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Text -- Matthew 14:13-21 (NET)

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The Feeding of the Five Thousand
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, they followed him on foot from the towns. 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he replied, “They don’t need to go. You give them something to eat.” 14:17 They said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, who in turn gave them to the crowds. 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
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Robertson , Vincent , Wesley , Clarke , Calvin , Defender , TSK

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 14:13 - -- In a boat ( en ploiōi ) "on foot"(pezēi , some MSS. pezōi ). Contrast between the lake and the land route.

In a boat ( en ploiōi )

"on foot"(pezēi , some MSS. pezōi ). Contrast between the lake and the land route.

Robertson: Mat 14:14 - -- Their sick ( tous arrōstous autōn ). "Without strength"(rhōnnumi and a privative). Esplagchnisthē is a deponent passive. The verb gives...

Their sick ( tous arrōstous autōn ).

"Without strength"(rhōnnumi and a privative). Esplagchnisthē is a deponent passive. The verb gives the oriental idea of the bowels (splagchna ) as the seat of compassion.

Robertson: Mat 14:15 - -- When even was come ( opsias genomenēs ). Genitive absolute. Not sunset about 6 p.m. as in Mat 8:16 and as in Mat 14:23, but the first of the two "e...

When even was come ( opsias genomenēs ).

Genitive absolute. Not sunset about 6 p.m. as in Mat 8:16 and as in Mat 14:23, but the first of the two "evenings"beginning at 3 p.m.

Robertson: Mat 14:15 - -- The place is desert ( erēmos estin ho topos ). Not a desolate region, simply lonely, comparatively uninhabited with no large towns near. There were...

The place is desert ( erēmos estin ho topos ).

Not a desolate region, simply lonely, comparatively uninhabited with no large towns near. There were "villages"(kōmas ) where the people could buy food, but they would need time to go to them. Probably this is the idea of the disciples when they add:

Robertson: Mat 14:15 - -- The time is already past ( hē hōra ēdē parēlthen ). They must hurry.

The time is already past ( hē hōra ēdē parēlthen ).

They must hurry.

Robertson: Mat 14:16 - -- Give ye them to eat ( dote autois hūmeis phagein ). The emphasis is on hūmeis in contrast (note position) with their "send away"(apoluson ). I...

Give ye them to eat ( dote autois hūmeis phagein ).

The emphasis is on hūmeis in contrast (note position) with their "send away"(apoluson ). It is the urgent aorist of instant action (dote ). It was an astounding command. The disciples were to learn that "no situation appears to Him desperate, no crisis unmanageable"(Bruce).

Robertson: Mat 14:17 - -- And they say unto him ( hoi de legousin autōi ). The disciples, like us today, are quick with reasons for their inability to perform the task impos...

And they say unto him ( hoi de legousin autōi ).

The disciples, like us today, are quick with reasons for their inability to perform the task imposed by Jesus.

Robertson: Mat 14:18 - -- And he said ( ho de eipen ). Here is the contrast between the helpless doubt of the disciples and the confident courage of Jesus. He used " the five...

And he said ( ho de eipen ).

Here is the contrast between the helpless doubt of the disciples and the confident courage of Jesus. He used " the five loaves and two fishes"which they had mentioned as a reason for doing nothing. "Bring them hither unto me."They had overlooked the power of Jesus in this emergency.

Robertson: Mat 14:19 - -- To sit down on the grass ( anaklithēnai epi tou chortou ). "Recline,"of course, the word means, first aorist passive infinitive. A beautiful pictur...

To sit down on the grass ( anaklithēnai epi tou chortou ).

"Recline,"of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break"(klasas ) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John 1:1-18) and Paul holds (Col 1:15-20), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.

Robertson: Mat 14:20 - -- Were filled ( echortasthēsan ). Effective aorist passive indicative of chortazō . See note on Mat 5:6. From the substantive chortos grass. Catt...

Were filled ( echortasthēsan ).

Effective aorist passive indicative of chortazō . See note on Mat 5:6. From the substantive chortos grass. Cattle were filled with grass and people usually with other food. They all were satisfied.

Robertson: Mat 14:20 - -- Broken pieces ( tōn klasmatōn ). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets"(dōdeka kophin...

Broken pieces ( tōn klasmatōn ).

Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets"(dōdeka kophinous ) and not eaten. Each of the twelve had a basketful left over (to perisseuon ). One hopes that the boy (Joh 6:9) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (kophinos ), a wicker-basket, called "coffins"by Wycliff. Juvenal ( Sat. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket ( cophinus ) and some hay"(for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word sphuris is used which was a sort of hamper or large provisions basket.

Robertson: Mat 14:21 - -- Beside women and children ( chōris gunaikōn kai paidiōn ). Perhaps on this occasion there were not so many as usual because of the rush of the ...

Beside women and children ( chōris gunaikōn kai paidiōn ).

Perhaps on this occasion there were not so many as usual because of the rush of the crowd around the head of the lake. Matthew adds this item and does not mean that the women and children were not fed, but simply that "the eaters"(hoi esthiontes ) included five thousand men (andres ) besides the women and children.

Vincent: Mat 14:13 - -- On foot ( πεζῇ ) Rev., by land in margin, which is better; for the contrast is between Jesus' journey by ship and that of the multi...

On foot ( πεζῇ )

Rev., by land in margin, which is better; for the contrast is between Jesus' journey by ship and that of the multitude by land .

Vincent: Mat 14:15 - -- Desert ( ἔρημος ) In the Greek order standing first as emphatic. The dominant thought of the disciples is remoteness from supplies of...

Desert ( ἔρημος )

In the Greek order standing first as emphatic. The dominant thought of the disciples is remoteness from supplies of food. The first meaning of the word is solitary; from which develops the idea of void, bereft, barren.

Both meanings may well be included here. Note the two points of emphasis. The disciples say, Barren is the place. Christ answers, No need have they to go away.

Vincent: Mat 14:15 - -- Give ( δότε ) The disciples had said, " Send them away to buy for themselves. " Christ replies, Give ye.

Give ( δότε )

The disciples had said, " Send them away to buy for themselves. " Christ replies, Give ye.

Vincent: Mat 14:19 - -- Brake As the Jewish loaves were thin cakes, a thumb's breadth in thickness, and more easily broken than cut.

Brake

As the Jewish loaves were thin cakes, a thumb's breadth in thickness, and more easily broken than cut.

Vincent: Mat 14:20 - -- Were filled ( ἐχορτάσθησαν ) See on Mat 5:6.

Were filled ( ἐχορτάσθησαν )

See on Mat 5:6.

Vincent: Mat 14:20 - -- Baskets ( κοφίνους ) Wyc., coffins, a transcription of the Greek word. Juvenal, the Roman satirist, describes the grove of Numa, near...

Baskets ( κοφίνους )

Wyc., coffins, a transcription of the Greek word. Juvenal, the Roman satirist, describes the grove of Numa, near the Capenian gate of Rome, as being " let out to the Jews, whose furniture is a basket ( cophinus ) and some hay" ( for a bed ) , " Sat. " iii., 14. These were small hand-baskets, specially provided for the Jews to carry levitically clean food while travelling in Samaria or other heathen districts. The word for basket used in relating the feeding of the four thousand (Mat 15:37) is σπυρίς , a large provision-basket or hamper, of the kind used for letting Paul down over the wall at Damascus (Act 9:25). In Mat 16:9,Mat 16:10, Christ, in alluding to the two miracles, observes the distinctive term in each narrative; using κοφίνους in the case of the five thousand, and σπυρίδας in the other. Burgon (" Letters from Rome" ) gives a drawing of a wicker basket used by the masons in the cathedral at Sorrento, and called cóffano. He adds, " Who can doubt that the basket of the gospel narrative was of the shape here represented, and that the denomination of this basket exclusively has lingered in a Greek colony, where the Jews (who once carried the cophinus as a personal equipment) formerly lived in great numbers?"

