Matthew 14:34

Mat 14:34. They came into the land of Gennesaret — A large tract of ground on the western shore of the lake, in a part of which Capernaum appears from hence to have been situated. For though Matthew and Mark speak only of their coming to the land of Gennesaret and putting to shore there, (see Mar 6:53,) it is plain from John’s account that Jesus, at his landing, came to Capernaum, for it was there the people found him that followed him in the morning from the other side of the sea. See Doddridge, and compare Joh 6:22; Joh 6:25, with Joh 6:59. And when the men of that place had knowledge of him — Or rather, the men, &c., επιγνοντες αυτον, knowing, or having known him, namely, formerly; Jesus having ordinarily resided in that neighbourhood, and the inhabitants thereof having seen many of his miracles: sent out into all that country — Christ having been absent some time, the people were glad that he was now returned, and sent messengers to all their friends and acquaintance in the neighbouring places who were sick, desiring them to come and be cured. And they, rejoicing at the opportunity, came as soon as possible, in great crowds, carrying their sick on beds and couches, and bringing them to Jesus. Thus those who have obtained the knowledge of Christ themselves, should do all they can to bring others to be acquainted with him also. And when we have opportunities of receiving instruction and other spiritual blessings, we should invite as many as possible to share with us. More than we think of would embrace the opportunities, if they were but called upon and invited to them. On this occasion, the number of those that came to Jesus was so great, that he could not bestow particular attention upon each of them. They and their friends, therefore, besought him to grant them the favour of touching, if it were but the extremity of his clothes, being certain of obtaining thereby a complete cure. Nor were their expectations disappointed; for as many as touched him were made perfectly whole — Whatever the distempers were under which they laboured, not because there was any virtue in his garments, otherwise the soldiers to whom they were given at his crucifixion might have wrought miracles by them, but because Jesus willed it to be so: and because those who touched him confided in his power and goodness, and believed that he would thus heal them. It was in this neighbourhood that the woman mentioned Mat 9:20, had been cured of a bloody issue by touching the hem of his garment, and probably the information which these afflicted people, who now applied to Christ, had received of this fact, gave occasion to this peculiar exercise of faith in him. Observe, reader, the healing virtue that is in Christ is put forth for the benefit of those that by a true and lively faith touch him. Christ is in heaven, but his word is nigh us, and he himself in that word. When we mix faith with the word, apply it to ourselves, depend upon it, and submit to the influences and commands of it, then we touch the hem of Christ’s garment. It is but this touching, and we are made whole. On such easy terms are spiritual cures offered by him, that if our souls are not healed, we have only ourselves to blame. He could have healed us, he would have healed us, but we would not be healed: so that our blood will be upon our own heads.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_14:34. The land of Gennesaret.—A plain two miles and a half in length and about one mile in breadth. Josephus speaks of its beauty (Wars, III. x. 8), and Dr. Robinson says, “Its fertility, indeed, can hardly be exceeded.”

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_14:34-36

Jesus on land.—From the fact that this land of Gennesaret is only mentioned here and in Mar_6:53-56, and from the parallel fact that the men who lived there do not seem to have recognised Christ at the first (Mat_14:35), it has been thought by some that it lay outside the usual “beat” of the Saviour. If so, that may be why He chooses it now; being still anxious, it may be, not to come very much under the notice of Herod (see Mat_14:1; Mat_14:12). But even if so, we find that when He does come to this place He is the same here as elsewhere. Indeed, in some things, we here find unusual evidence of His usual mercy and power; as, for example, in the need dealt with, in the first place; the means employed, in the second; and the effect achieved in the third.

I. The need dealt with.—Many things seemed to draw unusual attention to this. The unusual fertility and abundance of the neighbourhood, of which the commentaries tell us so much, from Josephus and others, would do so, to begin. Where every corner and all the growth of that garden-like land seemed to be ministering to the abundance of its inhabitants, it was the more striking and the more pathetic to find many of them in need; and in that kind of need, also, which, lying within a man, no outward wealth can supply. What signifies it to a “sick” man that he has the choicest of foods within reach? The largest possible supply of them leaves his necessity where it was; if it does not even go further and make its utter helplessness so much the more grievous. Further, the unusual efforts made by the “men of that place” to bring their sick within reach of the Saviour, tell much the same tale. Once they discovered who their Visitor was, they allowed no rest to any who could help in bringing any sick ones to His feet. No part of “that region” was left unvisited by them. None that were known to be sick were allowed to remain where they were. A lively proof, indeed, of the depth of the sympathy felt for their case. A sympathy shown all the more, in the last instance, by the language employed when brought near. “They besought Him” for His help (Mat_14:36). “They” did so—“they” all did so—alike the sick and the whole. The sick by their looks, if by nothing beyond. The whole by the extreme earnestness, by the tearfulness, of their words. “Do not let these, our utterly needy ones, be without help.”

II. The simplicity of the means.—So far as the patients and their friends were concerned, nothing more was required, in the first instance, than that they should be brought somehow into the presence of Jesus. Only let Him know, of them—only let Him notice them—nothing more was required. No external inducement. No evidence of worthiness. No appeal to vainglory. No offer of fee. All that was sought for was to move His compassion. All that was needed was to elicit His power. Nor was anything more required, in the second instance, than to be brought into contact with that. Any action of faith that sufficed to do that, sufficed to do all. Not merely the blessed person of the Saviour Himself—not merely any part of any of the garments by which that person was clothed—but even that “hem of His garment” which, as it were, was little more than an appendage thereto, if touched only in that spirit, sufficed to do all. So far as the sick themselves were concerned, all who “touched” the “border of His garment” did all that was needed. That touch of faith comprised the very outside of all that was asked at their hands.

III. The perfection of the result.—Two things especially are said here to impress this upon us. The first has to do with the universality of the result. There were no exceptional cases amongst the “many” cases brought for relief. No cases “discharged” only, as being less “amenable” than the rest. Doubtless, among so “many,” there were some of exceptional nature and depth. Some that would be brought, it is possible, with much less hope than the rest. Some who would say probably, and say so, moreover, not without some excuse for it, from their side of the matter, He can do nothing for me. Even such cases, however—from His side of the matter—were just the same as the rest. He did for the worst there as He did for the best. The second special feature has to do with the thoroughness of these cures. They were not partial cures only, or half cures, or unfinished recoveries, or mere mitigations of evil; or of mere relief only, and not of removal; or of anything in short, at all less, in my way, of utterly banishing the whole sickness in hand. “As many as touched were made perfectly whole” (διεσώθησαν), were thoroughly saved (Mat_14:36). This was true of them all. They went away from the Saviour—all of them did—wholly delivered from whatever evil they had brought to His feet.

We may apply the truths thus brought before us with great comfort and force, to the greater needs of our souls. He who thus did so much and so freely for the bodies of men has Himself drawn our attention to the deeper importance of their souls (see Mat_10:28). We cannot doubt, therefore, but that He will be at least as willing to help us in this respect too. We may even argue, and that most legitimately, seeing that it was His infinite compassion only that moved Him to give such perfect relief to these touching cases of bodily suffering, that He will be even more willing, if that be possible, to give help to the soul. The deeper the necessity, the stronger the claim to such a nature as His. Nor can we doubt, on the other hand, His being in this case also, as able to help. He “who was made sin for us that we might be made the righteousness of God in Him” has obtained thereby a sufficiency of redemptive power for the very utmost of our needs (2Co_5:21; see also Heb_7:25). And that, such a power also, as can be secured by us by the simple exercise of faith, provided only and of course that it be faith, and not a mere substitute only for that simplest and yet most precious of gifts.

HOMILIES ON THE VERSES

Mat_14:34-36. Miracles by wholesale.—

I. The forwardness and faith of the men of that place.—These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart from them—they had no occasion for Him; these besought Him to help them, they had need of Him. Christ reckons it the greatest honour we can do Him to make use of Him. Here we are told:—

1. How the men of that place were brought to Christ.—They “had knowledge of Him.” If Christ were better known He would not be neglected as He is. The discerning of the day of our opportunities is a good step towards the improvement of it.

2. How they brought others to Christ.—By giving notice to their neighbours of Christ’s being come into those parts, (Mat_14:35). There is in Christ enough for all, so there is nothing got by monopolising. Neighbourhood is an advantage of doing good which must be improved.

3. What their business was with Christ.—They “brought unto Him all that were diseased.”

4. How they made their application to Him (Mat_14:36).—

(1) With great importunity.

(2) With great humility.

(3) With great assurance of the all-sufficiency of His power.

II. The fruit and success of their application to Christ.—

1. Christ’s cures are perfect cures.

2. There is abundance of healing virtue in Christ for all that apply to Him, be they never so many.

3. The healing virtue there is in Christ is put forth for the benefit of those that by a true and lively faith touch Him.—Matthew Henry.

Mat_14:36. The great Healer.—“As many as touched,” etc. Our Lord’s miracles of healing had a twofold import; they were credentials of His Divine authority and also representations of the higher work He had come to do for the world. Physical disease is a type of moral disorder, and as Jesus dealt effectually with the one, so can He with the other.

