3:1, but son of Herod the Great by Mariamne, and though wealthy, holding no official position as a ruler), was daughter of Aristobulus, the son whom Herod put to death, and was therefore niece to both her husbands. Prompted partly by passion, partly by ambition, she left Philip, and became the wife of Antipas (Jos. Ant. xviii. 5, §4). The marriage, at once adulterous and by the Mosaic law doubly incestuous, shocked the conscience of all the stricter Jews. It involved Antipas in a war with the father of the wife whom he had divorced and dismissed, and it was probably in connection with this war that we read of soldiers on actual duty as coming under the teaching of the Baptist in Luke 3:14. The prophetic spirit of the Baptist, the very spirit of Elijah in his dealings with Ahab and Jezebel, made him the spokesman of the general feeling, and so brought him within the range of the vindictive bitterness of the guilty queen.
Heard of the fame of Jesus.—The words do not necessarily imply that no tidings had reached him till now. Our Lord’s ministry, however, had been at this time at the furthest not longer than a year, and possibly less, and Antipas, residing at Tiberias and surrounded by courtiers, might well be slow to hear of the works and teaching of the Prophet of Nazareth. Possibly, the nobleman of Capernaum (John 4:46), or Manaen the foster-brother of the tetrarch (Acts 13:1), or Chuza his steward (Luke 8:3), may have been among his first informants, as “the servants” (the word is not that used for “slaves”) to whom he now communicated his theory as to the reported wonders.
- At that time] During the missionary journey of the Twelve. See Mark loc. cit.
Herod] Herod Antipas, tetrarch of Galilee and Peræa. He was a son of Herod the Great, and Malthakè, a Samaritan, who was also the mother of Archelaus and Olympias. He was thus of Gentile origin, and his early associations were Gentile, for he was brought up at Rome with his brother Archelaus. He married first a daughter of Aretas, king of Arabia, and afterwards, while his first wife was still living, he married Herodias, wife of his half-brother Philip,—who was living in a private station, and must not be confused with Philip the tetrarch of Iturea. Cruel, scheming, irresolute, and wicked, he was a type of the worst of tyrants. He intrigued to have the title of tetrarch changed for the higher title of king; very much as Charles the Bold, of Burgundy, endeavoured to change his dukedom into a kingdom. In pursuance of this scheme Antipas went to Rome “to receive for himself a kingdom and return” (Luke 19:12). He was however foiled in this attempt by the arts of his nephew Agrippa, and was eventually banished to Lyons, being accused of confederacy with Sejanus, and of an intention to revolt. Herodias was his worst enemy: she advised the two most fatal errors of his reign: the execution of John Baptist, which brought him into enmity with the Jews, and the attempt to gain the royal title, the result of which was his fall and banishment. But there is a touch of nobility in the determination she took to share her husband’s exile as she had shared his days of prosperity. For Herod’s designs against our Lord, see Luke 13:31; and for the part which he took in the Passion, see Luke 23:6-12.
the tetrarch] Literally, the ruler of a fourth part or district into which a province was divided; afterwards the name was extended to denote generally a petty king, the ruler of a provincial district. Deiotarus, whose cause Cicero supported, was tetrarch of Galatia. He is called king by Appian, just as Herod Antipas is called king, Matthew 14:9, and Mark 6:14.
Ch. Matthew 14:1-12. Herod the Tetrarch puts to death John the Baptist
Mark 6:14-29, where the further conjectures as to the personality of Jesus are given, “Elias, a [or the] prophet, or as one of the prophets,” and the whole account is narrated in the vivid dramatic manner of St Mark. St Luke relates the cause of the imprisonment, Mark 3:19-20; the conjectures as to Jesus, Matthew 9:7-9.
Tetrarch
A ruler of a fourth part. Archelaus had obtained two-fourths of his father's dominions, and Antipas (this Herod) and Philip each one-fourth.
