Mateus 14
Kenneth Wuest · Citado em PreceptAustin
Mateus 14
Wuest adds "The word for “spirit” here is not pneuma, referring to a disembodied individual who had died, but phantasma “an apparition, a specter.” The word was associated with magic and charms, thus with the system of Satan. When Luke (Lk 24:37) reports the fact of our Lord’s post-resurrection appearance to the disciples, he uses the word pneuma, for there they thought they had seen some person come back from the dead. But to have somebody walk on the sea, that would be magic to them." 🙏 THOUGHT - They saw Him in the middle of the storm and they called Him a ghost. They saw the glow but did not recognize God. They saw the light but missed the Lord. When we see small lights on the horizon of our storms, we often have the same reaction. Because we look for the bonfire, we miss the candle. Because we expect the shout, we miss the whisper. But God often comes in the still, small voice. And the next time you are in the midst of your storm, stop and listen. He's closer than you think. (Stevenson) F B
Mateus 14
Wuest - The word for “men” here is not anthropos, the generic term which could include men and women, but anēr, the word for a male individual. Matthew adds that there were women and children. A wonderful miracle. It is recorded by all four Gospel writers. Two of them, Matthew and John were eyewitnesses, and Peter, also an eyewitness, reported it to Mark. Brian Bell - John 6 makes it clear that the miracle of the feeding of the 5,000 was a sermon in action. Christ, through His Word, is the Bread of Life on whom we feed. It is the privilege - and responsibility - of His servants to give this bread to the hungry multitudes. The servants receive that bread personally from Christ, then pass it on to others. Louis Barbieri - “The significance of this miracle was intended primarily for the disciples. Jesus was illustrating the kind of ministry they would have after His departure. They would be involved in feeding people, but with spiritual food. The source for their feeding would be the Lord Himself. When their supply ran out, as with the bread and fish, they would need to return to the Lord for more. He would supply them, but the feeding would be done through them.” (See The Bible Knowledge Commentary scroll up and down for more text) MacArthur In spite of their people's rejection Jesus "generously fed them anyway, thereby providing a vivid illustration of God’s common grace (What is common grace?), in which “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Mt. 5:45+)." (See Mark New Testament Commentary) Stanley Toussaint comments on the "sign" of the feeding 5000 (Jn 6:14+) - This sign was very important to three groups—the disciples, the believing remnant, and the wonder-watching unbelievers. From now on the miracles are primarily for the benefit of the disciples in that they are designed to instruct them. But in addition they confirm the faith of those who believe and the unbelief of the unbelieving masses. That they are for the disciples’ training is seen in the fact that the rejection of the Lord is evident. The cities in which He had performed most of His mighty works had already indicated their apathy and opposition. He had left the masses so that He could be apart with the disciples.” (Quoted by Thomas Constable) Comparing and Contrasting Feeding of the Multitudes Feeding 5000 was recorded in all 4 Gospels, but the feeding of 4000 was recorded only in Mark 8 and Matthew 15. Similarities: • Both miracles involved huge crowds who were hungry • Jesus used a small amount of bread and fish to feed a lot of people • The disciples doubted the Lord’s ability to provide but were also involved in distributing the food • In both miracles, Jesus took the little they had, gave thanks, and multiplied it • The crowds ate and were completely satisfied and a large amount of food was left over Differences: • The first miracle involved feeding 5,000 compared to 4,000 here • The amount of bread is different – 5 loaves versus 7 loaves • The leftovers from the first miracle go in 12 small baskets and in the second, 7 large baskets are used • There are two different Greek words - smaller baskets = kophinos and larger baskets = spuris • The first meal came after a day of teaching and this one follows three days of teaching • One prayer in the feeding of 5000, two prayers in feeding of 4000 • The first miracle took place among Jewish people and this one happens in the Decapolis, a