Matthew 15:29

Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe,

1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power.

But Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he sits down by the sea of Galilee (Mat 15:29), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work.

2. The multitudes and maladies that were healed by him (Mat 15:30); Great multitudes came to him; that the scripture might be fulfilled, Unto him shall the gathering of the people be, Gen 49:10. If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases.

Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes.

(2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and cast them down at Jesus' feet, Mat 15:30. We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could. David showed before God his trouble, that was enough, he then left it with him, Psa 142:2. Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth.

Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries.

3. The influence that this had upon the people, Mat 15:31.

(1.) They wondered, and well they might. Christ's works should be our wonder. It is the Lord's doing, and it is marvellous, Psa 118:23. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the lame to walk in holy obedience, it is to be wondered at. Sing unto the Lord a new song, for thus he has done marvellous things.

(2.) They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own. They glorified him as the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luk 1:68. Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it.

II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former.

Here is, 1. Christ's pity (Mat 15:32); I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not servants, for the servant knows not what his Lord doeth, but treated them as his friends and counsellors. Shall I hide from Abraham the thing that I do? Gen 18:17. In what he said to them, Observe,

(1.) The case of the multitude; They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said, Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it; I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it (Rev 2:2); I know thy works, and thy labour, and thy patience: and it shall in no wise lose its reward.

Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old; he suffered them to hunger, and then fed them (Deu 8:3); for that is sweet to the hungry soul, which the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul.

(2.) The care of our master concerning them; I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where they rest not, day and night, from praising God, and yet faint not; where they hunger no more, nor thirst any more, Rev 7:16.

Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe,

(1.) How his power was distrusted by his disciples (Mat 15:23); whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses (Num 11:22). Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask, Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts.

Christ knew how slender the provision was, but he would know it from them (Mat 15:34); How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion; given to hospitality; not like Nabal (Sa1 25:11), but like Elisha, Kg2 4:42. Niggardliness today, out of thoughtfulness for tomorrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more. Jehovah-jireh, The Lord will provide. The disciples asked, Whence should we have bread? Christ asked, How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing.

(2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, Mat 14:18, etc. Observe here,

[1.] The provision that was at hand; seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to eat the labour of our hands (Psa 128:2), and to enjoy that which is any way the product of our own industry, Pro 12:27. And what we have got by God's blessing on our labour we should be free of; for therefore we must labour, that we may have to give, Eph 4:28.

[2.] The putting of the people in a posture to receive it (Mat 15:35); He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way.

[3.] The distributing of the provision among them. He first gave thanks - eucharistēsas. The word used in the former miracle was eulogēse - he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life.

[4.] The plenty there was among them (Mat 15:37). They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not (Isa 55:2); but those that duly wait on Christ shall be abundantly satisfied with the goodness of his house, Psa 65:4. Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was of Bethlehem, the house of bread; or rather, that he was himself the Bread of Life.

To show that they had all enough, there was a great deal left - seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more.

[5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that gives food to all flesh, Psa 136:25. Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom the eyes of all the creatures wait, and he giveth them their food in due season, Psa 104:27; Psa 145:15.

[6.] The dismission of the multitude, and Christ's departure to another place (Mat 15:39). He sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the Light of the world, he must be still in motion, and go about to do good.

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

Mat 15:29-31. Jesus came unto the sea of Galilee — The Jews gave the name of seas to all large lakes. This was one hundred furlongs long, and forty broad. It was called also the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesaret; perhaps a corruption of Cinnereth, the name by which it was anciently called. See notes on Num 34:11, and Mat 4:15-16. And went up into a mountain and sat down — Not only to rest himself, but also, and especially, to teach the people, who resorted to him in great multitudes; having with them those that were lame, blind, dumb, maimed, &c. — The dumb were probably deaf also, and the maimed, such as had lost one or more limbs, as the word κυλλους

properly signifies. It is true, it is sometimes applied to those who were only disabled in those parts; we may “reasonably suppose, however, that among the many maimed who were brought on such occasions, there were, at least, some whose limbs had been cut off; and I thinks,” says Dr. Doddridge, “hardly any of the miracles of our Lord were more illustrious and amazing than the recovery of such.” And many others — Who had different complaints; and cast them down at Jesus’s feet — Entreating his compassion, which was so moved at the sight of so many people in distress, that he graciously healed them all. On these miracles, Dr. Macknight remarks as follows: “On the dumb, who are commonly deaf also, he not only conferred the faculty of hearing and pronouncing articulate sounds, but conveyed into their minds at once the whole language of their country, making them perfectly acquainted with all the words in it, their significations, and their uses, so as to comprehend the whole distinctly in their memories, and, at the same time, he gave them the habit of speaking it both fluently and copiously. This was a kind of miracle vastly astonishing. The change that was produced in the bodies of the men was but the least part of it; what passed in their minds was the principal thing, being an effect so extensive that nothing inferior to infinite power could produce it. With respect to the maimed, that is, persons who had lost their legs and arms, Jesus gave them new members in their stead. But when he thus created such parts of their bodies as were wanting, without having any thing at all, as a subject, to work upon, the spectators could not have been more surprised had they seen him make a whole human body out of the dust of the earth.” Accordingly, on the sight of these miracles, it is here said, They wondered and glorified the God of Israel. See also Mat 9:33; and Mat 12:22-23; Mar 7:37.

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

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_15:29-31

Jesus still from home.—We gather, from Mar_7:31, that the scene of this story lay on that side of the sea of Galilee (Mat_15:29) where the cities of “Decapolis” were situated; and, therefore, in a country which was hardly, if at all, within the proper borders of Israel. Here as before, therefore, and most probably, also, for the same reasons as before, we find the Saviour away from His home. If He was not to cut short His ministry before His “time was come” (Joh_7:6) He must still keep away from those neighbourhoods where His enemies would expect Him. Anywhere, now, except where He had usually been. The precise locality now specified, also, has its importance. On the one hand, it seems to lend greater significance to the miracles wrought; on the other hand, it seems to account for the great effect they produced.

I. The miracles wrought.—For they were wrought in a neighbourhood from which, in the first place, He had been previously banished. Somewhere near here it was, in this semi-Gentile region of “Decapolis” that those keepers of swine who had lost their property through the cure of the demoniacs that had so long been a terror to the whole country-side, had prevailed upon all their neighbours, when they “saw Jesus,” to entreat Him to leave them. All they ask is that they may see Him no more (Mat_8:34). It was for this same neighbourhood, also, notwithstanding this, that the blessed Saviour, in going away, had shown so much love, by carefully arranging that, even so, they should not be without some witness about Him. Doing this, also, by the adoption of a method which was unusual indeed on His part; the method, viz., of sending the man out of whom He had cast the legion of devils (notwithstanding his earnest desire to be allowed to go away with Him), back again to his old neighbours and friends for the express purpose of “telling” them himself what God had done for him (Luk_8:38-39, contrast Mat_9:30-31, etc.). It would seem, therefore, that this grace of the Saviour had had its due effect on these men; and that this is the reason why we now find them as anxious to see Jesus as before they were not; and why we now read of such “great multitudes” in these parts coming unto Him; and “having with them the lame, blind, dumb, maimed, and many others;” and then finally “casting them down at His feet,” as though exhausted by the efforts they had made in bringing them there, and feeling also that in doing that they had done the very best in their power. It was a marvellous change, if so, on their part. And it was responded to, apparently, by an equally marvellous manifestation of power on the part of the Saviour. “He healed them” (Mat_15:30)—He healed them all—whosoever they were. He gladly welcomed their change of mind, however tardy and late. He forgets the ingratitude of the past in the need of the present. And almost seems, in a word, to have done more abundantly now because of the fact that He could do nothing before.

