CRITICAL NOTES
Matthew 15:29. A mountain.—Rather, the mountain country; the high land, as distinguished from the low land, which He had left (Carr). From Mark 7:31 R.V., it would appear that His journey led Him actually through Sidon.
Matthew 15:30. Cast them down at Jesus’ feet.—Indicating, according to Bengel and Meyer, their haste; according to Fitzsche and de Wette, implicit confidence; and according to Baumgarten-Crusius, the helplessness of the persons who were afflicted. But may it not at the same time indicate both the rudeness of these mountaineers and their confidence, boldness, and their rapid movements in order to bring to the feet of Jesus all who were diseased (Lange).
Matthew 15:37. Baskets.—Not the kophinoi or hand-baskets of Matthew 14:20, but spurides, denoting somewhat larger baskets. The word was often used to denote a basket or hamper for holding provisions, and in particular for holding fish (see Wetstein in loo.). Carr says the spuris was “probably a larger basket made of rope-net.” Dr. Morison suggests that on this occasion the baskets may have been extemporised from the shrubs that were growing around. See on Matthew 14:20.
Matthew 15:39. Magdala.—Magadan (R.V.). The MSS. vary between “Magdala” and “Magadan”; but the latter reading has by far the highest authority in its favour. Probably an altered form of the Hebrew Migdol = a tower. Usually identified with the modern village of El Mejdel, about three miles north of Tiberias. Dean Plumptre says: “On the assumption that “Mary called Magdalene” derived her name from a town of that name, we may think of our Lord’s visit as having been in some way connected with her presence.”
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 15:32-39
Jesus repeating Himself.—If we may judge from Matthew 15:39 of this chapter, and from Mark 8:10, as well as from the omission of any mention of removal on the part of the Saviour, we may suppose Him to be still on the eastern side of the lake. If so, we find Him doing on that side what He had previously done on the other side; or done previously, it may be, at its northernmost end (see on Matthew 14:13, etc.). Anyway, we have here a repetition of the original miracle of the loaves (Matthew 14:13-21). We believe that we shall find that the occurrence of this second miracle at once gave greater certainty and greater importance to both.
I. Greater certainty.—This evidently would be the case at the time, and in the case of the disciples themselves. If ever tempted to think of that first miracle, because of its exceeding wondrousness, as a dream, this second specimen of similar wondrousness would be just the thing to prevent them. It would be very much with them, indeed, as it is with a man who hears himself called by name by some one whom he cannot see, both a first time and a second. Even if he doubts the first time he believes the second. If he says, Can it be? when he hears it once; he says, It must be! when he hears it twice. That second blow drives the nail of conviction into a wellhigh immovable place. The special differentiations also of this second miracle would have a like effect on the mind. They are all such as would not have eventuated had not both stories been true. The differences in numbers, e.g. in the two cases respectively, and that both as to need and supply—the fact also that these differences are not such as to make the second miracle appear the more marvellous of the two, the feeding of four thousand persons with seven loaves being palpably not so surprising a thing as the feeding of five thousand with two—and the yet further fact that the “baskets” spoken of in the two accounts, and in all subsequent references to them, are always distinguished by names which signify something like “hampers” in the one case and “hand-baskets” in the other—are all peculiarities which agree better with the supposition of truth than with that of falsehood, or even with that of inaccuracy or mistake. Stories so like and yet not identical—stories so like and yet so curiously different—stories so like and yet so consistently different—are stories which can be accounted for best—if not accounted for only—by supposing them to be built upon facts. It is not easy indeed to conceive of their standing on anything else. Had they been fictions the differentiations would have been of a very different kind.
II. Greater importance.—The occurrence of this second miracle brings out, e.g. in a greater degree than ever, the the inexhaustible fulness of Christ. His abundance, if we may say so, is not confined to one side of the lake. Not only in Galilee are the “words of His mouth” more than their “necessary food” to mankind (Job 23:12). Not only there can He do that which is beyond the dreams of His disciples (John 6:9). Wherever there is need, on the contrary, and whatever its amount, He has a full supply within reach. What indeed can He not do who has done such a thing twice? Who can doubt of the immensity of His power after such a double witness as this? (2 Corinthians 13:1). Also it shows, on the other hand, the holy consistency of the Lord Jesus Christ as a Saviour. “Cœlum non animum mutant qui trans mare currunt.” Wherever He is (so this repetition shows us), there is the same depth and spontaneity of compassion; the same discrimination and considerateness of affection; the same recollection as well of the temporal as of the spiritual needs of His hearers; the same marked disapprobation also (with all His fulness) of waste; and the same resolute avoidance, also, when the wants of the multitude have been fully met, of idle wonder and fame. When He has done sufficient for them He has done wholly with them, as on the other side of the lake (cf. Matthew 14:13-21 with the present passage passim).
