Jesus summoned his disciples and said, “I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”
The disciples said to him, “Where should we get so many loaves in a deserted place as to satisfy so great a multitude?”
Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.”
He commanded the multitude to sit down on the ground; and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. Those who ate were four thousand men, in addition to women and children. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.
Geneva Bible translators 1599 · Public Domain On vv32, 35, 37 By doing again this miracle, Christ showeth that he…
By doing again this miracle, Christ showeth that he will never be wanting to them that follow him, no not in the wilderness.
Go not from my side.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv32–39 32 Then Jesus called his disciples unto him, and…
32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
Ver. 32. I have compassion on the multitude] My bowels yearn towards them. Neither is he less loving, now that he is in heaven, towards his poor penniless, necessitous people on earth; but when they are hardest put to it, and haply have not a cross to bless themselves with, as the proverb is, he so graciously provides, that though the young lions (or the strong ones, as the Septuagint have it) do lack and suffer hunger, yet they that seek the Lord want nothing that’s good for them, Psa 34:10. Aaron, though he might not bewail the death of his two sons, Lev 10:3; Lev 10:6-7; Lev 10:19, because he was high priest, yet his bowels of fatherly affection towards them could not be restrained. Christ retaineth still compassion, Heb 4:5, though free from personal passion; and, though freed from feeling, hath still yet a fallow feeling, Act 9:5; Mat 25:35; " Manet compassio etiam cum impassibilitate, " saith Bernard.
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Because they continue with me now three days] The Lord takes punctual and particular notice of all circumstances, how far they came, how long they had been there, how little able they were to hold out fasting to their own homes, &c. And so he doth still recount how many years, days, hours we have spent with him; what straits, losses, heats, colds, dangers, difficulties we have encountered with and passed through; all is exactly registered in his book of remembrance; "I know thy work, and thy labour," saith he, Rev 2:19. Men take much pains many times, and none regard it, reward it. But Christ takes notice, not of his people’s works only, but of their labour in doing them, that he may fully recompence their labour of love, their loss of goods, &c. The godly shall know in themselves, not only in others, in books, &c., that they have "a better and an enduring substance," Heb 10:34.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v32 Mark gives us an account of this miracle, Mar…
Mark gives us an account of this miracle, Mar 8:1-10. There is very little difference in their relations, only Mark saith, our Saviour went into the parts of Dalmanutha; Matthew saith,
into the coasts of Magdala: most think that it was the same place, which had two names: some think one was the name of the country, the other of the city or town; others, that they were two towns near together. There are no difficulties in this history. Some question how they could fast three days; but the text doth not say so, only that at that time they had nothing to eat, having spent what they brought with them, probably in their baskets, which answers another question also, how they could get baskets in the wilderness. The miracle was of the same nature with that which we met with Mat 14:15-22; only there were five thousand men fed with five loaves and two fishes, here four thousand were fed with seven loaves and a few fishes; there they took up twelve, here but seven baskets full. Our Lord worketh sometimes without means, sometimes by means, and those differently proportions to his end, as it pleaseth him. The miraculous operations of our Saviour are amongst his miranda et adoranda, not his imitanda. These actions of his, which we are in reading to admire and adore, but are not concerned to imitate, yet something we may observe from them, both for our instruction and imitation. For our instruction, we may from this history observe the extent of Christ’s compassion to his disciples, which though it is most eminently seen in what he doth for their souls, yet reacheth also to their bodies and more external wants. It also teacheth us to trust God in the doing of our duty. Those that are in a wilderness hearing Christ, shall not faint by the way before they get home. His course of giving thanks before he brake and made use of the bread, (which we observed before in the other miracle), commendeth to us the religious custom of begging a blessing before our meat, and giving thanks to God for good things of that nature, when we have received them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv32, 37 Here we have the second miracle of Christ’s compassionate…
Here we have the second miracle of Christ’s compassionate feeding the hungry multitude. In Mat 14:15-21 we read of five thousand fed with five loaves and two fishes; here Christ feeds four thousand with seven loaves and a few small fishes.
Where observe, That Christ had fewest, when he had most provision; when he had seven loaves, he fed but four thousand; when he had five loaves, he fed five thousand. Thus the wisdom and power of Christ is glorified by him as he pleases. The feeding of one thousand with one loaf, was as true a miracle as the feeding seven thousand. Our Saviour did put forth the power of his godhead in working miracles, after what manner seemed best to his own wisdom.
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Observe farther, A double action performed by our Saviour.
1. He gave thanks: that is, he prayed for a blessing upon the food. Teaching us our duty, That if the Son of God did look up to heaven, and bless his food, we should not sit down to our food as a beast to his fodder, without craving a blessing upon it.
The next action was, He gave to his disciples.
But why did he distribute the loaves by the hands of his disciples?
Answ. Because the disciples questioned, through the weakness of their faith, whether such a multitude as four thousand could be fed with so small a provision as seven loaves.
Now our Saviour, to convince them how easily he could do that thing which they had judged impossible, distributes the bread by them: making use of their own eyes and hands, for their conviction and satisfaction.
Thus Christ, to shame the unbelief of his disciples, makes them not only spectators but actors in that work which they judged impossible to be effected.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv32–38 Then Jesus called his disciples unto him,.... Who were…
Then Jesus called his disciples unto him,.... Who were at some little distance from him, to impart his mind unto them, whom he had made, and used, as his familiar friends; and to try their faith, and raise their attention, and prepare them for the following miracle; as well as to teach them by his example, and accustom them to show bowels of mercy and compassion to persons in any kind of want and distress:
and said, I have compassion on the multitude; which must be understood of him as man, whose bowels yearned towards them, having been so long without any food for their bodies, or very little; as he had compassion on the sick, and diseased, and healed them, so on the sound and whole, and was willing to feed them. Christ, our high priest, is a merciful one, and is touched with the feeling of the infirmities of men, of every sort, both of soul and body:
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because they continue now with me three days; which time had been spent in healing their bodily disorders, and in preaching to them for the good of their souls; which shows the diligence and indefatigableness of Christ, as well as the attachment of the people to him; who were so struck with his miracles and ministry, that though they had been so long from their habitations and families, knew not how to leave him; nor did they talk, or show any signs of departing from him, and returning to their houses, and business of life;
and have nothing to eat; not that they had been so long without eating anything, though very likely it was but little, and what they brought with them, and was now expended; nor could they provide themselves in a desert place, and many of them were a great way off from home:
and I will not send them away fasting; he might have done it, nor did the multitude ask any food of him; but he could not bear the thoughts of dismissing them in such a condition; having had but very little sustenance all this while, and so might be said to be in a manner fasting during this time, at least now:
lest they faint by the way; to their own houses, not having strength and spirit enough to travel, and get home: for "divers of them", as Mark says, "came from far".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv32, 36 They continue with me now three days - It…
They continue with me now three days - It was now the third day since they came. Mark viii, 1.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv32, 33, 37, 38, 39 Verse 32. I have compassion, &c.] See a similar…
Verse 32. I have compassion, &c.] See a similar transaction explained, Mt 14:14-22.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v32 Mat 15:32-39. Jesus called his disciples, and said, I…
Mat 15:32-39. Jesus called his disciples, and said, I have compassion, &c. — For some observations on the contents of these verses, see the notes on Mar 8:1-9.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v32 The miracle recorded here - the feeding of the…
The miracle recorded here - the feeding of the four thousand - took place on a mountain near the Sea of Galilee. The same account is recorded in Mar 8:1-10. The circumstances of the miracle are so similar to the one recorded in Mat 14:14-21, as to need little additional explanation.
Mat 15:32
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Three days, and have nothing to eat - This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary or regular food.