II. The effect produced.—The effect, on the one hand, of even prodigious surprise. To the people on the other side of the lake, the dwellers in Capernaum and its environs, miracles such as these had by this time become almost ordinary occurrences. They beheld them, therefore, if not quite without wonder, at any rate without note. To the people of this side of the lake who had previously driven the Saviour away, they come now with the vividness of a flash. “See what it is of which we have been depriving ourselves all this long time” (see Mat_15:31). Also the language of St. Mark in reference, apparently, to one especially complicated case of affliction and of equally complete deliverance from it, marking this particular time (Mar_7:31-37). The effect, on the other, of very fervent and singularly discriminate praise. They “glorified God”—so it is said—as well they might, for these things. They saw what was meant by such miraculous doings, especially when accompanied, as these were, by such equally miraculous love. It was God’s power, and nothing less, that lay behind all. Also, in these things, they saw that, which to these half-heathenised dwellers in Decapolis would probably come home with much power, if not, indeed, with a pang. After all “salvation was of the Jews.” It is not only to God therefore—but to “the God of Israel” that they offer their praise (end of Mat_15:31). A happy ending indeed to what had seemed at first so exceedingly unpromising a beginning (see again Mat_8:34).

Let the backslider, from all this, learn to return. What is gained—what is not lost—by sending Jesus away? Who, again, can be more ready than He is to return? Or can possibly bring back with Him such an abundance of gifts?

Let the doubter, from all this, learn to believe. Why we believe is not because of His miracles only, though there are none like them elsewhere; nor yet of His character only, though there is nothing elsewhere like it; but because of His miracles and His mercy combined. Nothing but Deity could—nothing but Deity would—have done as He did!

HOMILIES ON THE VERSES

Mat_15:29-30. Christ’s grace.—

1. When Christ hath done His work in one place, He followeth His work in another place.

2. Many may come to Christ at once, without impeding one another; it is not so among men, where one must wait till another be despatched.

3. Christ standeth not how many and how desperate the cures there be that are presented unto Him. He healed them all, blind, dumb, lame, etc.

4. It is sufficient to lay our miseries before Christ; our miseries will speak for us, and He will answer us by helping us. They did but cast down the miserable at His feet, and He healed them.—David Dickson.

Mat_15:30. At the feet of Jesus.—

1. These “lame, blind, maimed, and many others” cast down at Jesus’ feet, and lying there, remind us that Jesus is the well-defined centre of an undefined circumference. “Many others” indicate a vast number; we are glad not to know exactly how many. “At the feet of Jesus” is the place for helpless misery—yours and mine, and “many others’.”

2. Jesus came to be the ingatherer of all misery.—That which man most of all avoids, He most of all sought.

3. He healed them all.—His only alternative was to go away, or to send the people away unhealed.

4. “We cannot plead in prayer as some,” is often urged as an excuse. In answer to this we read of “multitudes” simply lying “at His feet”—and “He healed them all.” To lie at the feet of Jesus is itself prayer.—P. B. Power, M.A.

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.

3. The Second Miraculous Feeding. Mat_15:29-38

29And Jesus departed from thence, and came nigh unto the Sea of Galilee.; and [he] went up into a mountain, and sat down there. 30And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed,13 and many others, and 31cast them down at Jesus’ [his] feet;14 and he healed them: Insomuch [so] that the multitude [multitudes, τοὺς ὂχλους] wondered, when they saw the dumb to speak [speaking, λαλοῦντας], the maimed to be whole [whole], the lame to walk [walking], and the blind to see [seeing]: and they glorified the God of Israel. 32Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34And Jesus saith unto 35them, How many loaves have ye? And they said, Seven, and a few little fishes. And he commanded the multitude [multitudes, ὄχλοις] to sit [lie] down on the ground. 36And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. 37And they did all eat [all ate], and were filled: and they took up of the broken meat [of the fragments] that was [were] left seven baskets full. 38And they that did eat [ate] were four thousand men, besides women and children.

EXEGETICAL AND CRITICAL

Mat_15:29. From thence,—further on; μεταβἀς. See above.

And sat down there.—He must needs return to His people. Accordingly, after having passed round the sources of Jordan, He again arrived at the eastern shore of the sea, and sat down there, or settled on the mountain,—i.e., continued His solitary communing in prayer. But He could not remain unknown.

Mat_15:30.—The text here introduces a new description of sufferers, the κυλλοί, or maimed in hands or feet. Perhaps the term may allude to cretins.—The people cast them down at His feet,—indicating, according to Bengel and Meyer, their haste; according to Fritzsche and de Wette, implicit confidence; and according to Baumgarten-Crusius, the helplessness of the persons who were afflicted. But may it not at the same time indicate both the rudeness of these mountaineers, and their confidence, boldness, and their rapid movements in order to bring to the feet of Jesus all who were diseased? Among these cures Mark specially instances that of a deaf and dumb person (Mark 7:32).

Mat_15:31. They glorified the God of Israel.—These remote mountaineers knew little of the Messianic character of Jesus. Probably they had adopted many heathen notions, and were wont to compare other gods with the God of Israel. Hence they now glorified the God of Israel, in consequence of the miracles of Him whom they acknowledged as His prophet.

Mat_15:32-38. But Jesus called His disciples to Him.—The case was much more urgent than on the former occasion. The multitude had followed Him from the mountains, and not, as formerly, gathered in preparation for the festival of Easter. For three days they had continued with Him, partly forgetful of the wants of nature. Such scanty provision as they had brought with them was consumed. There was no possibility of either going into neighboring towns, or quickly returning across the lake. They could only retire to their mountain homes through the passes by which they had followed Him. They might therefore readily faint by the way. Similarly, the case was one of much greater difficulty than formerly. The multitudes here collected were more ignorant of the extent of Christ’s power. On the other hand, the supply of the disciples was somewhat larger—seven loaves and a few fishes; whilst the multitude was smaller, at least by a thousand men. These circumstances will explain why the disciples in their discouragement designated their fishes as ἰχθύδια, and why Christ here commanded (ἐκέλευσε) the multitude to sit down.

From the similarity of this narrative to that of the first feeding of the people, and from the evident perplexity of the disciples, Schleiermacher and others have erroneously inferred that Matthew had here a second time reported one and the same fact. Krabbe, Hoffmann, Ebrard, and others controvert this view. Meyer thinks that the two events were different; but that the narratives had, in the course of tradition, become more like each other than the facts themselves. But the difference between them appears even in the terms for the baskets (σπυρίδες, baskets for provisions) in which the fragments were gathered, and in the circumstance that there were seven of them. Meyer: “The seven baskets correspond to the number of the loaves; the twelve baskets to that of the Apostles.” If it be asked why less was left over when the provision had been originally greater, and the number of guests smaller, we might, perhaps, in reply, point to the difference in the baskets. But if the twelve baskets implied that the Lord would make abundant provision for all the Apostles if they surrendered everything for Him, the seven baskets may indicate both that He would richly reward their sacrifices (seven baskets for seven loaves), and that their requirements were diminishing since their pilgrimage was nearing its end.

DOCTRINAL AND ETHICAL

As above in the account of the first feeding of the multitude, Mat_14:14-21.

HOMILETICAL AND PRACTICAL

They cast those who were afflicted at Jesus’ feet.—Cast all your care upon Him.—How the gracious help of the Lord should incite us to compassion.—Christ and His cures: 1. The variety of sufferings (the maimed also); 2. the rude attendants; 3. the Saviour always ready to help.—The repetition of the miraculous feeding of the multitude reminding us of the words of the Lord, “The poor ye have always with you.”—Comparison between the two occasions on which the multitudes were fed: 1. The second occasion was seemingly less distinguished than the first (seven loaves, five loaves; five thousand, four thousand; twelve baskets, seven baskets). 2. In reality, it was greater. (On the first occasion the people knew Him well, while on the second they were ignorant mountaineers from the utmost boundaries of the land; on the first occasion the crowd was preparing to go up to the feast, while on the second it was gathered from the mountains; on the first occasion the miracle took place at the close of the first day, but on the second after they had continued for three days with Jesus.) Similarly, the results were different. (On the first occasion they would have made Him their king, while on the second they glorified the God of Israel.)—What lessons the Lord here imparts for Christian households. He teaches them: 1. Confidence in His own superabundant riches; 2. carefulness in the use of the blessings which He bestows on them.—Provision is always made for the women and children along with the men.—The circumstance that the women and children are not specially mentioned, implying a promise for their provision.