Gentile community Below is a chart adapted from Warren Wiersbe (Bible Exposition Commentary ) showing the differences; Feeding 5,000 Feeding 4,000 Primarily Jews Primarily Gentiles Galilee, near Bethsaida The Decapolis 5 loaves, 2 fish 7 loaves, “a few fish” 12 baskets over 7 baskets over Crowd with Him 1 day Crowd with Him 3 days Spring of year (green grass) Summer season Tried to make Him King No popular response NET Note - Many commentators, on the basis of similarities between this account of the feeding of the multitude (Mk 8:1–10) and that in Mk 6:30–44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in Mk 8:18–20 settles the issue; this passage represents another very similar incident to that recorded in 6:30–44. QUESTION - What can we learn from Jesus’ feeding of the 5,000? Answer: Aside from the resurrection, the story of Jesus feeding the 5,000 is the only miracle recorded in all four Gospels. Obviously, the Gospel writers considered this a significant miracle. When Christ fed the masses that day, He began with only “five barley loaves and two fish,” borrowed from a boy’s lunch (John 6:9). To feed 5,000 people with five loaves and two fish is indeed miraculous, but the Greek term used in Matthew 14:21 specifies males, and Matthew further emphasizes the point by adding, “Besides women and children.” Many Bible scholars believe the actual number fed that day could have been 15,000—20,000 people. Jesus’ disciples had wanted to send the people away because evening was approaching and they were in a remote place (Matthew 14:15). They knew the people needed to reach surrounding villages soon to buy food, find lodging, etc., or they would likely go hungry (Mark 6:36). But Christ had a better idea: “You give them something to eat” (Matthew 14:16). At this point, the disciples should have recalled the many miracles they had seen Jesus do. Perhaps some of them did, but Andrew asked, “What are [five loaves and two fish] for so many?” (John 6:9). And Philip exclaimed, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!” (verse 7). Jesus called for the bread and fish to be brought to Him (Matthew 14:18). He then gave thanks for the meal, broke the bread, and gave it to His disciples to give to the crowd. Amazingly, the entire multitude was fed with that small meal. Jesus provided “as much as they wanted” (John 6:11), and “they all ate and were satisfied” (Matthew 14:20). Christ did not just meet the need; He lavished them with so much food that there were “twelve baskets full of broken pieces and of the fish” left over (Mark 6:43). God will shatter the pint-sized expectations of what His followers can do if they would learn to bring Him what they have already been given. “Little is much when God is in it.” When Christians are willing to offer their lives sacrificially, relinquishing their hold on whatever God has given them in terms of time, money, talents, etc., God will use these ordinary things to create extraordinary things. Christians must never believe their resources are too little to serve God. God delights in taking a humble, seemingly insignificant person and using him or her for His glory (see 1 Corinthians 1:27). Philip’s mind immediately ran to the cost of the project. He quickly calculated how many man-hours of work it would take to feed all those people; he saw the task as impossible because he approached it as if everything depended on his own work. Jesus’ approach was different. Jesus bypassed all human effort and did the impossible. It’s “‘not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6). It is noteworthy that Jesus fed the people through the agency of His disciples. He could have simply snapped His fingers and caused everyone present to have a meal, but He didn’t. Instead, He “gave . . . to his disciples to distribute to the people” (Mark 6:41). In this way, the disciples had to trust the Lord for everything they distributed. They could only give as they received. Philip, Andrew, and the rest were put in a position of total dependence upon the Lord for the supply. God still uses people the same way today. Christians should also be reminded that their problems are never too large (the “many” of John 6:9) for God to handle. Surely, Andrew was wondering, “What good are we going to do with only five loaves and two fish?” Of course, theoretically, believers know God can easily multiply whatever He wants, to feed as many people as He wants—He is God. The problem comes when we are faced with