After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. A great multitude followed him, because they saw his signs which he did on those who were sick. Jesus went up into the mountain, and he sat there with his disciples. Now the Passover, the feast of the Jews, was at hand. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, “Where are we to buy bread, that these may eat?” He said this to test him, for he himself knew what he would do.
Philip answered him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little.”
One of his disciples, Andrew, Simon Peter’s brother, said to him, “There is a boy here who has five barley loaves and two fish, but what are these among so many?”
Jesus said, “Have the people sit down.” Now there was much grass in that place. So the men sat down, in number about five thousand. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. When they were filled, he said to his disciples, “Gather up the broken pieces which are left over, that nothing be lost.” So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. When therefore the people saw the sign which Jesus did, they said, “This is truly the prophet who comes into the world.”
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 7, 10, 11, 13, 14 1. Afterwards, Jesus went. Although John was accustomed to…
1. Afterwards, Jesus went. Although John was accustomed to collect those actions and sayings of Christ, which the other three Evangelists had omitted, yet in this passage, contrary to his custom, he repeats the history of a miracle which they had related. But he does so for the express purpose of passing from them to Christ’s sermon, which was delivered next day at Capernaum, because the two things were connected; and therefore this narrative, though the other three Evangelists have it in common with him, has this peculiarity, that it is directed to another object, as we shall see. The other Evangelists (Matthew 14:13; Mark 6:32; Luke 9:10) state that this happened shortly after the death of John the Baptist, by which circumstance of time they point out the cause of Christ’s departure; for when tyrants have once imbrued their hands in the blood of the godly, they kindle into greater cruelty, in the same manner as intemperate drinking aggravates the thirst of drunkards. Christ therefore intended to abate the rage of Herod by his absence. He uses the term, Sea of Galilee, as meaning the lake of Gennesareth. When he adds that it was called the Sea of Tiberias, he explains more fully the place to which Christ withdrew; for the whole lake did not bear that name, but only that part of it which lay contiguous to the bank on which Tiberias was situated.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 5 Not that he cut over the lake of Tiberias,…
Not that he cut over the lake of Tiberias, but by reason of the large creeks, his sailing made his journey the shorter: therefore he is said to have gone over the sea, when as he passed over from one side of the creek to the other.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–14 1 After these things Jesus went over the sea…
1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.
Ver. 1. After these things] i.e. A good while after; Herod having beheaded the Baptist, and being perplexed at the fame of Jesus, whom therefore he desired to see, but for an evil purpose, Luk 9:8-9.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 14 Some good time (some think near a year) after…
Some good time (some think near a year) after the passages in the former chapter Christ went over the lake of Galilee (for the Jews called all great collections of waters seas); it is also called the lake of Tiberias, and the lake of Gennesaret, Luk 5:1. These waters received their name from the whole province whose coast they washed, so they were called
the sea of Galilee; or the particular shore or cities they washed, so they are sometimes called
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the sea of Tiberias, sometimes the lake of Gennesaret. It appeareth by Mar 6:31, that he went upon the apostles coming to give him an account of what they had done and taught.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1–3 Observe here, How busy and industrious our holy Lord…
Observe here, How busy and industrious our holy Lord was about his Father’s work, both on the sea and on the land, both by night and by day; His meat was to do the will of him that sent him, and to finish his work; some have enquired into the reason why Christ travelled by sea, as well as by land; and they seem to be these;
1. To shew what his intent was in making the sea; namely to be sailed upon, as the land was made to be walked upon.
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2. That Christ might take occasion to manifest his deity, in working miracles upon the sea, as well as upon the land.
3. Might it not be to comfort and encourage sea-faring men that dwell much upon the waters, in the midst of their distresses, to trust in and pray to such a Saviour, as had himself an experimental knowledge of the dangers of the sea?
Some have farther observed, That after our Saviour’s resurrection, we never hear of his sailing upon the seas more; for such a turbulent condition, which necessarily attends sea voyages, was utterly inconsistent with the stability and perpetuity of Christ’s state, when he was risen from the dead; the firm land better agreeing with his fixed estate, than the fluctuating water.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v1 We have here an account of Christ's feeding five…
We have here an account of Christ's feeding five thousand men with five loaves and two fishes, which miracle is in this respect remarkable, that it is the only passage of the actions of Christ's life that is recorded by all the four evangelists. John, who does not usually relate what had been recorded by those who wrote before him, yet relates this, because of the reference the following discourse has to it. Observe,
I. The place and time where and when this miracle was wrought, which are noted for the greater evidence of the truth of the story; it is not said that it was done once upon a time, nobody knows where, but the circumstances are specified, that the fact might be enquired into.
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1. The country that Christ was in (Joh 6:1): He went over the sea of Galilee, called elsewhere the lake of Gennesareth, here the sea of Tiberias, from a city adjoining, which Herod had lately enlarged and beautified, and called so in honour of Tiberius the emperor, and probably had made his metropolis. Christ did not go directly over cross this inland sea, but made a coasting voyage to another place on the same side. It is not tempting God to choose to go by water, when there is convenience for it, even to those places whither we might go by land; for Christ never tempted the Lord his God, Mat 4:7.
2. The company that he was attended with: A great multitude followed him, because they saw his miracles, Joh 6:2. Note, (1.) Our Lord Jesus, while he went about doing good, lived continually in a crowd, which gave him more trouble than honour. Good and useful men must not complain of a hurry of business, when they are serving God and their generation; it will be time enough to enjoy ourselves when we come to that world where we shall enjoy God. (2.) Christ's miracles drew many after him that were not effectually drawn to him. They had their curiosity gratified by the strangeness of them, who had not their consciences convinced by the power of them.
3. Christ's posting himself advantageously to entertain them (Joh 6:3): He went up into a mountain, and there he sat with his disciples, that he might the more conveniently be seen and heard by the multitude that crowded after him; this was a natural pulpit, and not, like Ezra's, made for the purpose. Christ was now driven to be a field preacher; but his word was never the worse, nor the less acceptable, for that, to those who knew how to value it, who followed him still, not only when he went out to a desert place, but when he went up to a mountain, though up-hill be against heart. He sat there, as teachers do in cathedra - in the chair of instruction. He did not sit at ease, not sit in state, yet he sat as one having authority, sat ready to receive addresses that were made to him; whoever would might come, and find him there. He sat with his disciples; he condescended to take them to sit with him, to put a reputation upon them before the people, and give them an earnest of the glory in which they should shortly sit with him. We are said to sit with him, Eph 2:6.
4. The time when it was. The first words, After those things, do not signify that this immediately followed what was related in the foregoing chapter, for it was a considerable time after, and they signify no more than in process of time; but we are told (Joh 6:4) that it was when the passover was nigh, which is here noted, (1.) Because, perhaps, that had brought in all the apostles from their respective expeditions, whither they were sent as itinerant preachers, that they might attend their Master to Jerusalem, to keep the feast. (2.) Because it was a custom with the Jews religiously to observe the approach of the passover thirty days before, with some sort of solemnity; so long before they had it in their eye, repaired the roads, mended bridges, if there was occasion, and discoursed of the passover and the institution of it. (3.) Because, perhaps, the approach of the passover, when every one knew Christ would go up to Jerusalem, and be absent for some time, made the multitude flock the more after him and attend the more diligently on him. Note, The prospect of losing our opportunities should quicken us to improve them with double diligence; and, when solemn ordinances are approaching, it is good to prepare for them by conversing with the word of Christ.