Starke: See how obtuse our reason is when we continue to harbor doubts and unbelief, although we have so many evidences of the power and goodness of our God, Num_11:18-23.—Osiander: When God bestows His blessing, that which seemeth little becometh much.—Cramer: Nature is satisfied with plain fare (bread and fishes).—To eat and be satisfied are always combined when God spreads the table for His children.—Carefulness turns everything to account.—Quesnel: The more liberally we employ the gifts of God in a manner pleasing to Him, the more abundantly shall we receive of them, Gal_6:9.—Luther: Let us frequently think of the great multitude of peoples who daily sit down at God’s table, and are satisfied. This will help us to glorify the love and power of our God.—Quesnel: Let heads of houses rely upon the divine provision, however numerous their families, Psa_37:25.

Lisco:—Erroneously: “This event occurred near Magdala, a city by the Lake of Galilee.”—Gerlach: Magdala, a city by the Lake of Galilee, not far from Gadara.—This mistake seems to have originated with Lightfoot and Wetstein.

Heubner:—The less the people thought about eating and drinking, the more did Christ care for their wants.—“Many children, many prayers.”—Christ the spiritual Head of the house.—The Christian parent after the example of Christ.

Footnotes:

[13] Mat_15:30.—The order in the enumeration of the sick varies in the critical authorities. The one followed in the text is supported by E., G.. R., etc., Lachmann.

[14] Mat_15:30.—[For the text. rec.: πόδας τοῦ Ἰησοῦ, all the critical editions read πόδας αὐτοῦ, His feet. So also Lange in his version.—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.

Mat 15:29 to Mat 16:4.

Jesus Feeds The Four Thousand, Southeast Of The Lake, And Returns To Galilee

This is found also in Mar 7:31 to Mar 8:13. And Jesus departed from thence. We have no means of knowing how long he stayed in the country of Tyre; certainly not very long, for all the journeys of Matthew 15-18 occupied less than six months. (See on "Mat 15:1", and see on "Mat 19:1".) Mark (Mar 7:31) says, in the correct text, that, ’he went out from the borders of Tyre, and came through Sidon unto the Sea of Galilee, through the midst of the borders of Decapolis.’ This shows that in leaving the territory of Tyre he went northwards through the territory of Sidon, or through the city itself, the expression being in this case ambiguous. We have no information concerning the rest of his sojourn in Phoenicia. Next, he must have passed eastward across the Jordan, and then southward, until, going through the district of the Ten Cities, Decapolis (see on "Mat 4:25"), he came to the shores of the lake, somewhere-on its southeastern border. (For description of the Lake of Galilee, see on "Mat 4:18".) This region also was out of Herod’s jurisdiction, like those to which he had previously withdrawn. (Mat 13:13, Mat 15:21) The desire to keep out of Herod’s territory at that time may have caused him to take the circuit just described, instead of going direct from Tyre through Galilee and crossing the lake. He appears not to have stopped in the neighbourhood of Cesarea Philippi, probably through desire to revisit the environs of the lake; but soon the malignant attack of the Pharisees and Sadducees will make him go away again. (Mat 16:4) He was now in the vicinity of Gadara (one of the Ten Cities), the same region in which he had healed the two demoniacs, and suffered the legion of evil spirits to destroy the swine. (Mat 8:28 ff.) This time his ministry produces a greater impression, perhaps through the testimony of the restored demoniac. (Luk 8:39) Persons from Decapolis had followed him long before. (Mat 4:25) And went up into a (the) mountain, the mountain range running along east of the lake. (Compare Joh 6:3) The mountain of Mat 5:1 was on the western side of the lake. The more northern part of this easterly range was the place of feeding the Five Thousand (see on "Mat 14:13"), and now a similar miracle is wrought on its more southern part. And sat down there, the usual posture of a teacher. (See on "Mat 5:1".)

Mat 15:30 f. Here, seated on a point in the mountain range, probably in view of the lake, he wrought many miracles of healing, and again fed the multitudes. In this case a large proportion of those present must have been Gentiles, as the Ten Cities were more a Gentile than a Jewish district. He must have spent at least several days in this region, since it required some time for his presence to become generally known, and the Four Thousand had been ’three days’ (Mat 15:32) in close attendance on his ministry. Great multitudes, literally, many crowds, as in so many other passages. We have here another general account of numerous miracles. (Compare Mat 4:23, Mat 8:16, Mat 9:35, Mat 12:15 f.) One of those wrought at this time and place was tile healing of a deaf and dumb man, described by Mark alone. (Mar 7:32-37) The order of the words lame, blind, etc., (Mat 15:30) varies greatly in different documents, having doubtless been affected by Mat 15:31; but this is a matter of no consequence. The word rendered maimed signifies crooked, bent, contracted; it is sometimes applied to cases of mutilation, the loss of some part of the body, (Mat 18:8) which is the meaning of our word maimed, but is not often so used, and probably the best English word here would be ’crippled.’ Malchus’ ear (Mat 25:31) is the only recorded instance of our Lord’s miraculously restoring a missing part of the body. And many others. The kinds of diseases were so numerous that they could not all be named. Matthew appears to have selected those associated with predictions of Messiah. (See on "Mat 11:5".)

Cast them down at his feet, implies not carelessness, but hurry and bustle amid the crowd of applicants. ’His feet’ was easily changed by copyists into ’the feet of Jesus.’ (Compare on Mat 14:14)[1] The dumb to speak; speaking, etc., is the literal translation. (So Wyc.) And they glorified the God of Israel. In Mat 9:8 it is simply ’and they glorified God.’ But it was natural to mention that these heathen people glorified ’the God of Israel.’

[1] The multitude’ (Mat 15:31) is changed in most documents into ’the multitudes,’ evidently because the participle rendered ’when they saw’ is plural (following a singular "noun of multitude"), and because ’great multitudes’ have been mentioned in Mat 15:30. This manifestly altered reading is given by B, which also omits ’for’ in Mat 15:27 and ’now’ in Mat 15:32—three unquestionable errors in close connection. In like manner the correct reading is, ’the multitude’ in Mat 15:35, but ’the multitudes’ in Mat 15:36, and much confusion arose in the copies.

Mat 15:32-38. Compare on the similar feeding of the Five Thousand, Mat 14:15-21. I have compassion, as in Mat 9:36. Three days. They had no doubt brought some food with them, which was now exhausted. They showed great zeal to see and hear and be healed, remaining so long in the thinly inhabited region, sleeping on the ground two nights in the open air, living on the food brought with them, and slow to leave when it was gone. And I will not (or am not willing to) send them away fasting. (’I would not,’ Rev. Ver., is hardly an improvement upon ’I will not’; it removes a possible ambiguity, but seems to suggest a condition.) Some of them were from a distance. (Mar 8:3) His (the) disciples, (Mat 15:33) ’his’ being easily added from Mat 9:32. So much bread, literally, so many loaves, for the Greek is plural. In the wilderness, or a desert place, a wild country with few inhabitants, see on "Mat 14:13" and see on "Mat 3:1". Only a region containing large towns could at short notice furnish food for such a multitude, and this wild country was a good many miles from the nearest cities of Decapolis. A few little fishes. The diminutive form emphasizes the fact that the supply was meagre; in Mat 15:36 it is the common word for ’fishes.’ Here again the people are commanded to recline on the ground, and probably in companies and rows as before, (Mar 6:39 f.) though nothing is here laid of it. Seven baskets full In this case the number of baskets corresponds to the number of loaves; in the previous case (Mat 14:20) to the number of apostles. Euthym.: "Showing that it is easy for him to do as he wishes." In Mar 8:19 f. our Lord seems to treat it as a matter of importance that such a quantity of broken pieces remained in each case. Beside women and children, mentioned by Matt. only, as before in Mat 14:21.