They had had only a very scanty supply, and on the third day even that began to fail.
Mat 15:39
Coasts of Magdala - Mark says, “The parts of Dalmanutha.” Magdala was probably the same place which was formerly called Migdol, Jos 19:38. It is now called Mejdel, and is situated a few miles north of the city of Tiberias, in the land of Gennesaret, on the western side of the Sea of Tiberias, and directly east of Cana of Galilee. “It is a wretched hamlet of a dozen low huts huddled into one, and the whole ready to tumble into a dismal heap of black basaltic rubbish.” - The Land and the Book (Thomson), vol. ii. p. 108. This was the birthplace of Mary Magdalene, out of whom the Saviour cast seven devils, Mar 16:9. Dalmanutha was probably a small village near to Magdala, of which no remains have been discovered. There is no contradiction in the statements of the two evangelists here, for they do not say that Jesus went to either of these towns, but only to the coasts or parts where they were situated.
Remarks On Matthew 15
We learn from this chapter:
That people are often far more attached to traditions and the commandments of human beings than to the Law of God, Mat 15:1-6. That people are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked people do not love God’s law, Mat 15:4-6. People are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own, Mat 15:2; Mar 7:3-4. All addition to the law of God is evil, Mat 15:3. All ceremonies in religion which are not authorized by the New Testament are wrong. Man has no right to ordain rites to bind the conscience where God has commanded none, Col 2:23. People come the nearest to that which is right when they live nearest to just what God has commanded in the Bible. Hypocrites should be unmasked and detected, Mat 15:7. He does a great service to people who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows people what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful Pro 27:6; and we should honor and love the man that, by the grace of God, can show us our own hearts. We always honor most the physician of the body that is most skilled in detecting and curing disease, and so should we the physician of the soul. We should be exceedingly cautious in avoiding formality in worship, Mat 15:8-9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience; nothing more hateful than an appearance of worshipping God, while the heart is in sin and the world. The duty of honoring parents, Mat 15:4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it and we cannot be free from the duty. Under age, a child is bound always to obey a parent where the parent does not command anything contrary to the Bible; but when the parent commands anything contrary to the Bible, the child is not bound to obey, Act 5:29. After the child is of age, he is to respect, love, and honor the parent; and, if poor and needy, to provide for his wants until he dies. It is certainly proper that we should do all that we can to comfort those in old age who did so much for us in childhood. A child can never repay a parent for his kindness to him. We are not at liberty to give to anything else not even to religious uses - what is necessary to render our parents comfortable, Mat 15:4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet our first duty should be to see that our parents do not suffer. People easily take offence when they are faithfully reproved, and especially when their hypocrisy is exposed; and especially if this exposure is about some small matter on which they have greatly set their hearts some ceremony in worship or some foolish rite, Mat 15:12. Every false doctrine is to be opposed and should be rooted up, Mat 15:13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man’s doctrine. He always stated it just as it was - just as they held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies. It is of great importance to search the heart, Mat 15:19-20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God, the heart is of more importance; and if that were pure, all would be well. The doctrine of man’s depravity is true, Mat 15:19. If the heart produces those things which are specified by the Saviour it cannot be pure. And yet who is there from whose heart, at some time, these things have not proceeded? Alas, the world is full of instances that prove that the human heart may produce all these things. In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means to restore our friends when they are sick; but we should feel that God only can grant returning health and life, Mat 15:22. We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred, Mat 15:23. We should still persevere, Mat 15:24-27. We should not be discouraged. We should not be disheartened even by the appearance of neglect or unkind treatment. Our prayers will be answered if we persevere, Mat 15:28. They that seek shall find. In due time - in the best and most proper time - a gracious God will lend an ear to our request, and grant the thing we need. We should come with humility and faith, Mat 15:27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered. Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need, and that in times of necessity he will supply our wants, Mat 15:32-38. The great number of poor in the world is no reason why he should not supply them, Mat 15:38. He daily supplies the wants of nine hundred millions of human beings, besides countless numbers of the beasts of the field, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the needs of the few poor people on the earth, and He who feeds the world will take care of us in the time of need. We should be grateful to God for our daily food. We should render to him proper thanksgiving, Mat 15:36.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv32, 36, 37, 39 They continue with me now three days, eager to…
They continue with me now three days, eager to hear his divine instructions, and to witness the greatness of his miracles. The disciples, as if not remembering what Jesus had done on a similar emergency, (see Matthew, xiv. 16,) expressed their solicitude and uneasiness for the hungered multitude. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v39 Mat_15:39 to Mat_16:12
D. CHRIST MINIFESTS HIMSELF AS THE HIGH PRIEST IN HIS SUFFERINGS;—BEING REJECTED BY THE PHARISEES AND SADDUCEES, OR BY THE COMBINED THEOCRATICAL AUTHORITIES OF GALILEE
Mat_15:39 to Mat_16:12
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Contents:—Although the Lord landed privately on the western shore near Magdala, He was immediately met by His enemies. The combined authorities of the country now demand of Him to prove His claims to the Messianic title by showing that sign from heaven, which in their carnal expectations they connected with the appearance of the promised Deliverer. Their object evidently was to represent His probable refusal of their request as an acknowledgment of His being a false Messiah. Jesus dismisses them with a rebuke, In which He again points them to the sign of Jonah, i.e., to His death and resurrection. Thus rejected in Galilee, He immediately returns across the sea to the eastern shore, there to prepare in retirement for His last journey to Jerusalem. The warning addressed to the disciples about the leaven of the Pharisees and scribes was intended to teach them that they were now to forsake Galilee, which had practically surrendered itself to heathenism, just as Hoses and his people had left the land of Egypt.
1. The Sign from Heaven. Mat_15:39 to Mat_16:4
Mat_15:39 And he sent away the multitude [multitudes, ὄχλους], and took ship [entered into the ship],15 and came into the coasts of Magdala [Magadan].16
Mat_16:1 The Pharisees also with the Sadducees came,17 and tempting, desired him 2that he would shew [to show] them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be18 fair weather: for the sky is red. 3And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites,19 ye can [ye know how to]20 discern the face of the sky; but can ye not discern the signs of the times? 4A wicked and adulterous generation seeketh after a sign; and there shall no sign [and no sign shall] be given unto it, but the sign of the prophet21 Jonas [Jonah]. And he left them, and departed.
EXEGETICAL AND CRITICAL
Mat_15:39.—Into the coasts of Magdala [Magdalan, Magadan].—The circumstance that Jesus secretly lands in an obscure and unknown place, throws considerable light on the degree of hostility and persecution which He had to encounter during His last journey in Galilee. The watchfulness of the Jewish leaders appears from this, that despite the precautions used by the Lord, they are seemingly ready immediately to meet Him, this time with a categorical demand.—Magdalan lay on the western shore of the lake. Probably it is the modern small Village of el Mejdel, about an hour and a half to the north of Tiberias, and protected toward the sea by high cliffs (Robinson, ii. 897; Schubert, iii. 250). Robinson enumerates the various arguments against placing it on the eastern shore of the lake. In all likelihood the name of Mary Magdalene was derived from this place, which also gave birth to several of the Rabbins mentioned in the Talmud. According to Mar_8:10, the landing took place in the district of Dalmanutha, probably a village not far from Magdalan. We conjecture that the Lord touched the shore somewhere between these two villages, and nearer to Dalmanutha than to Magdalan—the account in Mark being the more accurate, while Matthew only speaks of Magdalan, as being the place more generally known. Winer suggests that Magdalan was the מִגְרַּל אֵל of the Old Testament; Ewald, that it was Megiddo, which, however, according to Robinson, 2:329, lay farther inland. The view of Ewald is based on the reading Μαγεδάν, in Codd. B., D., the Syriac version, etc. (which has been adopted by Lachmann and Tischendorf), and with which the reading Μαγεδάν (Vulg., Ital.) may be compared. But Codd. C., M., the Coptic translation, etc., read Μαγδαλάν. Now it is quite possible, either that this difference of reading may have originated from a desire to assimilate this name to that of a better known place, or else that Magada, the name of an obscure village on the lake, may have been converted into that of the well-known birthplace of Mary Magdalene.