II. The miracle itself. And here observe,
1. The notice Christ took of the crowd that attended him (Joh 6:5): He lifted up his eyes, and saw a great company come to him, poor, mean, ordinary people, no doubt, for such make up the multitudes, especially in such remote corners of the country; yet Christ showed himself pleased with their attendance, and concerned for their welfare, to teach us to condescend to those of low estate, and not to set those with the dogs of our flock whom Christ hath set with the lambs of his. The souls of the poor are as precious to Christ, and should be so to us, as those of the rich.
2. The enquiry he made concerning the way of providing for them. He directed himself to Philip, who had been his disciple from the first, and had seen all his miracles, and particularly that of his turning water into wine, and therefore it might be expected that he should have said, "Lord, if thou wilt, it is easy to thee to feed them all." Those that, like Israel, have been witnesses of Christ's works, and have shared in the benefit of them, are inexcusable if they say, Can he furnish a table in the wilderness? Philip was of Bethsaida, in the neighbourhood of which town Christ now was, and therefore he was most likely to help them to provision at the best hand; and probably much of the company was known to him, and he was concerned for them. Now Christ asked, Whence shall we buy bread, that these may eat? (1.) He takes it for granted that they must all eat with him. One would think that when he had taught and healed them he had done his part; and that now they should rather have been contriving how to treat him and his disciples, for some of the people were probably rich, and we are sure that Christ and his disciples were poor; yet he is solicitous to entertain them. Those that will accept Christ's spiritual gifts, instead of paying for them, shall be paid for their acceptance of them. Christ, having fed their souls with the bread of life, feeds their bodies also with food convenient, to show that the Lord is for the body, and to encourage us to pray for our daily bread, and to set us an example of compassion to the poor, Jam 2:15, Jam 2:16. (2.) His enquiry is, Whence shall we buy bread? One would think, considering his poverty, that he should rather have asked, Where shall we have money to buy for them? But he will rather lay out all he has than they shall want. He will buy to give, and we must labour, that we may give, Eph 4:28.
3. The design of this enquiry; it was only to try the faith of Philip, for he himself knew what he would do, Joh 6:6. Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Act 15:18. He knows the thoughts he has towards his people (Jer 29:11) and is never at uncertainty; when we know not, he himself knows what he will do. (2.) When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, "Lord, if thou wilt exert thy power for them, we need not buy bread."
4. Philip's answer to this question: "Two hundred pennyworth of bread is not sufficient, Joh 6:7. Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag." Two hundred pence of their money amount to about six pounds of ours, and, if they lay out all that at once, it will exhaust their fund, and break them, and they must starve themselves. Grotius computes that two hundred pennyworth of bread would scarcely reach to two thousand, but Philip would go as near hand as he could, would have every one to take a little; and nature, we say, is content with a little. See the weakness of Philip's faith, that in this strait, as if the Master of the family had been an ordinary person, he looked for supply only in an ordinary way. Christ might now have said to him, as he did afterwards, Have I been so long time with you, and yet hast thou not known me, Philip? Or, as God to Moses in a like case, Is the Lord's hand waxen short? We are apt thus to distrust God's power when visible and ordinary means fail, that is, to trust him no further than we can see him.
5. The information which Christ received from another of his disciples concerning the provision they had. It was Andrew, here said to be Simon Peter's brother; though he was senior to Peter in discipleship, and instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him that he is described by his relation to Peter: he acquainted Christ with what they had at hand; and in this we may see,
(1.) The strength of his love to those for whom he saw his Master concerned, in that he was willing to bring out all they had, though he knew not but they might want themselves, and any one would have said, Charity begins at home. He did not go about to conceal it, under pretence of being a better husband of their provision than the master was, but honestly gives in an account of all they had. There is a lad here, paidarion - a little lad, probably one that used to follow this company, as settlers do the camp, with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. Here, [1.] The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat (Deu 8:8); its inhabitants were commonly fed with the finest wheat (Psa 81:16), the kidneys of wheat (Deu 32:14); yet Christ and his disciples were glad of barley-bread. It does not follow hence that we should tie ourselves to such coarse fare, and place religion in it (when God brings that which is finer to our hands, let us receive it, and be thankful); but it does follow that therefore we must not be desirous of dainties (Psa 23:3); nor murmur if we be reduced to coarse fare, but be content and thankful, and well reconciled to it; barley-bread is what Christ had, and better than we deserve. Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. [2.] It was but short and scanty; there were but five loaves, and those so small that one little lad carried them all; and we find (Kg2 4:42, Kg2 4:43) that twenty barley-loaves, with some other provision to help out, would not dine a hundred men without a miracle. There were but two fishes, and those small ones (duo opsaria), so small that one of them was but a morsel, pisciculi assati. I take the fish to have been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, but that of fish was less in proportion to it, so that many a bit of dry bread they must eat before they could make a meal of this provision; but they were content with it. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Psa 78:18. Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.
(2.) See here the weakness of his faith in that word, "But what are they among so many? To offer this to such a multitude is but to mock them." Philip and he had not that actual consideration of the power of Christ (of which they had had such large experience) which they should have had. Who fed the camp of Israel in the wilderness? He that could make one man chase a thousand could make one loaf feed a thousand.
6. The directions Christ gave the disciples to seat the guests (Joh 6:10): "Make the men sit down, though you have nothing to set before them, and trust me for that." This was like sending providence to market, and going to buy without money: Christ would thus try their obedience. Observe, (1.) The furniture of the dining-room: there was much grass in that place, though a desert place; see how bountiful nature is, it makes grass to grow upon the mountains, Psa 147:8. This grass was uneaten; God gives not only enough, but more then enough. Here was this plenty of grass where Christ was preaching; the gospel brings other blessings along with it: Then shall the earth yield her increase, Psa 67:6. This plenty of grass made the place the more commodious for those that must sit on the ground, and served them for cushions, or beds (as they called what they sat on at meat, Est 1:6), and, considering what Christ says of the grass of the field (Mat 6:29, Mat 6:30), these beds excelled those of Ahasuerus: nature's pomp is the most glorious. (2.) The number of the guests: About five thousand: a great entertainment, representing that of the gospel, which is a feast for all nations (Isa 25:6), a feast for all comers.
7. The distribution of the provision, Joh 6:11. Observe,
(1.) It was done with thanksgiving: He gave thanks. Note, [1.] We ought to give thanks to God for our food, for it is a mercy to have it, and we have it from the hand of God, and must receive it with thanksgiving, Ti1 4:4, Ti1 4:5. And this is the sweetness of our creature-comforts, that they will furnish us with matter, and give us occasion, for that excellent duty of thanksgiving. [2.] Though our provision be coarse and scanty, though we have neither plenty nor dainty, yet we must give thanks to God for what we have.
(2.) It was distributed from the hand of Christ by the hands of his disciples, Joh 6:11. Note, [1.] All our comforts come to us originally from the hand of Christ; whoever brings them, it is he that sends them, he distributes to those who distribute to us. [2.] In distributing the bread of life to those that follow him, he is pleased to make use of the ministration of his disciples; they are the servitors at Christ's table, or rather rulers in his household, to give to every one his portion of meat in due season.