Wesley: Mat 14:13 - -- To avoid Herod: Because of the multitude pressing upon him, Mar 6:32 and To talk with his disciples, newly returned from their progress, Luk 9:10 apar...

To avoid Herod: Because of the multitude pressing upon him, Mar 6:32 and To talk with his disciples, newly returned from their progress, Luk 9:10 apart - From all but his disciples. Joh 6:1.

Wesley: Mat 14:15 - -- The usual meal time. Mar 6:35; Luk 9:12.

The usual meal time. Mar 6:35; Luk 9:12.

Clarke: Mat 14:13 - -- When Jesus heard of it, he departed thence - Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer w...

When Jesus heard of it, he departed thence - Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm than expose themselves to destruction, where, from circumstances, the case is evidently hopeless

Clarke: Mat 14:13 - -- The people - followed him on foot - πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples i...

The people - followed him on foot - πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.

Clarke: Mat 14:14 - -- Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved with tender compassion, so I think the word should in general be transla...

Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved with tender compassion, so I think the word should in general be translated: see the note on Mat 9:36. As a verb, it does not appear to have been used by any but ecclesiastical writers. It always intimates that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another.

Clarke: Mat 14:15 - -- Send the multitude away, that they may go - and buy - The disciples of Christ are solicitous for the people’ s temporal as well a spiritual wel...

Send the multitude away, that they may go - and buy - The disciples of Christ are solicitous for the people’ s temporal as well a spiritual welfare: and he is not worthy to be called a minister of Christ, who dues not endeavor to promote both to the uttermost of his power. The preaching of Christ must have been accompanied with uncommon power to these people’ s souls, to have induced them to leave their homes to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded.

Clarke: Mat 14:16 - -- They need not depart - He that seeks first the kingdom of heaven is sure to have every temporal requisite. When a man ensures the first, God always ...

They need not depart - He that seeks first the kingdom of heaven is sure to have every temporal requisite. When a man ensures the first, God always takes care to throw the other into the bargain. He who has an interest in Jesus has in him an inexhaustible treasure of spiritual and temporal good. Though the means by which man may help his fellows have failed, we are not to suppose that the bounty of God is exhausted. When we are about to give up all hope of farther supply, the gracious word of Christ still holds good - They need not depart; give ye them to eat

Clarke: Mat 14:16 - -- Give ye them to eat - Should we say, Lord, how shall thy poor, feeble ministering servants feed so many hungry souls as attend thy word! Begin at th...

Give ye them to eat - Should we say, Lord, how shall thy poor, feeble ministering servants feed so many hungry souls as attend thy word! Begin at the command of Jesus - make the attempt - divide what you have - and the bread of God shall be multiplied in your hands, and all shall eat and be satisfied.

Clarke: Mat 14:17 - -- We have here but five loaves and two fishes - When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer ...

We have here but five loaves and two fishes - When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith. God often permits his servants to be brought low, that they may have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master.

Clarke: Mat 14:18 - -- Bring them hither to me - No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful...

Bring them hither to me - No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful of meal and a few herbs, bring them to Christ by prayer and faith, and he will make them a sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel attend also to this - let him bring all his gifts and graces to his Maker - let him ever know that his word can be of no use, unless the blessing of Christ be in it.

Clarke: Mat 14:19 - -- And took the five loaves, etc. - This was the act of the father of a family among the Jews - his business it was to take the bread into his hands, a...

And took the five loaves, etc. - This was the act of the father of a family among the Jews - his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it

Clarke: Mat 14:19 - -- Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and fountain of all excellence

Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and fountain of all excellence

Clarke: Mat 14:19 - -- He blessed - The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the loaves which Chris...

He blessed - The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the loaves which Christ blessed, but that God who had provided them; and this indeed was the Jewish custom, not to bless the food, but the God who gave it

However, there are others who believe the loaves are meant, and that he blessed them in order to multiply them. The Jewish form of blessing, or what we term grace, before and after meat, was as follows: -

Before Mea

ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ

Baruc attah Elohinoo melec haolam hamotse lechem min haarets

Blessed art thou, our God, King of the universe, who bringest bread out of the earth!

After Mea

ברוך אלהינו מלך העולם בורא פרי הגפן

Barnuc Elohinoo melec haolam bore peri hagephen

Blessed art thou, our God, King of the universe, the Creator of the fruit of the vine

Clarke: Mat 14:19 - -- And brake - We read often in the Scriptures of breaking bread, never of cutting it: because the Jews made their bread broad and thin like cakes, and...

And brake - We read often in the Scriptures of breaking bread, never of cutting it: because the Jews made their bread broad and thin like cakes, and to divide such, being very brittle, there was no need of a knife.

Clarke: Mat 14:20 - -- They did all eat, and were filled - Little or much is the same in the hands of Jesus Christ. Here was an incontestable miracle - five thousand men, ...

They did all eat, and were filled - Little or much is the same in the hands of Jesus Christ. Here was an incontestable miracle - five thousand men, besides women and children, fed with five cakes and two fishes! Here must have been a manifest creation of substance - the parts of the bread were not dilated to make them appear large, nor was there any delusion in the eating - for they all ate, and were all filled. Here then is one miracle of our Lord attested by at least five thousand persons! But did not this creation of bread prove the unlimited power of Jesus? Undoubtedly: and nothing less than eternal power and Godhead could have effected it

Clarke: Mat 14:20 - -- They took up - twelve baskets - It was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefield’ s conjecture...

They took up - twelve baskets - It was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefield’ s conjecture here is very reasonable: - "By the number here particularized, it should seem that each apostle filled his own bread basket."Some think that the Jews carried baskets in commemoration of their Egyptian bondage, when they were accustomed to carry the clay and stubble to make the bricks, in a basket that was hung about their necks. This seems to be what Sidonius Apollinaris refers to in the following words, Epist. vii. 6. Ordinis res est, ut, (dum in allegorica versamur Aegypto) Pharao incedat cum diademate, Israelita cum Cophino

These words of Alcimus Avitus, lib. v. 30, are to the same effect: -

Servitii longo lassatam pondere plebem

Oppressos cophinis humeros, attritaque collo

It appears that a basket about the neck, and a bunch of hay, were the general characteristic of this long enslaved and oppressed people in the different countries where they sojourned

Juvenal also mentions the Basket and the hay: -

Cum dedit ille locum, cophino faenoque relicto

Arcanam Judaea tremens mendicat in aurem

Sat vi. 54

A gypsy Jewess whispers in your ear -

Her goods a basket, and old hay her bed

She strolls, and telling fortunes, gains her brea

Dryde

And again, Sat iii. 13: -

Nunc sacri fontis nemus, et delubra locantu

Judaeis, quorum cophinus, faenumque supellex

Now the once hallowed fountain, grove, and fane

Are let to Jews, a wretched, wandering train

Whose wealth is but a basket stuff’ d with ha

Giffor

The simple reason why the Jews carried baskets with them appears to be this: - When they went into Gentile countries, they carried their own provision with them, as they were afraid of being polluted by partaking of the meat of heathens. This also obliged them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that Juvenal alludes

After five thousand were fed, twelve times as much, at least, remained, as the whole multitude at first sat down to! See the note on Luk 9:16.

Calvin: Mat 14:13 - -- Mat 14:13.When Jesus heard it. John, who relates the same narrative, does not mention the reason why Jesus crossed over to the opposite bank, (6: 5.) ...