Mat_16:1. And the Pharisees and (the) Sadducees.—According to Strauss and de Wette, this is the same event as that recorded in Mat_12:38. The remark is true, but only so far as the spirit, the tendency, and some of the external features, not so far as the peculiar characteristics, of the narrative are concerned. Evidently, it occurred at a later period of history; the place where the Saviour landed, the demand made upon Him, and His reply, are all different. Strauss and de Wette regard it as improbable that the Pharisees and Sadducees should have combined. And yet these two parties must have united in the Sanhedrin which condemned Jesus to death! Instead of such idle conjectures, it would have been well if critics had rather inquired how it came that the two parties even at this early period united in their hostility to the Saviour. That both the Pharisees and the Sadducees are introduced with the article,1 implies that in this case they represented the hierarchical authorities of the country generally. In the former contest, the Synagogue alone had been represented, while now in all probability the Sanhedrin itself, in its official capacity, deals with Jesus. Hence also the express demand of a sign from heaven, which may be considered as the logical inference from the last interview between the Pharisees and Jesus. On that occasion, the Saviour had not only discarded the authority of traditionalism, but His statements might even be interpreted as implying superiority to the law itself. This they knew was equivalent to asserting His claims as the Messiah. Accordingly, they now gave full utterance to the idea which the Pharisees of Galilee had previously urged, though in a less distinct manner ( Matthew 12), by demanding a sign from heaven. Withal, as Theophylact remarks, their request still implies the supposition that the miraculous cures performed by Him had been effected by the power of Beelzebul.
Tempting (πειράζοντες), or in order to tempt Him.—This does not necessarily imply the presupposition that He was really a false Messiah, and hence unable to show the sign from heaven. For, if He had acceded to their request, they would have been well satisfied with Him, and He would have been a Messiah according to their own mind, pledged to fulfil all their carnal hopes (see Matthew 4) Repeatedly afterward did they utter their secret desire that it might even be so; nor does this hope seem to be wholly extinct even in the derisive taunt, “If He be the Son of God let Him come down from the cross.” But these carnal hopes were already in great measure eclipsed by their unbelief and their hostility. Hence the primary object of this twofold temptation was to represent Jesus to the people as a spurious Messiah, who was unable to substantiate His claims.
A sign from heaven.—The same request had already been proffered by the Jews after He had driven from the temple those that bought and sold (Joh_2:18); and His reply “Destroy this temple,” etc., substantially conveyed the same meaning as the answer given on the occasion recorded in the text. A second demand to the same effect was made, according to Joh_6:30, immediately after the first miraculous feeding of the multitude, or about the same time as the request mentioned in Mat_12:38; a proof that the artifice of entrapping Him by such a proposal was at the time further carried out. In the text, this demand is brought forward a third time, and now in most explicit language. This sign from heaven was popularly expected to be outwardly visible; such passages as Dan_7:13 being interpreted in a sensuous manner, and probably referred to some visible manifestation of the Shechinah. From the answer of Christ, in which the appearance of the clouds as a sign of the weather is subordinated to the signs of the spiritual world, we infer that the Pharisees and Sadducees shared the popular notions. The sign which they expected was, therefore, something purely external, belonging to a totally different sphere from the miraculous cures performed by Jesus. That the term ἐπερωτᾷν implies not merely questioning (as Fritzsche and Meyer suppose), but a formal demand, appears from die reply of Jesus: γενεά, κ.τ.λ., σημεῖον ἐπιζητεῖ, and from the meaning of ἠρώτων in Mat_15:23. The reply of Jesus is entirely adapted to the character of the deputation. If on a former occasion He had convinced the deputation from the synagogue that they were wretched teachers of the law, He now shows that these rulers were equally indifferent politicians, i.e., very superficial observers of the signs of the times. They knew how to prophesy the weather for the ensuing day, but not how to interpret the signs of the times.
Mat_16:2-3. When it is evening.—Curiosi erant admodum Judæi in observandis tempestatibus cæli et temperamento aëris. Lightfoot. We would suggest that the Lord attached a symbolical meaning to what He said about the signs of the weather. The red at even of the Old Testament betokened fair weather at hand. Similarly, the red sky at the commencement of the New Testament indicated the storm about to descend upon Israel. But they were incapable of understanding either one or other of these signs.
Mat_16:3. The signs of the times.—The plural τὰ σημεί͂α τῶν καιρῶν is here used on account of the contrast of these two times. Beza, Kuinoel, and others, apply the expression to the miracles of Jesus; Grotius, to the fulfilment of Old Testament prophecies; Meyer and de Wette, to the Messianic hopes and views entertained by the people in connection with Jesus. But undoubtedly these signs of the times depended mainly on their own relationship and conduct toward the Lord, which really constituted the contrast between this evening and morning, or the contrast of these καιρῶν. Accordingly, we might apply the redness of the sky at evening to the activity of Christ, and the red and lowering sky in the morning to His sufferings on the cross. This would strictly accord with His sign of the prophet Jonah. Besides, the reply of Jesus also involved the rebuke, that their views of the sign from heaven were entirely carnal and sensuous, applying only to the clouds and the outward sky; while the true sign from heaven consisted in the spiritual indications of the times. The circumstance that Jesus thus addressed the Pharisees and Sadducees before the people, seems to have been the reason why Luke records the event in a different connection (Luk_12:54). Compare also the μὴ μετεωρίζεσθε of Luk_12:29.
Mat_16:4. The sign of Jonah.—This time without any further explanation; implying that their present demand was connected with the former request of the Pharisees (Luke 12), and hence that they were already acquainted with His explanation of the sign of Jonah. As if He would say, I refer you to My former statement on this subject as sufficient and final.
And He left them.—This abrupt termination indicates that He judicially gave them up. Bengel: Justa severitas. Comp. Mat_15:10; Mat_21:17; Mat_22:46; Mat_24:1. But the strongest evidence of this judicial surrender lies in the fact that Jesus at once passed to the eastern shore, and in His warning of the disciples against the leaven of the Pharisees and Sadducees. Manifestly Jesus now immediately returned with His disciples to the other side. (Comp. here Meyer against Fritzsche.)
DOCTRINAL AND ETHICAL
1. The demand of the Pharisees for a sign from heaven was certainly in itself no absurdity. But it depended upon an entire confusion of the first and the second advent of Christ. It is quite true that the prophecies on which they founded their views contained references to vast transformations in the world which would result from the completion of Christ’s mission. But as the death and resurrection of Christ are related to the end of the world as the principle to the full development, or as the seed-corn to the ripe fruit, so also is the sign of Jonah (or Christ’s death and resurrection) most definitely connected with those signs from heaven which shall usher in the final catastrophe. Indeed, strictly speaking, it is the sign from heaven in principle which by and by will also appear in the clouds of heaven (Mat_24:30).
2. Ye know how to discern the face of the sky, but.—Of course this statement does not imply that it was easier to interpret the signs of the spiritual world than those of the sky. But the former, and not the latter, was the calling and business of the Sanhedrin, while in reality they were better prophets of the weather than interpreters of those prophecies which it was their duty to expound. Besides, the statement also indicates that the signs of the sky are uncertain, and may deceive us; while moral signs, if properly understood, never mislead.