(3.) It was done to universal satisfaction. They did not every one take a little, but all had as much as they would; not a short allowance, but a full meal; and considering how long they had fasted, with what an appetite they sat down, how agreeable this miraculous food may be supposed to have been, above common food, it was not a little that served them when they ate as much as they would and on free cost. Those whom Christ feeds with the bread of life he does not stint, Psa 81:10. There were but two small fishes, and yet they had of them too as much as they would. He did not reserve them for the better sort of the guests, and put off the poor with dry bread, but treated them all alike, for they were all alike welcome. Those who call feeding upon fish fasting reproach the entertainment Christ here made, which was a full feast.
8. The care that was taken of the broken meat. (1.) The orders Christ gave concerning it (Joh 6:12): When they were filled, and every man had within him a sensible witness to the truth of the miracle, Christ said to the disciples, the servants he employed, Gather up the fragments. Note, We must always take care that we make no waste of any of God's good creatures; for the grant we have of them, though large and full, is with this proviso, wilful waste only excepted. It is just with God to bring us to the want of that which we make waste of. The Jews were very careful not to lose any bread, nor let it fall to the ground, to be trodden upon. Qui panem contemnit in gravem incidit paupertatem - He who despises bread falls into the depths of poverty, was a saying among them. Though Christ could command supplies whenever he pleased, yet he would have the fragments gathered up. When we are filled we must remember that others want, and we may want. Those that would have wherewith to be charitable must be provident. Had this broken meat been left upon the grass, the beasts and fowls would have gathered it up; but that which is fit to be meat for men is wasted and lost if it be thrown to the brute-creatures. Christ did not order the broken meat to be gathered up till all were filled; we must not begin to hoard and lay up till all is laid out that ought to be, for that is withholding more than is meet. Mr. Baxter notes here, "How much less should we lose God's word, or helps, or our time, or such greater mercies!" (2.) The observance of these orders (Joh 6:13): They filled twelve baskets with the fragments, which was an evidence not only of the truth of the miracle, that they were fed, not with fancy, but with real food (witness those remains), but of the greatness of it; they were not only filled, but there was all this over and above. See how large the divine bounty is; it not only fills the cup, but makes it run over; bread enough, and to spare, in our Father's house. The fragments filled twelve baskets, one for each disciple; they were thus repaid with interest for their willingness to part with what they had for public service; see Ch2 31:10. The Jews lay it as a law upon themselves, when they have eaten a meal, to be sure to leave a piece of bread upon the table, upon which the blessing after meat may rest; for it is a curse upon the wicked man (Job 20:21) that there shall none of his meat be left.
III. Here is the influence which this miracle had upon the people who tasted of the benefit of it (Joh 6:14): They said, This is of a truth that prophet. Note, 1. Even the vulgar Jews with great assurance expected the Messiah to come into the world, and to be a great prophet, They speak here with assurance of his coming. The Pharisees despised them as not knowing the law; but, it should seem, they knew more of him that is the end of the law than the Pharisees did. 2. The miracles which Christ wrought did clearly demonstrate that he was the Messiah promised, a teacher come from God, the great prophet, and could not but convince the amazed spectators that this was he that should come. There were many who were convinced he was that prophet that should come into the world who yet did not cordially receive his doctrine, for they did not continue in it. Such a wretched incoherence and inconsistency there is between the faculties of the corrupt unsanctified soul, that it is possible for men to acknowledge that Christ is that prophet, and yet to turn a deaf ear to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–14 And a great multitude followed him,.... From several cities…
And a great multitude followed him,.... From several cities and towns in Galilee, where he had been preaching and working miracles:
because they saw his miracles which he did on them that were diseased; so that it was not for the sake of his doctrine, or for the good of their souls, they followed him; but either to gratify their curiosity in seeing his miracles, or to be healed in their bodies, as others had been.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 5 After these things - The history of between ten…
After these things - The history of between ten and eleven months is to be supplied here from the other evangelists. Matt. xiv, 13; Mark vi, 32; Luke ix, 10.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14 Jesus passes the sea of Tiberias, and a great…
CHAPTER VI.
Jesus passes the sea of Tiberias, and a great multitude follow
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him, 1-4.
He feeds five thousand with five loaves, and two fishes,
5-13.
They acknowledge him to be the prophet that should come into
the world, 14.
They purpose to force him to become their king; and he withdraws
from the multitude, 15.
The disciples take ship, and go towards Capernaum, and are
overtaken with a storm, 16-18.
Christ comes to them, walking upon the water, 19-21.
The people take boats and follow him, 22-24.
He reproves their fleshly motives, 25-27.
They profess a desire to be instructed, 28.
Christ preaches to them, and shows them that he is the bread of
life, and that they who reject him are without excuse, 29-40.
They are offended, and cavil, 41, 42.
He asserts and illustrates his foregoing discourse, 43-51.
They again cavil, and Christ gives farther explanations, 52-59.
Several of the disciples are stumbled at his assertion, that
unless they ate his flesh and drank his blood they could not
have life, 60.
He shows them that his words are to be spiritually understood,
61-65.
Several of them withdraw from him, 66.
He questions the twelve, whether they also were disposed to
forsake him, and Peter answers for the whole, 67-69.
Christ exposes the perfidy of Judas, 70, 71.
NOTES ON CHAP. VI.
Verse 1. After these things] This is a sort of indefinite expression, from which me can gather nothing relative to the time in which these things happened. It refers no doubt to transactions in the preceding year.
Jesus went over the sea of Galilee] Or, as some translate the words, by the side of the sea of Galilee. From Luke, Lu 9:10, we learn that this was a desert place in the vicinity of Bethsaida. The sea of Galilee, Genesaret, and Tiberias, are the same in the New Testament with the sea of Cinnereth in the Old. Tiberias was a city in Galilee, situated on the western side of the lake. See Clarke on Jo 6:22.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 5 Joh 6:1-4. After these things — The history of…
Joh 6:1-4. After these things — The history of between ten and eleven months is to be here supplied from the other evangelists; Jesus went over the sea of Galilee — Luke tells us (Luk 9:10) he went with his disciples into a desert belonging to Bethsaida: of the reason of which, see notes on Mat 14:13-14; Mar 6:30-32. And a great multitude followed him — Eagerly desiring to hear so divine a teacher; because they saw his miracles, wrought on them that were diseased — And were struck with the power and goodness which he manifested in performing them. And Jesus went up into a mountain — That he might be heard and seen with the greater advantage; and there he sat with his disciples — And the multitude about him. And the passover was nigh — This circumstance, together with the observation made Joh 6:10, that there was much grass in the place, shows that the spring was now far advanced, and therefore determines the time of the following miracle with sufficient precision.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 4, 6, 12, 14 Jesus went over - Went to the east side…
Jesus went over - Went to the east side of the sea. The place to which he went was Bethsaida, Luk 9:10. The account of this miracle of feeding the five thousand is recorded also in Mat 14:13-21; Mar 6:32-44; Luk 9:10-17. John has added a few circumstances omitted by the other evangelists.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 4, 5, 10, 11, 12, 14 Galilee. St. John does not usually relate what is…
Galilee. St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is purposely to introduce the subject of the heavenly bread, which begins ver. 37. He seems, moreover, to have had in view the description of the different passovers during Christ’s public ministry. As he, therefore, remained in Galilee during the third passover, he relates pretty fully what passed during that time. We must also remark, that as the other three evangelists give, in the same terms, the institution of the blessed sacrament, St. John omits the institution, but gives in detail the repeated promises of Jesus Christ, relative to this great mystery.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 John Chapter 6
John Chapter 6
In chapter 6, then, it is the Lord come down from heaven, humbled and put to death, not now as the Son of God, one with the Father, the source of life; but as He who, although He was Jehovah and at the same time the Prophet and the King, would take the place of Victim, and that of Priest in heaven: in His incarnation, the bread of life; dead, the true nourishment of believers; ascended again to heaven, the living object of their faith. But He only glances at this last feature: the doctrine of the chapter is that which goes before. It is not the divine power that quickens, but the Son of man come in flesh, the object of faith, and so the means of life; and, though, as plainly declared by the calling of grace, yet it is not the divine side, quickening whom He will, but faith in us laying hold of Him. In both He acts independently of the limits of Judaism. He quickens whom He will, and comes to give life to the world.