Mat 14:13.When Jesus heard it. John, who relates the same narrative, does not mention the reason why Jesus crossed over to the opposite bank, (6: 5.) Mark and Luke differ somewhat from Matthew; for they describe the occasion of the journey to have been to give some repose to his disciples, after that they had returned from their embassy. But there is no contradiction here; for it is possible that he intended to withdraw his disciples into a desert place, in order that he might be more at leisure to train them for higher labors, and that, about the same time, an additional reason arose out of the death of John. Minds which were still feeble might have been terrified by the death of John, learning from the melancholy end of that eminent prophet what condition awaited them all. Certainly, as it was formerly related that, when John was imprisoned, Christ removed from Herod’s territory, in order to avoid his fury for the time, so we may now infer that Christ, in order to keep his trembling disciples at a distance from the flame, withdrew into a desert place.

How long the Apostles were employed in their first embassy it is not in our power to determine; for the Evangelists, as we have formerly remarked, either did not attend to dates, or did not observe them with great exactness. I think it highly probable that their commission to proclaim the kingdom of Christ was not confined to a single occasion, but that, as opportunities were offered, they either repeated their visit to some places, or went to others after a lapse of time. The words, they came together to him, I look upon as meaning that ever afterwards they were his constant attendants; as if the Evangelist had said, that they did not leave their Master so as to be individually and constantly employed in the ordinary office of teaching, but that, having discharged a temporary commission, they went back to school to make greater advances in learning.

They followed him on foot out of the cities Though Christ, who foresaw all things before they happened, was in no respect ignorant of what would take place, yet he wished, as a man, to forewarn his disciples, that the fact might testify the anxiety which he had about them. The vast crowd that had assembled shows how widely his fame was spread in every direction: and this left the Jews without excuse in depriving themselves, by their own carelessness, of the salvation which was offered to them; for even out of this great multitude, which was inflamed by a sudden zeal to follow Christ, it is evident from what is stated by John, (Joh 6:66) that not more than a very small number yielded a true and steady adherence to his doctrine.

Calvin: Mat 14:14 - -- 14.He was moved with compassion towards them The other two Evangelists, and particularly Mark, state more clearly the reason why this compassion ( ...

14.He was moved with compassion towards them The other two Evangelists, and particularly Mark, state more clearly the reason why this compassion ( συμπάθεια) was awakened in the mind of Christ. It was because he saw famishing souls, whom the warmth of zeal had carried away from their homes and led into a desert place This scarcity of teaching indicated a wretched state of disorder; and accordingly Mark says that Jesus was moved with compassion towards them, because they were as sheep not having a shepherd Not that, as to his Divine nature, he looked upon them all as sheep, but that, as man, he judged according to the present aspect of the case. It was no small manifestation of piety that they left their own homes, and flocked in crowds to the Prophet of God, though he purposely concealed himself from them. Besides, it ought to be remarked, that Christ was mindful of the character which he sustained; for he had been commanded to discharge the duties of a public teacher, and was therefore bound to look upon all the Jews, for the time being, as belonging to the flock of God and to the Church, till they withdrew from it.

So strongly was Christ moved by this feeling of compassion, that though, in common with his disciples, he was fatigued and almost worn out by uninterrupted toil, he did not spare himself. He had endeavored to obtain some relaxation, and that on his own account as well as for the sake of his disciples; but when urgent duty calls him to additional labor, he willingly lays aside that private consideration, 377 and devotes himself to teaching the multitudes. Although he has now laid aside those feelings which belonged to him as a mortal man, yet there is no reason to doubt that he looks down from heaven on poor sheep that have no shepherd, provided they ask relief of their wants. Mark says, that he began to teach them MANY things; that is, he spent a long time in preaching, that they might reap some lasting advantage. Luke says, that he spoke to them concerning the Kingdom of God, which amounts to the same thing. Matthew makes no mention of any thing but miracles, because they were of great importance in establishing Christ’s reputation; but it may naturally be concluded that he did not leave out doctrine, which was a matter of the highest importance.

Calvin: Mat 14:15 - -- 15.When the evening was drawing on The disciples had now lost their object, and they see that Christ is again absorbed in teaching, while the multitu...

15.When the evening was drawing on The disciples had now lost their object, and they see that Christ is again absorbed in teaching, while the multitudes are so eager to receive instruction that they do not think of retiring. They therefore advise that for the sake of attending to their bodily wants, Christ should send them away into the neighboring villages. He had purposely delayed till now the miracle which he intended to perform; first, that his disciples might consider it more attentively, and might thus derive from it greater advantage; and next, that the very circumstance of the time might convince them that, though he does not prevent, and even does not immediately supply, the wants of his people, yet he never ceases to care for them, but has always at hand the assistance which he affords at the very time when it is required.

Calvin: Mat 14:16 - -- 16.Give you to them something to eat As a fuller exposition of this miracle will be found at the sixth chapter of John’s Gospel, instead of troubli...

16.Give you to them something to eat As a fuller exposition of this miracle will be found at the sixth chapter of John’s Gospel, instead of troubling my readers with a repetition of what I have said, I would rather send them to that exposition; but rather than pass over this passage entirely, I shall offer a brief recapitulation. Hitherto Christ had bestowed his whole attention on feeding souls, but now he includes within his duties as a shepherd the care even of their bodies. And in this way he confirms his own saying, that to those who

seek the kingdom of God, and his righteousness,
all other things will be added, (Mat 6:33.)

We have no right, indeed, to expect that Christ will always follow this method of supplying the hungry and thirsty with food; but it is certain that he will never permit his own people to want the necessaries of life, but will stretch out his hand from heaven, whenever he shall see it to be necessary to relieve their necessities. Those who wish to have Christ for their provider, must first learn not to long for refined luxuries, but to be satisfied with barley-bread.

Christ commanded that the people should sit down in companies; and he did so, first, that by this arrangement of the ranks the miracle might be more manifest; secondly, that the number of the men might be more easily ascertained, and that, while they looked at each other, they might in their turn bear testimony to this heavenly favor. Thirdly, perceiving that his disciples were anxious, he intended to make trial of their obedience by giving them an injunction which at first sight appeared to be absurd; for, as no provisions were at hand, there was reason to wonder why Christ was making arrangements that resembled a feast. To the same purpose is what follows, that he gave them the loaves, in order that in their hands the astonishing increase might take place, and that they might thus be the ministers of Christ’s divine power; for as if it had been of small importance that they should be eye-witnesses, Christ determined that his power should be handled by them. 378 Two hundred pence, according to the computation of Budaeus, are worth about thirty-four French livres; 379 and so when the disciples speak of what is sufficient for them, that every one of them may take a little, they calculate at the rate of a farthing for each individual. Forming so high an estimate of the sum of money that would be required to purchase bread barely sufficient for procuring a morsel to the people, they are entitled to no small praise for their obedience, when they implicitly comply with the command of Christ, and leave the result to his disposal.

Calvin: Mat 14:19 - -- 19.He blessed In this passage, as in many others, blessing denotes thanksgiving. Now Christ has taught us, by his example, that we cannot partake o...

19.He blessed In this passage, as in many others, blessing denotes thanksgiving. Now Christ has taught us, by his example, that we cannot partake of our food with holiness and purity, unless we express our gratitude to God, from whose hand it comes to us. Accordingly, Paul tells us, that every kind of food which God bestows upon us is sanctifed by the word of God and prayer, (1Ti 4:5;) by which he means, that brutal men, who do not regard by faith the blessing of God, and do not offer to him thanksgiving, corrupt and pollute by the filth of their unbelief all that is by nature pure; and, on the other hand, that they are corrupted and defiled by the food which they swallow, because to unbelievers nothing is clean. Christ has therefore laid down for his followers the proper manner of taking food, that they may not profane their own persons and the gifts of God by wicked sacrilege.

Raising his eyes towards heaven This expresses warm and earnest supplication. Not that such an attitude is at all times necessary when we pray, but because the Son of God did not choose to disregard the outward forms which are fitted to aid human weakness. It ought also to be taken into account, that to raise the eyes upwards is an excitement well fitted to arouse us from sloth, when our minds are too strongly fixed on the earth.