The fame (ἀκοὴν)
Better as Rev., report. Lit., hearing.
Herod the tetrarch (Hηρωιδης τετρααρχης). Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great. The report concerning Jesus (την ακουην Ιησου). See on Matthew 4:24. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before.
return to '
Matthew 14:1-12. Death of the Baptist (Mark 6:14-29, Luke 9:7-9). This section might with advantage have been given as a short chapter by itself, and a new start made with the feeding of the thousands which forms the first of a series of narratives together giving the story of the later Galilean ministry (Matthew 14:3 to Matthew 20:16). In this section (Matthew 14:1-12) Matthew still has his eye on Mark, the story of the fate of the Baptist being there the next after the section in reference to mother and brethren, excepting the mission of the Twelve (Mark 6:7-13) already related in Mt. (Matthew 10:5-15). Indeed from this point onwards Matthew follows Mark’s order. In the foregoing part of this Gospel the parallelism between it and Mark has been disturbed by the desire of the evangelist to draw largely on his other source, the Logia, and introduce teaching materials bearing on all the topics suggested in his introductory sketch of Christ’s early Galilean ministry: Didache, chaps. 5–7; apostolic mission (4:18. 22), chap. 10; Baptist (chap. 3), chap. 11; Pharisees (chap. 3:7-9), chap. 12; popular preaching (Matthew 4:23), chap. 3 Chaps. 8, 9 disturb the order by grouping incidents illustrating the healing ministry.
Matthew 14:1. ἐν ἐκείνῳ τῷ καιρῷ. Mk. connects with return of Twelve from their mission (Matthew 6:14), Mt. apparently with immediately preceding section. But the phrase recalls Matthew 11:25, Matthew 12:1, and it may be the evangelist is thinking generally of a time of prevailing insusceptibility (Weiss-Meyer).—Ἡρῴδης: Herod Antipas, tetrarch of Galilee and Peraea for many years (4–39 A.D.), married to the daughter of Aretas, king of Arabia; like his father Herod the Great in cunning, ambition, and love of splendour in building and otherwise, whereof the new city of Tiberias was a monument (Schürer, Gesch., i. 359).—ἀκοὴν, vide Matthew 4:24. The fame of Jesus penetrated at last even into the royal palace, where very different matters occupied the attention, ordinarily.
At that time Herod the tetrarch,.... Not Herod the Great, in whose reign Christ was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish chronologer (c) rightly observes,
"Herod Antipater, whom they call "the tetrarch"; the son of Herod the First, and brother of Archelaus, and the third king of the family of Herod.''
And though he is here called a "tetrarch", he is in Mark 6:14 called a king: the reason of his being styled a "tetrarch" was this; his father Herod divided his large kingdom into four parts, and bequeathed them to his sons, which was confirmed by the Roman senate: Archelaus reigned in Judea in his stead; upon whose decease, that part was put under the care of a Roman governor; who, when John the Baptist began to preach, was Pontius Pilate; this same Herod here spoken of, being "tetrarch" of Galilee, which was the part assigned him; and his brother Philip "tetrarch" of Ituraea, and of the region of Trachonitis; and Lysanias, "tetrarch" of Abilene, Luke 3:1 the word "tetrarch": signifying one that has the "fourth" part of government: and in Munster's Hebrew Gospel, he is called "one of the four princes"; and in the Arabic version, "a prince of the fourth part"; and in the Persic, a "governor of the fourth part of the kingdom". The "time" referred to, was after the death of John the Baptist; and when Christ had been for a good while, and in many places, preaching and working miracles; the particular instant which respect is had unto, is the sending forth of the twelve disciples to preach and work miracles; and which might serve the more to spread the fame of Christ, and which reached the court of Herod; who, it is said here,
heard of the fame of Jesus: what a wonderful preacher he was, and what mighty things were done by him.
(c) David Ganz. Tzemach David, par. 1. fol. 25. 2. and so in Juchasin, fol. 142. 2.