Happy those who, observing these things, are taught thereby to trust Christ to the full, and are anxious for nothing except to be sure that they leave all in His hands. How impressively this double witness teaches us the fulness and depth of His knowledge! How convincingly it shows us also that for Him to know our needs is enough! (cf. Matthew 6:32; see also Philippians 4:6; 2 Timothy 1:12)
Happy those also who, as a means to this end, put full trust in His word. What we know of the Saviour we know, in the first instance, from what His Evangelists tell us. Do we not see here with what singular wisdom their story is told? As also that the source of this wisdom lies in the fact that they tell us simply what was actually done? In portraying wisdom there can be nothing wiser than to be as faithful as possible in reproducing it just as it was.
HOMILIES ON THE VERSES
Matthew 15:32-39. The multitude fed.—This miracle:—
I. Illustrates Christ’s care for the bodies of men.—We must not tempt men to adopt religion by bribery; we should thus encourage hypocrisy, promote indolence, give a premium to iniquity. But as Christians we should relieve temporal want, and with due caution and discretion use this as a means of imparting spiritual good. Our Lord fed the multitude on this occasion though He well knew that their motives in following Him were far from being pure. We should distinguish between vulgar bribery and Christian benevolence. In any case it were better to do good to men’s bodies than do no good at all.
II. Illustrates what St. Paul calls “the fulness of the blessing of the gospel of Christ.”—Much as was eaten of the miraculous bread, much still remained. The more we feed upon Christ, the Bread of Life, the more there is to feed upon. This multitude, fed and satisfied, went forth out of the abundance of their hearts to trumpet Christ’s fame, to tell of His love. If there be fulness in Christ, there should be accompanying fulness in us.
III. Suggests the need of daily feeding upon Christ.—The miracle falls short here. To feed once for all not sufficient.—R. W. Forrest, M.A.
Subsidiary lessons.—I. A lesson in generosity.—Jesus made His disciples bring out their seven loaves and small fishes, and give thus their all away. No doubt some of them wondered why. It is our common plea for withholding from the cause of charity or of religion that what we have we shall need for ourselves. At least there is a fear that we may. But as our household commentator has it, “Niggardliness for to-day, arising out of thoughtfulness for to-morrow, is a complication of corrupt affections that ought to be mortified” (M. Henry).
II. A lesson of thankfulness.—First, Jesus took the seven loaves, and brake them, and gave to His disciples, and the disciples to the multitude. Then, as if they had overlooked the few small fishes, Mark relates that they also were brought to Him, and He blessed and commanded to set them also before them. Two words are used, “gave thanks” and “blessed”—one in connection with the first part of the meal, and the other with the second. With such words He turned these poor materials into a royal feast. Let us also learn that giving of thanks is a blessing upon our daily food.—Prof. Laidlaw, D.D.
Matthew 15:34-38. Feeding the four thousand.—
1. Ere the Lord work, He will have it seen how little ground He hath to work upon; therefore by asking His disciples He draweth forth how few loaves and fishes for such a work were to be had.
2. He will not despise His own ordinary appointed means for so far as they can reach, nor will He do anything extraordinary further than is necessary; for, He could have fed them without these seven loaves, but He will take them and make use of them, seeing they may be had.
3. Christ shames the misbelief of His servants, by making them, actors in the work, which they could not believe to see, for He gave to the disciples, and they to the multitude.
4. There is no scant when the Lord giveth the banquet, for all are filled when He inviteth His guests.
5. His manifold wisdom will glorify Himself as He pleaseth, but ever in a way sufficient to manifest His Divine power.—David Dickson.
Matthew 15:34. How many loaves have ye?—This question of Christ’s is wonderfully suggestive for those who are tempted to be content with doing nothing for Christ, because they cannot do much for Him, and who honestly, though ignorantly, suppose that an acceptable excuse for their standing all the day idle, is that no man hath hired them.
I. The first condition of usefulness absolutely indispensable for every one is to see the need of it and to observe the scope of it.
II. The next condition is to recognise that the opportunity of usefulness is ever at hand, if we are only willing to perceive it.
III. Another condition of usefulness is to be perfectly sure that every duty is possible; and that if we will take the trouble to inquire, each and all of us have resources as well as opportunities for diminishing the anguish of the world.
IV. We must not be daunted or baffled by the insignificance of the help it may be in our power to give, or the poverty, even the scantiness, of our resources.
V. The great thing is to brush away difficulties, to remember that waiting, and trembling, and reasoning, and putting off, never yet made a duty easier, or lightened a soul with a burden on its back. Most of all learn that the great thing is to begin.
VI. The Lord would not do it all Himself, nor would He summon angels to do it for Him.—Bishop Thorold.