Calvin: Mat 14:20 - -- 20.And carried away what was left The fragments that remained after satisfying so vast a multitude of men were more than twelve times larger in qua...

20.And carried away what was left The fragments that remained after satisfying so vast a multitude of men were more than twelve times larger in quantity than what was at first put into their hands, and this contributed not a little to the splendor of the miracle. In this way all came to know that the power of Christ had not only created out of nothing the food that was necessary for immediate use, but that, if it should be required, there was also provision for future wants; and, in a word, Christ intended that, after the miracle had been wrought, a striking proof of it should still remain, which, after being refreshed by food, they might contemplate at leisure.

Now though Christ does not every day multiply our bread, or feed men without the labor of their hands or the cultivation of their fields, the advantage of this narrative extends even to us. If we do not perceive that it is the blessing of God which multiplies the corn, that we may have a sufficiency of food, the only obstacle is, our own indolence and ingratitude. That, after we have been supported by the annual produce, there remains seed for the following year, and that this could not have happened but for an increase from heaven, each of us would easily perceive, were he not hindered by that very depravity which blinds the eyes both of the mind and of the flesh, so as not to see a manifest work of God. Christ intended to declare that, as all things have been delivered into his hands by the Father, so the food which we eat proceeds from his grace.

Defender: Mat 14:20 - -- To feed 5000 men, plus women and children, from five loaves and two fishes, is obviously humanly impossible. Naturalistic skeptics have tried to expla...

To feed 5000 men, plus women and children, from five loaves and two fishes, is obviously humanly impossible. Naturalistic skeptics have tried to explain this miracle as resulting from the example of sharing his lunch by one lad (Joh 6:9), which supposedly stimulated others to share also. Such an explanation could hardly account for the twelve baskets full of fragments after everyone was "filled" (Joh 6:12, Joh 6:13). This was nothing less than a mighty miracle of creation. Setting aside His own created law of mass conservation (no matter can be either created or annihilated, as implied by Genesis 1:31-2:3 and set forth in the laws of thermodynamics). Jesus supernaturally created a great amount of bread and meat to feed the multitude. This was well within His ability, as Creator of all things in the beginning (Joh 1:1-3; Col 1:16)."

TSK: Mat 14:13 - -- Mat 14:1, Mat 14:2, Mat 10:23, Mat 12:15; Mar 6:30-33; Luk 9:10-17; Joh 6:1-15

TSK: Mat 14:14 - -- and was : Mat 9:36, Mat 15:32-39; Mar 6:34, Mar 8:1, Mar 8:2, Mar 9:22; Luk 7:13, Luk 19:41; Joh 11:33-35; Heb 2:17, Heb 4:15, Heb 5:2

TSK: Mat 14:15 - -- his : Mar 6:35, Mar 6:36; Luk 9:12 send : Mat 15:23; Mar 8:3

TSK: Mat 14:16 - -- they : 2Ki 4:42-44; Job 31:16, Job 31:17; Pro 11:24; Ecc 11:2; Luk 3:11; Joh 13:29; 2Co 8:2, 2Co 8:3, 2Co 9:7, 2Co 9:8

TSK: Mat 14:17 - -- Mat 15:33, Mat 15:34; Num 11:21-23; Psa 78:19, Psa 78:20; Mar 6:37, Mar 6:38, Mar 8:4, Mar 8:5; Luk 9:13; Joh 6:5-9

TSK: Mat 14:19 - -- he commanded : Mat 15:35; Mar 6:39, Mar 8:6; Luk 9:14; Joh 6:10 looking : Mar 6:41, Mar 7:34; Luk 9:16; Joh 11:41 he blessed : Mat 15:36, Mat 26:26, M...

TSK: Mat 14:20 - -- were : Mat 5:6, Mat 15:33; Exo 16:8, Exo 16:12; Lev 26:26; 1Ki 17:12-16; 2Ki 4:43, 2Ki 4:44; Pro 13:25; Eze 4:14-16; Hag 1:6; Luk 1:53, Luk 9:17; Joh ...

TSK: Mat 14:21 - -- about : Joh 6:10; Act 4:4, Act 4:34; 2Co 9:8-11; Phi 4:19

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 14:13-21 - -- A full narrative of the feeding the five thousand is given in each of the other evangelists: in Mar 6:32-44; in Luk 9:10-17; in Joh 6:1-14. Mat...

A full narrative of the feeding the five thousand is given in each of the other evangelists: in Mar 6:32-44; in Luk 9:10-17; in Joh 6:1-14.

Mat 14:13

And when Jesus heard of it, he departed - He went to a place of safety.

He never threw himself unnecessarily into danger. It was proper that he should secure his life until the appointed time had come for him to die.

By a ship into a desert place - That is, he crossed the Sea of Galilee. He went to the country east of the sea, into a place little inhabited. Luke says Luk 9:10 he went to a place called Bethsaida. See the notes at Mat 11:21. "A desert place"means a place little cultivated, where there were few or no inhabitants. On the east of the Sea of Galilee there was a large tract of country of this description rough, uncultivated, and chiefly used to pasture flocks.

Mat 14:14

Was moved with compassion - That is, pitied them.

Mar 6:34 says he was moved with compassion because they were as sheep having no shepherd. A shepherd is one who takes care of a flock. It was his duty to feed it; to defend it from wolves and other wild beasts; to take care of the young and feeble; to lead it by green pastures and still waters, Psa 23:1-6. In Eastern countries this was a principal employment of the inhabitants. When Christ says the people were as sheep without a shepherd, he means that they had no teachers and guides who cared for them and took pains to instruct them. The scribes and Pharisees were haughty and proud, and cared little for the common people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to him who preached the gospel to the poor Mat 11:5, and who was thus the good shepherd, Joh 10:14.

Mat 14:15

The time is now past - That is, the day is passing away; it is near night, and it is proper to make some provision for the temporal wants of so many.

Perhaps it may mean it was past the usual time for refreshment.

Mat 14:16

Jesus said They need not depart; give ye them to eat - John adds Joh 6:5-6 that previous to this Jesus had addressed Philip, and asked, Whence shall we buy bread that these may eat? and that he "said this to prove him; for he himself knew what he would do;"that is, he said this to try his faith; to test the confidence of Philip in himself.

Philip, it seems, had not the kind of confidence which he ought to have had. He immediately began to think of their ability to purchase food for them. Two hundred pennyworth of bread, said he, would not be enough, Joh 6:7. In the original it is two hundred denarii. These were Roman coins amounting to about fourteen cents (7d.) each. The whole two hundred, therefore, would have been equal to about twenty-eight dollars. In the view of Philip this was a great sum, a sum which twelve poor fishermen were by no means able to provide. It was this fact, and not any unwillingness to provide for them, which led the disciples to request that they should be sent into the villages around in order to obtain food. Jesus knew how much they had, and he required of them, as he does of all, implicit faith, and told them to give them to eat. He requires us to do what he commands, and we need not doubt that he will give us strength to accomplish it.

Mat 14:17

We have here but five loaves ... - These loaves were in the possession of a lad, or young man, who was with them, and were made of barley, Joh 6:9

It is possible that this lad was one in attendance on the apostles to carry their food, but it is most probable he was one who had provision to sell among the multitude. Barley was a cheap kind of food, scarcely one-third the value of wheat, and was much used by poor people. A considerable part of the food of the people in that region was probably fish, as they lived on the borders of a lake that abounded in fish.

Mat 14:19

And he commanded the multitude to sit down - In the original it is "to recline"on the grass, or to lie as they did at their meals.

The Jews never sat, as we do, at meals, but reclined or lay at length. See the notes at Mat 23:6. Mark and Luke add that they reclined in companies, by hundreds and by fifties.