I. Man’s moral condition may be represented as one of disease.—A state of disease is an abnormal state. This disease a very terrible one.

1. It is asold and as extensive as the race.

2. It affects the entire man.

(1) To this evil are to be referred the infirmities and deformities, the pains and sicknesses, that afflict the body and eventually bring it down to the grave. The physical evils from which many suffer are the direct fruit of their own wrong-doing. Infants suffer by reason of the solidarity of the race. Moral evil the root from which all physical evils spring.

(2) And the immaterial part of man is affected by this terrible malady as well—his intellectual and spiritual nature, his mind and his soul. The understanding is impaired and darkened (Eph_4:18; 1Co_2:14). The judgment is deranged. The will perverse and obstinate. The affections turned from God, their true Object (Rom_8:7). The conscience so affected that a man may act conscientiously and yet do wrong (Joh_16:2; Act_26:9). A loadstone near the needle may turn a ship out of its course. The memory has much greater affinity for what is evil than for what is good. And the imagination is ever deluding the soul. In addition to all this, man is insensible to his true condition. Sin “affects the very organ by which itself can be detected.”

3. It is a most virulent and contaminating disease.—Like physical disorders, it has its stages. The worst man living might become worse still. Every sinner gives out an influence which is calculated to call forth into evil deed the latent evil slumbering in the natures of those around him. It is useless for a man to say “I will keep my bad habits to myself; they shall affect no one else.” There is a force in a man’s evil example that must affect others, and that is calculated to draw out the depravity of their hearts in the same direction and make them like himself (Ecc_9:18; 1Co_15:33).

4. Left to run its course it must in every case terminate fatally.—Man insensible to his condition. But if fully alive to his state would be powerless to help himself. “Without strength.” Nor is there any tendency to reaction or convalescence (Jer_13:23; Jas_1:15).

II. There is a fulness of healing virtue in Jesus Christ.—He is the only physician who can deal effectually with man’s case. The world’s specifics for the regeneration of society are good as far as they go, but not radical enough. E.g. Education, socialism, etc. But Jesus Christ is equal to the task of removing this disease in its most malignant forms (see Tit_2:14; Php_3:20-21, etc.).

III. The healing virtue which dwells in Jesus Christ is available for every sincere and earnest applicant.—The diseased ones spoken of in the text were “brought” to Jesus by others, but they themselves “touched” Him. This implies:—

1. That they were distressed about this diseased condition and anxious to be cured.—Though the great moral malady renders its subjects insensible to their true state, a gracious, Divine influence is exerted upon their minds for the purpose of discovering to them their depravity and sin, and of leading them to the great Healer. If not healed, the fault is your own. You have received light, but have not improved it—have not thought on your ways—“This is the condemnation, that light” etc.

“The deaf may hear the Saviour’s voice,

The fettered tongue its silence break;

But the deaf heart, the dumb by choice,

The laggard soul that will not wake,

The guilt that scorns to be forgiven,

These baffle e’en the spells of heaven.”

2. That they had faith, more or less strong, in Christ’s ability and willingness to heal them.—So we must not only cast away all expectation of being healed by any other, but must cherish the assurance that Christ is both able and willing to make us whole. Not that we must remain from Him until the assurance becomes strong. The all-important matter is to get to Christ and, I say, it is a sense of His ability and willingness to heal and save as well as a sense of need that brings the sinner to Him.

3. They were healed by a most simple method.—A “touch” opened the communication between the springs of healing virtue that dwelt in Christ and their poor diseased selves. They could not boast of what they had done. All the glory of this work of healing was Christ’s. So in salvation (Rom_4:16). Believe! Live by faith, and a complete cure shall be wrought in thee!—H. M. Booth.

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.

C. CHRIST MANIFESTS HIMSELF AS THE HIGH PRIEST IN HIS SUFFERINGS; BEING REJECTED BY THE SCRIBES AND PHARISEES OF JERUSALEM, OR THE THEOLOGICAL AUTHORITIES OF THE SCHOOLS

Mat_14:34-36, Mat_15:1-38

Contents:—Secret landing of the Lord in Galilee, and His recognition. Accusation of the deputation from the synagogue at Jerusalem, that His disciples transgressed the traditions. Reply of Jesus, and rebuke addressed to the Pharisees of Galilee. Christ’s teaching to the disciples in reference to tradition. Jesus journeying into the heathen country of Tyre and Sidon, and the woman of Canaan. Second miraculous feeding of the multitude; or, second realm in the desert, as contrasted with that of the spiritual authorities, which allowed the people to perish from want.

1. The deputation from Jerusalem, and the rebuke of Jesus addressed to the Pharisees of Galilee. Christ’s teaching to the disciples in reference to tradition. Mat_14:34-36; Mat_15:1-20

Mat_14:34 And when they were gone [had passed] over,31 they came into the land of Gennesaret. 35And when the men of that place had knowledge of him,32 they sent out into all that country round about,33 and brought unto him all that were diseased; 36And besought him that they might only touch the hem [fringe]34 of his garment: and as many as touched were made perfectly whole.35

Mat_15:1 Then came to Jesus scribes and Pharisees which [who] were of Jerusalem,36 saying, 2Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. 3But he answered and said unto them, Why do ye also transgress the commandment of God by [because of]37 your tradition? 4For God commanded, saying,38 Honour thy father and mother: and, He that curseth father or mother, let him die the death [surely die].[39] 5But ye say, Whosoever shall say to his[40] father or his10 mother, It is a gift [devoted to God, a sacrifice], by whatsoever thou mightest be profited by me; 6And honour not his father or his mother, he shall be free.41 Thus have ye made the commandment [law]42 of God of none [no] effect by [because of] your 7tradition. Ye hypocrites, well did Esaias [Isaiah] prophesy of you, saying, 8This people draweth nigh unto me with their mouth,43 and honoureth me with their lips; but their heart is far from me. [Isa_29:13.] 9But in vain they do worship me, 10teaching for [as] doctrines the commandments of men. And [then] he called the multitude, and said unto them, Hear, and understand: 11Not that which goeth into the mouth defileth a [the] man [i. e., makes him legally unclean]; but that which cometh out of the month, this defileth a [the] man. 12Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14Let them alone: they be [are, εἰσι] blind leaders of the blind. And if the blind lead the blind, both shall [will] fall into the ditch. 15Then answered Peter and said unto him, Declare unto us this parable. 16And Jesus said, Are ye also yet without understanding? 17Do not ye yet [Do ye not],44 understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18But those things which proceed out of the mouth come forth from the heart; and they defile the man 19For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false 20witness, blasphemies: These are the things which defile a [the] man: but to eat with unwashen hands defileth not a [the]45 man.

EXEGETICAL AND CRITICAL

Mat_14:34. Into the land of Gennesaret.—As the time of persecution had commenced, they probably landed on a retired part of the coast. This appears, 1. from the manner in which the place where they landed is described; 2. from the circumstance that the people of that place brought sick persons from the scattered houses in the district, and that, according to Mark, Jesus passed through villages and towns before He appeared in the synagogue at Capernaum; while, lastly, this view is also supported by the analogous account of the landing, contained in Mat_15:39. The designation, “land of Gennesaret,” Mar_6:53, was given to the western shore of the lake; from which, indeed, the latter derived its name. According to Josephus (De Bello Judges 3, 10, 8), the district extended 30 furlongs in length and 20 in breadth, so that it must have comprised only a part of the western shore. Robinson (ii. p. 400) suggests that it extended from Khân Minyeh on the north to Mejdel on the south; in which case it would nearly embrace the modern district of el-Ghuweir, or the “Little Ghôr.” According to Josephus, the climate of this district was very mild, and the soil fertile.

Mat_14:35. And when the men of that place had knowledge of Him.—Meanwhile morning had dawned, and Jesus was immediately recognized by the people.

Mat_14:36. The fringe of His garment.—Comp. Mat_9:20. Christ merely passed through the district, and the haste of His journey accounts for the manner in which the cures were performed; the expression being at the same time symbolical, and indicating on the one hand the most passing touch, and on the other the strong faith of the people in that district. We might almost have expected that tradition would have laid the scene of healing the woman with the issue of blood in the country of Gennesaret instead of at Paneas. If that woman lived here after she was restored, we may perhaps conjecture that ever afterward special importance attached in the mind of the people to this mode of healing. But we must remind the reader that Jesus passed through the lower district of the sea-shore when He performed that miracle.