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It was on the occasion of the Passover, a type which the Lord was to fulfil by the death of which He spoke. Observe, here, that all these chapters present the Lord, and the truth that reveals Him, in contrast with Judaism, which He forsook and set aside. Chapter 5 was the impotence of the law and its ordinances; here it is the blessings promised by the Lord to the Jews on earth (Psa 132:15), and the characters of Prophet and King fulfilled by the Messiah on earth in connection with the Jews, that are seen in contrast with the new position and the doctrine of Jesus. That of which I here speak characterises every distinct subject in this Gospel.
First, Jesus blesses the people, according to the promise of that which Jehovah should do, given them in Psa 132:1-18, for He was Jehovah. On this, the people acknowledge Him to be “that Prophet,” and desire by force to make Him their King. But this He declines now-could not take it in this carnal way. Jesus leaves them, and goes up by Himself into a mountain. This was, figuratively, His position as Priest on high. These are the three characters of the Messiah in respect of Israel; but the last has full and special application to the saints now also, as walking on the earth, who continue as to this the position of the remnant. The disciples enter a ship, and, without Him, are tossed upon the waves. Darkness comes on (this will happen to the remnant down here), and Jesus is away. Nevertheless He rejoins them, and they receive Him joyfully. Immediately the ship is at the place to which they were going. A striking picture of the remnant journeying on earth during the absence of Christ, and their every wish fully and immediately satisfied-full blessing and rest-when He rejoins them. [28]
This part of the chapter, having shewn us the Lord as already the Prophet here below, and refusing to be made King, and also that which will yet take place when He returns to the remnant on earth-the historical framework of what He was and will be-the remainder of the chapter gives us that which He is meanwhile to faith, His true character, the purpose of God in sending Him, outside Israel, and in connection with sovereign grace. The people seek Him. The true work, which God owns, is to believe in Him whom He has sent. This is that meat which endures unto everlasting life, which is given by the Son of man (it is in this character we find Jesus here, as in chapter 5 it was the Son of God), for He it is whom God the Father has sealed. Jesus had taken this place of Son of man in humiliation here below. He went to be baptised of John the Baptist; and there, in this character, the Father sealed Him, the Holy Ghost coming down upon Him.
The multitude ask Him for a proof like the manna. He was Himself the proof-the true manna. Moses did not give the heavenly bread of life. Their fathers died in the very wilderness in which they had eaten the manna. The Father now gave them the true bread from heaven. Here, observe, it is not the Son of God who gives, and who is the sovereign Giver of life to whom He will. He is the object set before faith; He is to be fed upon. Life is found in Him; he that eats Him shall live by Him, and shall never hunger. But the multitude did not believe in Him; in fact, the mass of Israel, as such, were not in question. Those that the Father gave Him should come unto Him. He was there the passive object, so to say, of faith. It is no longer to whom He will, but to receive those whom the Father brought Him. Therefore, be it who it might, He would in no wise cast them out: enemy, scoffer, Gentile, they would not come if the Father had not sent them. The Messiah was there to do His Father’s will, and whomsoever the Father brought Him He would receive for life eternal (compare Joh 5:21). The Father’s will had these two characters. Of all whom the Father should give Him, He would lose none. Precious assurance! The Lord saves assuredly to the end those whom the Father has given Him; and then every one that should see the Son and believe on Him should have everlasting life. This is the gospel for every soul, as the other is that which infallibly assures the salvation of every believer. But this is not all. The subject of hope was not now the fulfilment on earth of the promises made to the Jew, but being raised from the dead, having part in everlasting life-in resurrection at the last day (that is, of the age of the law in which they were). He did not crown the dispensation of the law; He was to bring in a new dispensation, and with it resurrection. The Jews [29] murmur at His saying that He came down from heaven. Jesus replies by the testimony that their difficulty was easy to be understood: no one could come unto Him except the Father brought him. It was grace that produced this effect; whether they were Jews or not made no difference. It was a question of eternal life, of being raised from the dead by Him; not of performing the promises as Messiah, but of bringing in the life of a widely different world to be enjoyed by faith-the Father’s grace having led the soul to find it in Jesus. Moreover, the prophets had said they should all be taught of God. Every one, therefore, who had learned of the Father came unto Him. No man, doubtless, had seen the Father excepting Him who was of God-Jesus; He had seen the Father. He that believed in Him was already in possession of eternal life, for He was the bread come down from heaven, that a man might eat thereof and not die.
But this was not only by the incarnation, but by the death of Him who came down from heaven. He would give His life; His blood should be taken from the body which He had assumed. They should eat His flesh; they should drink His blood. Death should be the believer’s life. And, in fact, it is in a dead Saviour that we see the sin taken away which He bore for us, and death for us is death to the sinful nature in which evil and our separation from God lay. There He made an end of sin-He who knew no sin. Death, which sin brought in, puts away the sin that attached to the life, which there comes to its end. Not that Christ had any sin in His own Person; but He took sin, He was made sin, on the cross, for us. And he who is dead is justified from sin. I feed, therefore, on the death of Christ. Death is mine; it is become life. It separates me from sin, from death, from the life in which I was separated from God. In it sin and death have finished their course. They were attached to my life. Christ, in grace, has borne them, and He has given His flesh for the life of the world; and I am freed from them; and I feed on the infinite grace that is in Him, who has accomplished this. The expiation is complete, and I live, being happily dead to all that separated me from God. It is death as fulfilled in Him that I feed upon, first for me, and entering withal into it by faith. He needed to live as man in order to die, and He has given His life. Thus His death is efficacious; His love infinite; the expiation total, absolute, perfect. That which was between me and God exists no longer, for Christ died, and it all passed away with His life here on earth-life as He had it before expiring on the cross. Death could not hold Him. To perform this work, He needed to possess a power of divine life which death could not touch; but this is not the truth expressly taught in the chapter before us, although it is implied.
In speaking to the multitude, the Lord, while rebuking them for their unbelief, presents Himself, come in the flesh, as the object of their faith at that moment (Joh 6:32-35). To the Jews, in laying open the doctrine, He repeats that He is the living bread come down from heaven, of which if any man eat he should live for ever. But He makes them understand that they could not stop there-they must receive His death. He does not say here, “he that eateth me,” but it was to eat His flesh and drink His blood, to enter fully into the thought-the reality-of His death; to receive a dead (not a living) Messiah, dead for men, dead before God. He does not exist now as a dead Christ; but we must acknowledge, realise, feed upon, His death-identify ourselves with it before God, participating in it by faith, or we have no life in us. [30] Thus it was for the world. Thus they should live, not of their own life, but by Christ, through feeding on Him. Here He returns to His own Person, faith in His death being established. Moreover, they should dwell in Him (Joh 6:56)-should be in Him before God, according to all His acceptance before God, all the efficacy of His work in dying. [31] And Christ should dwell in them according to the power and grace of that life in which He had gained the victory over death, and in which, having gained it, He now lives. As the living Father had sent Him, and He lived, not by an independent life which had not the Father for its object or source, but by reason of the Father, so he that thus ate Him should live because of Him. [32]
Afterwards, in reply to those who murmured at this fundamental truth, the Lord appeals to His ascension. He had come down from heaven-this was His doctrine; He would ascend thither again. Material flesh profited nothing. It was the Spirit who gave life, by realising in the soul the mighty truth of that which Christ was, and of His death. But He returns to that which He had told them before; in order to come to Him thus revealed in truth, they must be led of the Father. There is such a thing as faith that is ignorant perhaps, although through grace real. Such was that of the disciples. They knew that He, and He only, had the words of eternal life. It was not only that He was the Messiah, which they indeed believed, but His words had laid hold of their hearts with the power of the divine life which they revealed, and through grace communicated. Thus they acknowledged Him as the Son of God, not only officially, so to speak, but according to the power of divine life. He was the Son of the living God. Nevertheless there was one among them who was of the devil.
