Matthew 16:9

16:9-10 Jesus had demonstrated to his disciples that he is the true bread of life (15:32-39; John 6:35, 48), whereas the Jewish leaders, particularly in their teachings, were like yeast in permeating everything they touched with their sinfulness (see study note on Matt 16:11-12).

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

Mat 16:9. Οὔπω, not yet) The fault of the slow learner is increased by his having heard long ago.—νοεῖτε—μνημονεύετε, understand, remember) The verb νοεώ expresses something more voluntary than συνίημι; see Mat 16:12; Mar 7:18; 2Ti 2:7. Sin affects also the mind and the memory. They ought to have understood, even if those two miracles had not been performed. We ought to remember even the circumstances of Divine works, and from former to hope for further help.[722]

[722] It is not such forgetfulness as they upbraided themselves with, Mat 16:7, but one altogether distinct, arising from unbelief accompanied with stupidity, that is here attributed to them as a fault.—V. g.

Mat 16:9-10. Πόσους κοφίνους, πόσας σπυρίδας, how many cophini—how many spyrides)[723] In the first miracle, as the number of the loaves corresponds to that of the thousands, so does that of the cophini to that of the apostles; so that each of them had the cophinus which they carried full; in the second, the number of spyrides corresponds to that of the loaves. If they had had more cophini in the one instance, or spyrides in the other, the loaves would without doubt have been increased in quantity (cf. 2Ki 4:6), that the baskets might be all filled; see Mar 8:20. But the spyris, rendered in Latin sporta, was larger than the cophinus; an ancient gloss renders κόφινος, corbis, corbula, i.e., a twig basket or pannier. Juvenal[724] speaks of needy Jews, whose household stuff consisted of a cophinus and some hay; from which it is evident that the cophinus was κουφότερον, lighter; so that it might be carried about by any one for daily use. The spyris seems to have held the proper burden for a porter; cf. Act 9:25.[725]

[723] On the distinction between Cophini and Spyrides, both of which are rendered baskets in E. V., much has been said and written; some maintaining their identity, others their dissimilarity. Much difference of opinion also exists as to the derivation and original force of the words. The following observations of the able and indefatigable Kitto will be read with interest. “These words, although the same in our version, are not so in the original. That is to say, the ‘baskets’ in which the fragments were deposited on these two occasions are denoted by different words, both here and in the regular narratives of the transactions to which our Saviour refers. The first (κόφινος), was proverbially a Jewish travelling-basket, and is mentioned as such by Juvenal (iii. 15; vi. 542), where the word rendered ‘basket’ is cophinus, the same as this:—

[724] See preceding footnote.—(I. B.)

[725] Where we read, “Then the disciples took him [Paul] by night, and let him down by the wall in a basket (ἐν σπυρίδι).—(I. B.)

“Quorum cophinus fœnumque supellex.”—Juv. iii. 14.

‘Banish’d Jews, who their whole wealth can lay

In a small basket.’

“The other passage we are tempted to cite entire, as it applies to the condition of the Jews after the desolation of their city and temple, and the ruin of their nation: when it is well known that such numbers of them gained a wretched subsistence by pretending to tell fortunes, that ‘Jew’ and ‘fortune-teller’ became almost synonymous:—

‘A gipsey Jewess whispers in your ear,

And begs an alms: a high-priest’s daughter she,

Versed in the Talmud and divinity,

And prophesies beneath a shady tree.

Her goods, a basket, and old hay her bed,

She strolls, and, telling fortunes, gains her bread:

Farthings, and some small monies are her fees;

Yet she interprets all your dreams for these.’

“The other word, also rendered basket, in Mat 16:10, is σπυρίς; it appears, from the citations of Wetstein, to have been a kind of basket for storing grain, provisions, etc.; and therefore larger than the former, probably much larger. Campbell translates this by ‘maund,’ and retains ‘basket’ for the former; and observes, that although these words are not fit for answering entirely the same purposes as the original terms, which probably conveyed the idea of their respective sizes, and consequently of the quantity contained; still there is a propriety in marking, were it but by this single circumstance, that there was a difference.”—Kitto’s Illustrated Commentary, in loc.—(I. B.)

It is a remarkable instance of undesigned coincidence—one of the best indirect proofs of genuineness—that all the four Evangelists uniformly apply the term κόφινοι to the twelve baskets in the miracle of the five thousand fed; and the two Evangelists, who record the miracle of the four thousand, apply the term σπυρίδες to the seven hampers mentioned in that miracle, Mat 14:20; Mar 6:43; Luk 9:17; Joh 6:13 (so here also Mat 16:9-10): and Mat 15:37; Mar 8:8. Clearly, the two miracles were distinctly impressed on the minds of the Evangelists as distinct and real events; the circumstantial particulars peculiar to each miracle being noted with the accuracy of an eye-witness, even to the shape and size of the baskets. A teller of the tale, at third or fourth hand, would have lost this delicate mark of truth. Accordingly, our translators, who were not witnesses, have lost the point, their attention not being turned to the distinction, by rendering both alike baskets.—See Blunt Script. Coinc., p. 285.—ED.

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

Mat_16:9 f. After those two miracles you have so recently witnessed (Mat_14:15, Mat_15:32), have you still so little penetration as not to understand that the thing to which I am alluding is not literal bread, which you ought to have depended (ὀλιγόπιστ.) on my being able to supply whenever occasion might require, but rather to something of a spiritual nature? Jesus lays no more stress here than He does elsewhere upon the physical benefit of His bread-miracle (de Wette), but simply makes use of it in the way of suggesting deeper reflection.