Mat_15:1. Then met Jesus, etc.—The following three sections (about the washing of hands, the woman of Canaan, and the second feeding of the multitude) are only related by Matthew and by Mark. Between these events and those formerly related, we must insert the address of Jesus, in the synagogue at Capernaum, concerning the manna of heaven (Joh_6:22-71), as also the festival of Easter, which, according to John 6, was close at hand, even at the first feeding of the multitude. From Luk_10:38, we would infer that Jesus had on that occasion tarried in Bethany, while the disciples went on to Jerusalem. In the Jewish capital, the disciples seem to have given offence by their bold statements and by the evangelical liberty of their conduct. Hence Jesus was now charged with heresy in Galilee, and was watched in the field. Then followed the healing of the man with the withered hand, and of him who was possessed with a blind and dumb devil, the last conflict between Jesus and the Pharisees of Galilee, the parables and probably the events recorded in Luk_13:1-9; Luk_13:11-17. Meantime, the deputation of Pharisees and scribes, with which our section opens, had arrived from Jerusalem; having been despatched partly on account of the offence which the disciples had given in the holy city, and partly on account of the report of the Pharisees of Galilee, to the effect that Jesus was too powerful for them, and that they required assistance from the capital.—The arrangement of Matthew follows the order of things more than of time. After having related how the Lord was repelled by the ruler of Galilee, he now records the conflict between Jesus and the supreme authorities of the synagogue.

The Pharisees and Scribes.—With the article.[1] We adopt the arrangement of Codd. B., D., Orig., etc., by which the Pharisees are mentioned before the scribes, although this is opposed by Lachmann and Tischendorf. The persecution at Jerusalem originated with the Pharisees, the scribes having given it a proper legal form in the shape of a deputation from the synagogue. This is no doubt indicated by the use of the article, and not, as Meyer supposes, “the scribes who lived in Jerusalem and had come thence.” The deputation represented the whole body of the Pharisees and scribes in Jerusalem. There are references to several such deputations in the New Testament.

Mat_15:2. Why do Thy disciples transgress?—Referring to the occasion to which we have above alluded. The charge is at first urged in a cautious manner, although the Master is made responsible for the supposed transgressions of His disciples.—The tradition, παράδοσις.—A new and more dangerous mode of attack. Hitherto they had only charged Him with violating the Sabbath, or with supposed transgressions of the law itself. But now they based their accusations upon tradition, as of acknowledged authority. The miraculous cures of Jesus and His teaching might be urged in answer to their charges of violation of the law; but the disciples were apparently, transgressing the traditions without any excuse for it. The παραδοσις, ἄγραφος διδασκαλία. Hesychius. See the Sermon on the Mount. Within the circle of His disciples, Jesus had from the first declared Himself opposed to traditions, but their renunciation on the part of His followers had only of late appeared. This charge of the Pharisees is illustrated by the following extract. Meyer: “The Jews attached greater value to tradition than even to the written law, appealing in support of it to Deu_4:14; Deu_17:10. More especially did they pay respect to the traditionary injunction of washing the hands before meals, to which it was thought Lev_15:11 referred. See Lightfoot, Schöttgen, and Wetstein on the passage.” Jesus did not reject this, tradition, viewing it merely as a custom (which was also common among the Persians, Greeks, and Romans). He only refused to recognize it as a binding or religious ordinance, and hence omitted it in urgent circumstances. The whole passage may be regarded as throwing a peculiar light upon the history of Pharisaism, with its “hedge around the law,” and upon that of the Sanhedrin and of the Talmud.

Of the elders.—Fritzsche: The teachers of the law. Meyer: Our ancestors, with special reference to Heb_11:2. But we must not forget that the official πρεσβύτεροι of the Sanhedrin and of the synagogues were the theocratic authorities which administered and sanctioned the traditions of their ancestors.

Mat_15:4. Let him die the death.—In the original Hêbrew: מוֹת יוּמָת, he shall surely die. The Sept. renders it, he shall end by death (by execution): θανάτῳ τελευτάτω.

Mat_15:5. But ye say.—The change of the verb deserves notice. It is a gift, δωρον, קָרְבִּן, a sacrifice or gift to the temple. There are two significant omissions in the phraseology of the text. 1. ἐστι or ἔσται is omitted. If a person merely pronounced the word “Corban” over any possession or property, it was irrevocably dedicated to the temple. Thus it became a kind of interdict. Compare Lightfoot, von Ammon ii. 226. Mishna, נדיים, de votis. Joseph. Contr. Ap. 1, 22.–2. “But ye say, or make the tradition, Whosoever shall say to his father, or his mother, It is a gift! that with which thou mightest be assisted by me,” … Here Jesus breaks off and allows His opponents to state their own conclusion, which was as follows: “he is free of his duty as a child.” The Lord seems unwilling to draw, or at least to state, the sinful conclusion at which Pharisaism had arrived. Hence the aposiopesis, which appears most clearly in the language of Mark, is peculiarly suitable.2 Perhaps the inference might have been differently expressed by some of the Rabbins. Jesus, however, draws his own conclusion,3 which is: He will surely not honor his father or his mother. So Meyer. But Grotius, Bengel, and Winer regard this clause as being the words of the Pharisees themselves, implying: He need not honor his father, etc. But this view is improbable in itself, and contrary to the language of the text. [Not at all. Comp. my critical note 11 on Mat_15:5-6, p. 275.—P. S.]

Mat_15:6. Made of no effect.—More than merely “transgressed.” Some Rabbins (as Rabbi Eliezer) regarded the duty of children to honor their parents as higher than all the commandments. But the Jewish authorities insisted that vows, even if incompatible with this injunction, were binding.

Mat_15:7. Well (aptly, καλῶς) did Isaiah prophesy of you. Isa_29:13.—Not in the sense of natural inspiration (de Wette), nor of prediction in the strictest sense (Meyer), nor merely of application (Maldonatus); but as in Mat_13:14 sqq. with special reference to Isaiah 6. We have here the other aspect of the hardening to which the prophet referred, in the shape of a pretended sanctity. As the statement of Isaiah in reference to the hardening of his cotemporaries was completely fulfilled in the cotemporaries of Jesus, so also his statement about their pretended sanctity; in other words, his verbal prophecy about his cotemporaries was, in this respect also, a typical prophecy of the times of Jesus.

Mat_15:9. In vain, μάτην.—Meyer explains the expression as implying that it was fruitless (without moral result) and groundless (temere). In our opinion, it expresses the idea of emptiness or vanity, which includes groundlessness in point of principle, and fruitlessness so far as results were concerned. The Hebrew text has no expression corresponding to this μάτην; but the Sept. may probably have translated from another reading.

Mat_15:10. Then He called the multitude.—The Saviour turns away from these hypocrites, whose questions about the washing of the hands He does not even condescend to answer, since out of their own mouths they were convinced of making the commandments of God of no effect. Christ now turns to the people, and instructs them in the difference between Levitical and real defilement.

Mat_15:11. Not that which goeth into the mouth defileth;—i.e., with reference to the relation between Levitical defilement and the חל, or profanus, in the real sense of the term. The Lord presents the Levitical idea of impurity in a moral light. The question is not—to take the present instance—to be decided by the physical mouth (or the use of certain meats), but by the moral mouth (or the language). What is here said concerning the going into and coming out of the mouth, applies to the whole series of Levitical and moral injunctions concerning purity. The statement was in the first place, indeed, intended as a justification of His disciples on the charge brought against them by the Pharisees. But the inference was obvious, that all these injunctions required to be fulfilled in a higher sense (although this did not imply that the Lord denied their validity as Levitical ordinances). As a matter of course, when the symbol would be completely fulfilled, its outward representation must fall to the ground.

Mat_15:12. After they heard this saying.—“This remark is commonly referred to Mat_15:3-9. But we would rather apply it, with Euthym. Zigab, to Mat_15:11.” Meyer. It is, indeed, quite true that it would have been impossible for them to have replied to Mat_15:3-9, while in answer to Mat_15:11 they might bring against Him the charge of subverting not only tradition, but even the written law. Still, their anger about His application to them of the prophecy of Isaiah must have increased their resentment and offence at His λόγος. Nor must we here omit to observe the moral distinction between giving offence to the Pharisees and to the least of the disciples.

Mat_15:13. Every plant.—Referring to the teaching and the traditions of the Pharisees (Ewald, Meyer, etc.), not to their persons (Fritzsche, Olshausen, de Wette). At the same time, we should also bear in mind what was said in Matthew 13 about the identification of individuals with the doctrines which they professed.

Mat_15:14. Into the ditch.—The cistern. Meyer supposes that the expression refers to Gehenna, implying that they were hopelessly lost. But, in our opinion, it primarily applies to historical and national, not to personal judgments. We infer this from the fact, that both classes of the blind are said to fall into the ditch,—those who feel their need of being guided (or the people), as well as those who think they see, and assume to be leaders (sec John 9). The difference between them, however, was very great; and with reference to the Jewish people, comp. Romans 9-11.

Mat_15:15. Peter.—Acting as the representative of all the disciples; see Mar_7:17.—This parable.—The whole discourse was parabolical, but sufficiently explained by the context, and not, as Peter seems to have supposed, a separate parable in the more limited sense of the term. It appears as if Peter had felt it difficult to distinguish between the symbol and the reality. Jesus had employed the physical as an emblem of the moral mouth, and in that particular His statement might be regarded as parabolical. But even in that respect the parabolical form had not been strictly carried out.