This miracle is recorded both by Matthew and Mark, and the former miraculous feeding by all four of the Evangelists. And shortly after, (Mat 16:9) we find it recorded both by Matt. and Mark that our Lord referred to the two miracles as separately teaching the same lesson. This conclusively shows that strikingly similar events did occur in our Lord’s history, a thing to be remembered with reference to the two visits to Nazareth, the two instances of cleansing the temple, the two women who anointed Jesus, the parable of the pounds and that of the talents, etc, where it happens that the two events or discourses are recorded only by different Evangelists; and some expositors jump to the conclusion that they are nothing but varying and conflicting accounts of the same matter. If the feeding of five thousand with five loaves had been recorded only by one Gospel, and that of four thousand with seven loaves only by one or two others, it would have been most confidently asserted that these were the same miracle. Let us neither be nervous harmonizers, nor eager to assume that harmonizing is impossible. It is worth observing how natural in these two miracles are the points of agreement, and how striking are some of the differences. It was natural that the situation should in both cases be the wild country, where sufficient food could not be obtained from ordinary Sources; that the kind of food multiplied should be that which was common on the shores of the lake; that Jesus should ’bless’ or ’give thanks’ before breaking the bread, according to custom, and should distribute the food by the help of the disciples, a matter of obvious convenience and propriety. On the other hand, the precise locality in the wild country is different in the two cases; there is now, in the parched summer, no mention of reclining on the grass, as Matthew, Mark, and John, all mention in the former case, when it was spring; the supply of food is here greater than before, while the number of persons is smaller; the people here have remained three days; in the other case only one day. There is also a slight, but quite remarkable difference as to the word rendered ’basket.’ This is in all four Gospels in the first miracle, and (or sphuris) in both Gospels here; and in the subsequent mention of these miracles (Mat 16:9 f.; Mar 6:19 f.) it is again in both Gospels with reference to the first, and spurious with reference to the second miracle. We do not know the precise difference between the two words, but the careful observance of the distinction throughout, strikingly shows how entirely distinct the two miracles were. Origen and Chrys. suppose that the spurious was somewhat large, and this seems confirmed by its use in lowering Paul from the wall of Damascus, (Act 9:25) while the appears to have been a small provision basket, such as a Jew on a journey commonly carried with him (see on "Mat 14:20"). The disciples may have now had these large baskets because they had been making a long journey.

The strange thing about this second miracle is the fact that the apostles do not recur (Mat 15:33) to the former miraculous feeding, which took place but a short time before. Many critics have thought this utterly inexplicable, and on this ground have denied the reality of the second miracle, though explicitly and repeatedly affirmed. But let us remember. Our Lord had sternly rebuked the crowd who shared in the previous feeding for following him the next day with the hope of being fed again, (Joh 6:2) and had been much displeased at the popular determination produced by that miracle to make him a king. Nay, he had hurried tile disciples themselves unwillingly away, partly, it is probable, because they sympathized with this popular design. (See on "Mat 14:22".) In this state of things the disciples might naturally doubt whether lie would repeat a miracle which had been formerly attended by such undesirable results, and might at any rate feel great delicacy about suggesting the idea that he should do so. (Compare Mar 9:32, "were afraid to ask him.") But as soon as he intimates such an intention, by asking how many loaves they have, they express no surprise nor doubt, but go on to carry out the details.

And he sent away the multitudes, see on "Mat 14:22"f. And took ship, literally, entered into the boat, see on "Mat 4:21". The boat which they were accustomed to use may have been brought from Capernaum, while they were staying here on the S. E. side. Into the coasts of Magdala, or orders of Magadan.[1] This is unquestionably the correct reading, which was early changed to Magdala, a familiar name, easily connecting itself with Mary Magdalene. The position of Magadan is unknown, as is that of Dalmaimtha. (Mar 8:10) They appear to have been on the western side of the lake, being reached by boat frets the other side, and especially because from them the party crossed to the northeastern side. (Mat 16:5 Mar 8:13)

[1] Magadan is read by à B, D, Old Syriac, and Jerus. Syriac, Old Latin (majority of copies), and Vulgate, and by Jerome and Augustine. The reason for changing to Magdala is obvious, white we can imagine no reason for a change in the opposite direction to an unknown name. So Herod. II. 159 (compare Rawlinson,"Great Empires," III. 48 n.) changes Megiddo into Magdolon, a natural Greek form of Magdala. As meaning ’tower,’ this word would very readily become the name of a town (Exo 14:2 Jos 15:37, Jos 19:38) compare Magdala, the present capital of Abyssinia. There is now a place called Mejdel (containing a few huts), on tile western shore of the Lake of Gal., which was probably the home of Mary. The Hebrew Migdol, Aram. Magdala, Arab. Megdel (g, soft), are exactly characteristic forms for the three languages. Magdalan, found in O., Memph., etc., seems to have been an intermediate "Alexandrian" alteration of Magadan, and Magdala the "Syrian" alteration. In Mark (Mar 8:10) Dahnanutha is ill a good many documents changed to Magadan, and in a few to Magdala. Caspari would identity Magadan and Dalmanutha with a Wady and town far down the Jordan valley. But in both Gospels the party came by boat to those places, and presently go from them by boat "to the other side" (northeastern side); how can these expressions suit places some twelve to twenty miles south of the lake? Canon Cook argues ("Bib. Comm.," followed by Edersheim.) that Dalmanutha was not in Gal., because the Phar. came forth (Mar 8:11) to seek a sign, viz., out of their district (Gal.) into another district. But it more naturally means, out of their town or dist. to meet him as he approached, compare Mat 25:1; Mat 26:55 Luk 8:35; Luk 15:28 Joh 18:4. Nothing is known about the statement of Eusebius and Jerome ("0nom.", with express reference to this passage) that "there is now the district of Magedane near Gerasa."

Jesus Feeds The Four Thousand, Southeast Of The Lake, And Returns To Galilee, Continued

Mat 16:1. That which follows occurred at Magadan, somewhere on the western side of the lake. The Pharisees also, with the Sadducees. Here, as in Mat 3:7, there is but one article (literally, the Pharisees and Sadducees), presenting the Sadducees as accompanying the Pharisees, and perhaps as of less importance; so also in Mat 16:6, Mat 16:11 f. The Sadducees appear only three times in the Gospel history; (1) witnessing the baptism of John, Mat 8:7, (2) tempting Jesus here, (3) tempting him, not at the same time with the Pharisees, but separately, in Mat 22:23. (Mar 12:18 Luk 20:27) They are also spoken of by Jesus in Mat 16:6, Mat 16:11 f., and are mentioned nowhere else in the Gospels. Only a few weeks before, and not more than a few miles away, Jesus had severely censured the Pharisees as hypocrites and violators of God’s word (Mat 15:6-7) and had spoken of them as blind guides of the people, unworthy of notice. Yet the dissembled hostility here indicated was not first awakened by that censure, for they had already accused him of being in league with Beelzebub. (Mat 12:24) Some critics think it incredible that Sadducees should have come with Pharisees. But they were temporarily united by common hostility to Jesus. Compare Herod and Pilate, Luk 23:12, and Psa 2:2. Tempting (American Revisers would render ’trying him’), testing him (compare on Mat 4:1, Mat 4:7), with the hope that he will not stand the test, will not be able to show the sign; compare Mat 19:3, Mat 22:18, Mat 22:35. The Scribes and Pharisees had asked a sign from him in Mat 12:38, and were refused. Now the Pharisees and Sadducees make a similar demand specifically for a ’sign from heaven’ (so also Mar 8:11), and get (Mat 16:4) exactly the same refusal as before. (Mat 12:39) They might be thinking of such signs as when Moses gave bread from heaven, (Psa 78:23 ff.; Joh 6:30 f.) Joshua made the sun and moon stand still, Samuel brought thunder and rain in time of harvest, Elijah repeatedly called down fire from heaven, and at Isaiah’ s word the shadow went back on the dial; compare Joe 2:30 ff. Origen conjectures that they regarded signs on earth as wrought in Beelzebul. (Mat 12:24) Probably some Jews really expected celestial signs of Messiah’s approach; but the present request was made from bad motives. Jesus promised "great signs from heaven" in connection with his second coming, (Mat 24:29 f.; Luk 21:11, Luk 21:25; compare Rev 15:1) and predicted that the false Christs would show great signs. (Mat 24:24)