Jesus therefore, come down to earth, put to death, ascending again to heaven, is the doctrine of this chapter. As come down and put to death, He is the food of faith during His absence on high. For it is on His death we must feed, in order to dwell spiritually in Him and He in us.
Footnotes for John Chapter 6
28: The direct application of this is to the remnant; but then, as hinted in the text, we, as to our path on earth, are, so to speak, the continuation of that remnant, and Christ is on high for us, while we are on the waves below. The subsequent part of the chapter, of the bread of life, is properly for us. The world, not Israel, is in question. Indeed though Christ is Aaron within the veil for Israel, while He is there the saints have properly their heavenly character.
29: In John, the Jews are always distinguished from the multitude. They are the inhabitants of Jerusalem and Judea. It would, perhaps, be easier to understand this Gospel, if the words were rendered “those of Judea,” which is the true sense.
30: This truth is of vast importance as regards the sacramental question. Sacraments are declared by the Puseyite school to bethe continuation of the incarnation. This is in every respect error, and, in truth, a denial of the faith. Both sacraments signify death. We are baptised to Christ’s death; and the Lord’s supper is confessedly emblematic of His death. I say “denial of the faith”; because, as the Lord shews, if they do not eat His flesh and blood, they have no life in them. As incarnate Christ is alone. His presence in flesh on earth shewed that God and sinful men could not be united. His presence as man in the world resulted in His rejection-proved the impossibility of union or fruit on that ground. Redemption must come in, His blood be shed, Himself lifted up from the earth, and so draw men to Him: death must come in, or He abode alone. They could not eat the bread unless they ate the flesh and drank the blood. A meat-offering without a bloody offering was null, or rather a Cain offering. Further, the Lord’s supper presents a dead Christ, and a dead Christ only-the blood apart from the body. No such Christ exists; and therefore transubstantiation and consubstantiation and all such thoughts are a blundering fable. We are united to a glorified Christ by the Holy Ghost; and we celebrate that most precious death upon which all our blessing is founded, through which we got there. We do it in remembrance of Him, and in our hearts feed on Him, so given, and shedding His blood.
31: Abiding imports constancy of dependence, confidence, and living by the life in which Christ lives. “Dwelling” and “abiding,” though the word be changed in English, are the same in the original: so in chapter 15 and elsewhere.
32: It may be well to note that in the Greek in this passage, in Joh 6:51 and Joh 6:53, eating is in the aorist tense-whosoever has done so. In Joh 6:54, Joh 6:56 and Joh 6:57, it is the present tense-a present continuous action.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 14 The Passover Of The Jews, And The Manna Of…
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The Passover Of The Jews, And The Manna Of The Jews. The Passover Of Christ, And Christ The Manna From Heaven. Miracle Of Feeding In The Wilderness. Miracle Of The Flight And Escape Over The Sea, Wherein Christ Withdraws Himself From The Chiliastic Enthusiasm Of Earthly-Minded Admirers, And Hastens To The Help Of His Disciples. Decisive Declaration Of Christ. Offence Of His Galilean Admirers And Many Of His Disciples At His Refusing To Give Them Bread In The Sense Of Their Chiliasm, And Presenting Himself In His Spirit With His Flesh And Blood As The Bread Of Life.
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Joh_6:1-65
(Joh_6:1-15, Pericope for Lætare Sunday. Parallels: Matthew 14; Mar_6:14-56; Luk_9:7-17; Joh_6:1-21.)
1.The Miraculous Feeding
1After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2And a great multitude followed him, because they saw1 his [the]2 miracles which he did on them that were diseased. 3And Jesus went up into a [the] mountain, and there he sat with his disciples. 4And the passover, a [the] feast [ἡ ξορτή] of the Jews, was high. 5When Jesus then lifted up his [the] eyes, and saw a great company come [coming] unto him, he saith unto Philip, Whence shall [are we to]3 we buy bread 6that these may eat? And [But] this he said to prove him [proving him, πειράζων αὐτόν]: for he himself knew what he would do [was going to do]. Philip answered him, Two hundred penny-worth [denâries’-worth]4 of bread is not sufficient for them,that every one of them [each one]5 may take a little. 8One of his disciples, Andrew, Simon Peter’s brother, saith unto him, 9There is a [one]6 lad here, which [who] 10hath five barley-loaves, and two small fishes: but what are they among so many? And [omit And]7 Jesus said, Make the men sit [lie] down. Now there was much11grass in the place. So the men sat [lay] down8 in number about five thousand. And Jesus [therefore]9 took the loaves: and when he had given thanks, he distributed (to the disciples, and the disciples)10 to them that were set [were lying]down; and likewise [in like manner] of the fishes, as much as they would [desired]. 12When they were filled, he said unto his disciples, Gather up the fragments that13remain [over], that nothing [may] be lost. Therefore [So] they gathered them together, and filled twelve baskets with the [omit the] fragments of the five barley loaves, which remained over and above unto them that had eaten.
2. The Miraculous Withdrawal Over The Sea
14Then those [the] men, when they had seen [seeing] the miracle [sign] that Jesus [he]11did, said, This is of a truth [truly, ἀληθῶς] that [the, ὁ] Prophet that should come [is coming, or, is to come] into the world. 15When Jesus therefore perceived [Jesus therefore, knowing] that they would come and take him by force, to make him a king, he departed [withdrew] again12into a [the] mountain himself alone.
16And [But]when even was now come [when evening came], his disciples wentdown unto the sea [or, lake]13 17and entered into a ship, and went [having entered a ship, they were going] over the sea toward Capernaum. And it was now dark18[darkness had now come on], and Jesus was not [yet]14 come to them. And the sea arose by reason of a great wind that blew [And as a strong wind was blowing, 19the sea began to rise]. So when [When therefore] they had rowed [in vain] about five and twenty or thirty furlongs, they see [behold] Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20But he saith unto them, It is I; be not afraid.
21Then they willingly received him [they were willing to take him]15into the ship: and immediately the ship was at the land whither they went [were going].
3. Decisive Declaration Of Christ, And Offence Of Many Disciples
22The day following, when [omit when]16the people which stood on the other side of the sea saw17that there was none [no] other boat there, save that one [but one], whereinto his disciples were entered [omit wherein to his disciples were entered],18 and that Jesus went not with his disciples into the boat, but that his disciples were gone [went] away alone [so that they for a time supposed that Jesus was still somewhere in their23vicinity]; (Howbeit [And though the disciples had been seen to go away without Jesus] there came other boats [among which they might have returned] from Tiberias nigh unto [near] the place where they did eat [ate the] bread, after that [when] theLord had given thanks:)1924When the people therefore saw [at last perceived] that Jesus was not there, neither his disciples, they also20 took shipping [they themselves21 entered into the boats] and came to Capernaum, seeking for Jesus.