Mat_15:17. Do not ye understand?—The place where the bodily functions are finally purified, is that where they terminate, ὁ ἀφεδρών (which, according to Suidas, designates both anum and sellam; derivatur enim άπὸ τῶν ἑδρῶν. The term is evidently related to ἄφεδρος, by which the Sept. render the place where menstruous women underwent purification). But that which constitutes the true nature of man can only be cleansed if the heart, whence words and actions issue, is purified. And this is the only true purity, contrasted with which all symbolical purifications are of no value. (See above, the antithesis between mercy and sacrifice.) A symbol becomes null and void if applied against the truth which it had been intended to present to the mind. In that case its real object is lost, and it does harm instead of good. Compare here Mark.

Mat_15:19. For out of the heart proceed.—The Saviour implies that evil works first pass through the channel of an evil mouth, thus disclosing the evil state of the heart.

DOCTRINAL AND ETHICAL

1. As the Gospel history unfolds, the gulf between the believing and the unbelieving portion of the people becomes wider. If the former would fain touch the hem of His garment in order to be restored, the latter excommunicate Him, because His disciples had offended against their traditions.

2. Let us mark the progressive hostility against the Lord. First the Pharisees of Judea, then they of Galilee, had pronounced against Him; while both are now combined against Him and His word. The expression, “the Pharisees and scribes from Jerusalem,” clearly implies that they were a deputation from the synagogue, representing the whole body of the Pharisees and scribes.

3. No doubt the peculiar arrangement adopted by Matthew was intended to indicate this state of matters. Hence the description of Christ’s conflict with the secular authorities is followed by that of the assaults on the part of the Pharisees and scribes.

4. The increasing bitterness of His enemies appears also from the circumstance, that they now charged Him, in presence of the people, with setting at nought popular traditions. They evidently seem to have regarded the conduct of the disciples as reflecting the teaching of their Master. Hence the Lord feels called upon to set before the people the contrast between self-righteous traditionalism and the eternal commandments of God. This He illustrates in connection with the first and most special law of humanity. But the principle here laid down embraces a far wider range. It condemns all dead traditionalism which is inconsistent with life, and indeed every ecclesiastical ordinance which in spirit or in form is incompatible with the fundamental principles of our humanity, with the institutions of God, or with the demands of our moral nature.

5. The mere traditions of men are plants which our Father in heaven has not planted. They have sprung from temporal motives, were subservient to temporal interests, and became a temporal curse to those who blindly followed them. Hence also they shall at last meet with an earthly fate, and be rooted up. According to Heubner, the future tense, here used, must be regarded as implying that a certain thing must necessarily be done. But although it is quite true that Christ by His word roots up the principle of tradition in His Church, yet the actual process of uprooting will take place in the course of those judgments which the progress of history shall evolve. Comp. 1Co_3:13.

6. The antithesis between the mouth in the physical and in the moral sense involved a principle by which all the ordinances concerning meats were removed, in view of and as fulfilled by the law of the spirit. This, indeed, was the main ground of offence to the Pharisees. However, it was not the intention of the Lord to annul on this occasion these ordinances, as little as He meant to enjoin the cessation of sacrifices when He quoted the saying of the prophet, “I will have mercy, and not sacrifice.” In the present instance also, a reference to the Hebrew expression would exhibit the right relationship between what was material and what immaterial (which had been perverted by hypocrisy), implying, as it did, that the latter was of no importance, and even contemptible, when contrasted with what in itself was material. On the symbolical import of these ordinances comp. the well known works on Old Testament Symbolism [by Bähr, Kurtz, Fairbairn], and the article Reinigkeit in Winer’s Bibl. Encycl. The religious lustrations prescribed in the law gave rise to the pharisaical ordinances concerning the washing of hands before meals. In His teaching the Lord goes back upon the fundamental principle of all lustrations, laying peculiar stress on the antithesis between what was external and what was internal, since the Pharisees were in danger of substituting what was intended as a symbol, for the reality to which it pointed.

7. The words of Jesus may be regarded both as a doctrinal and as a controversial statement. The charge of the Pharisees implied that He and His disciples were a company of defiled sinners. Our Lord retorts by showing that defilement really attached to the Pharisees, not in any outward sense, but by the wicked thoughts issuing from their hearts. The doctrine, that out of the heart come evil thoughts, is not inconsistent with the dogma concerning the devil, since Satan can only tempt man, not produce sin in him. Comp. Jam_1:14.

8. The moment when Christ turns from the rulers of the synagogue to address Himself to the people, is both highly significant in itself and typical. The same may be said of the fact, that immediately afterward He passed for the first time beyond the boundary of the Holy Land; not, indeed, directly into the coast of Tyre, although soon afterward into the territory of Sidon. “Perhaps He found it necessary to impress upon the disciples, who as yet could not fully receive the contrast between Pharisaism and the religion of the Spirit, that the curse of defilement hung over the Holy Land.” Similarly, Elijah, when he could no longer find a habitation in Judea, had passed into Phœnicia, and even tarried there for a time.

HOMILETICAL AND PRACTICAL

The welcome and the ban which awaited the Lord on His return into His own country.—The secret landing of the Lord anon a public event.—The secret arrival of Christ a blessed event for the poor and needy who trusted in Him.—How the Pharisees and scribes would have shut up the way of the Lord: 1. Opposing their human authority to His divine mission; 2. their vain scholastic questions to His heavenly Revelation 3. the objections of their traditionalism to His proclamation of mercy; 4. their miserable pretensions to His blessed reality; 5. their thoughts of death to His way of life.—Sad decay of the once glorious synagogue.—The small masters in the presence of the great Master. 1. They call on Him, who is the Judge and Saviour of the world, to rebuke His disciples; 2. to wash that hand which restores life and health; 3. to purify that mouth whose word and breath sanctify the world; 4. to hallow the meal of Him who is the bread of life.—The traditionalism of the elders in its antagonism to the law of the Eternal One: 1. By a perversion of the law it dares to prefer charges against Him who is the personal law; 2. by its traditions it renders vain even the eternal commandments of God; 3. under the mask of sanctity it dares to condemn everlasting righteousness itself.—Inseparable connection between zeal for traditions and hypocrisy.—How the Lord brings to nought the plans of these zealots: 1. By replying to them, (a) throwing light on their doctrine; (b) on their character; 2. by turning from them, (a) giving liberty to the people by the word of liberty; (b) giving liberty to His own disciples by the call of liberty: “Let them alone.”—Hypocrisy in its historical development: 1. What forms it assumed at the time of Isaiah 2. at the time of Christ; 3. in our own days.—The unprofitableness and the judgments of hypocrisy: 1. It is a spurious service of the lips; 2. it is a vain and external service of the temple; 3. it is the vain service of the schools (unreal in the family, in the church, in the school, and in the state).—Let us meet the hypocrisy of officialism by imitating the example of the Lord and turning to the people.—The teaching of the Pharisees, and the doctrine of the Lord. 1. The former exalt what is sensuous above that which is spiritual, the external (as, for example, washings, fasts, prayers, almsgiving, etc.) above the internal; while Jesus sanctifies what is external by that which is internal. 2. The Pharisees convert the emblem into the reality, and thereby destroy it; while Jesus merges in and fulfils the symbol by the reality.—The offence of the Pharisees.—Objections to traditionalism: 1. It wants a divine origin. It has not its root in truth or in life, and hence has neither divine authority nor divine efficacy. It will give way before divine institutions (it is rooted up); it must give way before spiritual civilization, like heathenism, or like primeval forests.—“Let them alone” ( Mat_15:13), or justification of the Reformation by the mouth of the Lord.—The blind leaders of the blind. 1. What they have in common: (a) Their guilt; (b) their ultimate fate. 2. Wherein they differ: the blind leaders are responsible both for themselves and for those whom they mislead; but, on the other hand, it is equally sinful on the part of the blind to allow themselves to be led by blind leaders.—The fall into the ditch.—“Do not ye yet understand, that whatsoever entereth into the mouth,” etc.?—Terrible import of these words of the Lord in regard to those who pass moral judgments upon points connected with merely outward observances.—Even the mouth must be regarded as sacred to the Lord, and what it partakes becomes a spiritual feast, but only from its connection with, and dependence upon, the state of the heart.—If we seek purity in external things, our purification, being of the earth, will pass away.—That which proceedeth out of the mouth cometh forth from the heart.—Keep thy heart with all diligence, for out of it are the issues of life, Pro_4:23.—The deeds of the heart manifesting themselves by the words of the mouth.—Whatever cleaves to and defaces an object contrary to its purpose, defiles it; hence the defilement of sin.—The progress of that defilement which separates between the Lord and us: 1. Evil distinctions (exaltation of the outward over the inward); 2. adulteries (apostasy from the living God); 3. fornications (with the world and its pomp); 4. thefts (what is holy is taken from the Lord and given to the world); 5. false witnesses (lying accusations against what is holy); 6. blasphemies (see Matthew 12).—What defileth a man before God: 1. Wherein defilement consisteth; 2. how it is contracted.—How eternal purity answered the charge of defilement brought against it by impure sinners.—How the wondrous beauty, purity, and delicacy of the emblem may be perverted into impurity, if it is set up in opposition to the reality which it was intended to foreshadow.