Mat 16:2 f. This passage (except the opening words, He answered and said unto them), is quite certainly not a part of Matt. It is wanting in a number of the earliest documents (MSS., versions and Fathers);[1] no reason can be imagined for its omission, and it may readily have come from Luk 12:54-56, where the closing and principal expression is substantially the same, and the difference consists simply in using other signs of the weather. As the passage is retained by Rev. Ver., we mention that Wet. cites from Greek and Roman writers, these and various other signs of the weather; and that these signs hold good in England and in our country, being expressed by the saying, "Red sky at night is the shepherd’s delight; Red sky in the morning is the shepherd’s warning," which probably came to us from England. The signs of the times (seasons) would be the various indications then observable that the Messianic epoch was at hand, indications in the civil and religious condition of Israel, the fulfilment of Messianic prophecies, and the miracles wrought by Jesus and his followers. The other terms of the passage as inserted in Matt. call for no explanation. Even of the documents containing the passage, several of the best omit hypocrites, (Mat 16:3) evidently drawn from Luk 12:56.

[1] Wanting in à B, V, X, Γ, and a dozen cursives, in Old Syriac, Memph. (a codex), and Armenian. Origen, the great critic, in his commentary on Matt., begins the reply of Jesus with our Mat 16:4, making no allusion to any such passage as that in question. Jerome says,"This is not found in the majority of copies." Nobody, orthodox or heretic, could have had any objection to the passage, We cannot well suppose it omitted by assimilation to Mark (Meyer), for the copyists usually assimilated by inserting. Morison fancies it omitted by some copyist who did not find these signs of weather holding good in his locality; but this essentially improbable notion will not account for its absence in so many documents from different parts of the world. There is no difficulty in supposing it to have come from Luke (where all documents have the corresponding passage), when we observe that the main statement is the same, and only the particular signs of the weather have been altered by the memory of the student who first placed it on the margin of Matt., whence it would creep into the text. It is therefore quite unnecessary to suppose (Heft) a separate saying of Jesus preserved by tradition.

Mat 16:4. This repeats his former reply to a similar demand, Mat 12:38-40, and so on probably a later occasion, Luk 11:29 f. Some critics cannot believe that Jesus would several times repeat the same thing; but see Int. to Matthew 5. Of the prophet Jonas, or, Jonah. To Jonah was easily added ’the prophet’ (common Greek text) from Mat 12:39. Mark (Mar 8:12) records only the general refusal to give a sign, without mentioning the exception, the sign of Jonah, and states that in replying he "sighed deeply in his spirit." Jesus is beginning to find it hard to endure such perverse and malignant opposition. (compare Mat 17:17) Left them and departed. (compare Mat 21:17) Bengel: "Just severity." One of our Lord’ s reasons for previously withdrawing from Galilee had been the hostility of the Pharisees (see on "Mat 15:21"). So now again he withdraws to the neighbourhood of Cesarea Philippi, the region farthest removed from Jerusalem and its hypocritical and malignant parties. (Mat 15:1) It is not likely that he remained at Magadan longer than a day or two.

Homiletical And Practical

Mat 15:29-31. New fields and new labours; compare Act 10:38.

Mat 15:32. Ryle: "It is a curious and striking fact that of all the feelings expressed by our Lord upon earth, there is none so often mentioned as compassion. His joy, his sorrow, his thankfulness, his anger, his wonder, his zeal, are all occasionally recorded. But none of these feelings are so frequently mentioned as compassion." Henry: "Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it." (Rev 2:2)

Mat 15:33. Henry: "Forgetting former experience leaves us under present doubts."Mat 16:1. Origen: "Often now also we see persons who hold the most discordant opinions in philosophy or other matters, seeming to harmonize that they may mock at and war against Jesus Christ in his disciples."

Mat 16:1, Mat 16:4. Signs. (1) Even our Lord’s early signs convinced Nicodemus and his friends. (Joh 3:2) (2) The many signs of the next two years did not satisfy malignant opposers (Mat 16:1), and were even ascribed by them to Beelzebul. (Mat 12:24) (3) Captious demands for special signs he always refused. (Mat 16:4; compare Luk 4:23) (4) Even the sign of Jonah (Mat 16:4), when it came in his resurrection, while a conclusive proof, was rejected by many. (Mat 28:15 Act 25:19) (5) Even years afterwards the Jews demanded fresh signs, but the ’called’ found Christ crucified the power of God. (1Co 1:22 ff.)

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

DEAF & DUMB HEALED

Mat 15:29-31; Mar 7:31-37. “And again having gone out from the coast of Tyre and Sidon, He came to the Sea of Galilee, in the midst of the coasts of Decapolis;” this word is from deka, “ten,” and polis, “city.” There is no city by the name of Decapolis, as the word literally means “ten cities,” and is the name of a region southeast of the Galilean Sea, in which there were ten prominent cities. I saw it in my recent visit. When our Savior left His retirement up in Phoenicia, He journeyed southward, leaving the Sea of Galilee on His left, preaching along through Galilee, and entering Decapolis. “They bring Him a dummy, stammering a little, and entreat Him that He may put His hand on him. And taking him from the crowd into privacy, He put His fingers into his ears, and spitting, touched his tongue, and looking up to heaven, groaned, and says to him, Ephphatha, which is, Be thou opened. And immediately his ears were opened, and the bridle of his tongue was loosed, and he continued to speak correctly. And He commanded them that they must tell no one; but the more He charged them, the more abundantly they proclaimed it abroad. And they are astonished exceedingly, saying, Truly, He hath done all things well; He both maketh the deaf to hear and the dumb to speak.” Matthew: “Many multitudes came to Him, having with them the lame, the blind, the dumb, the maimed, and many others, and threw them down at the feet of Jesus, and He healed them, so that the multitudes were astonished, seeing the dumb speaking, the maimed whole, the lame walking round, and the blind seeing; and they glorified the God of Israel.” When the news of His presence flies on the wings of the wind to the ten prominent cities representing that great east country, known in history as Perea, constituting a part of King Herod’s dominion, the multitudes come pouring from every point of the compass, bringing with them the lame, that their feet and limbs might be restored; the maimed — i.e., the people whose hands and arms were crippled, so they could not use them; the deaf, the dumb, the blind. O what sensations sweep the multitude, like cyclones, as they see the clubfooted, withered-limbed, reel-footed, broken-legged, all running foot-races, leaping, and jumping, their old crutches all stacked up in a pile, as I saw in Brother Simpson’s Berachah Home in New York; the people who hadn’t been able to use their hands and arms in a score of years, piling rocks, climbing trees, and performing a diversity of gymnastic, dumb-bell exercises, demonstrating to the multitude the perfect restoration of their hands and arms; the dumb singing the good old songs of Zion, shouting the praises of God, and testifying like apostles; and the deaf so delighted with the musical voices ringing in their ears on all sides! In vain does Jesus charge them not to publish His mighty works, lest they arouse the multitude to come and crown Him King, as they were about to do but a month ago, when he fed the hungry multitudes in Galilee. The news is too good to keep. These hundreds and thousands of beneficiaries are bound to tell His wonderful benefactions, miraculously healing them, to the unutterable surprise of all their friends, who now rejoice with them, making many homes vocal with the praises of Israel’s God, who has sent among them a Mighty Prophet, having power over all physical ailments and spiritual derangements, everywhere healing diseases and ejecting demons.