And looking up to heaven, he blessed - Luke adds, he blessed "them;"that is, the loaves. The word "to bless"means, often, to give thanks; sometimes to pray for a blessing; that is, to pray for the divine favor and friendship; to pray that what we do may meet his approbation. In seeking a blessing on our food, it means that we pray that it may be made nourishing to our bodies; that we may have proper gratitude to God, the giver, for providing for our wants; and that we may remember the Creator while we partake the bounties of his providence. Our Saviour always sought a blessing on his food. In this he was an example for us. What he did we should do. It is right thus to seek the blessing of God. He provides for us; he daily opens his hand and satisfies our wants, and it is proper that we should render suitable acknowledgments for his goodness.

The custom among the Jews was universal. The form of prayer which they used in the time of Christ has been preserved by their writers, the Talmudists. It is this: "Blessed be thou, O Lord our God, the King of the world, who hast produced this food and this drink from the earth and the vine."

And brake - The loaves of bread, among the Jews, were made thin and brittle, and were therefore broken and not cut.

Mat 14:20

And they did all eat, and were filled - This was an undoubted miracle.

The quantity must have been greatly increased to have supplied so many. He that could increase that small quantity so much had the power of creation; and he that could do that could create the world out of nothing, and had no less than divine power.

Twelve baskets full - The size of these baskets is unknown. They were probably such as travelers carried their provisions in. They were used commonly by the Jews in their journeys. In traveling among the Gentiles or Samaritans, a Jew could expect little hospitality. There were not, as now, public houses for the entertainment of strangers. At great distances there were caravansaries, but they were intended chiefly as lodging-places for the night, and not to provide food for travelers. Hence, in journeying among strangers or in deserts, they carried baskets of provisions, and this is the reason why they were furnished with them here. It is probable that each of the apostles had one, and they were all filled. John Joh 6:12 says that Jesus directed them to gather up these fragments, that nothing might be lost - an example of economy. God creates all food; it has, therefore, a kind of sacredness; it is all needed by some person or other, and none should be lost.

Mat 14:21

Five thousand men, besides ... - Probably the whole number might have been ten thousand, To feed so many was an act of great benevolence and a stupendous miracle.

Poole: Mat 14:13-14 - -- Ver. 13,14. Mark hath the same, Mar 6:32 . Our Lord knew that the time for his suffering was not yet come, and possibly consulted also the safety of ...

Ver. 13,14. Mark hath the same, Mar 6:32 . Our Lord knew that the time for his suffering was not yet come, and possibly consulted also the safety of his disciples. The people follow him on foot; but our Saviour going by sea, how could the people follow him on foot? It is answered, that it was but a creek of the sea which our Saviour passed over, and the people by going three or four miles about might follow him on foot. He seeing a great multitude, had compassion on them, and healed the sick persons that were amongst them.

Poole: Mat 14:15 - -- The following miracle being an evident confirmation of the Godhead of Christ, is recorded by all the evangelists: by Matthew here; by Mark, Mar 6:35...

The following miracle being an evident confirmation of the Godhead of Christ, is recorded by all the evangelists: by Matthew here; by Mark, Mar 6:35 , &c; by Luke, Mat 9:10-12 , &c.; by John, Mat 6:1-3 , &c. These words lead us to it, and show us the occasion of it. Our Saviour was withdrawn to a more private place, which, because little inhabited, is called

a desert place Luke saith it was near Bethsaida, Luk 9:10 . The people, as it seemeth, had been together some time. It was now afternoon, and the time of dining was past. It was evening in the Jewish sense (who called it all evening after the sun was turned, and therefore had two evenings, as those skilled in their writings tell us, betwixt which the passover was to be killed). The disciples therefore pitying the multitudes, who, they presumed, might be hungry, come to our Saviour, and move him to dismiss them, that they might get something to eat in the villages of the adjacent country.

Poole: Mat 14:16 - -- John relates the story thus: When Jesus lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread,...

John relates the story thus: When Jesus lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him. Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter’ s brother, saith unto him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many? And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

Poole: Mat 14:17-21 - -- Ver. 17-21. In the relation of this story by the other evangelists there is no difference in what is material; the others relate some circumstances m...

Ver. 17-21. In the relation of this story by the other evangelists there is no difference in what is material; the others relate some circumstances more, as that they sat down on the grass, and by fifties , one saith, by hundreds and by fifties, & c.; but they all agree in the quantity of the provision, five loaves and two fishes; the number of the persons fed, five thousand (only one addeth, besides women and children ); and in the number of the baskets full of fragments; and in our Saviour’ s lifting up his eyes to heaven, and blessing them. These are the main things observable in this history. In the history of the miracle, as there is no difference between the evangelists to be reconciled, so there is no difficulty to be explained. It is a plain relation of a matter of fact, by which our Lord evidently showed himself to be the Son of God, God blessed for ever, for he must in this necessarily exert a creating power: here must be a production of a substance or being out of a not being, or it had not been possible that five thousand men (besides women and children) should have been fed with five loaves and two fishes; and therefore some think that it is said that Christ blessed the loaves as he blessed the living creatures, Gen 1:22 ; but we have not here the following words, Be fruitful and multiply, which inclines me rather to think, that the blessing mentioned here, upon his lifting up of his eyes to heaven, was a begging God’ s blessing upon their food, himself thereby paying the homage of his human nature to his Father, and teaching us, according to that, 1Ti 4:4,5 , to receive the good creatures which God’ s providence affords us for our nourishment with thanksgiving, sanctifying them by prayer. By this miracle, and others of the like nature, our Saviour took from the unbelieving Jews all manner of cavil and exception to his works. Though devils might by compact give place one to another, and some exorcists of their own might seem to cast them out, yet none ever pretended to multiply bread and fish, to such a proportion as this, that such a quantity of either should feed such a number, and leave such a remainder. This history like wise further instructs us, both concerning the low condition of Christ and his disciples, their faith in the word of Christ, and our duty, and safety in depending upon his providence while we are doing of our duty, and minding the things of the kingdom of God, and obeying the will of God. St. John observeth the fruit of this miracle, Joh 6:14 , Those men, when they had seen the miracle which Jesus did, said, This is of a truth that prophet that should come into the world .

Lightfoot: Mat 14:13 - -- When Jesus heard of it; he departed thence by ship into a desert place apart: and when the people had heard thereof; they followed him on foot o...

When Jesus heard of it; he departed thence by ship into a desert place apart: and when the people had heard thereof; they followed him on foot out of the cities.   

[He departed thence by ship into a desert place, etc.] that is, from Capernaum into the desert of Bethsaida, which is rendered by John, He went over the sea Which is to be understood properly, namely, from Galilee into Perea. The chorographical maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also: so also commentators feign to themselves a bay of the sea only coming between these two cities, which was our opinion once also with them: but at last we learned of Josephus, that Bethsaida was in the upper Gaulanitis; (which we observe elsewhere,) on the east coast of the sea of Gennesaret in Perea.   

[They followed him on foot.] From hence interpreters argue that Capernaum and Bethsaida lay not on different shores of the sea, but on the same: for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shewn to be at the efflux of Jordan out of the sea of Galilee. They followed him afoot from the cities; saith our evangelist: now there were cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted that the multitude travelled out of these cities after Christ; the way by which they went afoot was at the bridge of Jordan in Chammath: that place was distant a mile or something less from Tiberias, and from Capernaum three miles or thereabouts. Passing Jordan, they went along by the coast of Magdala; and, after that, through the country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the east shore of the sea; and after Bethsaida was a bay of the sea, thrusting out itself somewhat into the land; and from thence was the desert of Bethsaida. When, therefore, they returned back from thence, he commands his disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterward follow them on foot, and would sail with them thence to Capernaum.

