Multitude
Multitude
MULTITUDE.This word is used in Authorized and Revised Versions to translate and .
(1) is defined by Grimm-Thayer as a casual collection of people, a multitude of men who have flocked together in some place, a throng. The plural , which often occurs in Mt. and Lk., is found twice in Mk., viz mark. Mar 6:33 (Textus Receptus ; all the best Manuscripts omit] and Mar 10:2 without the article; once only in Jn. (Joh 7:12 where D Vulgate give sing.), meaning probably the various groups or companies (cf. Luk 2:44) which had come up to the feast. In Authorized Version it is rendered multitude and frequently people, also press (Mar 2:4; Mar 5:27; Mar 5:30, Luk 8:19; Luk 19:3) and company (Luk 5:29; Luk 6:17; Luk 9:38 (but people in Luk 9:37 ] Luk 12:13, Joh 6:5). Revised Version NT 1881, OT 1885 usually gives multitude, but in some passages prefers crowd, from A.S. crdan, to push, throng, apparently in cases where the would cause inconvenient pressure, cf. Mar 3:9 ( ), also Mat 9:23, Mar 2:4; Mar 5:27; Mar 5:30, Luk 8:19; Luk 19:3; yet in Mar 5:31 where is used of (translation crowd in the previous verse), and in Luk 5:1 where the is described as pressing upon Him (), Revised Version NT 1881, OT 1885 rather inconsistently uses multitude. The following phrases may be noted(a) , which Revised Version NT 1881, OT 1885 in Mar 10:46 translates great multitude (Authorized Version a great number of people), yet in Luk 7:12 renders, as Authorized Version , much people, probably because in the preceding verse great multitude is used for a different collection of persons; (b) or forming almost a composite term the common people (Mar 12:37, Joh 12:9; Joh 12:12 (Revised Version margin) ); (c) , Mat 21:8 Revised Version NT 1881, OT 1885 the most part of the multitude, Authorized Version a very great multitude, Vulgate plurima turba; in Mar 4:1 is read by B, al.; (d) , Luk 12:1 the many thousands of the multitude (Revised Version NT 1881, OT 1885 ), an innumerable multitude of people (Authorized Version ), multis turbis (Vulgate ); this appears to be the largest mentioned in the Gospels, and the words in the mean time ( ) at the beginning of the verse suggest that it was drawn together by the conflict between Christ and His adversaries which is narrated in the previous chapter.
(2) occurs 12 times in the Gospels, of which 8 are in Lk. (Luk 1:10; Luk 2:13; Luk 5:6; Luk 6:17; Luk 8:37; Luk 19:37; Luk 23:1; Luk 23:27), 2 in Mk. (Mar 3:7-8), and 2 in Jn. (Joh 5:3; Joh 21:6); in only two cases la it used otherwise than of a collection of persons (Luk 5:6, Joh 21:6 a multitude of fishes). Authorized Version renders the word by multitude in all passages except Luk 23:27 where it gives company. There is more variety in Revised Version NT 1881, OT 1885 which employs multitude in 9 places, but also company (Luk 23:1), number of the people (Luk 6:17), and people in Luk 8:37, where Humphry (Commentary on the Revised Version) says it would not be in accordance with English idiom to say the whole multitude of the country; yet the latter is the translation of Authorized Version , which does not usually err in this respect. People is elsewhere almost invariably reserved by Revised Version NT 1881, OT 1885 to translation . All three Gr. words occur in Luk 6:17 (Authorized Version the company of his disciples and a great multitude of people, Revised Version NT 1881, OT 1885 a great multitude of his disciples and a great number of the people).