3. Mark relates that the Saviour sighed deeply in spirit when His enemies again met Him with this demand. He fully comprehended the decisive importance of that hour. Henceforth He could no longer tarry in Galilee—Galilee rejected Him. This holds even more true of Judea, whence these persecutions issued. The Master felt that now only a brief time of respite was left Him on the other side of Jordan, to prepare Himself and His intimate disciples for the decease at Jerusalem.
4. This was the third occasion on which Jesus was driven from Galilee, and passed over the lake into the mountains. The first time it was to avoid the court of Herod; the second time He retreated before the traditionalism of the schools; the third time before the hardened hierarchy of the whole country.
HOMILETICAL AND PRACTICAL
The demand of a sign from heaven; or, the old temptation under a new form. 1. The old temptation: (a) The proposal itself, to be a worldly Messiah, a Jewish conqueror, not a Saviour of nations; to overthrow the old world, not to renew the spiritual world by regeneration, and thereby to transform the external world. (b) Why a temptation? Because it was based upon elements of truth which were perverted into error. 2. The new form of this temptation, (a) It was under the guise of a sign from heaven; (b) partly an allurement and partly a threat, forming a transition from the temptations from the pleasures of the world (Matthew 4) to those from its sufferings (Matthew 26); (c) it was urged with the evident intention to represent the Lord to the people as a false Messiah, and thus to destroy His influence, even if He escaped their hands.—How the Jewish politicians, in their knowledge of the weather, overlooked the signs of the spiritual weather: (a) They lost the brightest day; (b) they encountered the severest storm.—The successors of the prophets sunk to the level of weather-prophets,—a warning example.—How even their superficial knowledge of nature would rise in testimony against their theology.—Why the Lord here calls them hypocrites? (a) Because they neglected and misunderstood those spiritual signs which it was their calling to interpret, while, on the other hand, they gave themselves to the interpretation of outward signs with which they had no business; (b) because in general they perverted their spiritual into a secular calling.—Outward calculations of things always end in this, that a man at last becomes slavishly dependent upon wind and weather.—How most men allow themselves to be so engrossed by the signs of the visible sky as to overlook what is going on in the spiritual sky.—The true signs of the time.—Signs at evening and in the morning in the kingdom of God.—Let us not be dependent on wind and weather, but look up to the Sun of righteousness.—Why no other sign than that of Jonah could be given to this evil and adulterous generation.—He left them and departed; or, the decisive hour: 1. His death was now decided upon; 2. their fall and judgment were now decided; 3. the grand course of events during the long-suffering of Christ, from His resurrection to His second advent, was now decided; 4. the future condition of the Church as sharing the fate of her banished and persecuted Lord was now decided; 5. the termination of the old things of this world by the final judgment was now decided.—And He left them; or, the silent commencement of a new era.—He departed; but they are still standing and waiting for the sign from heaven.
Starke:—The Pharisees and the Sadducees.—Hedinger: In any undertaking against Christ or His people, Pilate and Herod will always be ready to join hands, Luk_23:12.—The enemies of Christ always repeat objections which have already been thoroughly answered and refuted.—Unbelief trusts God no further than it can see with its eyes and feel with its hands; while true faith simply relies on the word of God, even though it sees neither signs nor miracles.—Canstein: Let us give heed to those times which God has marked by certain signs.—Woe to those from whom Jesus departs; who is to be their Saviour and Helper?
Gerlach:—If your vision were not at fault, you could descry miracles enough to satisfy you!
Heubner:—How fruitful is human wisdom in expedients for our earthly concerns, and how inexperienced and unskilful in divine things!—There are “signs of the times” in the kingdom of heaven.—These signs only a devout mind can read; the Spirit of God discloses the purposes of God.—A Christian and a spiritual policy.—Christ does not beg for applause.
Footnotes:
[1][The article before Σαδδουκαῖοι is omitted by Tischendorf, Lachmann, and Alford on the best authorities, which Dr. Lange must have overlooked.—P. S.]
[15]Ch. 15, Mat_15:39.—[Ἀνὲβη εἶς τὸ πλοῖον.]
[16] Mat_15:39.—[The authorities are divided between Μαγδαλάν, Μαγαδά ν, and Μαγδαλά. The Vatican and the Sinaitic MSS. read Μαγαδάν, and so do Tischendorf, Lachmann, and Alford. Lange prefers Μαγδαλάν. See his Exeg. and Crit Notes in loc.—P. S.]
[17] Mat_16:1.—[Better: And the Pharisees and (the) Sadducees came, Καὶ προσελθόντες οἱ Φαρισαῖοι καὶ (οί) Σαδδουκαῖοι.—P. S.]
[18] Mat_16:2.—[The interpolation here and in Mat_16:3 is unnecessary. Fair weather! is more lively. So Ewald, Lange: Sehön Wetter! Meyer: Heiteres Wetter! The Greek has only one word in each case, εὐδία (from εῦ̓ and Διός, gen. of Ζεύς), clear sky, fine weather, and χειμών, storm, rainy, foul weather.—P. S.]
[19] Mat_16:3.— γποκριταί, hypocrites, is wanting in Codd., C., D., L., etc., and thrown out by Lachmann and Tischendorf [Cod. Sinait. omits all the words from ὀψίας γενομένης, to δύνασθε Mat_16:2-3, probably by an oversight of the transcriber.—P. S.]
[20] Mat_16:3.—[ Γινώσκετε. So also Lange: ihr versteht’s. The second discern (διακρίνελν) of the E. Vers, is an interpolation, but makes the sense clearer. The lit. rendering is: Ye know (γινώσκετε) how to discern the face of the sky; but can ye not (οὐ δύναδθε) the signs of the times? Lange gives τῶν καιρῶν an emphatic sense and translates: die Zeichen der Enttcheidungszeiten, the decisive epochs, such as the one of Christ’s ministry on earth.—P. S.]
[21] Mat_16:4.— Τοῦ προφήτου is wanting in B., D., L., and erased by Lachmann and Tischendorf. [It is also omitted in the Codex from Mt. Sinai, and in the editions of Tregelles, and Alford. Lange retains it in his version, but in smaller type and in parenthesis.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv32, 33, 34, 39 32. Compassion on the multitude — Some faith had…
32. Compassion on the multitude — Some faith had they shown in attending his word and works. The tenderness of our Lord suggests all the pitiableness of their case. What they would have thought of had they framed a prayer for succour, he has thought of before them. So does our merciful Lord know what we need before we ask him; and we have need to ask him only in order to make ourselves in the right position to receive the spiritual blessings he would confer.
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The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv32, 37 32–38. Four thousand Men, besides women and children, are…
32–38. Four thousand Men, besides women and children, are miraculously fed
Mar_8:1-9
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36. gave to his disciples] St Matthew uses the aorist, St Mark the more vivid imperfect “kept giving.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv32, 33, 34, 35, 37, 39 (32) I have compassion on the multitude.—The obvious resemblance…
(32) I have compassion on the multitude.—The obvious resemblance between the details of this narrative and that of the feeding of the Five Thousand has led the schools of critics, who do not regard either as the record of a fact, to treat this as only another version of the same incident, or rather, from their point of view, of the same legend. The notes of distinctness are, however, too numerous to admit of that explanation. The number of the people fed, their three days’ waiting till their food was exhausted, the number of the loaves at hand, and of the baskets in which the fragments were collected after the meal, are all different. More than this, the words rendered in both narratives by “basket” in the Authorised version are not the same in the Greek. Here the word is σπνρις (spuris), the hamper in which provisions were packed as for a party travelling together, large enough, as in St. Paul’s escape from Damascus (Act_9:25), to hold a man; while in the other it was the κόφινος (cophinus), or smaller basket, which a man carried in his hand. Lastly, our Lord’s words in Mat_16:9-10, distinctly recognise the two miracles, and connect the close of each with the word which was thus specially appropriate to it. Unless we adopt the incredible hypothesis that the one narrative was first so disguised that it lost the marks of its identity, and that the Evangelists, having combined the two, then invented our Lord’s words, with all their apparent freshness and adaptation to the special circumstances of the hour, they must be admitted to be decisive as proving that there had been two events, like in kind, to which He thus referred. It is significant that here, as so often before, the display of miraculous power in its highest form originates not in answer to a challenge, or as being offered as a proof of a divine mission, but simply from compassion. Three days had passed, and still the crowds hung on His words and waited for His loving acts, and now they began to show signs of exhaustion that moved His sympathy.