This Hebrew word ephphatha, which means “be thou opened,” has a beautiful application throughout the gracious economy. You will never hear the Word of the Lord to spiritual edification unless Jesus touches the ear of your soul and says, Ephphatha. It is equally true that you will never see the deep things of God, and the Bible, and the beauty of holiness in His kingdom, unless He touch your spiritual eye, and say, Ephphatha.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

15:29-31 Jesus returned to a predominantly Gentile area and performed many miracles. Though Jesus was sent primarily for Israel’s sake (15:21-28), the new era that he inaugurated is also the beginning of Gentile salvation (1:3, 5-6; 2:1-12; 4:12-16; 8:5-13; 15:21-28; 28:16-20). • Such healings are signs that the Kingdom has broken into history through Jesus’ ministry (8:1–9:34; 11:5-6; 12:28). • the God of Israel: This phrase suggests that the crowd (15:30) was predominantly Gentile.

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

Mat 15:29. Ἐκάθητο, sat) He did not take the initiative and command the multitudes to approach, but He awaited them.

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

Mat_15:29 ff. Παρὰ τὴν θάλ. τ. Γαλ.] according to Mar_7:31, the eastern shore.

τὸ ὄρος] the mountain just at hand. See notes on Mat_5:1, Mat_14:22.

κυλλούς] deformed, lame, without specifying further; but the word is used not merely with reference to the hands or arms (comp. as evidence to the contrary, the well-known nickname of Vulcan: κυλλοποδίων, Hom. Il. xviii. 371, xxi. 331), but also to the feet.

ἔῤῥιψαν] The flinging down is to be taken, not as indicating the careless confidence (Fritzsche, de Wette, Bleek), but rather the haste of the people, in consequence of so many sick being brought to Jesus. Comp. Er. Schmid, Bengel. The reference to the helplessness of the sick (Baumgarten-Crusius) would be suited only to the case of the χωλοί and κυλλοί.

παρὰ τ. πόδας] for as προσκυνοῦντες it behoved them to prostrate themselves before Him.

Mat_15:31. τὸν θεὸν Ἰσρ.] who shows His care for His people by communicating to them, through Jesus, such extraordinary blessings. Ἰσρ. is added in the consciousness of the advantages they possessed over the neighbouring Gentiles.

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 15:29-31 . Return to the Sea of Galilee (Mar 7:31-37 ).

Mat 15:29 . παρὰ τ . θ . τ . Γαλ ., to the neighbourhood of the Sea of Galilee; on which side? According to Mk., the eastern, approached by a circuitous journey through Sidon and Decapolis. Weiss contends that Mt. means the western shore. The truth seems to be that he leaves it vague. His account is a meagre colourless reproduction of Mk.’s. He takes no interest in the route, but only in the incidents at the two termini. He takes Jesus north to the borders of Tyre to meet the woman of Canaan, and back to Galilee to feed the multitude a second time. εἰς τὸ ὄρος , as in Mat 5:1 , and apparently for the same purpose: ἐκάθητο ἐ ., sat down there to teach. This ascent of the hill bordering the lake is not in Mk.

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

Christ ceaseth not to be beneficial even there where he is contemned, and in the midst of wolves he gathered together and fostereth his flock.

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

Verse 29. Went up into a mountain] το ορος, THE mountain. "Meaning," says Wakefield, "some particular mountain which he was accustomed to frequent; for, whenever it is spoken of at a time when Jesus is in Galilee, it is always discriminated by the article. Compare Mt 4:18, with Mt 5:1; and Mt 13:54, with Mt 14:23; and Mt 28:16. I suppose it was mount Tabor."

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

(29) Jesus departed from thence.—As St. Mark (in the better MSS.) gives the narrative, His journey led Him actually through Sidon. It was the one instance in which He visited a distinctly heathen city, and walked by the shore of the Great Sea, and looked out towards the isles of Chittim, the isles of the Gentiles, to which His name was to come in after years as the message of joy and peace and life. It is significant, as Sidon lay to the north of Tyre, that He thus extended His journey, as though seeking for Himself and His disciples a longer period of rest for prayer and meditation. His return to Galilee must have been through some of the mountain passes of the Hermon range, bringing Him down upon the eastern shore of the lake.

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

29. a mountain] Rather, the mountain country; the high land, as distinguished from the low land, which He had left.

29–31. Jesus returns to the high land of Galilee, and cures many Blind, Dumb, and Lame

Mar_7:31-37, where, not content with the general statement, the Evangelist describes one special case of healing.

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 Jesus departed from thence,.... From the coasts of Tyre and Sidon, where he would have been private and retired; but being discovered, and knowing that the fame of this last miracle would make him more public in those parts, he removed, and passed through the midst of the coast of Decapolis, as Mark says, "and came nigh unto the sea of Galilee": the same with the sea of Tiberias. Joh 6:1, that is, he came to those parts of Galilee, which lay near the sea side,

and went into a mountain: which was very usual with him, either for solitude, or for prayer, and sometimes, for better conveniency, to preach to the people:

and sat down there: to take some rest, being weary with his journey, and as waiting for the multitude to come to him, both for instruction and healing.

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

29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

Ver. 29. And came nigh to the sea of Galilee] Where, though he had lately been tired out, yet he will try again. Ministers must have patience with a perverse people, not resolving, as Jeremiah once in a pet, to speak no more to them in the name of the Lord, but proving if at any time God will give them repentance to the acknowledging of the truth, &c., 2Ti 2:25. I beseech you (said Mr Bradford to one with whom he had taken great pains, but to no great purpose), I pray you, I desire you, I crave at your hands with all my very heart; I ask of you with hand, pen, tongue, and mind, in Christ, for Christ, through Christ, for his name, blood, mercy, power and truth’s sake, my most entirely beloved, that you admit no doubting of God’s final mercies toward you, howsoever you feel yourself, &c. Of this good martyr it is said, that in travailing with his own heart he would never give over till he had made somewhat of it; as in confession, till his heart melted; in seeking pardon, till quieted; in begging grace, till warmed and quickened: so in dealing with others he practised that which St Austin persuadeth every preacher to do, so long to beat upon and repeat the same point, till by the countenance, but especially by the conversation, of his hearers, he perceive that they resent and relish it. "Knowing the terror of the Lord," saith Paul, "we persuade men," 2Co 5:11; we give them not over till we have prevailed with them and subdued them, though never so knotty and knorly.

And went up into a mountain] Either to pray, or to preach, or to rest and repose himself; but that would not be, for great multitudes resorted to him. The sun set on high cannot he hidden, no more can Christ in the mount.

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.

Sea of Galilee - That is, the Lake of Gennesaret. For an account of the principal diseases mentioned here, see the notes at Mat 4:24.

Maimed - Those to whom a hand or foot was wanting. See Mat 18:8. To cure them - that is, to restore a hand or foot - was a direct act of creative power. It is no wonder, therefore, that the people wondered.

And they glorified the God of Israel - To glorify here means to praise; to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped.

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

29. Departed… thence… unto the sea of Galilee — From the northwest to the northeastern part of Galilee. The probable reason of these sudden movements is given in note on Mat_15:21. Our Lord seems to pass by Capernaum without a visit, as he had lately abruptly left there after the altercation with the Pharisees who came from Jerusalem to assault him. Went up into a mountain — A mountain range on the east side of Lake Gennesaret: It was in the dominions of Herod Philip. See note on Mat_14:13. Sat down there — He seated himself like a rabbi to teach on the slope of the mountain.

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

Vers. 29-39. Healing of the sick, and feeding of the four thousand. (Mar_7:31 8:1-10)

From thence. From the borders of Tyre and Sidon. We learn from St. Mark that Jesus, making a considerable circuit, traversed the territory of the ten free cities called Decapolis, situated chiefly on the east and south of the Sea of Galilee. A mountain (to orov); the mountain. (as Mat_14:23) The range of hills by which the lake is bounded on the east and northeast. No particular hill seems to be indicated. Sat down there. Rested awhile after his journeyings and labours.

Vers. 29-39. The return.

I THE JOURNEY.