The multitude occupies a distinct position in the Gospels; those of whom it was composed are marked off from the disciples (cf. Mar 8:34, Luk 9:16; Luk 9:18, and Mat 23:1, where the disciples appear round Jesus in the foreground, the multitude farther off, and the Pharisees in the background). They are also distinguished from the ruling classes who despised them and held them in contempt, regarding them as accursed through their ignorance of the Law (Joh 7:49), and a prey to any designing teacher (Joh 7:12; Joh 7:47 f.). Thus the multitude answers to am hrc, people of the land, common persons, which was the name given to those who were not hbrm, i.e. not strict observers of the Law (see Hasting’s Dictionary of the Bible iii. 743a, 826). Hillel used to say, No brutish man is sin-fearing, nor is one of the people of the land pious, and Rabbinical writers used such contemptuous expressions as the ignorant is impious; only the learned shall have part in the resurrection (Godet on Joh 7:49). Yet it was felt that the multitude would be formidable from its very numbers if it were only united under a leader in one common purpose. Accordingly we read that Herod was restrained from putting John the Baptist to death since he feared the multitude, because they counted him as a prophet (Mat 14:5). For the same reason the chief priests and elders dared not say that Johns baptism was of men (Mat 21:26). This same fear prevented the chief priests and the Pharisees from laying hold on Jesus (Mat 21:46); they decided not to arrest Him on the feast day (Mar 14:2), lest haply there shall be a tumult of the people (, note the future , which shows their positive expectation of trouble); and they arranged with Judas for His betrayal in the absence of the multitude ((Revised Version margin) without tumult, , Luk 22:6; cf. Luk 19:47 f.). The multitude, however, at ordinary times was greatly under the influence of their rulers, looking up to them as guides in religious matters, cf. Joh 7:12-13 there was much murmuring among the multitudes concerning him: some said, He is a good man; others said, Not so, but he leadeth the multitude astray. Howbeit no man spake openly of him for fear of the Jews. This whole chapter is important as showing the relations between the ruling classes and the multitude, and also the discussions between different sections of the latter as to the claims of Jesus, and the gradual development into belief or disbelief (see especially Joh 7:25-27; Joh 7:31; Joh 7:40-44 and art. Murmuring). Here also perhaps may be noted Luk 12:1. The violent scene of ch. 11 had found its echo outside; a considerable crowd had flocked together. Excited by the animosity of their chiefs, the multitude showed a disposition hostile to Jesus and His disciples. Jesus feels the need of turning to His own, and giving them, in presence of all, those encouragements which their situation demands (Godet). The power of the same influence is seen in the account of the Trial, cf. Mat 27:20 the chief priests and the elders persuaded the multitudes that they should ask for Barabbas and destroy Jesuswords which suggest that if left to themselves they might have listened to Pilates proposal, but their leaders turned the scale against Jesus. It must be remembered that this multitude which cried for His blood was mainly, if not entirely, composed of Jews of Jerusalem. It was therefore quite distinct from the multitude which had accompanied Jesus at His triumphal entry, and which largely consisted of pilgrims from Galilee coming to the feast. For the meeting of the two multitudes see Mat 21:10-11, and note how the answer of Mat 21:11 is already greatly modified from the Hosanna cries of Mat 21:9. Accordingly the favourite use of these incidents as illustrations of the proverbial fickleness of a crowdshouting Hosanna and waving palm branches one day, and crying Crucify him the nextthough attractive, is without justification.
Jesus regarded with deep pity the multitudes who came to Him. We read that on one occasion He had compassion on them because they were , as sheep not having a shepherd. (Mat 9:36).
If these words primarily describe the physical aspect of those who came to Him on this occasion, then , which properly means flayed, mangled, will signify here distressed and wearied by long traveling; and , prostrated by fatigue, lying down like tired sheep (cf. Vulgate jacentes). Thus they will express mute misery, and a half unconscious appeal to the Divine compassion, and they are so taken by Meyer, and Bruce in Expos, Gr. Testament. But if, as seems more likely, the expressions are mainly figurative, will mean hunted and distressed by spiritual foes, harassed by the tyranny of the scribes and Pharisees with their heavy burdens (cf. Mat 23:4); and , scattered, without true spiritual shepherds, John the Baptist being imprisoned and their regular teachers shamefully neglecting their duties. This agrees better with the Lords remark in v. 37 that the labourers are few, and with the commission of the Twelve immediately following in ch. 10, as the result of His compassion; so Revised Version NT 1881, OT 1885 distressed and scattered; Authorized Version they fainted, following Textus Receptus , which reads for , with very little MS support.