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The Pulpit Commentary 1880 · Public Domain On vv32–39 Called his disciples unto him. Seeing the necessities of…
Called his disciples unto him. Seeing the necessities of the multitude, Jesus, as it were, takes his disciples into council, treating them not as servants, but as friends. They were doubtless dispersed among the crowd, and Jesus summons them around him, and puts before them the special point to which his attention is turned. Thus he tries their faith, and shows that there were no human means available for feeding these famishing people. Thus God, so to speak, takes Abraham into his confidence before visiting the iniquity of Sodom: "Shall I hide from Abraham that thing which I do?". (Gen_18:17) I have compassion (spalagcnizomai) on the multitude. The human heart of Jesus felt for these distressed followers; his perfect sympathy was aroused in their behalf. We observe references to this tender feeling in many other instances. (see Mat_9:36 Mat_14:14 Mat_20:34 Mar_1:41 5:19 Luk_7:13. And in the Old Testament, e.g. Isa_49:15 Jer_12:15 Mic_7:19) They continue with me now three days. The verb used here (prosmenein) implies close attendance persevered in against obstacles; it is used in Act_11:23 in a spiritual sense, "He exhorted them all that with purpose of heart they would cleave (prosmenein) unto the Lord." The three days, according to the Hebrew formula of computation, would consist of one whole day and parts of two others. Thus constantly employed in healing and teaching, Jesus thinks not of himself; his whole care is centred on the people who, in their anxiety to see and hear him, forget their own necessities. There would be nothing strange in the people camping out for a night in Palestine. Men and women ordinarily lie down to rest in the clothes which they have worn during the day, and need no special preparation for sleeping. Thus a man covers himself with his heavy outer garment, lies on the dry ground, like Jacob at Bethel, with a stone or his arm for a pillow, and sleeps comfortably and safely till awakened by the morning sun. I wilt not send them away fasting. Like a good master of a household, in his tender pity, Christ takes the circumstances of the multitude into consideration, and cannot endure the idea of dismissing them wearied and unfed to find their way to their own homes, which, as St. Mark adds, were, in the case of many of them, at a long distance. Faint . Travellers tell us that out of the motley crowd of pilgrims that flock to Jerusalem at Easter-tide, many run short of provisions and perish on the road. Christ"s thoughtful care regards the possibility of such disaster, and prepares the remedy. He had treated the sicknesses of the multitude; he had instructed their ignorance; now he will feed their bodies. They had sought nothing from him, nor begged for food; probably they had no idea of looking to him to supply their want. But they who follow Jesus shall never lack. They were seeking first the kingdom of God and his righteousness, and temporal blessings were added to them.
Vers. 32-39. The compassion of Jesus.
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Having let fall that crumb under the table, in the parts of Tyre and Sidon, Jesus returns to make a full feast for the children. When he had here performed miracles of healing, he proceeds to the performance of a miracle of feeding. The removal of evil is a prelude to the communication of good.
I THE COMPASSION OF JESUS IS READY.
1. Quick to discern a need.
(1) "I have compassion on the multitude, because they continue with me now three days, and have nothing to eat." Three hours, under ordinary conditions, would be a long service; especially so should the dinner hour be invaded. But here is a service of three days, in which dinner is the last thought with the congregation. The Minister, however, able, and withal considerate.
(2) "They have nothing to eat." This world is a desert, where nothing can be found to satisfy the soul of man, but the salvation which Christ has purchased.
(3) Christ suffered the multitude to hunger, as Israel of old, to teach them great lessons. (see Deu_8:3) That is sweet to the hungry soul which the full soul loathes. Fasting precedes feasting. Hungering and thirsting after righteousness is the prelude to being satisfied with the bounties of God"s table.
2. Quick to provide against calamity.
(1) "They may faint in the way." Note: It is fitting and religious to give due attention to the wants of the body. "Our prayers should be for a sound mind in a sound body" (Juvenal).
(2) The wants of the body restrain the desires of the spirit. "The spirit is willing, but the flesh is weak." Jesus still, from the loftier elevation of the mount of glory, compassionately sees.
(3) The compassion of Jesus provides for the everlasting future. Through his merciful provisions we may avoid the hungering and thirsting of perdition. The spiritual body of the better resurrection will have no wants to impair the desires of the spirit. "They hunger no more, neither thirst any more". (see Re 7) So can they "serve God day and night in his temple.
II THE COMPASSION OF JESUS IS POTENT.
1. Its potency had been evinced. Within the year or two of his public ministry how many miracles had Jesus wrought! Yet how few that were not miracles of mercy!
2. Some of these were recent. Within these "three days" how numerous were the "lame, blind, dumb, maimed, and many others," the healing of whom "astonished" this multitude (see vers. 30, 31).
3. The potency of the compassion of Jesus was now to receive additional illustration. Here are eight thousand hungry people. Four thousand men, "besides women and children," who were probably as many more. For the nourishment of these there are "seven loaves, and a few small fishes." But "they did all eat, and were filled;" and moreover of the fragments left there were seven hampers. The spyris was larger than the cophinus of the miracle. It seems to have been a load for a porter. (see Act_9:25) A hamper of fragments for every loaf.
III THE COMPASSION OF JESUS IS DISCRIMINATING.
1. The circumstances of the miracle are instructive.
(1) "He gave thanks." In the former miracle with the five loaves "he blessed." It comes to the same. Giving thanks to God is a proper way to ask the blessing of God. Thanks given before taking food (see Act_27:35) acknowledges his past bounty, craves his blessing upon the present, anticipates the future. All good comes from God. His blessing makes little go far.
(2) He used all the provision he had. God works miracles only, and in so far as there is necessity. So are we to use the means Providence sets before us. When these fail, then trust God. What his ordinary providence denies his miraculous power will supply. All spiritual blessings are immediately from God, so miraculous.
(3) The multitude sat down in faith. They saw but little. Yet took advice and prepared themselves for a banquet. So they were all "filled." Those whom Jesus feeds he fills. (see Psa_65:4 Isa_55:2) Not only was Jesus from Bethlehem; he is Bethlehem himself, the House of bread.
(4) He then "sent the multitude away." Though he had twice fed them, they must not expect miracles to give them daily food. Meanwhile he himself entered the boat and came to Magdala. He generally withdrew after working a miracle, lest the people should attempt to raise a sedition and make him a King. (cf. Mat_14:22Jo Mat_6:15) How different from the conduct of a pseudo-Messiah!
2. There are lessons in the service of the disciples.
(1) To them he first expressed his tender sympathy for the people. This was a mark of his friendship. The disciples of Christ know most of his goodness. "The secret of the Lord is with them that fear him". (cf. Gen_18:17-19 Psa_25:14 Amo_3:7 Joh_7:17 Joh_15:15)
(2) The communication was also intended to quicken their compassions, to teach them generosity, and to strengthen their faith. Their answer showed that they needed the lesson, "Whence should we have so many loaves." etc.? (ver. 33). "They walked in a world of wonders, spiritual and physical, where they felt strange, until the Holy Ghost came and brought to their minds all that Christ had done". (Olshausen, Joh_14:26) Forgetting former experience leaves us in present doubt. Here is no niggardliness of today in forethought for tomorrow.