Starke:—Nov. Bibl. Tub.: Those self-conceited hypocrites who boast of being the Church, are generally the worst enemies and persecutors of the kingdom of Christ. Full of impurity themselves, they represent as sin what is not sin, and spy out the liberty of Christians, Gal_2:4; 2Ti_3:5.—What a shame that the name of God should be used as a pretext to cover ambition and covetousness! This the false church has always done.—Quesnel: A desire for new inventions, and love for old errors and superstitions, are the fruitful source whence the disturbances of the Church spring, 1Ti_1:4-7.—Cramer: This is the mark of all hypocrites and sanctimonious persons, that they treat as a matter of conscience things indifferent, while they deal lightly with things of which they should make a matter of conscience.—Woe to children who would rather see the back than the face of their parents, who would rather commit them to the grave than support them!—Quesnel: It is sacrilegious to devote to God what should have been given in fulfilment of duties to which the instincts of nature and the law of God equally point.—Hedinger: Beware of sanctimonious people: they deceive the simple, but are ignorant of Christ.—Nothing is to be refused if it be received with thanksgiving, 1Ti_4:4.—An unwashen mouth.—The heart in its natural state a poisonous fountain of evil thoughts.—Every plant, etc., 1Co_3:12.—It is quite possible to be spiritually blind while possessing accurate knowledge of the letter and even outward learning, Isa_56:10.—Nov. Bibl. Tub.: That which is external can neither defile nor sanctify what is within, but the mind and heart sanctify or defile the outward deed.—Gossner: Lying traditions are turned into truth, and the Word of God and the truth of Christ are condemned as lies and heresies.—God desires above all the heart.—Look to your plants. What does not proceed from God is not tolerated by God.—Preachers and hearers often lie in the same ditch of ignorance, worldliness, and pharisaical self-righteousness.

Lisco:—It is characteristic of a false faith to exalt the traditions of men above the commandments of God.—Gerlach:—It is characteristic of sin that it cannot remain quiescent, but must manifest itself outwardly, and thereby be completed.—A high reputation before men, and the applause of our cotemporaries, are of no avail in the kingdom of God if the new birth be wanting.—That which is external remains such, even though a man have received it internally.

Heubner:—Genuine and spurious purity.—The false teachers calling the heavenly Master to account.—They accuse Him of instilling into His disciples erroneous and dangerous principles.—Let us not be astonished when we see the most vain and heartless persons arrogating to themselves the post of leaders in religious matters.—Custom has frequently the most pernicious authority, and proves a fetter to the truth.—Immense difference between the traditions of men and the commandments of God.—Outward religious claims can never come into conflict with those of love.—None could have been further removed from a religion without love and righteousness than Christ.—Any religious or ecclesiastical usage which proves inconsistent with the law of love is an abomination unto Him.—The words of the prophets always true.—The human heart the same at different periods of time.—Man has a natural tendency to hypocrisy.—How careful are we to be outwardly pure, regardless of the state of matters within!—To follow Jesus, we must be free from all human authority.—The heart of man, which ought to be a temple of the Holy Spirit, naturally the dwelling-place of all abominations.

Footnotes:

[1][See my critical note 6, p. 275. Cod. Sinait likewise puts the Pharisees first.—P. S.]

[2][The aposiopesis is clear in the parallel passage of Mar_7:11, after κορβᾶν, but he omits the second clause altogether, viz. the words: (καὶ) οὐ μὴ τιμήσει (τιμήσῃ), which create the only difficulty in our case.—P. S.]

[3][This is inconsistent with the preceding remark that the Saviour was unwilling to draw or to state the conclusion of the Pharisees.—P. S.]

[31] Mat_14:34.—[Διαπράσατες, Ewald and Lange: da sie hinübergeschifft waren; G. Campbell: having passed over; A. Norton, Conant, and the N. T. of the A. B. U.: passing over; Rheims and Archbishop Kendrick (The Four Gospels, N. Y. 1849): having passed the water; Wiclif: whanne thei hadden passid ouer the see.—P. S.]

[32] Mat_14:35.—[Lange: da die Leute … Ihn erkannten; Norton: when they saw who he was; Campbell, and Conant: knowing him, ἐπιγνόντες αὐτόν.—P. S.]

[33] Mat_14:35.—[Εἰς ὅλην τὴν περί χωρον ἐκείνην, into the whole neighboring country; Lange: in die ganze Umgegend; Campbell: through all that country; Conant: into all that country round (omitting only the about of the E. V.—P. S.]

[34] Mat_14:36.—[Κράσπεδα correspond to the צִרצִית, which the Jews were directed to wear on the corners of the outer garments, Num_15:38 sq. Campbell, and Kendrick translate: tuft; Norton, and Conant: fringe; all the older English versions to A. D. Matt 1611: hem—P. S.]

[35] Mat_14:36.—[Campbell, Norton, and Conant drop: perfectly; but Lange retains it: (vollständig) geheilt, διεσώθησαν; Meyer: sie wurden durchgerettet, so dass sie sofort gesund aus der Krankheit hervorgingen.—P. S.]

[36]Ch. 15, Mat_14:1.—[Simpler and better with modern translators and revisers: Pharisees, and Scribes from Jerusalem (dropping: which were), even in case we retain the article οί before ἀπό, which is omitted in the authorities of Lachmann and Tregelles, and also in Cod. Sinaiticus.—P. S.]

[37] Mat_14:3.—[Διὰ τὴν παράδοσιν ὑμῶν, or on account of, or for the sake of (Conant), but not: on the pretense of (Norton), nor: by (E. V. and Campbell). The preposition διά with the accusative seldom, if ever, denotes instrumentality; besides this would not suit the connection; for, as Conant correctly remarks, “it was regard for tradition, as of higher worth and authority, which led them to set aside the word of God, and it is this with which they are here charged.” The Vulgate correctly translates: propter traditionem vestram; the Peschito (Syriac V.) likewise; on account of your tradition; Wiclif, Rheims: for your tradition; Cranmer: because of; Tyndale and Geneva B. falsely: through, for which the Bishops’ B. and King James’ B. substituted by. All the good German versions have: um .. willen, or wegen, on account of.—P. S.]

[38] Mat_14:4.—[So according to the reading: ἐνετείλατο λέγων. But the older reading of manuscripts, versions, and patristic citations, is εῖπε, said (without commanded). So Lachm. and Tischend., while Alford retains ἐνετεἰλα το λἐγων. Lange puts geboten und (commanded and) in smaller type in parenthesis.—P. S.]

[39] Mat_14:4.—[Θανάτῳ τελεντάτω, lit: shall end by death, shall be executed, the inaccurate LXX rendering of the intensive Hebrew form מוֹח יָמוּת, Exo_21:17; Lev_20:9.—P. S.]

[40] Mat_14:5.—[His before father and mother, need not be italicized; the definite article in Greek (τῷ πατρὶ ἢτῇ μητρί) having here the force of our possessive pronoun.—P. S.]

[41] Mat_14:5-6.—[The translation of this somewhat difficult sentence, which is generally regarded as elliptical, but not necessarily so, depends partly on the construction (see Exeg. Notes), partly on the reading. The common text reads, Mat_14:6 : οὐ μὴ τιμήσῃ (which the E. V. co-ordinates with ἂν εἴπῃ, as a second part of the protasis: whosoever shall say … and honor not); but the majority of ancient critical authorities are in favor of the future: οὐ μὴ τιμήσει, either with καί (so Tischendorf and Alford), or without καί (as Lachmann and Tregelles read). The Cod. Sinait likewise omits καί, but reads τιμηση, and inserts after ὠφεληθῇς the words: ονδεν εστιν, which I have not seen in any other manuscript or critical apparatus (the reading is: ουδεν εστιν ου μη τιμηση τον πρα, abridged for πατέρα, etc.). The choice lies between the following explanatory translations: (1) But ye say: “Whoever saith to his father or mother: ‘A gift’ [i.e., it is an offering consecrated to God, and therefore not alienable to other use], ‘whatsoever thou mightest be profited with from me’ [i. e., by which I might support thee]; and honor not (καὶ οὐ μὴ τιμήσῃ, coördinate with ἂν εἴπῃ, and second member of the protasis) his father or his mother …” (supply the apodosis: he shall be free, or is free, viz., from the obligation of the fifth commandment). And [words of the Saviour] ye have made the law of God of no effect, for the sake of your tradition. (2) Or, if we read (καὶ) οὐ μὴ τιμήσει, and commence here the words of the Lord, we must translate: But ye say: “Whoever saith to his father or his mother: ‘It it a gift [i.e., an inalienable altar-offering] from which thou mightest be benefited by me,’ ” … [supply the apodosis of the Pharisees: the same is not bound to honor or support his parents, since by doing so he would violate his vow, or alienate what belongs to God]. (And) he [words of Christ] shall in no wise honor his father or his mother. And thus ye have made the law of God of no effect, etc. So Meyer and Lange. But this ellipsis seems somewhat forced and unnatural. (3) Or, finally, we may regard the second clause, with Grotius, Bengel, Winer, and Conant, as the apodosis, no matter whether we read: καὶ οἰ μὴτι μὴσῃ, or οὐμὴ τι μήσει. I prefer the latter (without καὶ) as the older reading, and explain: But ye say: “Whoever saith, etc., he (the same) shall in no wise honor his father or his mother.” Thus have ye, etc. This explanation avoids the hypothesis of an aposiopesis and requires no supplement of an apodosis; it also retains the full force of οὐμὴ, a strong negative asseveration, which in connection with the future expresses earnest dissuasion or positive prohibition (as in Mat_16:22 : οὐ μὴ ἒσται σοι τοῦτο). If we retain καί we must explain it, with Winer: “he too,” i.e., in such a case (comp. Winer’s Grammatik, etc., § 64 sub aposiopesis, p. 529, note: wer zu seinen Eltern spricht … der braucht auch—in diesem Falle—seine Eltern nicht zu ehren), or rendor with Scrivener: he shall not then honor. At all events it seems to me most natural to regard the second clause as the apodosis of the Pharisees, which expresses their decision and neutralizes the fifth commandment. The Saviour thinks it unnecessary to refute them and simply states the result: Thus ye have made the law if God of no effect.—Conant observes, that the ellipsis in the Common Version: he shall be free, “is supplied from Beza’s Latin Version: insons erit, and is one of the many evidences of its influence (often injurious) on King James’ revisers.”—P. S.]