On other occasions His compassion for the multitude led Him to heal their sick (Mat 14:14), and to feed the 4000 (Mat 15:32, Mar 8:2).
The astonishment and wonder with which the multitude regarded Jesus is a very marked feature in the Gospels, especially in Mk. and Lk. (see art. Attributes of Christ, ii. 9). These feelings were excited by the manner and substance of His teaching (Mat 7:28; Mat 22:33, Mar 1:22, Luk 4:32), by His words of grace (Luk 4:22), and also by His mighty works (Mat 9:8; Mat 9:33; Mat 15:31, Mar 2:12; Mar 5:20; Mar 7:37, Luk 4:36; Luk 5:26; Luk 7:16; Luk 9:43; Luk 11:14). The people never became so familiar with His miracles as to take them as a matter of course. It is noted that they received His words and acts with gladness (cf. Mar 12:37 and Luk 13:17, where there is a contrast to the feeling of His adversaries who were ashamed). They greatly enjoyed the discomfiture of His enemies when He easily replied to their subtle questions and escaped their cleverly laid snares. Jesus was very popular with the ordinary people; it is frequently recorded that great multitudes followed Him (cf. Mat 4:25; Mat 8:1; Mat 12:15; Mat 19:2). At other times we read that, attracted by His teaching and His miracles, all the city was gathered together at the door (Mar 1:33); they came from every quarter (Mar 1:45); their attendance was so persistent that Jesus and the disciples could not so much as eat bread (Mar 3:20); it was necessary to address them from the boat (Mat 13:2); they brought their sick and maimed to Him (Mat 15:31, Mar 1:32); they pressed upon Him and heard the word of God (Luk 5:1); and their rapt attention to His preaching, even during the last days at Jerusalem, is described by St. Luke (Luk 19:48) in emphatic language, the people all hung upon him, listening ( ). The feeding of the 5000 produced such an effect that they were about to come and take him by force to make him king (Joh 6:15), proclaiming Him the Son of David (cf. Mat 12:23; Mat 21:9; Mat 21:15); and His enemies bore striking testimony to His popularity when they said, Lo, the world is gone after him (Joh 12:19). Even in the region of Caesarea Philippi, whither He had gone for retirement, we are surprised to find mention of a multitude, which may indeed have consisted mainly of Gentiles (Mar 8:34). Edersherm (LT [Note: T Life and Times of Jesus the Messiah [Edersheim].] ii. 45 f.) thinks there is a previous mention of a non-Israelite multitude in Mat 15:31 the multitude wondered and they glorified the God of Israel (but see Alfords note). By the reiteration of this word we are constantly reminded that our Lord, wherever He went, drew about Him eager crowds of the common people, who sometimes thronged and pressed upon Him too closely, sometimes followed Him, far from their own homes, and always heard Him gladly (Humphry, Commentary on the Revised Version, on Mat 7:28).
Christ, however, was not deceived as to the depth of these impressions; He did not court their applause or seek their favour. On the contrary, it is recorded that on several occasions He withdrew Himself from the multitude (cf. Mat 8:18, Joh 6:15), and the expression , used in Mat 13:36, Mar 4:36, means leaving the multitude (Revised Version NT 1881, OT 1885 ), not sending them away (Authorized Version ). Knowing that such popularity would not further the Kingdom of God, and would lead afterwards to serious disappointment, He sought at times to repress it, and showed the danger and loss and self-sacrifice involved in being His disciples; cf. His teaching as to the necessity of being willing to forsake everything (Luk 14:25 f.). The parables of Matthew 13 give a very sober estimate of the value of the professions of the multitude. Yet His popularity with the simple-hearted people of Galilee continued until the end, as was shown at His triumphal entry into Jerusalem.