Lightfoot: Mat 14:17 - -- And they say unto him, We have here but five loaves, and two fishes.   [Two fishes.] What kind of fish they were we do not determine. T...

And they say unto him, We have here but five loaves, and two fishes.   

[Two fishes.] What kind of fish they were we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from John, Joh 6:9. The Talmudists discourse very much of salt fish. I render the word salt fish; upon the credit of the Aruch: he citing this tradition out of Beracoth, " Do they set before him first something salt; and with it a morsel? He blesseth over the salt meat, and omits [the blessing] over the morsel, because the morsel is, as it were, an appendix to it. The salt meat; saith he, is to be understood of fish, as the tradition teacheth, that he that vows abstinence from salt things is restrained from nothing but from salt fish." Whether these were salt fish; it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used is worthy to be compared with that which the tradition now alleged commands.

Lightfoot: Mat 14:20 - -- And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.   [And they did all eat, and ...

And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.   

[And they did all eat, and were filled.] So eating; or a repast after food; is defined by the Talmudists; namely, "When they eat their fill. Rabh saith, All eating, where salt is not, is not eating." The Aruch citing these words, for salt; reads something seasoned; and adds, "It is no eating, because they are not filled."

Haydock: Mat 14:13 - -- Which, when Jesus had heard. Our Saviour did not retire till he was informed of the death of the Baptist, by message; and this he did, not because h...

Which, when Jesus had heard. Our Saviour did not retire till he was informed of the death of the Baptist, by message; and this he did, not because he was ignorant of it before, but that he might shew to the world, not only by his appearance, but also by his manner of acting, the reality of the mystery of his incarnation. (St. John Chrysostom, hom. 1.) ---

He did not retire through fear, as some may think. Hence the evangelist does not say, he fled, but he retired, to shew us that he did not fear his enemies. (St. Jerome) ---

The desert was called Bethsaida, not because it was on the same side of the town, but opposite it. Wherefore those who wished to join Jesus, not able to pass the lake, went round by the northern extremity, which they passed either by means of a bridge or in boats, and made such haste as to arrive at the desert before Jesus Christ, as St. Mark relates; (vi. 33.) whilst others, not equally expeditious, followed after, according to Sts. Matthew, Luke, and John; so that there is no contradiction in the evangelists. (Bible de Vence)

Haydock: Mat 14:15 - -- And when it was evening. [2] To understand this, and other places, we may take notice that the Hebrews counted two evenings: the first began when the...

And when it was evening. [2] To understand this, and other places, we may take notice that the Hebrews counted two evenings: the first began when the sun was declining, about three in the afternoon; and such was the evening here mentioned. The second evening was after sunset, or the night-time, as it is taken here in this chap. ver. 23 (Witham) ---

That ... they may buy. Jesus Christ does not always anticipate the intentions of his supplicants: on this occasion, he waited for the multitude to ask of him to feed them; but they, though their great respect for him, did not dare to request the favour. (St. John Chrysostom)

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[BIBLIOGRAPHY]

Vespere facto, Greek: opsias genomenes. See Matthew xxvi. 20.

Haydock: Mat 14:16 - -- But Jesus said. It may perhaps be asked here, if then our Lord, as St. John relates, looking upon the multitude, inquired of Philip how so great a m...

But Jesus said. It may perhaps be asked here, if then our Lord, as St. John relates, looking upon the multitude, inquired of Philip how so great a multitude could be fed in the desert, how can this be true, which St. Matthew relates, that the disciples first desired Jesus to send away the multitude? But we are to understand, that after these words our Lord looked upon the multitude, and said to Philip what St. John mentions, which St. Matthew and the other evangelists omit. (St. Augustine, de concord. evang.) ---

They have no need to go: give you them to eat. This he says for our instruction, that when the poor ask us alms, we send them not to other persons and other places, if we are able to relieve them ourselves. (Estius) ---

This happened when the Passover was near at hand, (being the third since the commencement of our Saviour's ministry.) St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is in order to introduce the subject of the heavenly bread, vi. 37. He seems also to have had in view to describe the different Passovers during Christ's preaching. As he, therefore, staid in Galilee during the third Passover, he relates pretty fully his transactions during that time.

Haydock: Mat 14:19 - -- Commanded the multitude to sit down. [3] Lit. to lie down, as it was then the custom of the Jews, and of other nations, at meat. See Mark vi, and ...

Commanded the multitude to sit down. [3] Lit. to lie down, as it was then the custom of the Jews, and of other nations, at meat. See Mark vi, and John vi. &c. ---

He blessed. St. Luke (ix. 16.) says, he blessed them. St. John (vi. 11,) says when he had given thanks: some think this blessing and giving thanks, for the same; but blessing them, must be referred to the loaves, and giving thanks, must be to God. The loaves miraculously increased partly in the hands of Christ, when he broke them, partly in the hands of the disciples, when they distributed them about. (Witham) ---

He blessed and brake. From this let Christians learn to give thanks at their meals, begging of God that his gifts may be sanctified for their use. From this miracle it appears, that it is no impossibility for bodies, even in their natural state, to be in many places at the same time; since, supposing these loaves to have been sufficient for 50 persons, as there were a hundred such companies, the loaves must have been in a hundred different places at one and the same time. It cannot be said, as some pretend, that other loaves were invisibly put into the apostles' hands, since it is said that they filled 12 baskets of fragments of the five barley loaves; and again, he divided the two fishes among them all. If God could cause bodies, in their natural state, to be in many places at one and the same time, how much more easy would it be to do the same with spiritual bodies, with the properties of which we are entirely unacquainted; so that from this it appears, that the objection that Christ's body cannot be in many different places in the holy Eucharist, is nugatory. But, who are we, to ask such a question of the Almighty, who know not what is possible, and what is not possible for him to do! (Bp. Hay, Sincere Christian.)

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[BIBLIOGRAPHY]

Benedixit. St. Luke, (ix. 16.) benedixit illis, Greek: eulogese autous, which is not the same as Greek: eucharistein.

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Haydock: Mat 14:20 - -- And they did all eat, and were filled. This miraculous multiplication of the loaves was effected on a Thursday evening --- an excellent figure of t...

And they did all eat, and were filled. This miraculous multiplication of the loaves was effected on a Thursday evening ---

an excellent figure of the blesses Eucharist. On the next morning, Friday, he cured the sick at Genesareth, and arrived at Capharnaum for the first vespers of the sabbath; where, in the Synagogue, he made his promise of the holy Eucharist, which he instituted on a Thursday evening, the eve of his death. See Evangile medite. Tom. iii, p. 425.

Gill: Mat 14:13 - -- When Jesus heard of it,.... Of the death of John, and of the cruel usage he had met with; and particularly, that his fame had reached the court of Her...

When Jesus heard of it,.... Of the death of John, and of the cruel usage he had met with; and particularly, that his fame had reached the court of Herod, and that he was talked of there, and said by Herod himself to be John the Baptist, that was risen from the dead;

he departed thence by ship, into a desert place apart; to avoid Herod, though not through fear of death; but because his time was not yet come: which may teach us, that it is lawful to shun dangers, when there is an opportunity; which may be done, without betraying truth, or sacrificing a good conscience. The other evangelists, Mark and Luke, assign another reason of this departure of Christ's, that it was upon the return of his disciples to him from their embassy; when having given him an account of what they had done, and taught, he judged it proper they should retire, and get some refreshment and rest; and both may very well be thought to be the reasons of this recess. At the same time that John's disciples brought him the news of their master's death, Christ's disciples return to him, with the account of the success of their ministry; who might not only be weary, and want refreshment, but be discouraged in their minds, at this instance of cruelty; wherefore Christ thought it necessary to retire, partly for his own safety, and partly for their ease; and that he might have an opportunity of fortifying their minds against all trials and persecutions they were to meet with: the place from whence he departed, was either Capernaum, his own country and city, or Nazareth, where we have lately heard of him; or some other place in Galilee, where he was, when John's disciples came to him: the place whither he went, was "a desert place"; and, as Luke says, "belonging to the city called Bethsaida", the city of Andrew and Peter, which lay on the other side of the sea of Galilee, or Tiberias; over which he went by ship, Joh 6:1.