1. The Lord leaves the borders of Tyre. He had sojourned for a short time in this heathen land. He had wrought one mighty miracle; one heathen woman had shown a strangely energetic and persevering faith a faith that we Christians may well covet earnestly. Surely some heathen souls two at least, one would think must have been drawn to Christ and to salvation by that work of love and power. They may, perhaps, have been among the little company who, thirty years afterwards, "kneeled down on the shore, and prayed," when St. Paul left Tyre on his last journey to Jerusalem. But the borders of Tyre were not to be the scene of the Lord"s personal labours. He departed, going northwards at first through Sidon (if the reading of the most ancient manuscripts in Mar_7:31 is to be followed). He looked on the great Phoenician cities, with their commerce, their magnificence, their idolatries. So now from heaven he looks down on our great towns, with their strange sharp contrasts of wealth and poverty, luxury and misery, with their unbelief and heathenism, with their drunkenness and uncleanness. His followers were to labour afterwards in those great centres of population. His own work lay not there.

2. He comes to the Sea of Galilee. He turned southeastwards, and came through the half-heathen Decapolis to the eastern coast of the well known lake. He went up into a mountain and sat down there, perhaps for prayer and meditation, perhaps for quiet intercourse with the twelve. But again he could not be hid; the healing of the deaf man who had an impediment in his speech (Mar_7:32-37) was soon noised abroad. Great multitudes came; they were rough, ignorant mountaineers, inhabiting a semi-pagan country; but they saw the works of Christ; they recgonized his power and love. They brought the sick and suffering from all the neighbourhood, and cast them down at Jesus" feet. We do not read of any words they knew not how to pray; but in their intense eagerness and excitement they cast down their suffering friends before the Lord. The action was enough. The sick lay around him; their reverential attitude, their mute distress, pleaded with the compassionate Saviour; he healed them all.

3. The wonder of the multitude. These peasants of Decapolis were men of simple hearts; they had not been prejudiced against our Lord by the emissaries of the Pharisees; they saw the Lord"s power, and they wondered. But they did more than wonder; they glorified the God of Israel. Possibly they had worshipped other gods; but it was the Prophet of the God of Israel who had wrought these marvellous cures; they recognized his majesty, as Naaman the Syrian had done ages before. It is a lesson to us. God"s mercies should lead us on to adoration. Worship is what we owe to God, and worship is the prostration of the whole being, bowed low in adoring reverence before the glory of God. May the mercies of each day lead us to practise here on earth that holy unselfish worship which we hope hereafter to offer before the glory throne!

II THE SECOND MIRACLE OF THE LOAVES.

1. The Lord"s words. The disciples made no suggestion now, as they had done before under similar circumstances. (Mat_14:15) Their confidence in their Master was increasing; their reverence was deepening; they felt, it may be, that patient waiting was their most becoming attitude; it was not their place to offer advice. But he called them; he would teach them, and us through them, to care for the bodily wants of our fellow creatures. "I have compassion on the multitude." "These words," Stier well says, "in the mouth and from the heart of Christ, have called into existence all the institutions of philanthropy, unknown to heathenism, for all sorts of indigence and distress." The people were hungry; some of them (the Lord knew, as he knoweth all things) had come from far; they had continued with him three days. Their deep interest in the Lord"s teaching, their wonder at his miracles, had so absorbed their thoughts that they had made no provision for their necessities, and their food was exhausted. Probably they were strangers from Decapolis; very possibly they had not heard of the feeding of the five thousand, who seem to have been gathered together on their way to the Passover. But these ignorant country people forgot themselves in attending upon the Lord. He cared for them. So he will care for us if we continue in his service, casting all our care on him.

2. The disciples. They must have remembered the former miracle; their question, indeed, as reported by St. Matthew, sounds almost like an allusion to it: "Whence should we have so much bread?" The Lord"s words seemed to imply that they were to provide the food; whence should they obtain it? He could supply it that they knew; they knew not yet certainly whether it would please him to do as he had done before; they did not presume to prescribe his course of action. Their stock of provisions was very small, somewhat larger than on the former occasion, but utterly inadequate for the wants of such a multitude.

3. The miracle. Again the Lord gave thanks, teaching us that we should never omit to acknowledge the bounty of God at every meal; again he brake the bread in that gracious manner so long and so well remembered; (Luk_24:35) again the disciples were his ministers in conveying the food to the assembled crowds. "And they did all eat, and were filled." The seven loaves and the few little fishes satisfied the hunger of four thousand men. The evangelist reminds us that, though the men only were numbered, there were women and children also. The Lord provided liberally for all alike. In Christ Jesus there is neither male nor female. Christianity has raised woman to her proper place in society. The Lord always loved the little children; he bade them come to him. He fed the whole multitude in his sovereign power and generous bounty, as now from day to day he feedeth us, fathers, mothers, children. "He satisfied them with the bread of heaven." There was enough, and more than enough; the disciples took up seven baskets full (and those baskets of large size; compare in the Greek, Act_9:25) more, apparently, than the little store which they had at first. So he will bless our basket and our store if we trust in him.

LESSONS.

1. The multitudes brought their sick to Christ; let us commend our sick in faithful prayer to the mercy of the Lord.

2. They glorified the God of Israel; let us learn always to recognize his gracious hand, and to adore him who giveth all things.

3. He had compassion on the multitude; let us learn of him to feel for the needy and helpless.

4. Let us look to him for our daily bread; the Lord will provide.

Vers. 29-39. Feeding of the four thousand.

Matthew puts side by side with miracles of healing this miracle of feeding the four thousand, as if inviting us to read them in the light they reflect upon each other.

1. The first point of contrast is that, while the healing originated in the desire of the multitude who sought our Lord"s help, the feeding originated with him, he being the first to notice the faint looks of many of the people. It were much to receive at Christ"s hand all we ask for; but, in fact, we receive a great deal more. This miracle is a concrete proof that God knows what we have need of before we ask him, and that the Creator cares for his creature with a tenderness and sympathy which no human relationship rivals.

2. As the one class of miracles exhibits Christ"s power to cure, the other reveals his power to prevent, human suffering. As it is a lowered vitality that gives disease its opportunity, so the only preservative against any form of sin is a strong spiritual life. Perhaps the gospel has come to be looked on too exclusively as a remedial scheme, and too little as the means of maintaining a healthy condition of spirit. It is men who have thirsted for righteousness all their lives who have served their generation best; and while we should not do less for the reclamation of the abandoned, we should rectify the balance by doing more to preserve the young from the misery of a wasted life. For every one our Lord healed, he fed ten. He presents himself not only and always as Medicine, but also as Food as the Bread that nourishes true and eternal life. Bread a fit symbol, as showing

I THE UNIVERSAL NEED OF CHRIST AND HIS APPLICABILITY TO ALL. From the first God saw that so surely as we should all hunger and need bread, so surely should we need Christ if our souls were to live. In all that Christ calls us to, he is not putting a strain on our natures, but simply recalling us to that condition in which alone we can live with the ease and comfort of health, and in which alone we can finally and permanently delight.

II CHRIST GIVES LIFE TO THE WORLD THROUGH HIS DISCIPLES. He distributed to the disciples, and the disciples to them that were set down. It is a very grave truth that every one of us who has himself received spiritual life from Christ has thereby in possession what may give life to many human souls. We may give or withhold, but it is given not only to be consumed, but to be distributed. It is not the privilege of any one class of disciples, but of all.

III FAITH IN JESUS CHRIST AS THE SOURCE OF LIFE IS REQUISITE BOTH FOR RECEIVING AND IMPARTING SPIRITUAL LIFE. That bread was offered was nothing; each man must use it for himself. Had any scoffed at the idea of our Lord"s feeding the multitude with the few loaves he had before him, or refused to believe that bread so produced could have any nourishment in it, they must have remained unfed and faint. And it must have been trying to the disciples to do as they were bid, and advance each man to his separate hundred with his morsel of bread. But if they gave cautiously and sparingly to the first, they must soon have felt rebuked and their hearts enlarged. However slender our attainments or our power of influencing others, let us not be afraid of attempting to nourish some other soul; it is not what we have, but what Christ makes of it, that is to do good.

IV CONSIDER THE ABUNDANCE AND THE ECONOMY OF CHRIST"S PROVIDING. Many might have despised to gather up the broken bread and bits of fish; have thought they must be hungry indeed who would use such food. Yes, and it is only the hungry soul God promises to satisfy. His food is plain, but it is nutritious, and they who must have fresh food or will take none will be disappointed.

