Matthew 14:36

Mat_14:36

As many as touched were made perfectly whole.

Christ healing the diseased

I. Some of the antecedents of the healing. They felt they were diseased. They were anxious to be healed. They were in the right place to be healed.

II. The condition of healing. Contact with Christ. Illustrates the conditions upon which we become partakers of the life which is in Christ Jesus. This condition is simple, not only as regards its operation, but also as it springs out of a principle which all men possess.

III. The extent of the healing. This is seen in the numbers healed and in the completeness of the cures. (R. Henry.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 14:36. Μόνον, κ.τ.λ., only, etc.) Such was their pious humility.[674]

[674] Ὅσοι ἥψαντο, as many as touched Him) Out of so great crowds of miserable men, not even one is found who met with a repulse in seeking help from Jesus. However, those who were ungrateful were subsequently reproved, and those who needed it were warned to avoid new acts of sin.—Harm., p. 337.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_14:36. Summary statement, as in Mat_4:24.

παρεκάλ.] descriptive imperfect.

κρασπέδου] See note on Mat_9:20. They wanted merely to touch Him, as in Mat_9:21.

διεσώθησαν] were completely saved (Xen. Mem. ii. 10. 2; Luk_7:3), so that they quite recovered from their ailments, and that, according to the analogy of the other miracles of healing, just at once. Hilgenfeld is wrong in supposing that this took place without the medium of faith; as a matter of course, faith was implied in their very παρακαλεῖν.

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 14:36 . παρεκάλουν , etc.: they have now unbounded confidence in Christ’s curative powers; think it enough to touch ( μόνον ἅψωνται ) the hem of His mantle. διεσώθησαν : they are not disappointed; the touch brings a complete cure ( διὰ in composition). The expression, ὅσοι ἥψαντο , implies that all who were cured touched: that was the uniform means. Mk.’s expression, ὅσοι ἂν ἥ ., leaves that open.

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

Verse 36. That they might only touch the hem of his garment] What mighty influence must the grace and Spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fulness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen.

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

(36) That they might only touch the hem of his garment.—The wide-spread belief may be noted as the natural result of the miracle already recorded in Mat_9:20-22, and as the touch implied the faith which was the condition of receptivity, it was now also, as before, effective.

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

36. the hem of his garment] The hem of the garment had a certain sanctity attached to it. It was the distinguishing mark of the Jew: cp. Num_15:38-39, “that they add to the fringes of the borders (or corners) a thread of blue.” At each corner of the robe there was a tassel; each tassel had a conspicuous blue thread symbolical of the heavenly origin of the Commandments. The other threads were white.

as many as touched were made perfectly whole] Cp. the case of the woman with an issue of blood, ch. Mat_9:20-22.

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.

36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

Ver. 36. And as many as touched, &c.] Oh the matchless might and mercy of Christ our Saviour! He condescends to their infirmity, and heals them promiscuously, not once questioning their deserts. He giveth to all men liberally, and hitteth no man in the teeth with his former failings or present infirmities, Jas 1:5. Be we also, by his example, ready to distribute, willing to communicate. This was the philosophical friendship of the Pythagoreans, the legal of the Essenes (a sect among the Jews, that had their names of healing), {a} and should be most of all the evangelical friendship of us Christians. "Thou shalt be called the repairer of the breach, the restorer," &c., Isa 58:12: a gallant title, better than a thousand escutcheons. {b}

{a} Essenes from the Syriac אסא to heal; for besides the Bible they studied physic. Godw. Antiq. llebr.

{b} The shield or shield-shaped surface on which a coat of arms is depicted D

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.

Hence the veneration Catholics pay to holy relics is vindicated. Not only Christ’s words, but his very garments had a virtue and power communicated to them. (Bristow)

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).

36. Hem of his garment — The fringe directed by Moses to be worn as the distinguishing badge of an Israelite. Nor is it wonderful that these people, learning the miracle of feeding the thousands, hearing, perhaps, from the apostles his walking the sea, and beholding his manifold miracles of mercy, should reverence him as a Divine Being incarnate.

When from the plain of Gennesaret Jesus went to Capernaum, many of the multitude, as John informs us, from the other side, arriving, found him there to their astonishment. A conversation at length ensuing, is detailed by that evangelist. In it Jesus exposes to their own view their material and selfish motives. See note on Mat_14:20. He endeavours in vain to awaken a purer faith and a more elevated view. Their stubborn unsusceptibility so manifests itself that Jesus wraps his truths in figure and parable, and leaves their hearts in their chosen hardness.

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

And besought; and they besought (Revised Version); i.e. the sick, for probably the change of person takes place here and not at" that they might touch." Him that they might only touch the hem of his garment : (Mat_9:20, Mat_9:21, notes) and as many as touched were made perfectly whole (dieswyhsan); were made whole (Revised Version). For dia here is probably not intensive, but rather gives the thought of being brought out safe through the danger. In the LXX diaswzesyai is a common rendering of flmn, "escape."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

36. The hem of his garment. The numbers that pressed upon him seemed almost too large for him to be able to heal them singly by laying his hands upon them, therefore many begged that they might be allowed to touch if it were but the border of his garment. Soon after followed the ever-memorable discourse, so strikingly in accordance with the present passover season, in the synagogue of Capernaum, respecting the “Bread of Life” (John 6:22–65).

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.

36. παρεκάλουν ἵνα ἅψωνται. For ἵνα in petitio obliqua for the classical ὅπως see note ch. Mat 1:22, and Goodwin’s Greek Moods and Tenses, p. 78.

The sequence of the subjunctive on a historical tense gives vividness to the narrative by retaining the mood originally used by the speaker. The usage is frequent in the classical period: ἐχέρουν ἐκ τῶν οἰκιῶν ὅπως μὴ κατὰ φῶς προσφέρωνται, Thuc. II. 3. καὶ περὶ τούτων ἐμνήσθην ἵνα μὴ ταὐτὰ πάθητε. Dem. Olynth. III. 30. 10. See note, ch. Mat 12:14.

τοῦ κρασπέδου. The hem of the garment had a certain sanctity attached to it. It was the distinguishing mark of the Jew: cp. Num 15:38-39, ‘that they add to the fringes of the borders (or corners) a thread of blue.’ At each corner of the robe there was a tassel; each tassel had a conspicuous blue thread symbolical of the heavenly origin of the Commandments. The other threads were white.

ὅσοι ἥψαντο διεσώθησαν. Cp. the case of the woman with an issue of blood, ch. Mat 9:20-22.

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.

36. παρεκάλ.… ἵνα] For a discussion of the construction of verbs of entreaty, &c. with ἵνα and ὅπως, see note, 1Co 14:13.

On κρασπ. see note on ch. 9:20.

διεσ. as E. V., were made perfectly whole.

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

36. And were beseeching Him that they might only touch the tassel of His garment; and as many as touched were completely cured.]—ἵνα μόνον] Mk. has ἴνα κἄν. For a similar change, see 9:21. For κρασπέδου, see on 9:20.—διεσώθησαν] Mk. has ἐσώζοντο. Mt.’s is a stronger word, “were (not ‘were being’) thoroughly, completely cured.”

M the Second Gospel.

L the Matthæan Logia.

S Syriac version: Sinaitic MS.

1 ἕως οὗ for Mk.’s ἕως. See on 26:36.

E editorial passages.

al i.e. with other uncial MSS.

S Syriac version: Curetonian.

P Palestinian traditions.

B. Babylonian Talmud.

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

Were made perfectly whole [διεσωθησαν] . The preposition dia, through or thorough, indicates complete restoration.

The Rev. omits perfectly, because whole, in itself, implies completeness.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.