a practical outworking of the theory; we tend to doubt that God will want to meet our need. There is a foreshadowing of Christ’s miracle in the life of Elisha in 2 Kings. Elisha told his servant to feed the people gathered there, although there was not enough food for the hundred men. One of the men said, “How can I set this before a hundred men?” (2 Kings 4:42–43) In the end, however, the men not only had enough to eat, but “they ate and had some left” (2 Kings 4:44). Isn’t that just like God? He says He will do more than provide for His people; He will give an abundance (Psalm 132:15). Christians must bring their lives to God in a spirit of obedience and sacrifice, no matter how insignificant they may think their gifts or talents are (Romans 12:1). When doing so, expect God to do far beyond what can be imagined (Ephesians 3:20). Also, Christians should trust that God not only wants to meet the needs of His children, but He wants to lavish His children with spiritual blessings, even to overflowing (Psalm 23:5). (SOURCE - GotQuestions.org) Related Resource: What were the miracles of Jesus? What miracles did Jesus perform? Matthew 14:22 Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. Berkley - He immediately urged the disciples to embark and to sail ahead of Him to the other side while He dismissed the crowds. NET Matthew 14:22 Immediately Jesus made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. NLT Matthew 14:22 Immediately after this, Jesus insisted that his disciples get back into the boat and cross to the other side of the lake, while he sent the people home. ESV Matthew 14:22 Immediately he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds. NIV Matthew 14:22 Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. GNT Matthew 14:22 Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους. KJV Matthew 14:22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. YLT Matthew 14:22 And immediately Jesus constrained his disciples to go into the boat, and to go before him to the other side, till he might let away the multitudes; ASV Matthew 14:22 And straightway he constrained the disciples to enter into the boat, and to go before him unto the other side, till he should send the multitudes away. CSB Matthew 14:22 Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He dismissed the crowds. NKJ Matthew 14:22 Immediately Jesus made His disciples get into the boat and go before Him to the other side, while He sent the multitudes away. NRS Matthew 14:22 Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. Jesus: Mk 6:45 while: Mt 13:36 15:39 Related Passages: Mark 6:45-46+ Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. 46 After bidding them farewell, He left for the mountain to pray. THE DISCIPLES DEPART IN A HURRY Broadus - Found also in Mark 6:45–52; John 6:16–21. Luke here begins to shorten his narrative, continuing to do so up to Lk 9:50. (Commentary) In the preceding section Jesus made them to lie down in green pastures, and now He will lead them beside still waters as He walks on the sea! What the Bible Teaches - The multitudes had experienced a threefold blessing: 1. their sick had been healed (Mt 14:14); 2. they had been taught (Mark 6:34); 3. they had been satisfied with food. As a result, they claimed that the Lord was "that prophet that should come into the world" (John 6:14). Above all, they attempted to make Him a king by force (v. 15), an impossibility, since His enthronement would be by His Father God (Ps 2:6). R C H
Mateus 14
Wuest - The verb is proseuchomai, which is used of prayer addressed to God, the prefixed preposition meaning “toward, facing,” emphasizing the direct approach of the one who prays, in seeking God’s face. It speaks also of the consciousness on the part of the one who prays, of the fact of God’s presence and His listening ear. Pray (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Uses in Matthew - Matt. 5:44; Matt. 6:5; Matt. 6:6; Matt. 6:7; Matt. 6:9; Matt. 14:23; Matt. 19:13; Matt. 23:14; Matt. 24:20; Matt. 26:36; Matt. 26:39; Matt. 26:41; Matt. 26:42; Matt. 26:44; To help us meet the challenges We face in every test, The Lord tells us to take the time To stop, to pray, to rest. —Sper To avoid a breakdown, take a break for rest and prayer. And when it was evening (opsios) , He was there alone - Evening covers a period from late afternoon to shortly after sunset. Obviously it was now late in that evening period, for John 6:17 said "It had already become dark."