The difference between κόφ. and σπυρ. does not lie in σπυρίς being larger (Bengel, which does not follow from Act_9:25), but in the fact that κόφινος is a general term, whereas σπυρίς denotes a food-basket in particular. See note on Mat_14:20, Mat_15:37.

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 16:9-10 . nd with so little excuse in view of quite recent experiences, of which the vivid details are given as if to heighten the reproach.

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

9, 10. Do you not understand nor remember the five loaves of the five thousand, and how many baskets ye took up? Nor the seven loaves of the four thousand, and how many baskets ye took up?] The editor rewrites Mk vv. 17-20 in such a way as to avoid the questions in Christ’s mouth (see notes on 8:28, 14:17, 15:29, 16:9-10, 17:11, 14, 17, 18:1, 19:7, 26:7, 8), and to soften the rebuke of the disciples; cf. 8:26, note. Mk. has: “Do you not yet understand nor perceive? Have ye your heart hardened? Having eyes, see ye not? And having ears, hear ye not? And do ye not remember? When I brake the five loaves to the five thousand, how many baskets full of fragments took ye up? They say to Him, Twelve. When the seven to the four thousand, of how many baskets took ye up (their) fulness of fragments? And they say to Him, Seven.” Mt. three times omits references to the hardness of the hearts of the disciples; Mar 3:5, Mar 6:52, Mar 8:17.

(M)

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

That five thousand men were filled with so many loaves?

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

Verse 9. - 10. Do ye not yet understand - the five loaves - neither the seven] See Clarke on Mt 14:14, c. How astonishing is it that these men should have any fear of lacking bread, after having seen the two miracles which our blessed Lord alludes to above! Though men quickly perceive their bodily wants, and are querulous enough till they get them supplied, yet they as quickly forget the mercy which they had received and thus God gets few returns of gratitude for his kindnesses. To make men, therefore, deeply sensible of his favours, he is induced to suffer them often to be in want, and then to supply them in such a way as to prove that their supply has come immediately from the hand of their bountiful Father.

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

(9, 10) How many baskets.—The distinction between the two kinds of baskets—the cophini and the spurides—is, as before noticed (Note on Mat_15:37), strictly observed here.

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

Do ye not understand,.... Meaning either the sense of the advice he had now given; or rather his almighty power displayed in the two miracles of feeding five thousand at one time, and four thousand at another, with a very small quantity of provision; for to this the word "understand" refers, as well as the following:

neither remember the five loaves of the five thousand, and how many baskets ye took up? Have you forgot what was so lately done, namely, the feeding five thousand men, besides women and children, with five loaves and two fishes, when ye took up, after all were filled and satisfied, no less than twelve baskets of fragments? And can you, after this, distrust my power in the care of you? Have I fed so many with so small a quantity of food? and am I not able to feed twelve of you, though you have but one loaf? Why all these anxious thoughts and carnal reasonings?

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

9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?

Ver. 9. Neither remember] Tantum didicimus, quantum meminimus. So much we learn as we remember. {a} Our memories are naturally like hour glasses, no sooner filled with good instructions and experiments than running out again. It must be our prayer to God that he would put his finger upon the hole, and so make our memories like the pot of manna, preserving holy truths in the ark of the soul.

{a} Discere voluit Socrates nihil aliud esse quam recordari. Cic. Tusc. Quaest.

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.

9. Five thousand — Our Lord reminds them of the miracles of bread to show that his thoughts were not obliged to be resting on natural supplies of bread.

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

Vers. 9, 10. Christ, in support of his reproof, refers to the two miracles of the multiplication of food, which ought to have assured them of his care and power. Do ye not yet understand? So he asked in Mat_15:16, "Are ye also yet without understanding?" Their heart was hardened, and they failed to apprehend the spiritual bearing of the incidents. Neither remember? This was an additional ground for censure, that they even forgot the facts at the very time when they ought to have been recalled to their memory. Jesus reminds them of the distinctive differences between the two miracles, mentioning even the receptacles in which the fragments were collected in the one case kofinoi , small baskets, and in the other spuridev , large panniers. It is surely wilful perversity that has deemed these two incidents, thus pointedly disjoined by our Lord, as versions of one story; and yet this is what some modern critics have suggested and upheld.

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

baskets

A different Greek word from that translated "baskets" in Mat 16:10.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus continues to warn his disciples about the Pharisees and Sadducees.

Do you not yet perceive or remember ... you gathered up?

Jesus uses a question to rebuke the disciples. AT: "Surely you remember ... you gathered up!" (See: Rhetorical Question)

five thousand ... four thousand

"5,000 ... 4,000" (See: Numbers)

Or the seven loaves ... you took up?

"Do you also not remember the seven loaves ... you took up?" Jesus uses a question to rebuke his disciples. AT: "Surely you also remember the seven loaves ... you took up!" (See: Rhetorical Question)

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

9. οὔπω νοεῖτε. In Mark the rebuke is conveyed by a reference to the prophecy quoted ch. Mat 13:14-15 (Isa 6:9-10), with the striking variation of πεπωρωμένην καρδίαν for ἐπαχύνθη ἡ καρδία.

κοφίνους … σπυρίδας. See notes ch. Mat 14:20 and Mat 15:37.

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.