(3) The disciples had the custody of the provisions. To them also is committed the custody of the bread of God"s Word. They have had to shield it. from the vigilance of the anti-Christian destroyer.
(4) They are the dispensers of the Word of grace for the nourishment of the world. In their hands it multiplies both in the dispensing and in the store. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv32, 39 Mat_15:32; Mat_15:39
Mat_15:32; Mat_15:39
And Jesus said unto them, How many loaves have ye?
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The miracle of the loaves and fishes; or, continuity and economy
Want in men moves Christs whole nature. His help leaves no injury. Here generosity and frugality meet. Observe in this miracle two principles.
I. Continuity. That which is comes out of that which has been.
II. Frugality. There is no waste.
1. These two principles are exhibited in nature. Mere spontaneity nature disowns. The field says, Give me seed, and I will give you back harvest. Nature disowns waste, all things are utilized.
2. These principles are found in history. God does not fling loaves from the sky; they are growths. Not one life is lost.
3. These principles are seen in the moral world. There is no dropping of truths than of great men from heaven. Hence out of the few loaves grow the feast. He who holds in sincerity a little truth has the promise of all.
In applying the truth of the text we learn-
1. To hope. The less will become more.
2. The effect of this law upon character. Your future must come out of your past.
3. A lesson in helping others. We help by bringing the better out of some good in men. How many loaves have you? One has a feeble resolution; that, with the blessing of God, may be sufficient. (P. Brooks, D. D.)
The miraculous feeding of four thousand
I. The features by which this miracle was distinguished.
1. It was a miracle of mercy.
2. Its publicity is another feature worthy of notice.
3. The scale on which it was wrought was most extensive.
4. It was the result of no previous arrangement, but was done in order to meet a pressing emergency.
5. The consciousness He evinced that His resources were adequate to the occasion.
II. The lessons which this miracle enforces.
1. Reliance.
2. Gratitude.
3. Charity.
4. Economy. (Expository Outlines.)
The necessities of man and the all-sufficiency of Christ
I. That circumstances are continually reminding man of his necessitous condition. Man can go but a short way into lifes wilderness without feeling that his is a craving nature. Life-long dependence should teach life-long humility.
II. That mans necessitous condition is fully met by Christs sufficiency. Christ knows the necessities of our human constitution. In Christ dwells all fulness. Man needs pardon, purity, freedom, peace.
III. That if man will not avail himself of Christs sufficiency he will be chargeable with the ruin of his own soul. These men did not refuse to eat because they could not understand the mystery by which the bread was multiplied, Refuse to eat and they die. (J. Parker.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv32, 33, 35, 38, 39 32. I have compassion on the multitude. Because while…
32. I have compassion on the multitude. Because while seeking him in his mountain solitude many of them had been for three days without regular food.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v32 Mat_15:29. A mountain.—Rather, the mountain country; the high land,…
CRITICAL NOTES
Mat_15:29. A mountain.—Rather, the mountain country; the high land, as distinguished from the low land, which He had left (Carr). From Mar_7:31 R.V., it would appear that His journey led Him actually through Sidon.
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Mat_15:30. Cast them down at Jesus’ feet.—Indicating, according to Bengel and Meyer, their haste; according to Fitzsche and de Wette, implicit confidence; and according to Baumgarten-Crusius, the helplessness of the persons who were afflicted. But may it not at the same time indicate both the rudeness of these mountaineers and their confidence, boldness, and their rapid movements in order to bring to the feet of Jesus all who were diseased (Lange).
Mat_15:37. Baskets.—Not the kophinoi or hand-baskets of Mat_14:20, but spurides, denoting somewhat larger baskets. The word was often used to denote a basket or hamper for holding provisions, and in particular for holding fish (see Wetstein in loo.). Carr says the spuris was “probably a larger basket made of rope-net.” Dr. Morison suggests that on this occasion the baskets may have been extemporised from the shrubs that were growing around. See on Mat_14:20.
Mat_15:39. Magdala.—Magadan (R.V.). The MSS. vary between “Magdala” and “Magadan”; but the latter reading has by far the highest authority in its favour. Probably an altered form of the Hebrew Migdol = a tower. Usually identified with the modern village of El Mejdel, about three miles north of Tiberias. Dean Plumptre says: “On the assumption that “Mary called Magdalene” derived her name from a town of that name, we may think of our Lord’s visit as having been in some way connected with her presence.”
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_15:32-39
Jesus repeating Himself.—If we may judge from Mat_15:39 of this chapter, and from Mar_8:10, as well as from the omission of any mention of removal on the part of the Saviour, we may suppose Him to be still on the eastern side of the lake. If so, we find Him doing on that side what He had previously done on the other side; or done previously, it may be, at its northernmost end (see on Mat_14:13, etc.). Anyway, we have here a repetition of the original miracle of the loaves (Mat_14:13-21). We believe that we shall find that the occurrence of this second miracle at once gave greater certainty and greater importance to both.
I. Greater certainty.—This evidently would be the case at the time, and in the case of the disciples themselves. If ever tempted to think of that first miracle, because of its exceeding wondrousness, as a dream, this second specimen of similar wondrousness would be just the thing to prevent them. It would be very much with them, indeed, as it is with a man who hears himself called by name by some one whom he cannot see, both a first time and a second. Even if he doubts the first time he believes the second. If he says, Can it be? when he hears it once; he says, It must be! when he hears it twice. That second blow drives the nail of conviction into a wellhigh immovable place. The special differentiations also of this second miracle would have a like effect on the mind. They are all such as would not have eventuated had not both stories been true. The differences in numbers, e.g. in the two cases respectively, and that both as to need and supply—the fact also that these differences are not such as to make the second miracle appear the more marvellous of the two, the feeding of four thousand persons with seven loaves being palpably not so surprising a thing as the feeding of five thousand with two—and the yet further fact that the “baskets” spoken of in the two accounts, and in all subsequent references to them, are always distinguished by names which signify something like “hampers” in the one case and “hand-baskets” in the other—are all peculiarities which agree better with the supposition of truth than with that of falsehood, or even with that of inaccuracy or mistake. Stories so like and yet not identical—stories so like and yet so curiously different—stories so like and yet so consistently different—are stories which can be accounted for best—if not accounted for only—by supposing them to be built upon facts. It is not easy indeed to conceive of their standing on anything else. Had they been fictions the differentiations would have been of a very different kind.
II. Greater importance.—The occurrence of this second miracle brings out, e.g. in a greater degree than ever, the the inexhaustible fulness of Christ. His abundance, if we may say so, is not confined to one side of the lake. Not only in Galilee are the “words of His mouth” more than their “necessary food” to mankind (Job_23:12). Not only there can He do that which is beyond the dreams of His disciples (Joh_6:9). Wherever there is need, on the contrary, and whatever its amount, He has a full supply within reach. What indeed can He not do who has done such a thing twice? Who can doubt of the immensity of His power after such a double witness as this? (2Co_13:1). Also it shows, on the other hand, the holy consistency of the Lord Jesus Christ as a Saviour. “Cœlum non animum mutant qui trans mare currunt.” Wherever He is (so this repetition shows us), there is the same depth and spontaneity of compassion; the same discrimination and considerateness of affection; the same recollection as well of the temporal as of the spiritual needs of His hearers; the same marked disapprobation also (with all His fulness) of waste; and the same resolute avoidance, also, when the wants of the multitude have been fully met, of idle wonder and fame. When He has done sufficient for them He has done wholly with them, as on the other side of the lake (cf. Mat_14:13-21 with the present passage passim).