Mateus 14
Wuest - What a pathetic picture. The people kept running from place to place, carrying their sick on pallets from place to place, wherever Jesus was reported to be or wherever it might be possible to find Him. This incident brings us near the close of our Lord’s Galilean ministry, and to the time when His popularity was phenomenal. Matthew 14:36 and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured. NET Matthew 14:36 They begged him if they could only touch the edge of his cloak, and all who touched it were healed. NLT Matthew 14:36 They begged him to let the sick touch at least the fringe of his robe, and all who touched him were healed. ESV Matthew 14:36 and implored him that they might only touch the fringe of his garment. And as many as touched it were made well. NIV Matthew 14:36 and begged him to let the sick just touch the edge of his cloak, and all who touched him were healed. GNT Matthew 14:36 καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι ἥψαντο διεσώθησαν. KJV Matthew 14:36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole. YLT Matthew 14:36 and were calling on him that they might only touch the fringe of his garment, and as many as did touch were saved. ASV Matthew 14:36 and they besought him that they might only touch the border of his garment: and as many as touched were made whole. CSB Matthew 14:36 They were begging Him that they might only touch the tassel on His robe. And as many as touched it were made perfectly well. NKJ Matthew 14:36 and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well. NRS Matthew 14:36 and begged him that they might touch even the fringe of his cloak; and all who touched it were healed. that they might just touch t: Mt 9:20,21 Mk 3:10 Lu 6:19 Ac 19:11,12 fringe of His cloak: Mt 23:5 Ex 28:33-43 Nu 15:38,39 cured: Joh 6:37 7:23 Ac 3:16 4:9,10,14-16 Related Passages: Mark 6:56+ (PARALLEL PASSAGE) Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured. JUST ONE TOUCH! And they implored Him - Implored is the common verb parakaleo (para = beside + kaleo = call) and is in the imperfect tense picturing one after another beseeching, even begging Him just to touch the fringe of His cloak. Mark tells us that Jesus was on the move writing "Wherever He entered villages, or cities, or countryside." (Mark 6:56+) Note the verb parakaleo literally means to call beside and thus is almost a play on words in this context, for again and again (parakaleo is in the imperfect tense) they implored Jesus to come close to allow a touch of His fringe. that they might just touch (hapto/haptomai) the fringe of His cloak (himation which was divided up in Mt 27:35, Mk 15:24+) - CSB has "that they might only touch the tassel on His robe." Fringe is the noun kraspedon the outer limit of something and thus means the edge, border or hem of a garment (cf Mt 9:20; Mk 6:56; Lk 8:44, cf Lxx of Zech 8:23). In this case the word may refer to the tassel (Hebrew tsitsit), which was the fringe on the four corners of the outer garment (see picture, another picture) which Jews wore as a reminder to observe the commandments (Mt 23:5, cf. Nu 15.38, 39; Dt 22.12). Wuest says the fringe was "a little appendage hanging down from the edge of the mantle or cloak.” The Jews had such appendages attached to their mantles to remind them of the law." (Numbers 15:38-40 explains the OT background on fringes). Evans writes that "In late antiquity it was believed that fringe of the clothes of holy men, such as Honi the Circle-Drawer or Hanina ben Dosa, could convey benefit. “Hanan ha-Nehba was the son of the daughter of Honi the Circle-Drawer. When the world was in need of rain, the Rabbis would send to him schoolchildren, and they would take hold of the hem [or fringe] of his garment and say to him, ‘Father, Father, give us rain’ ” (b. Ta‘anit 23b)." (BKBC-Mt-Lk) Related Passage: Healing of woman who touched the fringe of His cloak described in Mark 5:24-34 And as many as - As many as indicates there was no limit to the numbers that Jesus could heal. And this applies spiritually for as Paul writes "WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED (sozo)." (Ro 10:13+, used by Peter in his first sermon in Acts 2:21+ quoting from Joel 2:32+) Touched it were cured - KJV = "were made perfectly whole." Clearly Jesus allowed them to touch the fringe of His cloak. When Jesus cured, He cured completely as shown by Matthew's choice of the verb diasozo. Those who were cured were not just a "little better" but were completely cured. This passage reminds us of the woman with 12 years of hemorrhage in Mark 5 who "thought, “If I just touch His garments, I will get well.” (Mark 5:28+) After confronting her Jesus declared "Daughter, your faith has made you well; go in peace and be healed of your affliction.” (Mk. 5:34+) Broadus - Weiss thinks it incredible that there were now so many sick to be healed in the region of Jesus’ common residence. But he had been absent some time, on the journey about Galilee (Mt 11:1), and the season of malarial fevers had come. For previous instances of a general statement concerning numerous miracles of healing, see Mt 4:23f.; Mt 8:16; 9:35. (Commentary)