25And when they had found him on the other side of the sea, they said unto him,Rabbi, when camest thou hither? 26Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the [omit the] miracles [signs], but because ye did eat [ate] of the loaves, and were filled.
27Labour not [Work not, Busy not yourselves] for the meat [food] which perisheth, but for that meat [the food] which endureth unto everlasting life, which the Son of man shall give [giveth]22 unto you: for him hath God the Father sealed [for him hath the Father sealed, even God].
28Then said they unto him, What shall we do, that we might [may] work the works of God? 29Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath [omit hath] sent. 30They said therefore unto him, What sign showest [doest] thou then, that we may see, and believe thee? whatdost thou work? 31Our fathers did eat [ate] manna in the desert [wilderness]; as it is written, ‘He gave them bread from heaven to eat.’ [Psa_78:24.]
32Then said Jesus unto them, Verily, verily, I say unto you, Moses gave you not that [the] bread from heaven; but my Father giveth you the true bread fromheaven. 33For the bread of God is he [that] which cometh down from heaven, and giveth life unto the world. 34Then said they unto him, Lord, evermore give us this bread.
35And23Jesus [therefore] said unto them, I am the bread of life: he that cometh to me, shall never [not]24hunger; and he that believeth on me, shall never thirst.36But I said unto you, That ye also [omit also] have [even] seen me,25 and believe not. 37All that the Father giveth me, shall [will] come to me; and him that comethto me, I will in no wise cast out. 38For I came down [have, or, am come down, καταβέβηκα] from heaven, not to do mine own will, but the will of him that sent me.39And this is the Father’s will which hath sent me [the will of him that sent me],26hat of all which he hath given me, I should lose nothing, but should raise it up 40again at the last day. And [For]27this is the will of him that sent me [the will of my Father],28 that every one which seeth [who looketh on] the Son, and believeth on [in] him, may [should] have everlasting life: and I will [and that I should] raise him up at the last day.
41The Jews then [therefore] murmured at him, because he said, I am the bread which came down from heaven. 42And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith [how then doth this man say],29 I came [have come] down from heaven? 43Jesus therefore answered44and said unto them, Murmur not among yourselves. No man [no one] can come to me, except the Father which hath sent [who sent] me draw him: and I will45[shall] raise him up at the last day. It is written in the prophets, ‘And they shall be all taught of God’ (Isa_54:13). Every man therefore30 that hath heard, and hath learned of the Father [or, that heareth from the Father and learneth],31 cometh unto me. 46Not that any man [one] hath seen the Father, save he which is of God [but he who is from God], he hath seen the Father. 47Verily, verily, I sayunto you, He that believeth on me32 hath everlasting life. 48I am that [the] bread of life. 49Your fathers did eat [ate the] manna in the wilderness, and are dead [died].50This is the bread which cometh down from heaven, that a man may eat thereof,and not die. 51I am the living bread which came down from heaven: if any man [one] eat of this [of my] bread,33he shall live forever: and the bread that I will give is my flesh, which I will give34 for the life of the world.—
52The Jews therefore strove [contended] among themselves, saying, How can this man give us his flesh to eat? 53Then Jesus said unto them, Verily, verily, I say unto you, Except [Unless] ye eat the flesh of the Son of man, and drink his 54blood, ye have no life in you. Whoso [He that] eateth my flesh, and drinketh my blood, hath eternal life; and I will [shall] raise him up at the last day. 55For my flesh is meat indeed [true food, ἀληθὴς βρῶσις],35and my blood is drink indeed 58[true drink, ἀληθὴς πόσις]. He that eateth my flesh, and drinketh my blood,dwelleth in me, and I in him. 57As the living Father hath [omit hath] sent me, and I live by [by reason of, or, because of] the Father: [even] so he that eateth me, evenhe shall live by. [by reason of] me. 58This is that [the] bread which came down from heaven: not as your [the] fathers did eat [ate] manna,36 and are dead [died]: he that eateth of this bread shall [will] live forever.
59These things said he in the synagogue, as he taught [while teaching] in Capernaum.
60Many therefore of his disciples [themselves], when they heard this, said, This is anhard saying [This saying is hard];37 who can hear it? 61When Jesus knew [But Jesus knowing] in himself that his disciples murmured at it [were murmuring at this],62he said unto them, Doth this offend you? What and if ye shall see [What then if ye should behold] the Son of man ascend up [ascending, ἀναβαίνοντα] where he was before? 63It is the Spirit that quickeneth [giveth life]; the flesh profiteth nothing:38 the words that I speak [have spoken, λελάληκα]39 unto you, they [omit they] arespirit, and they [omit they] are life. 64But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who 65[it was, τίς ἐστιν, that] should betray him. And he said, Therefore said I unto you [For this cause I have told you], that no man can come unto me except it were [be] given unto him of my Father.
1. The Miraculous Feeding
EXEGETICAL AND CRITICAL
See the parallels in Matthew, Mark, and Luke, and the comments in the first two vols.
[The double miracle of the feeding of the multitude, and the stilling of the tempest, is the only miracle which John has in common with all the Synoptists (Luke alone omits the stilling of the tempest). But he relates it chiefly as the occasion and basis of a lengthy discourse of Jesus, which is omitted by the other evangelists, and which brings out the symbolical meaning of the miraculous feeding. He represents Himself here as the Bread of Life, as in the 4th chap. He exhibits Himself as the Water of Life. Thousands upon thousands in all ages and countries of the world have satisfied their spiritual hunger by feeding on Him, and yet He remains to this day, and will remain to the end of time the same inexhaustible source of supply. The miraculous feeding bears also a striking resemblance to the miracle of the change of water into wine in chap. 2. The nearness of the typical paschal feast (Joh_6:4) gives the discourse a bearing on the great paschal sacrifice of the Lamb of God for the life of the world. Chap. 4. develops the national unbelief or false belief in the people of Galilee, as chap. 5 reveals the national unbelief of the leaders in Judea; but both chapters bring out the crisis. Alford says: “In chap. 5 Christ is the Son of God, testified to by the Father, received by faith, rejected by unblief; here He is the Son of Man, the incarnate Life of the World, and the unbelief of the Jews and His own disciples is set in strong contrast with the feeding on Him as the Bread of Life.” But He is this Bread of Life by virtue of His descent from heaven, as the incarnate Son of God, and by sacrificing His flesh and blood, i.e., His whole human life on earth, in holy obedience and atoning suffering for the life of the world. The discourse of the sixth chap. bears the same relation to the Lord’s Supper as the discourse with Nicodemus (chap, 3) does to baptism, i.e., it expresses the general idea which precedes and underlies the sacramental rite as subsequently instituted. See remarks on Joh_6:27 and the Excursus at the close of the Exeg. Notes.—P. S.]
