Catholic Commentary
Jesus Withdraws and Shows Compassion to the Crowds
13Now when Jesus heard this, he withdrew from there in a boat to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.14Jesus went out, and he saw a great multitude. He had compassion on them and healed their sick.
Matthew 14:13–14 describes Jesus withdrawing to a deserted place after learning of John the Baptist's death, only to be followed by crowds seeking healing. Jesus responds with compassion, healing the sick rather than maintaining solitude, demonstrating how divine mercy supersedes Jesus's personal need for retreat.
Christ's compassion overrides even his need for solitude—when human suffering appears before him, mercy flows without hesitation or resentment.
Catholic tradition reads this passage on multiple levels, each illuminating a facet of Christ's person and the Church's mission.
The two natures of Christ. The scene presents, in quiet narrative form, what the Council of Chalcedon (451 AD) defined dogmatically: Jesus is one divine Person in two complete natures. His desire to withdraw is genuinely human — a man in grief needs solitude. His compassion that overrides that grief is divinely inexhaustible. St. John Chrysostom (Homilies on Matthew, 49) comments that Christ's withdrawal was not weakness but pedagogy: "He teaches us not to rush into dangers, nor yet to be unmanned by them." St. Jerome reads the retreat as modeling the contemplative life, and the return to the crowd as modeling the active life — the two poles of Christian existence held in one Person.
The Good Shepherd. The Catechism of the Catholic Church (§754) draws on John 10 to present Christ as the fulfillment of Ezekiel's promise of a divine shepherd (Ez 34:11–16). Matthew 14:14 is a narrative enactment of that promise: God himself "went out" to seek, find, and heal the scattered flock. Pope Francis, in Evangelii Gaudium (§24), invokes precisely this Matthean compassion as the model for the Church's posture: "the Church which 'goes forth' is a community of missionary disciples who take the first step."
The Eucharistic Prelude. Patristic commentators, including Origen (Commentary on Matthew) and St. Hilary of Poitiers (On Matthew, 14), note that this passage is the immediate prelude to the feeding of the five thousand. The healing in v.14 and the feeding in vv.15–21 are of one theological piece: Jesus satisfies both bodily sickness and bodily hunger, prefiguring the Eucharist in which he heals and feeds the whole person — body and soul — with himself. The "deserted place" (ἔρημος) becomes, through Christ's presence, a place of abundance, echoing the Eucharistic transformation of ordinary elements into supernatural gift.
Contemporary Catholics often experience the tension Jesus models here: the legitimate need for interior silence — prayer, retreat, Eucharistic adoration — colliding with the insistent demands of family, work, and human suffering. This passage refuses to resolve that tension cheaply in either direction. Jesus does not abandon solitude as a spiritual practice; after the feeding, Matthew tells us he "went up the mountain by himself to pray" (14:23). But when human need appears concretely before him, he does not invoke his need for rest as a shield against it.
The practical challenge this passage poses is one of readiness of gaze: Do we, when we "go out," actually see the people in front of us — or do we see inconveniences? The Greek sequence is deliberate: Jesus saw, then had compassion, then acted. Compassion flows from attentive sight. Many Catholics struggle to move beyond sympathetic feeling to concrete action. This passage suggests the healing of the sick is not one ministry option among many — it is the first, most immediate fruit of truly seeing. Whether that means visiting the sick, advocating for those without healthcare, or simply stopping to be fully present to a suffering person, the Matthean grammar of mercy — see, feel, act — remains the Christian template.
Commentary
Matthew 14:13 — Withdrawal after the news of John's death
Matthew's transitional phrase "when Jesus heard this" (ἀκούσας δὲ ὁ Ἰησοῦς) anchors the withdrawal directly to the beheading of John the Baptist (14:1–12). This is not incidental staging. John is Jesus's forerunner, his kinsman according to Luke (1:36), the one who leapt in the womb at Mary's greeting and baptized him in the Jordan. The news of John's murder is the shadow of the Cross falling across the Galilean ministry. Jesus has just heard how Herod's court — a tableau of vanity, lust, and political cowardice — can extinguish a prophet's life at a whim.
The verb "withdrew" (ἀνεχώρησεν) is significant: Matthew uses it repeatedly for strategic or contemplative retreats from danger or overwhelming demand (cf. 2:12–14, 4:12, 12:15). This is not flight born of fear but purposeful disengagement. The phrase "to a deserted place apart" (εἰς ἔρημον τόπον κατ᾽ ἰδίαν) echoes the wilderness motifs threading through Matthew: the forty-day desert of temptation (4:1–11), the solitary mountain of prayer (14:23). For Jesus, the ἔρημος is not a void but a sanctuary — the privileged space for communion with the Father.
Yet the solitude is interrupted immediately. "The multitudes heard it, they followed him on foot from the cities." The Greek word for multitudes (ὄχλοι) in Matthew typically signals the ordinary, unnamed people — not the religious elite, not the disciples, but the mass of human need and hunger. They travel on foot (πεζῇ), around or along the northern shore of the Sea of Galilee, a journey of several miles, to reach him. Their persistence is itself an act of faith, even if inarticulate.
Matthew 14:14 — Compassion and healing
"Jesus went out" — he moves toward them, closing the distance. He does not wait on shore for them to approach. The initiative is his. When he sees the great crowd (ὄχλον πολύν), Matthew tells us he "had compassion on them" — the Greek σπλαγχνίζομαι is visceral and strong, derived from σπλάγχνα (the bowels or inner organs), denoting a gut-level, physical empathy. This is not detached benevolence but something that moves through Christ's body. The same word appears at the feeding of the five thousand (15:32), at the healing of two blind men (20:34), and in the parable of the prodigal son's father (Luke 15:20). It is a word reserved in the Gospels almost exclusively for divine mercy made flesh.
His response to this compassion is immediate and concrete: "he healed their sick" (ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν). Not a sermon. Not a call to repentance. Healing. This sequence — sight, compassion, action — is the structural grammar of Christ's mercy throughout Matthew. His desire for solitude yields, without resentment, to the more urgent claim of human suffering. The typological resonance is profound: as Moses led Israel through the wilderness and provided healing and sustenance, so the new Moses ministers in a deserted place. As the shepherd-king David left his royal court to be with his flock, so the Son of David goes out to meet his people where they are.