V THE CHARACTER IN WHICH CHRIST HERE APPEARS IS ONE WHICH WE MAY REMEMBER ALWAYS. Now, as then, he is considerate of our wants, mindful of our infirmities, quick to calculate our worldly prospects, and provide for us; simple, practical, earnest in his love. In his presence none need lack any good thing. "Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. D.

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

The sea of Galilee - The Jews gave the name of seas to all large lakes. This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesareth: perhaps a corruption of Cinnereth, the name by which it was anciently called, Num. xxxiv, 11. Mark vii, 31.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Christ Teaches and Feeds Four Thousand.

The return to Galilee:

v. 29. And Jesus departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain, and sat down there.

After the healing of the Greek girl, Jesus continued His journey northward, and then turned east, along the boundaries of Coele-Syria, and into Gaulanitis, into the northern section of the region of Decapolis. From the neighborhood of Caesarea Philippi He turned southward, and thus finally returned to the eastern shore of the Sea of Galilee, in the middle of the region known as Decapolis. Here it was that He again ascended a mountain and sat down. It was His usual way of preparing for a long discussion with His disciples.

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

Observe here, 1. The charity,

2. The faith of the multitude, in bringing the blind, the deaf, and the dumb to Christ their charity in lending eyes to the blind, and a tongue to the dumb; who could neither come to Christ themselves, nor speak for themselves. Every man has a tongue to speak for himself, happy is he that has a tongue to pray and intercede for others: this charity did the people exercise here.

Observe also their faith; they laid the lame and blind down at Jesus’ feet, relying upon his power and believing his willingness to help and heal them.

Observe farther, The effect of this miracle upon the multitude; it was two-fold:

1. They were struck with admiration and wonder, to see such cures wrought as exceeded the course of nature, and the power of art.

2. They glorified the God of Israel; that is, they acknowledged it to be a wonderful work of the power and mercy wrought by that God whom Israel worshipped.

Whence we learn, That the miraculous works of Christ, which he wrought before the multitude, were obvious to their sense; and did constrain the beholders (if not blinded with pharisaical obstinacy) to acknowledge the power of God communicated to Christ, and to praise him for it: The multitude marvelled and glorified God!

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

J. W. McGarvey's The Fourfold Gospel [LXVIII. Avoiding Herod's Territory].

LXVIII. ANOTHER AVOIDING OF HEROD'S TERRITORY. aMATT. XV. 29; bMARK VII. 31.

b31 And aJesus bagain went out. aAnd departed thence, bfrom the borders of Tyre, and came through Sidon, aand came nigh unto the sea of Galilee; bthrough the midst of the borders of Decapolis. aand he went up into a mountain, and sat down there. [From Tyre Jesus proceeded northward to Sidon and thence eastward across the mountains and the headwaters of the Jordan to the neighborhood of Damascus. Here he turned southward and approached the Sea of Galilee on its eastern side. Somewhere amid the mountains on the eastern side he sat down; i. e., he ceased his journeying for some days.] [402]

[FFG 402]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

29. And Jesus departed from thence. How long Jesus staid in these parts is unknown.

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.

General Information:

These verses give background information about the miracle that Jesus is about to perform by feeding four thousand people. (See: Background Information)

lame, blind, mute, and crippled people

"those who could not walk, those who could not see, those who could not talk, and those whose arms or legs did not function"

They presented them at Jesus' feet

Apparently some of these sick or crippled people were unable to stand up, so when their friends brought them to Jesus, they placed them on the ground in front of him. AT: "The crowds placed the sick people on the ground in front of Jesus"

the crippled made well

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

the crippled ... the lame ... the blind

These nominal adjectives can be stated as adjectives. AT: "the crippled persons ... the lame persons ... the blind persons" (See: Nominal Adjectives)

translationWords

Jesus

Sea of Galilee

amazed

praise

God

Israel

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

29–31. JESUS RETURNS TO THE HIGH LAND OF GALILEE, AND CURES MANY BLIND, DUMB, AND LAME

Mar 7:31-37, where, not content with the general statement, the Evangelist describes one special case of healing.

29. εἰς τὸ ὄρος. The mountain country; the high land, as distinguished from the low land, which He had left.

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.

29-39.] Healing by the Sea of Galilee. Peculiar to Matthew (see Mar 7:31-37). Feeding of the four thousand. Mar 8:1-10.

29.] τὸ ὄρος is the high land on the coast of the lake, not any particular mountain. From this account it is uncertain to which side of the lake our Lord came; from Mar 7:31 we learn that it was to the eastern side, ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως.

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

29. And Jesus removed thence, and came by the sea of Galilee; and He went up into the hill country, and sat down there.] Mk. has: “And again He went out from the boundaries of Tyre, and passed through Sidon to the sea of Galilee, amidst the boundaries of Decapolis.” The geography of Mk. is difficult. He here describes a journey of considerable length from Tyre, through Sidon, to the east side of the lake of Galilee, without giving any further details about it, so that it seems quite purposeless. Wellhausen is probably right in supposing that the text of Mk. is corrupt, and that διὰ Σιδῶνος covers some original statement about Bethsaida. This would considerably shorten the journey. The editor of Mt. has felt the needlessness of recording a long journey to the north without giving any details. He therefore brings Christ back at once to the lake. For μεταβὰς ἐκεῖθεν as a connecting formula, cf. 11:1 μετέβη ἐκεῖθεν, 12:9 μεταβὰς ἐκεῖθεν. Mk. now describes the healing of a deaf man at an unknown place. A little later, 8:22-26, he records the healing of a blind man at Bethsaida. Mt. omits both miracles, probably intentionally, for it can hardly be accidental that they are both characterised by features which Mt. elsewhere avoids. In both the healing is performed in private, 7:33 ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατʼ ἰδίαν, 8:23 ἐπιλαβόμενος—ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης. In both physical contact and material means are employed, 7:33 ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσος ἥψατο τῆς γλώσσης αὐτοῦ, 8:23 καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ ἐπιθεὶς τὰς χεῖρας αὐτῷ. In the former we read that Christ sighed (ἐστέναξεν), and that the people disobeyed Christ’s express command to keep silence. In the latter the recovery of sight is gradual, and Christ asks a question, εἴ τι βλέπεις, as though He were not sure how far recovery was taking place. In the first Gospel we have “touching” as an incident in healing, 8:3, 15, 9:29, 20:34, but never the use of spittle, and there is an opposite tendency to describe miracles as taking place at the simple word or command of Christ, 8:8 μόνον εἶπε λόγῳ, 9:5, 8:16 ἐξέβαλε τὰ πνεύματα λὸγῳ. Mt. elsewhere omits such phrases as ἐστέναξεν, which seem to attribute emotion or effort to Christ; cf. the omission of σπλαγχνισθείς (D ὀργισθείς), Mar 1:43; ἐμβριμησάμενος, 1:45; περιβλεψάμενος αὐτοῦς μετʼ ὀργῆς συνλυπούμενος, 3:5; ἐξέστη, 3:21; ἐθαύμασεν, 6:6; ἀναστενάξας τῷ πνεύματι, 8:12; ἠγανάκτησεν, 10:14, and lays emphasis on the immediacy of Christ’s miraculous healings; cf. 8:13, 9:22, 17:18. He elsewhere omits statements that people disobeyed Christ’s commands; cf. the omission of Mar 1:45, on which see on 8:4, and also statements to the effect that Christ asked questions as though He had not absolute knowledge. See notes on Mat 8:29, Mat 8:14:18, 16:Mat 8:9-10, Mat 8:17:11, Mat 8:14, Mat 8:17, Mat 8:18:1, Mat 8:19:7, Mat 8:26:18 and Introduction, p. xxxi. It seems probable, therefore, that the editor intentionally passes over Mar 7:32-37. In lieu, he has substituted a general description of Christ’s miracles of healing, vv. 30-31.

(E)

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