Happy those who, observing these things, are taught thereby to trust Christ to the full, and are anxious for nothing except to be sure that they leave all in His hands. How impressively this double witness teaches us the fulness and depth of His knowledge! How convincingly it shows us also that for Him to know our needs is enough! (cf. Mat_6:32; see also Php_4:6; 2Ti_1:12)
Happy those also who, as a means to this end, put full trust in His word. What we know of the Saviour we know, in the first instance, from what His Evangelists tell us. Do we not see here with what singular wisdom their story is told? As also that the source of this wisdom lies in the fact that they tell us simply what was actually done? In portraying wisdom there can be nothing wiser than to be as faithful as possible in reproducing it just as it was.
HOMILIES ON THE VERSES
Mat_15:32-39. The multitude fed.—This miracle:—
I. Illustrates Christ’s care for the bodies of men.—We must not tempt men to adopt religion by bribery; we should thus encourage hypocrisy, promote indolence, give a premium to iniquity. But as Christians we should relieve temporal want, and with due caution and discretion use this as a means of imparting spiritual good. Our Lord fed the multitude on this occasion though He well knew that their motives in following Him were far from being pure. We should distinguish between vulgar bribery and Christian benevolence. In any case it were better to do good to men’s bodies than do no good at all.
II. Illustrates what St. Paul calls “the fulness of the blessing of the gospel of Christ.”—Much as was eaten of the miraculous bread, much still remained. The more we feed upon Christ, the Bread of Life, the more there is to feed upon. This multitude, fed and satisfied, went forth out of the abundance of their hearts to trumpet Christ’s fame, to tell of His love. If there be fulness in Christ, there should be accompanying fulness in us.
III. Suggests the need of daily feeding upon Christ.—The miracle falls short here. To feed once for all not sufficient.—R. W. Forrest, M.A.
Subsidiary lessons.—I. A lesson in generosity.—Jesus made His disciples bring out their seven loaves and small fishes, and give thus their all away. No doubt some of them wondered why. It is our common plea for withholding from the cause of charity or of religion that what we have we shall need for ourselves. At least there is a fear that we may. But as our household commentator has it, “Niggardliness for to-day, arising out of thoughtfulness for to-morrow, is a complication of corrupt affections that ought to be mortified” (M. Henry).
II. A lesson of thankfulness.—First, Jesus took the seven loaves, and brake them, and gave to His disciples, and the disciples to the multitude. Then, as if they had overlooked the few small fishes, Mark relates that they also were brought to Him, and He blessed and commanded to set them also before them. Two words are used, “gave thanks” and “blessed”—one in connection with the first part of the meal, and the other with the second. With such words He turned these poor materials into a royal feast. Let us also learn that giving of thanks is a blessing upon our daily food.—Prof. Laidlaw, D.D.
Mat_15:34-38. Feeding the four thousand.—
1. Ere the Lord work, He will have it seen how little ground He hath to work upon; therefore by asking His disciples He draweth forth how few loaves and fishes for such a work were to be had.
2. He will not despise His own ordinary appointed means for so far as they can reach, nor will He do anything extraordinary further than is necessary; for, He could have fed them without these seven loaves, but He will take them and make use of them, seeing they may be had.
3. Christ shames the misbelief of His servants, by making them, actors in the work, which they could not believe to see, for He gave to the disciples, and they to the multitude.
4. There is no scant when the Lord giveth the banquet, for all are filled when He inviteth His guests.
5. His manifold wisdom will glorify Himself as He pleaseth, but ever in a way sufficient to manifest His Divine power.—David Dickson.
Mat_15:34. How many loaves have ye?—This question of Christ’s is wonderfully suggestive for those who are tempted to be content with doing nothing for Christ, because they cannot do much for Him, and who honestly, though ignorantly, suppose that an acceptable excuse for their standing all the day idle, is that no man hath hired them.
I. The first condition of usefulness absolutely indispensable for every one is to see the need of it and to observe the scope of it.
II. The next condition is to recognise that the opportunity of usefulness is ever at hand, if we are only willing to perceive it.
III. Another condition of usefulness is to be perfectly sure that every duty is possible; and that if we will take the trouble to inquire, each and all of us have resources as well as opportunities for diminishing the anguish of the world.
IV. We must not be daunted or baffled by the insignificance of the help it may be in our power to give, or the poverty, even the scantiness, of our resources.
V. The great thing is to brush away difficulties, to remember that waiting, and trembling, and reasoning, and putting off, never yet made a duty easier, or lightened a soul with a burden on its back. Most of all learn that the great thing is to begin.
VI. The Lord would not do it all Himself, nor would He summon angels to do it for Him.—Bishop Thorold.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv32, 39 Mat 15:32-38; Mar 8:1-9. “During these days [i.e., His…
FEEDING THE MULTITUDES AGAIN
Mat 15:32-38; Mar 8:1-9. “During these days [i.e., His sojourn in Decapolis], the multitude being very great, and not having what they may eat, Jesus, calling to Him His disciples, says to them, I sympathize with the multitude, because already three days transpire to Me, and they have nothing which they may eat. If I shall send them away to their home fasting, they will faint by the way; for some of them have come from afar. And His disciples responded to Him, Whence will any one be able to feed so many with bread, here, in a destitute place? And He asked them, How many loaves have you? And they said, Seven. And He proclaimed to the multitude to sit down upon the ground; and taking the seven loaves, giving thanks, He broke them, and gave them to His disciples, that they may distribute them; and they dispensed them to the multitude. They also had a few small fishes; blessing, He commanded that they should also distribute these.” Mat 15:37 : “And they all ate and were filled; and they took up the remainder of the fragments, seven baskets full. And those eating were four thousand men, besides women and children.” The Jews especially, as well as the Orientals generally, in that day and at the present, are in the habit of going, by whole families, on foot, taking a few donkeys or camels to carry burdens. We hear much said about feeding the five thousand and the four thousand, only giving the estimate at about one-half, as Matthew certifies that, in the one instance, there were “five thousand men, besides women and children;” and in the other, “four thousand men, besides women and children;” thus giving the estimate at ten thousand in one case, and eight thousand in the other, at the minimum; as in all probability the women and children far outnumbered the men, which is the case in our campmeetings and other religious gatherings, and would be even more so in Israel, where, from time immemorial, it was customary for whole families to go to their great religious convocations, leaving the home without a keeper, as God had assured them that He would protect their domestic interests during their absence to attend the periodical national solemnities. On this occasion, from the seven loaves and a few small fishes, after feeding the eight thousand, they gathered up seven baskets full of fragments, evidently those great baskets, in which they now carry merchantable produce to market, holding several bushels; i.e., the fragments amounting to about one hundred times the original quantity. So, if you would be a millionaire in the kingdom of God, start now, run with all of your might, and do your best to give away all you have, resting assured God will multiply you a hundred-fold. If you can only rake up a few loaves and fishes, and pitch a holiness camp-meeting, you will have plenty to feed the thronging multitudes, and fragments enough, if gathered up and utilized, to inaugurate at least ten new camps next year.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v36 J. W. McGarvey's The Fourfold Gospel [LXX. A. Third…
J. W. McGarvey's The Fourfold Gospel [LXX. A. Third Withdrawal].
LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. Subdivision A. PHARISAIC LEAVEN. A BLIND MAN HEALED. (Magadan and Bethsaida. Probably Summer, A. D. 29.) aMATT. XV. 39-XVI. 12; bMARK VIII. 10-26.