Certain sections of Christs teaching were specially addressed to the multitude, viz. the discourse about defilement (Mat 15:10 f., Mar 7:14 f. where, turning from the Pharisees and the scribes, he called to him the multitude, and said unto them, Hear and understand; , Euthym.); the first three parables of the Kingdom (Matthew 13); the passage showing the need of renunciation and of counting the cost (Luk 14:25 f. ||); the section dealing with the Bread of Life (Joh 6:24 f.); the questions concerning John the Baptist, and the statement as to his character and mission (Mat 11:7 f.); and the passage dealing with the scribes and Pharisees (Mat 23:1 f.), which was spoken to the multitudes and to His disciples; cf. also Mar 2:13. See also Crowd.
Literature.In addition to the notes on the various passages in Commentaries, two suggestive sermons may be mentioned: Vaughan, Earnest Words for Earnest Men: The Christian aspect of a multitude; A. K. H. B., The Graver Thoughts of a Country Parson: A great multitude a sad sight.
W. H. Dundas.
Fuente: A Dictionary Of Christ And The Gospels
Multitude
is used frequently in the four Gospels and the Acts; elsewhere only in Rev 7:9; Rev 17:15; Rev 19:1, Rev 19:6; it denotes (a) “a crowd or multitude of persons, a throng,” e.g., Mat 14:14-15; Mat 15:33; often in the plural, e.g., Mat 4:25; Mat 5:1; with polus, “much” or “great,” it signifies “a great multitude,” e.g., Mat 20:29, or “the common people,” Mar 12:37, perhaps preferably “the mass of the people.” Field supports the meaning in the text, but either rendering is suitable. The mass of the people was attracted to Him (for the statement “heard Him gladly” cp. what is said in Mar 6:20 of Herod Antipas concerning John the Baptist); in Joh 12:9, “the common people,” RV, stands in contrast with their leaders (Joh 12:10); Act 24:12, RV, “crowd;” (b) “the populace, an unorganized multitude,” in contrast to demos, “the people as a body politic,” e.g., Mat 14:5; Mat 21:26; Joh 7:12 (2nd part); (c) in a more general sense, “a multitude or company,” e.g., Luk 6:17, RV, “a (great) multitude (of His disciples),” AV, “the company;” Act 1:15, “a multitude (of persons),” RV, AV, “the number (of names);” Act 24:18, RV, “crowd” (AV, “multitude”). See COMPANY, No. 1, NUMBER.
lit., “a fullness,” hence, “a large company, a multitude,” is used (a) of things: of fish, Luk 5:6; Joh 21:6; of sticks (“bundle”), Act 28:3; of stars and of sand, Heb 11:12; of sins, Jam 5:20; 1Pe 4:8; (b) of persons, (1) a “multitude:” of people, e.g., Mar 3:7-8; Luk 6:17; Joh 5:3; Act 14:1; of angels, Luk 2:13; (2) with the article, the whole number, the “multitude,” the populace, e.g., Luk 1:10; Luk 8:37; Act 5:16; Act 19:9; Act 23:7; a particular company, e.g., of disciples, Luk 19:37; Act 4:32; Act 6:2, Act 6:5; Act 15:30; of elders, priests, and scribes, Act 23:7; of the Apostles and the elders of the Church in Jerusalem, Act 15:12. See ASSEMBLY, No. 3. BUNDLE, No. 2, COMPANY, No. 5.
Note: In Luk 12:1, AV, the phrase, lit., “the myriads of the multitude” is translated “an innumerable multitude of people” (where “people” translates No. 1, above), RV, “the many thousands of the multitude” (where “multitude” translates No. 1).