And when the people had heard thereof; of his departure, and whither he went,

they followed him on foot out of their cities; such as Nazareth, Capernaum, Tiberias, and others; and passing the bridge at Jordan, as Dr. Lightfoot observes, they outwent the ship, and got thither before them, as Mark relates. This showed their great affection and zeal for Christ, and their diligence in attending on him.

Gill: Mat 14:14 - -- And Jesus went forth,.... Either from the mountain where he sat with his disciples, Joh 6:3 or out of the desert, where he had retired for secrecy; or...

And Jesus went forth,.... Either from the mountain where he sat with his disciples, Joh 6:3 or out of the desert, where he had retired for secrecy; or out of the ship, which seems best, the company having got thither before his landing:

and saw a great multitude; for, there were about five thousand men, beside women and children, Mat 14:21

and was moved with compassion toward them: partly on account of their bodily infirmities, which were very many and great; and partly on account of the bad situation they were in, through want of spiritual pastors to feed them with the bread of life; for Mark gives this as the reason, moving his compassion, "because they were as sheep, not having a shepherd": all which shows the truth of Christ's human nature; proves him to be a merciful high priest, and one truly concerned for both the bodies and souls of men:

and he healed their sick; which they brought along with them, and that without the use of any medicine, by a word speaking: so that as the former phrase gives proof of his humanity, this attests his divinity: but this was not all he did, he not only healed their bodies, but he taught them the doctrines of the Gospel; and spake to them concerning the kingdom of God, for the good of their souls, as the other evangelists relate.

Gill: Mat 14:15 - -- And when it was evening,.... Mark says, "when the day was now far spent"; and Luke, "when the day began to wear away"; it was upon the decline of the ...

And when it was evening,.... Mark says, "when the day was now far spent"; and Luke, "when the day began to wear away"; it was upon the decline of the day. The Jews, as Grotius rightly observes, had two evenings; the one began when the sun declined at noon, and the other at sun setting: now it was the former of these, and not the latter, that was now come; for after this, you read of another evening that was come, Mat 14:23 between which two evenings Christ made the multitude to sit down, and he fed them in a miraculous manner; and the disciples reason for the dismission of the multitude, that might go into the neighbouring villages, and buy provisions, shows that it could not be the last, but the first of these evenings, that is here meant.

His disciples came to him; the twelve, whom he had left in that part of the desert he retired to; or on the mount, where he had sat down with them for their rest and refreshment:

saying, this is a desert place; where no food was to be had; where were no houses of entertainment:

and the time is now past; not the time of the day, but of dining: the usual dinner time was past, which, with the Jews, was the fifth hour of the day, and answers to eleven o'clock with us, or at furthest six; which, with us, is twelve at noon; concerning which, the Jewish doctors thus dispute f.

"The first hour, is the time of eating for the Lydians, or Cannibals; the second for thieves, the third for heirs, the fourth for workmen, and the fifth for every man: but does not R. Papa say, that the fourth is the time of dining for every man? But if so, if the fourth is the time for every man, the fifth is for workmen, and the sixth for the disciples of the wise men.''

Which is elsewhere g delivered with some little variation, thus;

"the first hour is the time of eating for Lydians; the second, for thieves; the third, for heirs; the fourth, for workmen; the fifth, for scholars; and the sixth, for every man: but does not R. Papa say, &c.''

But supposing the usual time of dining to be, at the furthest, at the sixth hour, at twelve o'clock, this time must be elapsed, since the first evening was commenced; so that the reasoning of the disciples is very just,

send the multitude away. Christ was preaching to them, the disciples move that he would break off his discourse, and dismiss them; in the synagogue the manner of dismissing the people was, by reading the הפטרה, or "dismission", which was some passage out of the prophetic writings.

That they may go into the villages and buy themselves victuals; the little towns which lay nearest the desert, where they might be supplied with suitable provisions.

Gill: Mat 14:16 - -- But Jesus said unto them,.... the disciples, they need not depart; meaning so long as he was with them, who had power enough to provide a sufficien...

But Jesus said unto them,.... the disciples,

they need not depart; meaning so long as he was with them, who had power enough to provide a sufficient meal for them, as well as by a word speaking, to heal their diseases; however, to try their faith, and make way for the working of the following miracle, he says to them,

give ye them to eat; such provisions as you have along with you.

Gill: Mat 14:17 - -- And they say unto him,.... In order to excuse themselves, and to show the impossibility of feeding such a large number of people; we have here but ...

And they say unto him,.... In order to excuse themselves, and to show the impossibility of feeding such a large number of people;

we have here but five loaves; and these barley ones, coarse bread;

and two fishes; small ones, which were dried and salted, and fit for present eating; which they either brought along with them for their own refreshment, or rather, were brought thither by a boy to sell, as is usual where a great concourse of people are got together: these words seem to be spoken by Andrew, Simon Peter's brother; who added, "but what are they among so many?" see Joh 6:8 not thinking of the power of Christ, who was able to multiply, and make this provision a sufficiency for the whole company.

Gill: Mat 14:18 - -- He said, bring them hither to me. The loaves and the fishes, signifying that they were sufficient; or that he would make them so: this he said, to try...

He said, bring them hither to me. The loaves and the fishes, signifying that they were sufficient; or that he would make them so: this he said, to try their faith in him, their obedience to him, and their liberality to others: and indeed, the best way to have an increase of temporal supplies, is to bring what we have, and put it into Christ's hands; whereby not only good is done to others, but that with an overplus is returned to the giver.

Gill: Mat 14:19 - -- And he commanded the multitude to sit down on the grass,.... The other evangelists say, that he ordered the disciples to cause the people to sit down;...

And he commanded the multitude to sit down on the grass,.... The other evangelists say, that he ordered the disciples to cause the people to sit down; both no doubt were done: the multitude were commanded to sit down by Christ, which, without his orders, they would never have done; and the disciples were enjoined to place them in form, by companies, in ranks, by hundreds and by fifties, that their number might be the better taken, and the food more orderly distributed by the apostles:

and took the five loaves and the two fishes: into his hands, lifting them up, that they might be seen by the whole company; and they be fully convinced of the miracle going to be wrought by him:

and looking up to heaven; to his Father in heaven, who is the Father of mercies; and from whom every mercy and blessing of life comes; and giving thanks to him for the same, as was usually done by him,

he blessed the five loaves and the two fishes;

and brake the loaves, and divided the fishes;

and gave the loaves, and fishes also,

to the disciples, and the disciples to the multitude; who were the ministers and servants of Christ, employed by him in this manner, for the more orderly and quick dispatch of this business: and which was an emblem of their spiritual work and office: who received all their food from Christ, which they distributed to the churches, and fed them with.

Gill: Mat 14:20 - -- And they did all eat,.... Christ and his twelve disciples, and the five thousand men, with the women and children, of the five loaves and two fishes; ...

And they did all eat,.... Christ and his twelve disciples, and the five thousand men, with the women and children, of the five loaves and two fishes; everyone had their portion,

and were filled; they were satisfied, they had a full meal, they had enough, and to spare; see 2Ch 31:10 which the Targumist paraphrases thus.

"And Azariah said unto him, who was appointed chief over the house of Zadok, and said, from the time that they began to separate the offering, to bring it into the sanctuary of the Lord, אכלין ושבעין, "we have eat and are filled", and have "left much"; for "the word of the Lord" hath blessed his people, and what is left, lo! it is this plenty of good.''