[42] Mat_14:6.—[The authorities are divided between τὴ νἐν τολὴν, the commandment, τὸν νόμον, the law (Tischend., Alford), and τὸν λόγον, the word (Lachm. and Tregelles.—P. S.]

[43] Mat_14:8.—The words of the text. rec.: ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν, are wanting in the oldest authorities [including Cod. Sinait.], and omitted in all critical editions [since Griesbach]. Probably an insertion from the Septuagint.

[44] Mat_14:17.—[Leave out yet. The best authorities and editions read οὐ, not, for οὔπω, not yet. Dr. Lange includes such, yet, in parenthesis.—P. S.]

[45] Mat_14:20.—[The Greek has always the definite article before ἄνθρωπος in this section, and the E. Vers, thus renders it in Mat_14:18 : defile the man.—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.

14:34-36 On the purpose of Jesus’ miracles, see study notes on Matt 11:5; 12:28.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat_14:34. Comp. Mar_6:53 ff. Γῆ Γεννης.] that beautiful district of Lower Galilee, stretching along the border of the lake, and measuring thirty stadia in length by twenty in breadth, Josephus, Antt. iii. 10. 8, the el Guweir of the present day; Ewald, Gesch. Chr. p. 334; Furer in Schenkels Bibellex. II. p. 324.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 14:34-36 . Safe arrival . διαπεράσαντες , having covered the distance between the place where Jesus joined them and the shore. ἐπὶ τὴν γῆν : they got to land ; the general fact important after the storm. εἰς Γεννησαρέτ , more definite indication of locality, yet not very definite; a district, not a town, the rich plain of Gennesaret, four miles long and two broad.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This Gennesaret was a lake nigh to Capernaum, which is also called the Sea of Galilee, and Tiberias, so that the country itself grew to be called by that name.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here an account of miracles by wholesale, which Christ wrought on the other side of the water, in the land of Gennesaret. Whithersoever Christ went, he was doing good. Gennesaret was a tract of land that lay between Bethsaida and Capernaum, and either gave the name to, or took the name fRom. this sea, which is called (Luk 5:1) The Lake of Gennesaret; it signifies the valley of branches. Observe here,

I. The forwardness and faith of the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart from them, they had no occasion for him; these besought him to help them, they had need of him. Christ reckons it the greatest honour we can do him, to make use of him. Now here we are told,

1. How the men of that place were brought to Christ; they had knowledge of him. It is probable that his miraculous passage over the sea, which they that were in the ship would industriously spread the report of, might help to make way for his entertainment in those parts; and perhaps it was one thing Christ intended in it, for he has great reaches in what he does. This they had knowledge of, and of the other miracles Christ had wrought, and therefore they flocked to him. Note, They that know Christ's name, will make their application to him: if Christ were better known, he would not be neglected as he is; he is trusted as far as he is known.

They had knowledge of him, that is, of his being among them, and that he would be put awhile among them. Note, The discerning of the day of our opportunities is a good step toward the improvement of it. This was the condemnation of the world, that Christ was in the world, and the world knew him not (Joh 1:10); Jerusalem knew him not (Luk 19:42), but there were some who, when he was among them, had knowledge of him. It is better to know that there is a prophet among us than that there has been one, Eze 2:5.

2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts; They sent out into all that country. Note, those that have got the knowledge of Christ themselves, should do all they can to bring others acquainted with him too. We must not eat these spiritual morsels alone; there is in Christ enough for us all, so that there is nothing got by monopolizing. When we have opportunities of getting good to our souls, we should bring as many as we can to share with us. More than we think of would close with opportunities, if they were but called upon and invited to them. They sent into their own country, because it was their own, and they desired the welfare of it. Note, We can no better testify our love to our country than by promoting and propagating the knowledge of Christ in it. Neighbourhood is an advantage of doing good which must be improved. Those that are near to us, we should contrive to do something for, at least by our example, to bring them near to Christ.

3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed; They brought unto him all that were diseased. If love to Christ and his doctrine will not bring them to him, yet self-love would. Did we but rightly seek our own things, the things of our own peace and welfare, we should seek the things of Christ. We should do him honour, and please him, by deriving grace and righteousness from him. Note, Christ is the proper Person to bring the diseased to; whither should they go but to the Physician, to the Sun of Righteousness, that hath healing under his wings?

4. How they made their application to him; They besought him that they might only touch the hem of his garment, Mat 14:36. They applied themselves to him, (1.) With great importunity; they besought him. Well may we beseech to be healed, when God by his ministers beseecheth us that we will be healed. Note, The greatest favours and blessings are to be obtained from Christ by entreaty; Ask, and it shall be given. (2.) With great humility; they came to him as those that were sensible of their distance, humbly beseeching him to help them; and their desiring to touch the hem of his garment, intimates that they thought themselves unworthy that he should take any particular notice of them, that he should so much as speak to their case, much less touch them for their cure; but they will look upon it as a great favour, if he will give them leave to touch the hem of his garment. The eastern nations show respect to their princes, by kissing their sleeve, or skirt. (3.) With great assurance of the all-sufficiency of his power, not doubting but that they should be healed, even by touching the hem of his garment; that they should receive abundant communications from him by the smallest token of symbol of communion with him. They did not expect the formality of striking his hand over the place or persons diseased, as Naaman did (Kg2 5:11); but they were sure that there was in him such an overflowing fulness of healing virtue, that they could not fail of a cure, who were but admitted near him. It was in this country and neighbourhood that the woman with the bloody issue was cured by touching the hem of his garment, and was commended for her faith (Mat 9:20-22); and thence, probably, they took occasion to ask this. Note, The experiences of others in their attendance upon Christ may be of use both to direct and to encourage us in our attendance on him. It is good using those means and methods which others before us have sped well in the use of.

II. The fruit and success of this their application to Christ. It was not in vain that these seed of Jacob sough him, for as many as touched, were made perfectly whole. Note, 1. Christ's cures are perfect cures. Those that he heals, he heals perfectly. He doth not do his work by halves. Though spiritual healing be not perfected at first, yet, doubtless, he that has begun the good work will perform it, Phi 1:6. 2. There is an abundance of healing virtue in Christ for all that apply themselves to him, be they ever so many. That precious ointment which was poured on his head, ran down to the skirts of his garment, Psa 133:2. The least of Christ's institutions, like the hem of his garment, is replenished with the overflowing fulness of his grace, and he is able to save to the uttermost. 3. The healing virtue that is in Christ, is put forth for the benefit of those that by a true and lively faith touch him. Christ is in heaven, but his word is nigh us, and he himself in that word. When we mix faith with the word, apply it to ourselves, depend upon it, and submit to its influences and commands, then we touch the hem of Christ's garment. It is but thus touching, and we are made whole. On such easy terms are spiritual cures offered by him, that he may truly be said to heal freely; so that if our souls die of their wounds, it is not owing to our Physician, it is not for want of skill or will in him; but it is purely owing to ourselves. He could have healed us, he would have healed us, but we would not be healed; so that our blood will lie upon our own heads.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 34. The land of Gennesaret.] It was from this country that the sea or lake of Gennesaret had its name. In this district, on the western side of the lake, were the cities of Capernaum and Tiberias.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(34) They came into the land of Gennesaret.—The name, possibly a corruption of the older Chinneroth (Num_34:11; Jos_11:2; Jos_12:3), belonged to the western shore of the lake to which it gave one of its titles, and included Capernaum, to which, as we learn from Joh_6:17; Joh_6:24, the disciples were steering. The region was one of singular fertility (the name has been explained as meaning the “Garden of Sharon”), and was then one of the most populous districts of Palestine.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. the land of Gennesaret] By this is meant the plain of Gennesaret, two miles and a half in length and about one mile in breadth. Modern travellers speak of “its charming bays and its fertile soil rich with the scourings of the basaltic hills.” Josephus describes the district in glowing terms (B. J. iii. 10. 8). See Recovery of Jerusalem, p. 351.

