(39) Into the coasts of Magdala.--The better MSS. give the reading Magadan. The narrative implies that it was on the western shore of the lake, and it is probably to be identified with the modern village of El Mejdel, about three miles above Tabarieh (Tiberias). The name would seem to be an altered form of the Hebrew Migdol, a tower. 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. It is clear that the company of devout women who ministered to Him could hardly have followed Him in the more distant journey to the coasts of Tyre and Sidon, and it was natural, if they did not, that they should have returned for a time to their homes. St. Mark gives Dalmanutha as the place where our Lord disembarked. This has been identified with the modern Ain-el-Barideh, the "cold fountain," a glen which opens upon the lake about a mile from Magdala.
Verse 39. - Sent away the multitude. Having supplied their spiritual and material wants. He wished to avoid all disturbance or collision with constituted authorities; and the people dispersed quietly, being less excitable than the inhabitants of Bethsaida, and not so well acquainted with the Messianic claims. The number thus dismissed was less than on the previous occasion, though the provision was greater - a difference which distinguishes one incident from the other, and which no forger would have introduced, it being much more natural to make the second wonder transcend, instead of falling short of, the previous one. We mention this here, because some critics have assumed that the present is only an imperfectly remembered account of the feeding of the five thousand already narrated. There are, of course, many points of similarity in the two incidents. Being of identical character, they must naturally present the same general features. But careful survey of the two narratives discloses many differences, which quite preclude the notion that the latter is a traditional reproduction of the former. To one who believes in the honesty and good faith of the evangelists, the allusion which Christ makes to the two miracles is a sufficient argument for their separation. Our Lord pointedly calls to mind the two occasions when he multiplied food, and rebukes the apostles for their lack of apprehension in the face of these marvels. "Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many baskets (κοφίνους) ye took up? Neither the seven loaves of the four thousand, and how many baskets (σπυρίδας) ye took up?" (Matthew 16:9, 10; Mark 8:19-21). Many of the essential points of difference between the two accounts are noticed in the Exposition, and they will be seen to dispart wherever divergence was possible, in time, scene, and detail. Magdala. The right reading is most probably Magadan, or Magedan (Vulgate), the better known Magdala having at an early date been substituted for it. Conder identifies one of the two with a mud and stone village called El Mejdel, a little north of Tiberius, a poor place without any gardens, situated in a plain of partially arable soil.
15:29-39 Whatever our case is, the only way to find ease and relief, is to lay it at Christ's feet, to submit it to him, and refer it to his disposal. Those who would have spiritual healing from Christ, must be ruled as he pleases. See what work sin has made; what various diseases human bodies are subject to. Here were such diseases as fancy could neither guess the cause nor the cure of, yet these were subject to the command of Christ. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the maimed and the lame to walk in holy obedience, it is to be wondered at. His power was also shown to the multitude, in the plentiful provision he made for them: the manner is much the same as before. All did eat, and were filled. Those whom Christ feeds, he fills. With Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek for more. Christ sent away the people. Though he had fed them twice, they must not look for miracles to find their daily bread. Let them go home to their callings and their own tables. Lord, increase our faith, and pardon our unbelief, teaching us to live upon thy fulness and bounty, for all things pertaining to this life, and that which is to come.
And he sent away the multitude,.... Dismissing them, either with a prayer for them, or with a suitable word of exhortation, to be thankful for the mercies, both spiritual and temporal, they had received, and behave agreeably in their lives and conversations:
and took ship; being near the sea side, the sea of Galilee,
and came into the coasts of Magdala: not far from Tiberias; for often mention is made of Magdala in the Talmud (s), along with Tiberias, and Chammath, another place in the same neighbourhood; and was famous for some Rabbins, as R. Joden and R. Isaac (t), who are said to be "of Magdala". Thus the Syriac version reads it Magedo, and the Vulgate Latin Magedan; and Beza says, in one Greek exemplar it is read Magadan; and some have thought it to be the same with Megiddo, where Josiah was slain by Pharaohnecho, and which Herodotus calls Magdolos (u). The Evangelist Mark says, that he came into the parts of Dalmanutha, which was a place within the coasts of Magdala. This was not the place, but another of the same name near Jerusalem, from whence Mary Magdalene may be thought to have her name. The Ethiopic version renders it, "they went into a ship, and departed into the mountains of Magdala"; that is, Christ, and his disciples.
(s) T. Hieros. Sheviith, fol. 38. 4. Maaserot, fol. 50. 3. Erubin, fol. 21. 4. (t) T. Hieros. Taanith, fol. 64. 3. T. Bab. Yoma, fol. 81. 2. & Nidda, fol. 33. 1. Bereshit Rabba, fol. 4. 4. (u) I. 2. c. 159.
and took ship; being near the sea side, the sea of Galilee,
and came into the coasts of Magdala: not far from Tiberias; for often mention is made of Magdala in the Talmud (s), along with Tiberias, and Chammath, another place in the same neighbourhood; and was famous for some Rabbins, as R. Joden and R. Isaac (t), who are said to be "of Magdala". Thus the Syriac version reads it Magedo, and the Vulgate Latin Magedan; and Beza says, in one Greek exemplar it is read Magadan; and some have thought it to be the same with Megiddo, where Josiah was slain by Pharaohnecho, and which Herodotus calls Magdolos (u). The Evangelist Mark says, that he came into the parts of Dalmanutha, which was a place within the coasts of Magdala. This was not the place, but another of the same name near Jerusalem, from whence Mary Magdalene may be thought to have her name. The Ethiopic version renders it, "they went into a ship, and departed into the mountains of Magdala"; that is, Christ, and his disciples.
(s) T. Hieros. Sheviith, fol. 38. 4. Maaserot, fol. 50. 3. Erubin, fol. 21. 4. (t) T. Hieros. Taanith, fol. 64. 3. T. Bab. Yoma, fol. 81. 2. & Nidda, fol. 33. 1. Bereshit Rabba, fol. 4. 4. (u) I. 2. c. 159.