The Jews used not to reckon it a meal, unless a man was filled, and account it an ill sign, if nothing was left: but here was fulness, and more left than was first had; which was gathered up, either for the use of the poor, or reserved for after service; teaching us liberality to the needy, and frugality, not to waste that which is left.

And they took up of the fragments that remained, twelve baskets full; according to the number of the disciples, every man had his basket full. It may be inquired, where they could have so many baskets in the wilderness? It is not likely, that everyone of the apostles had a basket with him; it is indeed not improbable, but that they might be furnished with them from some in the company, who might bring provisions with them, either for their own use, or to sell; see Joh 6:9 but perhaps the reason why they were so easily supplied with such a number of baskets in a desert place, might be a custom which the Jews h had of carrying baskets with hay and straw, in commemoration of what they did in Egypt; when they were obliged to carry bricks in baskets, and to go about and pick up straw in baskets to make bricks; hence the i Epigrammatist calls a "Jew", "cistifer", a "basket bearer", or "carrier"; and Juvenal k laughs at these people, as if all their household goods lay in a basket, and a little hay, or straw: it is said of R. Siraeon, that when he went to the school, שקיל צנא, "he carried a basket" on his shoulders l; the gloss suggests, it was to sit upon; but a basket is not very proper for a seat; very likely it was for the above reason: such a custom will account for it, how such a number of baskets could be come at in the wilderness.

Gill: Mat 14:21 - -- And they that had eaten were about five thousand men,.... The word "about", is omitted in the Vulgate Latin, in Munster's Hebrew Gospel, and in the Sy...

And they that had eaten were about five thousand men,.... The word "about", is omitted in the Vulgate Latin, in Munster's Hebrew Gospel, and in the Syriac, Arabic, and Persic versions, which expressly say there were so many. A large number indeed, to be fed with five loaves and two fishes!

besides women and children; who were not taken into the account, though they all ate, and were filled, it not being usual with the Jews to number their women; and who might be near as large a number as the men: for generally there is a very great concourse of the female sex, and of children, where anything extraordinary, or out of the way, is to be seen or heard; and of this sort was a large number of Christ's audience, who only came out of curiosity, or for one sinister end or another.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 14:13 Or “cities.”

NET Notes: Mat 14:15 Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

NET Notes: Mat 14:16 Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

NET Notes: Mat 14:17 Here δέ (de) has not been translated.

NET Notes: Mat 14:19 Grk “to the disciples, and the disciples to the crowds.”

Geneva Bible: Mat 14:14 ( 2 ) And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. ( 2 ) Christ feeds a grea...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 14:1-36 - --1 Herod's opinion of Christ.3 Wherefore John Baptist was beheaded.13 Jesus departs into a desert place,15 where he feeds five thousand men with five l...

Maclaren: Mat 14:19-20 - --The Food Of The World He gave the loaves to the disciples, and the disciples to the multitude. 20. And they did all eat, and were filled; and they to...

MHCC: Mat 14:13-21 - --When Christ and his word withdraw, it is best for us to follow, seeking the means of grace for our souls before any worldly advantages. The presence o...

Matthew Henry: Mat 14:13-21 - -- This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, whi...

Barclay: Mat 14:1-13 - --In this tragic drama of the death of John the Baptist, the dramatis personas stand clearly delineated and vividly displayed. (i) There is John himsel...

Barclay: Mat 14:1-13 - --(iv) There is Herod himself. He is called the tetrarch. Tetrarch literally means the ruler of a fourth part; but it came to be used quite generally...

Barclay: Mat 14:13-21 - --Galilee must have been a place where it was very difficult to be alone. Galilee was a small country, only 50 miles from north to south and 25 miles ...

Barclay: Mat 14:13-21 - --(iii) This miracle informs us very clearly of the place of the disciple in the work of Christ. The story tells that Jesus gave to the disciples and t...

Barclay: Mat 14:13-21 - --There are some people who read the miracles of Jesus, and feel no need to understand. Let them remain for ever undisturbed in the sweet simplicity o...

Constable: Mat 13:54--19:3 - --V. The reactions of the King 13:54--19:2 Matthew recorded increasing polarization in this section. Jesus expande...

Constable: Mat 13:54--14:13 - --1. The opposition of the Nazarenes and Romans 13:54-14:12 The theme of opposition continues from...

Constable: Mat 14:13-33 - --2. The withdrawal to Bethsaida 14:13-33 Having experienced strong rejection from the common peop...

Constable: Mat 14:13-21 - --Jesus' feeding of the 5,000 14:13-21 (cf. Mark 6:30-44; Luke 9:10-17; John 6:1-13) Matthew's record of this miracle, which all four Gospels contain, s...

College: Mat 14:1-36 - --MATTHEW 14 N. THE DEATH OF JOHN THE BAPTIST (14:1-12) The themes of misunderstanding and rejection dominating 11:2-14:12 now reach their climactic c...

McGarvey: Mat 14:13 - -- LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision A. RETURN OF THE TWELVE AND RETIREMENT TO THE EAST SHORE O...

McGarvey: Mat 14:13-21 - -- LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision B. FEEDING THE FIVE THOUSAND. aMATT. XIV. 13-21; bMARK VI....

Lapide: Mat 14:1-36 - --CHAPTER 14 The first eleven verses of this chapter relate to the decollation of John the Baptist, of which I have spoken at length on the sixth chapt...

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Commentary -- Other

Contradiction: Mat 14:18 38. Jesus first met Simon Peter and Andrew by the Sea of Galilee (Matthew 4:18-22), or on the banks of the river Jordan (John 1:42-43)? (Category: ...

Contradiction: Mat 14:19 38. Jesus first met Simon Peter and Andrew by the Sea of Galilee (Matthew 4:18-22), or on the banks of the river Jordan (John 1:42-43)? (Category: ...

Contradiction: Mat 14:20 38. Jesus first met Simon Peter and Andrew by the Sea of Galilee (Matthew 4:18-22), or on the banks of the river Jordan (John 1:42-43)? (Category: ...

Contradiction: Mat 14:21 38. Jesus first met Simon Peter and Andrew by the Sea of Galilee (Matthew 4:18-22), or on the banks of the river Jordan (John 1:42-43)? (Category: ...

Evidence: Mat 14:15 Sharing the Bread of Life. Compare this incident with 2Ki 4:42-44 ; in which one hundred men were fed twenty loaves of barley bread. The Lord instru...

Evidence: Mat 14:16 See note on Mat 14:15

Evidence: Mat 14:17 See note on Mat 14:15

Evidence: Mat 14:18 See note on Mat 14:15

Evidence: Mat 14:19 See note on Mat 14:15

Evidence: Mat 14:20 See note on Mat 14:15

Evidence: Mat 14:21 See note on Mat 14:15

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 14 (Chapter Introduction) Overview Mat 14:1, Herod’s opinion of Christ; Mat 14:3, Wherefore John Baptist was beheaded; Mat 14:13, Jesus departs into a desert place, Mat 1...

Poole: Matthew 14 (Chapter Introduction) CHAPTER 14

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 14 (Chapter Introduction) (Mat 14:1-12) Death of John the Baptist. (Mat 14:13-21) Five thousand people miraculously fed. (Mat 14:22-33) Jesus walks upon the sea. (Mat 14:34-...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 14 (Chapter Introduction) John the Baptist had said concerning Christ, He must increase, but I must decrease, Joh 3:30. The morning-star is here disappearing, and the Sun of...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 14 (Chapter Introduction) The Tragic Drama Of John The Baptist (Mat_14:1-12) The Fall Of Herod (Mat_14:1-12 Continued) Compassion And Power (Mat_14:13-21) The Place Of The...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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