34–36. Jesus cures sick folk in the Land of Gennesaret

Mar_6:53-56, where the stir of the neighbourhood and eagerness of the people are vividly portrayed.

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.

And when the men of the place had knowledge of him,.... Not merely by report, but by face, having seen, and heard him before; see Luk 5:1.

They sent out into all that country round about, and brought unto him all that were diseased; which not only expresses their faith in him, that he was able to heal all their sick and diseased, were they ever so many; but also their affectionate regard to their fellow creatures and countrymen; and their care and diligence in sending messengers about to their respective cities, towns, and villages, and which must be attended with expense: for they neither spared cost nor pains, to do good to their country; in all which, they set an example worthy of imitation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 And when they were gone over, they came into the land of Gennesaret.

Ver. 34. They came into the land of Gennesaret] Where he presently found some that observed him. When God sets up a fight in any place, a burning and a shining light, there is some work to be done. A husbandman would not send his servant with his sickle to reap thistles and nettles only. The ministry sent to a place, is an argument of some elect there, 2Th 1:5.

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.

Land of Gennesaret - This region was in Galilee, on the west side of the Sea of Tiberias; and in this land was situated Capernaum, to which he had directed his disciples to go.

The hem of his garment - That is, the fringe or border on the outer garment. See the notes at Mat 9:20.

Remarks On Matthew 14

1. We learn from this chapter the power of conscience, Mat 14:1-4. Herod’s guilt was the only reason why he thought John the Baptist had risen. At another time he would altogether have disbelieved it. Consciousness of guilt will at some period infallibly torment a man.

2. The duty of faithfulness, Mat 14:4. John reproved Herod at the hazard of his life, and he died for it; but he had the approbation of conscience and of God. So will all who do their duty. Here was an example of fidelity to all ministers of religion. They are not to fear the face of man, however rich, or mighty, or wicked.

3. The righteous will command the respect of the wicked. Herod was a wicked man, but he respected John and feared him, Mar 6:20. The wicked profess to despise religion, and many really do; but their consciences tell them that religion is a good thing. In times of trial they will sooner trust Christians than others. In sickness and death they are often glad to see them and hear them pray, and desire the comfort which they have; and, like Balsam, say, “Let me die the death of the righteous,” Num 23:10. No person, young or old, is ever the less really esteemed for being a Christian.

4. People are often restrained from great sins by mere selfish motives, as Herod was by the love of popularity, Mat 14:5. Herod would have put John to death long before had it not been that he feared the people. His constantly desiring to do it was a kind of prolonged murder. God will hold men guilty for desiring to do evil; and will not justify them if they are restrained, not by the fear of him, but by the fear of people.

5. We see the effect of what is called the principle of honor, Mat 14:9. It was in obedience to this that Herod committed murder. This is the principle of duelling and war. No principle is so foolish and wicked. The great mass of people disapprove of it. The wise and good have always disapproved of it. This principle of honor is usually the mere love of revenge. It is often the fear of being laughed at. It produces evil. God cannot and will not love it. The way to prevent duels and murders is to restrain the passions and cultivate a spirit of meekness and forgiveness when young; that is, to come early under the full influence of the gospel.

6. People should be cautious about promises, and especially about oaths. Herod made a foolish promise, and confirmed it by a wicked oath, Mat 14:9. Promises should not be made without knowing what is promised, and without knowing that it will be right to perform them. Oaths are always wicked except when made before a magistrate, and on occasions of real magnitude. The practice of profane and common swearing, like that of Herod, is always foolish and wicked, and sooner or later will bring people into difficulty.

7. Amusements are often attended with evil consequences, Mat 14:6-11. The dancing of a frivolous and profligate girl was the means of the death of one of the holiest of men. Dancing, balls, splendid parties, and theaters are thought by many to be innocent; but they are a profitless waste of time. They lead to forgetfulness of God. They nourish passion and sensual desires. They often lead to the seduction and ruin of the innocent. They are unfit for dying creatures. From the very midst of such scenes the “happy” may go to the judgment bar of God. How poor a preparation to die! How dreadful the judgment seat to such!

8. Jesus will take care of the poor, Mat 14:14-21. He regarded the temporal as well as the spiritual needs of the people. Rather than see them suffer, he worked a miracle to feed them. So, rather than see us suffer, God is daily doing what man cannot do. He causes the grain to grow; he fills the land, and seas, and air with living creatures; nay, he provides in desert places for the support of man. How soon would all people and beasts die if he did not put forth continued power and goodness for the supply of our wants!

9. It is the duty of Christians to be solicitous about the temporal wants of the poor, Mat 14:15. They are with us. By regarding them, and providing for them, we have an opportunity of showing our attachment to Christ, and our resemblance to God, who continually does good.

10. A blessing should be sought on our enjoyments, Mat 14:19. It is always right to imitate Christ. It is right to acknowledge our dependence on God, and in the midst of mercies to pray that we may not forget the Giver.

11. We see the duty of economy. The Saviour, who had power to create worlds by a word, yet commanded to take up the fragments, that nothing might be lost, Joh 6:12. Nothing that God has created and given to us should be wasted.

12. It is proper to make preparation for private prayer. Jesus sent the people away that he might be alone, Mat 14:22-23. So Christians should take pains that they may have times and places for retirement. A grove or a mountain was the place where our Saviour sought to pray, and there, too, may we find and worship God.

13. In time of temptation, of prosperity, and honor, it is right to devote much time to secret prayer. Jesus, when the people were about to make him a king, retired to the mountain, and continued there until the early morning in prayer, Joh 6:15.

14. When Christ commands us to do a thing we should do it, Mat 14:22. Even if it should expose us to danger, it should be done.

15. In times of danger and distress, Jesus will see us and will come to our relief, Mat 14:25-26. Even in the tempest that howls, or on the waves of affliction that beat around us, he will come, and we shall be safe.

16. We should never be afraid of him. We should always have good cheer when we see him, Mat 14:27. When he says, “It is I,” he also says, “be not afraid.” He can still the waves, and conduct us safely to the port which we seek.

17. Nothing is too difficult for us when we act under the command of Christ. Peter at his command leaves the ship and walks on the billows, Mat 14:29.

18. Christ sometimes leaves his people to see their weakness and their need of strength. Without his continued aid they would sink. Peter had no strength of his own to walk on the deep, and Christ suffered him to see his dependence, Mat 14:30.19. The eye, in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and winds, rather than Christ, he began to sink, Mat 14:30. True courage in difficulties consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour and Friend.

20. Prayer may be instantly answered. When we are in immediate danger, and offer a prayer of faith, we may expect immediate aid, Mat 14:31.

21. Pride comes before a fall. Peter was self-confident and proud, and he fell. His confidence and rashness were the very means of showing the weakness of his faith, Mat 14:31.

22. It is proper to render homage to Jesus, and to worship him as the Son of God, Mat 14:33.

23. We should be desirous that all about us should partake of the benefits that Christ confers. When we know him and have tested his goodness, we should take pains that all around us may also be brought to him and be saved, Mat 14:35.

24. Jesus only can make us perfectly whole. No other being can save us. He that could heal the body can save the soul. A word can save us. With what earnestness ought we to plead with him that we may obtain his saving grace! Mat 14:36.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mark relates the same, Mar 6:53-56, with no difference considerable. Christ had been in this country before, Mat 8:1-34, and in it wrought several miracles, so as they had a former knowledge of him. As soon as thy had knowledge of his being again come, they express their faith in him, and their charity towards their neighbours, in telling it abroad, and bringing sick persons to him. I know not why any should fancy any superstition in their desire to

touch the hem of his garment, considering how Mark expresses it, καν, which we translate, if it were but the border of his garment. It rather soundeth in my ears as a high expression of their faith; they believed there was such a fulness of virtue in Christ, that it flowed from him to every part of his garment. It was their faith in Christ, not their touch of his garment, that healed them. I am sure our Lord so far encouraged their faith, that he healed all those who touched his garment with that faith and expectation. The evangelist saith, they

were made perfectly whole. Their faith here plainly implied not only an assent to his power, but a confidence in his goodness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. Land of Gennesaret — The plain of Gennesaret. It is on the western side of the lake, immediately south of Capernaum. It is described by Josephus as having been a spot where nature was ambitious of lavishing her finest powers. Dr. Olin thus describes it: “This plain, which I think is about four miles in length by two and a half in breadth, is bounded eastward by the sea, and on the west by the mountains, which recede from the shore to Mejdal, and having made the compass of that side of the plain, again returns to the beach at its northern end. The two extremities of the plain are thus contracted to a point, while the western boundary along the mountain is curved, and the eastern on the sea is a nearly straight line. The soil is of a dark colour, very deep, and evidently of the greatest fertility.”