The history of the miracle. The time, place, and essential features are those of the first of the two miraculous feedings which Jesus performed (Mat_14:13; Mar_6:30; Luk_9:10. See the Comm. on Matt.). The historical connection of it in John is not, as Meyer asserts [p. 249], different from that in the synoptical Gospels. In John the miracle is preceded by a voyage over the sea to the eastern side from the vicinity of Tiberias, and followed by the miraculous walking upon the sea. In Matthew also Jesus “departed by ship into a desert place,” because Herod had executed John and was curious to see Jesus; and the feeding is followed by the walking on the sea. In Mark it is further specified that the sending out of the twelve, in other words Christ’s setting out towards Jerusalem (to the feast of Purim), had occurred shortly before, and that the apostles had just gathered themselves together again to Jesus. The order is exactly the same in Luke, though Luke gives not the walking on the sea.—The single external difference, therefore, in regard to the cause of the voyage is, that John gives the attempts to ensnare Jesus in Jerusalem as the cause of His return to Galilee, and the synoptical Evangelists mention the more immediate occasion of His going over the lake, to wit: Herod’s intention to bring Jesus before him. The two motives are manifestly akin, and might easily coexist. See Com. on Matt., chap. 14.
Joh_6:1. After these things Jesus went away over the sea of Galilee.—[Με τὰταῦτα, i.e., after the transactions related in chap. 5. Christ probably returned to Galilee soon after the feast of Purim (Joh_5:1), which took place in March, and performed this miracle between the feast of Purim and the next passover, which was celebrated a month later, but which Jesus did not attend for the reason mentioned in Joh_7:1. He continued in Galilee till the feast of Tabernacles, which occurred in October, and which He attended (Joh_7:1-2; Joh_7:10). This gives us seven consecutive months in Galilee during this year, including the last month of the first and six months of the second (or, third, according to the view taken of the ἑορτή in Joh_5:1, see remarks there) of our Lord’s public ministry. John relates in chap. 6 only the most salient events of this period, and takes much for granted and well understood from other sources.—P. S.]
Ἀπῆλθεν is not to be referred, as by Baumgarten and Meyer, to the departure of Jesus from Jerusalem.40After the return of Jesus to Galilee, which of course took place very soon after the feast of Purim, since Jesus was no longer safe in Judea, one more circumstance came in, which the synoptical Evangelists record (see Leben Jesu, II. 2, p. 779). Yet Tholuck groundlessly supposes a long intervening ministry in Galilee, because the passover came not long after the feast of Purim, and the passover was now just at hand (Joh_6:4).41 Meyer disputes the view of Brückner and earlier interpreters, that the ἀπῆλθεν must be referred to some place in Galilee, and the view of Paulus, that the genitive,τῆς Τιβερ., indicates that He crossed the sea from Tiberias;42 following Joh_5:1, the phrase must amount to: ἀπολιπὼν Ιεροσόυμα ἦλθε πέραν. This is undoubtedly right so far as it represents the crossing of the sea as occasioned by the experiences in Jerusalem; and John also calls the sea of Galilee in Joh_21:1, θάλασα τῆς Τιβεριάδος, after the manner of the Greeks (λίμνη Τιβερίς, Pausan. v. 7, 3). But in the verse before us the first designation, τῆς Ταλλαίας, certainly was not necessary in addition to the second; for any one would understand the second, though it differed from the expression of the synoptical Evangelists (Mat_4:18). The second designation, therefore, must be taken as an additional specification.43 Thus large seas often have particular names from particular districts on their coasts; the Bodensee is also the Lake of Constance, and the Vierwaldstätter See, or Lake of the Four Forest Cantons, the Lake of Lucerne. After all is said, the Evangelist of course does not intend to make the Lord embark at Jerusalem. And the interest which Herod Antipas was just now taking in the appearance of Christ, and the Lord’s own rapid escape, as well as the straggling ships from Tiberias mentioned immediately after (Joh_6:23), imply that Christ embarked from the part of the coast about Tiberias. Respecting the lake, see note on Mat_4:18.44
We must further consider that if Jesus, returning from Jerusalem, wished to pass as soon as possible over the sea, He must rather sail from the region of Tiberias, than from Capernaum.
Respecting the eastern coast (Matt. chap. 14) comp. von Raumer’s Palästina, p. 60 and 205 sqq. “The ancient Bashan, about the time of Christ, embraced five provinces: Gaulanitis, Trachonitis, Auranitis, Batanæa, and Ituræa. Gaulanitis corresponded nearly to the present Tsholan, and lay between the upper Jordan, the sea of Tiberias, and the lower Mandhur.” The eastern shores of the sea (chalk, interspersed with basalt) rise to a height of from eight hundred to a thousand feet, and spread into a table-land cut up with wadys; the western mountains are about half as high. The eastern coast was an asylum for the Lord on account of its solitude, and on account of its being under the jurisdiction of Philip, a son of Herod the Great, and a mild prince, who after his father’s death had become tetrarch of Batenæa, Gaulanitis, Trachonitis, and Paneas. He died childless at Julias, A. D. 34, and his dominions were attached to the province of Syria (not to be confounded with the Philip whose wife Herodias was married to Herod Antipas; see on Matt. chap. 14.)
Tiberias.—A city in Galilee, and in the most beautiful part of it, on the western shore of the lake, south of the middle, oil a narrow plain (Joseph. Antiq. xix. 8, 1; xviii. 2, 3), a then modern, Herodian city of Palestine, adorned with a royal palace and a race-course, inhabited mostly by heathens, named by Herod Antipas in honor of the emperor Tiberius. Herod seems to have usually resided here; and this, according to Bachiene, was the reason why Jesus never visited this city. From Herod Antipas to the accession of Herod Agrippa II., it was the capital of the province. Fishing and lake transportation were the chief employment of the inhabitants. After the dissolution of the Jewish state, for several centuries, it was the seat of a renowned Jewish school (Lightfoot), and one of the four sacred cities of the Jews. In the vicinity, at the village of Emmaus, were warm baths (sulphur, salt, iron; medicinal). Some, without sufficient reason, identify the place with Cinneroth (Jos_19:35, belonging to the tribe of Naphtali), with Hammath (Ibid.), and with Rakkath (Ibid.). Now Tabaria, with about three thousand inhabitants, Jews. An earthquake in the year 1837. See Von Schubert III, 233, Robinson III, 500. [Boston ed. of 1856, vol. II, 380–394. Robinson describes the present town, called in Arabic Tûbarîyeh, as “the most mean and miserable place” in Palestine, “a picture of disgusting filth and frightful wretchedness.” It suffered much from an earthquake in 1837, when about 700 persons died out of a population of 2500.—P. S.]
Joh_6:2. And a great multitude followed him.—It seems not to be a multitude which has just now gathered (ἠκολούθει); it possibly consisted in part of the remnants of the Galilean caravan returning from the feast of Purim, but certainly for the most part of the beginnings of the Passover caravan; without doubt Galileans. Many might have attached themselves to the returning disciples, who also wrought miracles. Yet the text implies that new miracles of the Lord, performed on the western shore, were the particular attraction.
Joh_6:3. Into the mountain.—This standing phrase is accounted for (1) by the character of the Palestinian landscape, affording every where heights on which Christ could withdraw from intercourse with the people in the plain; (2) by the Lord’s habit of retiring upon a mountain; (3) by a symbolical view which has insensibly connected itself with this habit: taking the solitude of a high mountain for the stillness of prayer. The region is more particularly stated by Luke (Joh_9:10); it was near the eastern Bethsaida in Gaulanitis.
