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PARALLEL HISTORY BIBLE - Matthew 15:36


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LXX- Greek Septuagint - Matthew 15:36

και 2532 λαβων 2983 5631 τους 3588 επτα 2033 αρτους 740 και 2532 τους 3588 ιχθυας 2486 ευχαριστησας 2168 5660 εκλασεν 2806 5656 και 2532 εδωκεν 1325 5656 τοις 3588 μαθηταις 3101 αυτου 846 οι 3588 δε 1161 μαθηται 3101 τω 3588 οχλω 3793

Douay Rheims Bible

And taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his disciples, and the disciples to the people.

King James Bible - Matthew 15:36

And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

World English Bible

and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes.

Early Church Father Links

Anf-09 iv.iii.xxiii Pg 14, Anf-09 xvi.ii.iv.xix Pg 11, Npnf-110 iii.LII Pg 103, Npnf-213 iii.v.iv Pg 32

World Wide Bible Resources


Matthew 15:36

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-01 ix.vi.xviii Pg 29
Matt. xxvi. 26, etc.

And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament, concerning which Malachi, among the twelve prophets, thus spoke beforehand: “I have no pleasure in you, saith the Lord Omnipotent, and I will not accept sacrifice at your hands. For from the rising of the sun, unto the going down [of the same], My name is glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice; for great is My name among the Gentiles, saith the Lord Omnipotent;”4031

4031


Anf-03 vi.iv.vi Pg 7
Matt. xxvi. 26.

And so, in petitioning for “daily bread,” we ask for perpetuity in Christ, and indivisibility from His body. But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for “all other things the nations seek after.”8802

8802


Anf-01 viii.ii.lxvi Pg 2
Literally, thanksgiving. See Matt. xxvi. 27.

[the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.1911

1911 This passage is claimed alike by Calvinists, Lutherans, and Romanists; and, indeed, the language is so inexact, that each party may plausibly maintain that their own opinion is advocated by it. [But the same might be said of the words of our Lord himself; and, if such widely separated Christians can all adopt this passage, who can be sorry?] The expression, “the prayer of His word,” or of the word we have from Him, seems to signify the prayer pronounced over the elements, in imitation of our Lord’s thanksgiving before breaking the bread. [I must dissent from the opinion that the language is “inexact:” he expresses himself naturally as one who believes it is bread, but yet not “common bread.” So Gelasius, Bishop of Rome (a.d. 490), “By the sacraments we are made partakers of the divine nature, and yet the substance and nature of bread and wine do not cease to be in them,” etc. (See original in Bingham’s Antiquities, book xv. cap. 5. See Chryost., Epist. ad. Cæsarium, tom. iii. p. 753. Ed. Migne.) Those desirous to pursue this inquiry will find the Patristic authorities in Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858. The famous tractate of Ratranin (a.d. 840) was published at Oxford, 1838, with the homily of Ælfric (a.d. 960) in a cheap edition.]

For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me,1912

1912


Anf-01 ix.vii.xxxiv Pg 2
Matt. xxvi. 27.

Thus, then, He will Himself renew the inheritance of the earth, and will re-organize the mystery of the glory of [His] sons; as David says, “He who hath renewed the face of the earth.”4733

4733


Anf-03 iv.xi.xvii Pg 12
Matt. xxvi. 27, 28; Luke xxii. 19, 20; 1 Cor. xi. 25.

On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount;1616

1616


Anf-01 viii.ii.lxvi Pg 4
Luke xxii. 19.

this is My body;” and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood;” and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn.


Anf-03 v.iv.v.xl Pg 16
Luke xxii. 19. [See Jewell’s Challenge, p. 266, supra.]

that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body.5084

5084 Corpus veritatis: meant as a thrust against Marcion’s Docetism.

An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion’s theory of a phantom body,5085

5085 Ad vanitatem Marcionis. [Note 9, p. 289.]

that bread should have been crucified!  But why call His body bread, and not rather (some other edible thing, say) a melon,5086

5086 Peponem. In his De Anima, c. xxxii., he uses this word in strong irony: “Cur non magis et pepo, tam insulsus.”

which Marcion must have had in lieu of a heart!  He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: “I was like a lamb or an ox that is brought to the slaughter, and I knew not that5087

5087 [This text, imperfectly quoted in the original, is filled out by Dr. Holmes.]

they devised a device against me, saying, Let us cast the tree upon His bread,”5088

5088


Anf-03 iv.xi.xvii Pg 12
Matt. xxvi. 27, 28; Luke xxii. 19, 20; 1 Cor. xi. 25.

On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount;1616

1616


Edersheim Bible History

Lifetimes viii.xxix Pg 60.1


Treasury of Scriptural Knowledge, Chapter 15

VERSE 	(36) - 

Mt 26:26,27 1Sa 9:13 Lu 22:19; 24:30 Joh 6:11 Ac 27:35


PARALLEL VERSE BIBLE

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