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b10 And straightway he entered into the boat with his disciples, aand came into the borders of Magadan. binto the parts of Dalmanutha. [It appears from the context that he crossed the lake to the west shore. Commentators, therefore, pretty generally think that Magadan is another form of the name Magdala, and that Dalmanutha was either another name for Magdala, or else a village near it.] a1 And the Pharisees and Sadducees bcame forth, and began to question with him, seeking of him a sign aand trying him [testing the strength of his miraculous power] asked him to show them a sign from heaven. [They rejected his miracles as signs of his Messiahship, the Pharisees holding that such signs could be wrought by Beelzebub. They therefore asked a sign from heaven such as only God could give, and such as he had accorded to Moses, Joshua, Samuel, and Elijah, or such as Joel foretold ( Joe_2:31). It is generally thought that the [406] Herodians were Sadducees of Galilee. If so, we note the beginning of their hostility recorded at Mark iii. 6, 1Co_1:22.] 4 An evil and adulterous generation seeketh after a sign; and bverily I say unto you, There shall no sign be given unto this generation. [i. e., none such as was demanded] bbut the sign of Jonah. [For comment on similar language, see pages 305-306. The resurrection or Jonah sign was a sign from heaven in the sense in which they used the words; that is, it was wrought directly by God, and not through man.] 13 And he left them, bAnd again entering into the boat departed to the other side. [I. e., from Magdala back again to the east shore, or rather, toward Bethsaida Julias, on the northeast shore.] a5 And the disciples came to the other side and forgot to take bread. band they had not in the boat with them more than one loaf. [This loaf was probably left over from the previous supply.] a6 Then Jesus said unto them, b15 And he charged them, saying, aTake heed and beware of the leaven of the Pharisees and Sadducees. Beware of the leaven of the Pharisees and of the Sadducees. band the leaven of Herod. [Leaven, which answered to our modern yeast, was a symbol of a secret, penetrating, pervasive influence, usually of a corrupting nature. The [407] influence of the Pharisees was that of formalism, hypocritical ostentation, and traditionalism; that of the Sadducees was sneering rationalistic unbelief, free thought and cunning worldliness, manifesting itself among the Herodians in political corruption. 16 And they reasoned one with another, aamong themselves, saying, We took bhave no bread. They thought that Jesus reproved them for their carelessness in forgetting to take bread, since that carelessness might lead them to be without bread on their journey. So his rebuke below indicates.] a8 And Jesus perceiving it said, bsaith, unto them, aO ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet perceive, bneither understand? aneither remember the five loaves of the five thousand, and how many baskets [cophini, probably traveling baskets] ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets [spurides, probably grain baskets or hampers] ye took up? 11 How is it that ye do not perceive that I spake not to you concerning bread? bhave ye your hearts hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among the five thousand, how many baskets [cophini] full of broken pieces took ye up? They say unto him, Twelve. 20 And when the seven among the four thousand, how many basketfuls [spurides] of broken pieces took ye up? And they say unto him, Seven. 21 And he said unto them, Do ye not yet understand? aBut beware of the leaven of the Pharisees and Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. [Jesus had resorted to metaphor because the word leaven better expressed his idea than did the word teaching. The formulated dogmas of the Pharisees were not so bad, but the subtle influence of their spirit and example corrupted [408] without warning, like a concealed grave. There are those to-day who are too skillful to be openly convicted of heterodox statements, but whose teaching, nevertheless, in its very essence and spirit, tends to infidelity.] b22 And they cometh unto Bethsaida. [Not the suburb of Capernaum, but Bethsaida Julias, a town on the east side of the Jordan, near where it flows into the Sea of Galilee. Jesus was proceeding northward toward Cæsarea Philippi.] And they bring to him a blind man, and beseech him to touch him. 23 And he took hold of the blind man by the hand, and brought him out of the village [Jesus increased the sympathy between himself and the man by separating him from the crowd. Our greatest blessing can only come to us after we have been alone with God]; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? 24 And he looked up, and said, I see men; for I behold i them as trees, walking. 25 Then again he laid his hands again upon his eyes; and he looked steadfastly, and was restored, and saw all things clearly. [The man's eyes were probably sore, and Jesus made use of saliva to soften and soothe them. But it was our Lord's custom to give variety to the manifestation of his power, sometimes using one apparent auxiliary means, and sometimes another; and also healing instantly or progressively, as he chose, that the people might see that the healing was altogether a matter of his will. The man had evidently not been born blind, else he would not have been able to recognize men or trees by sight, for those not used to employ sight can not by it tell a circle from a square.] 26 And he sent him away to his home, saying, Do not even enter into the village. [The man, of course, lived in the village, and to send him home was to send him thither, but he was to go directly home and not spread the news through the town, for if he did the population would be at once drawn to Jesus, thus breaking up the privacy which he sought to maintain.] [409]
[FFG 406-409]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On vv32, 35 The great need of the people:
The great need of the people:
v. 32. Then Jesus called His disciples unto Him and said, I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat; and I will not send them away fasting, lest they faint in the way.
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v. 33. And His disciples say unto Him, Whence should we have so much bread in the wilderness as to fill so great a multitude?
v. 34. And Jesus said unto them, How many loaves have ye? And they said, Seven, and a few little fishes.
There was a certain faithfulness about the multitudes which caused the people to remain in the uninhabited places along the eastern shore with the Lord. Their wonder as one miracle was followed by another kept them alive and expectant. But in the meantime all the supplies which they might have brought along had been consumed, and there were indications of real distress and suffering among them. Christ’s tender heart was again deeply touched. Calling His disciples together. He lays the matter before them, making them feel the responsibility for these hungry people. A beautiful word: And dismiss them hungry I will not. "Let us but learn to believe that we have the same Christ who takes an interest in us, even in our physical suffering, and always shows that these words: I have compassion on the poor people, are written in His heart with living letters; that He also would like us to know this and to hear the word of the Gospel in such a way as though He in this hour and daily were speaking to us, whenever we feel our trouble, yea, long before we ourselves begin to complain of it. For He is still, and will remain in eternity, the same Christ and has the same heart, thoughts, and words toward us that He was and had at that time, and has never, neither yesterday or ever, become different, nor will He today or tomorrow become a different Christ."
But the disciples had forgotten the miracles of a few short weeks before. In absolute helplessness they cast about for some way of meeting the emergency. They discuss ways and means of procuring and transporting a sufficient amount of food way out here into the meadows on the lake shore. The great size of the multitude appalls them. The Lord cuts the discussion short by His inquiry as to the amount of food available, and receives the answer.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv32, 36 Connecting Statement:
Connecting Statement:
This begins the account of Jesus feeding four thousand people with seven loaves of bread and a few small fish.
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without eating, or they may faint on the way
"without eating because they might faint on the way"
Where can we get enough loaves of bread in such a deserted place to satisfy so large a crowd?
The disciples use a question to state that there is nowhere to get food for the crowd. AT: "There is nowhere nearby that we can get enough bread for such a large crowd." (See: Rhetorical Question)
Seven, and a few small fish
The understood information can be made clear. AT: "Seven loaves of bread, and a few small fish" (See: Ellipsis)
sit down on the ground
Use your language's word for how people customarily eat when there is no table, whether sitting or lying down.
translationWords
Jesus
disciple
compassion
day
bread
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv32, 39 15:32-39 The previous feeding miracle (see 14:13-21) was for…
15:32-39 The previous feeding miracle (see 14:13-21) was for Jews, whereas this one extended to Gentiles; it thus develops the theme of 15:27. Through this miracle Jesus demonstrated that he is the true bread of life (see 16:5-12; John 6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.