Over this beautiful plain our Lord and his disciples often walked, and there he uttered many of his discourses, drawing his illustrations from the varied scenes of earth, sea, and sky around him. As it lies south of Capernaum, the disciples, who started first toward Bethsaida for Capernaum, must have been driven far out of their course.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 34-36. On landing at Gennesaret numbers come to him and are healed. Parallel passage: Mar_6:53-56, which is fuller.

And when they were gone overhad crossed over (Revised Version); diaperasantev Mat 9:1they came into the land of Gennesaretto the land, unto Gennesaret (Revised Version, with the true text). The plain El-Ruwer, part of the northwest side of the lake, and some three miles long by one broad, extending, roughly, from Chorazin (perhaps Khan Minyeh; but comp. Mat_11:21, note) to Magdala. (For its fertility, see Josephus, "Wars," 3:10.8)

Vers. 34-36. Philanthropy.

After Jesus had come to his distressed disciples walking on the sea, and calmed for them the fury of the storm, with their Master now in their company, they had a pleasant run to the land of Gennesaret. Behold now another scene of wonder. "When the men of that place knew him," etc. Here we have a fine example of philanthropy, in which there is

I A TRUE SYMPATHY WITH HUMANITY. The evidences of this are:

1. A knowledge of what it is. This is expressed in the single word "sick." And this implies:

(1) Disorganization;

(a) physical;

(b) intellectual;

(c) moral.

(2) Disability, viz. in every part of our nature.

(3) Suffering.

(4) Death.

2. An estimate of what it ought to be. This also may be expressed in the single word "healthy." And this implies:

(1) That the elements of our nature work together harmoniously.

(a) As to the organs of the body;

(b) as to the faculties of the intellect;

(c) as to the will and the affections of the heart.

(2) That consequently there is strength and competence in all our powers.

(3) Moreover that there is happiness.

(a) The sense of immunity from pain;

(b) the sense of vigour.

(4) And there is life. This is more than existence. Physically, it is existence under the best conditions. So, morally, it is union with God.

3. A yearning for its regenerations. This is the crucial point. There are theorists who have noble conceptions of what men ought to be, who do not endeavour to exemplify their ideal, nor to induce others to do so. Such a theorist may be a devil.

II AN ACTIVE PUBLIC SPIRIT. This is evinced in:

1. The quick discernment of the presence of the Healer.

(1) The men of Gennesaret recognized Jesus as soon as he landed on their shore. He had been amongst them before. Gennesaret, the ancient Chinnereth, (see Deu_3:17 Jos_19:35) the district in Lower Galilee in which Capernaum was situate. (cf. Mar_6:53Jo 6:22-25) Probably they had been amongst those who witnessed the miracle of the loaves on the preceding day.

(2) They were more noble than their neighbours, the Gergesenes, who "besought Jesus that he would depart out of their coasts," for they welcomed him among them. Note: If Christ were better known he would be better trusted, and not rejected as he is too often.

(3) The discernment of the day of opportunity is an important step towards its improvement. (cf. Luk_19:24 Joh_1:10) It is better to know that there is a prophet amongst us than that there has been one. (see Eze_2:5)

2. The prompt gathering into that presence of the sick.

(1) The men of Gennesaret lost no time, but sent instantly messengers through all parts of the surrounding country to advise the sick that the Healer had arrived. Note: Those who know Christ should preach him.

(2) If these men of Gennesaret had tasted of the loaves, and that this zeal was an effect of the miracle upon them, this lesson is suggested, viz. that the inward reception of the truth will create a desire for the removal of outward evil. When the word comes into the heart it will renovate the life.

(3) The zeal of the men of Gennesaret was transfused into their messengers. Mark gives a graphic description of their activity. (see Mar_6:53-56)

3. The earnest supplication of the Divine blessing.

(1) The religious is the truest philanthropy.

(a) Religion benefits the body. Its precepts conduce to health. Their violation is the chief cause of disease.

(b) Religion benefits the soul. The soul is the grander part. The philanthropy which terminates in the body is imperfect.

(2) It is prayerful. "They," the men of Gennesaret, "besought Jesus that they," the sick, "might only touch the border of his garment." Note:

(a) The prayer was importunate. "Besought him.

(b) It was mixed with faith. "That they might only touch." The virtue was not in the garment, but in the touch, which, as an act of faith, was to be rewarded.

(c) It was mixed with gratitude. Eastern people show respect to their princes by kissing their sleeve or skirt.

(3) They were evidently influenced by the example of their countrywoman. For she was of Capernaum who introduced this idea of touching the hem of the garment. (see Mat_9:20-22) The precious ointment which was upon the head of Jesus ran down to the skirts of his garment. (Psa_133:2)

(4) "As many as touched were made whole." If ministers could cure bodily diseases they would have many clients; for, unhappily, men are commonly more concerned about the body than about the soul. The cure of disease, morally considered, is the removal of evils and errors, by which the faculties recover their true tone and balance, and the mind becomes enriched with truth and goodness. 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.

Safe arrival:

v. 34. And when they were gone over, they came into the land of Gennesaret.

v. 35. And when the men of that place had knowledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased,

v. 36. and besought Him that they might only touch the hem of His garment; and as many as touched were made perfectly whole.

The distance from the shore still remaining was covered in a moment of time, Joh 6:21. Both space and time are in the control of this Man, to whom has been given the fullness of divine power. They landed in the district of Gennesaret, a rich plain about four miles long and two broad. As soon as Jesus was recognized by some of the natives, they spread the news in all directions, and there was a repetition of former days. From all sides came such as brought to Him patients with every form and in every stage of disease. So fully were they convinced of His power to work miracles that they begged leave merely to touch the hem, or fringe, of His garment, which He wore according to Jewish custom; See chapter 9:20. A mere passing touch they felt to be sufficient as He hurried by. And they are not disappointed, since the touch of faith brings an immediate, complete cure. Even so all those that rely upon the power of God in the Word, though they thus touch merely His garment’s hem, shall find their sins forgiven through the merits of their Redeemer.

Summary.Jesus, after hearing of the execution of John the Baptist, which the evangelist relates, crosses the Sea of Galilee, feeds five thousand, spends a large part of the night in prayer, walks on the sea, and performs miracles of healing in the district of Gennesaret.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe, 1. Our Saviour’s unwearied diligence in going about to do good: he no sooner landeth, but he goeth to Gennesaret, and healeth their sick.

Observe, 2. The people’s charity to their sick neighbours, in sending abroad to let all the country know that Christ the great physician was come amongst them.

Observe, 3. Where lay the healing virtue: not in their finger, but in their faith; or rather in Christ whom their faith apprehended.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

34. They came into the land of Gennesaret. A small district four miles long and two or three wide, on the west side of the Sea of Galilee, to which it gave one of its names. Josephus describes it as the garden of the whole land, and possessing a fertility and loveliness almost unparalleled.

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.

Connecting Statement:

These verses describe what happened after Jesus walked on the water. They summarize how the people were responding to Jesus' ministry.

When they had crossed over

"When Jesus and his disciples had crossed over the lake"

Gennesaret

This is a small town on the northwest shore of the Sea of Galilee. (See: How to Translate Names)

they sent messages

"the men of that area sent messages"

They begged him

"The sick people begged him"

his garment

"his robe" or "what he was wearing"

were healed

This can be stated in active form. AT: "became well" (See: Active or Passive)

translationWords

Jesus

beg

cure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

34–36. JESUS CURES SICK FOLK IN THE LAND OF GENNESARET

Mar 6:53-56, where the stir of the neighbourhood and eagerness of the people are vividly portrayed.

34. διαπεράσαντες. Having crossed the bay from Tiberias to the neighbourhood of Capernaum. See map and note on Mat 14:13-21.

εἰς Γεννησαρέτ. By this is meant the plain of Gennesaret, two miles and a half in length and about one mile in breadth. Modern travellers speak of ‘its charming bays and its fertile soil rich with the scourings of the basaltic hills.’ Josephus describes the district in glowing terms (B. J. III. 10. 8). See Recovery of Jerusalem, p. 351.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34-36.] Mar 6:53-56. Gennesar or Gennesaret, a district from which the lake was also occasionally so called, extended along its western shore. See Josephus’s glowing description of the beauty and fertility of this plain, B. J. iii. 10. 7. At its northern end was Capernaum, near which our Lord landed, as would appear from Joh 6:24, Joh 6:25.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

34. And having crossed over, they came to the land into Gennesaret.] Mk. has: “And having crossed over to the land, they came into Gennesaret; and came to moorings.”—Γεννησαρέτ] called in 1 Mac 11:67, in Josephus, and in the Talmud Gennesar. For a description of the plain, see G. Adam Smith’s Hist. Geog. 443, n. 1.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.