Joh_6:4. And the passover, the feast of the Jews, was nigh.—The feast, i.e, the principal feast. The passover of the same year, 782. Lücke groundlessly supposes that Jesus attended this feast. The absence from the principal feasts was nothing inconceivable, as may be inferred from the questions in Joh_7:11; Joh_11:56. (Paulus, contrary to the usage of the language, Joh_2:13; Joh_12:2., etc., renders: not long past.) [The nearness of the passover accounts for the multitude of people ready for a journey to Jerusalem, and suggested in part the subject of the following discourse on the sacrifice of Christ’s life for the life of the world, which was typically foreshadowed in the Jewish passover.—P. S.]
Joh_6:5. A great company come unto him.—Meyer: “It was a new company [pilgrims to the festival], not that of Joh_6:2, which had followed Him on His way to the sea.” The contrary is plainly stated by the synoptical Gospels, Mat_14:13; Mar_6:33; Luk_9:11. According to Lampe, Bruno Bauer, Baur, and Luthardt [Hengstenberg], the subsequent discourse of Jesus concerning the eating of His blood relates to the passover, and reveals the antitype of that type. Meyer disputes this, because the discourse lacks the slightest hint of it. Some hint, however, lies in the very choice of the striking terms and in the subsequent words of institution.
To Philip.—To this disciple the question must have been a peculiar test. See the note on Joh_1:45. It is possible, however, that Philip was the one who first solicited the Lord to send the people away, Mat_14:15.—According to Bengel, Philip had charge of the res alimentaria. Meyer urges against this that Judas was the treasurer [Joh_13:29], which is not a sufficient reason; with better reason he refers also to the individuality of Philip, as exhibited in Joh_14:8, which, however, he calls verstandesmässig [jejune and calculating, and somewhat skeptical, like Thomas. Chrysostom also infers from Joh_19:8, that Philip was weaker in faith or tardier in spiritual apprehension than the rest. Alford takes the circumstance as simple matter of fact, implying perhaps that he was nearest the Lord, at the moment .—P. S.] John’s omission of the circumstance that Jesus had previously been teaching this multitude and healing their sick (see on Matt.), making the Lord ask immediately: “Whence shall we buy bread [ἀγοράσωμεν, conjunct. deliberat.]?” is of course only an abridgment of the history sustained by many examples (see Joh_6:1; Lücke, Neander), not a difference, as Meyer holds, nor a sign of defective testimony, according to Baur. By the circumstance that Andrew had already made the acquaintance of a baker’s errand boy, or bread vender in the caravan, John himself indicates that the scene did not occur abruptly. Also by the aorists. [John represents the Lord as first suggesting the question how to feed the multitude; the Synoptists relate that the disciples came to the Lord and asked Him to dismiss the multitude from this desert place into the villages where they might buy themselves food. John’s narrative is abridged. But in every important point the agreement is complete. See the remarks of Alford in loc.—P. S.]
Joh_6:6. To prove him.—Plainly a test of faith; which Meyer without reason denies, and then himself confirms; Philip must be more ready to experience the power of faith. But it was also a test of love which the disciples stood bitter than the test of faith. [For he himself knew.—Jesus did not need the counsel of Philip.—P. S.]
Joh_6:7. Two hundred denaries’ worth.—A hundred denâries were equivalent to about fourteen dollars and a half. Comp. on Mar_6:37. Grotius supposes, this was the contents of the treasury. John represents it as the prompt calculation of the quick-minded Philip. The representation in Mark is not inconsistent with this; yet seems to imply that the disciples are ready to apply all their fund to the feeding of the people. Yet, according to Philip, even the high estimate of two hundred denâries would not suffice.
Joh_6:8. Andrew … saith unto him.—Here again, as in Joh_12:22, Andrew appears near Philip and in like manner in an act of friendly interest and assistance.—Andrew seems to be a master in mediation and advice, Joh_1:40 sqq., and Joh_12:22. On that other occasion also he supplements Philip. But why is it said: “One of His disciples?” Wassenbergh considers the apparently superfluous and disturbing words to be a gloss. But John intends to mark that it was one of the disciples who first, though with trembling heart, directed his eye to that little store with which Jesus wrought the miracle.
Joh_6:9. There in one here. ΙΙ αιδάριονἕν. One little boy; one young slave; one little apprentice.45 The last, most likely a bread vender or sutler accompanying the caravan. The sense is: there is only one little trader here, and he has only so much.
Barley-loaves.—The food of the poorer classes. Tr. Pesachim [fol. III. 2]: “Rabbi Johannan said the barley is fine. He was answered: say this to horses and asses [nuntia hoc equis et asinis].” Two small fishes.—O̓ψάριον [Lat. opsonium], a diminutive of ὅψον [from ὀπτάω, or ἔψω, to cook, to roast], any thing cooked or roasted, to go as a relish with bread (προσφάγιον): generally fish [little fish], as here. [Of later Greek usage. In the New Testament ὀψάριον is peculiar to John who employs it five times (Joh_6:9; Joh_6:11; Joh_20:9-10; Joh_20:13). The Synoptists use here the word ἰχθύες.—P. S.]
Joh_6:10. Much grass in the place.—A mark of the eastern spring about the time of the passover.46 [After the rainy season.]—The men. Constituting, no doubt, according to the idea of the festival caravans, the great mass. They appear here as heads of families, around whom in many cases women and children were grouped. [οἱἅνδρες, a touch of accuracy; the men alone were arranged in companies and numbered, while the women and children were served promiscuously. (See Meyer and Alford in loc.) According to Mark the multitude reclined on the green pasture ground by parties or in groups of hundreds and fifties. They probably formed two semicircles, an outer semicircle of 30 hundreds, and an inner semicircle of 40 fifties. A wise symmetrical arrangement for the easy and just distribution of the food.—P. S.]
Joh_6:11. Given thanks.—Mat_14:19. According to the best authorities, the distribution by the disciples, which is in the Textus Rec. supplied here from Matthew, is left by John to be supposed. See the Textual Note.
[Εὐχαριστήσας, for which the other Evangelists use εὐλογεῖν, is in accordance with the blessing or grace of the father of a Jewish family at meals, and has here a special bearing on the miracle. John describes the distribution (διέδωκε τοῖς ἀνακειμένοις) as being the act of Christ, without, however, excluding the intervention of the disciples as mentioned by Matthew, Mark and Luke. Joh_6:11 is the place for the miracle, but the exact moment and manner of its performance eludes the grasp of the senses. It must have taken place immediately after the prayer of Christ as He distributed the bread through the apostles to the eaters. The evangelists show their good sense in omitting a description of what is indescribable. Augustine’s and Olshausen’s ingenious idea of a divinely hastened process of nature (to which must be added an accelerated process of art, or the combined labors of the reaper, miller and baker, by which wheat or barley is changed into bread) does not help the understanding of the matter, and has only the value of an analogy. We cannot conceive, philosophically, of supernaturally, yet visibly growing loaves, and of supernaturally growing or multiplying fishes. A miracle, like the primitive creation, can only be apprehended by faith, which, is the organ of the supernatural. It is, indeed, not a strictly creative act by which things non-existing are called into existence, for a miracle is always performed on matter already existing, but it is as great and difficult as a creative act, and is produced by the same divine power which, in one case, originates nature, and, in the other, acts from above and beyond nature upon (not against) nature. Comp. my notes on the miracle at Cana, chap. 2, pp. 106 f., 109 f., and the notes on Matthew pp. 267.—P. S.]
Joh_6:12. The gathering of the fragments here appears as directed by the Lord. [A lesson of economy, which is consistent with the greatest liberality. “Make all you can, sate all you can, give all you can.” κλάσμαα (from κλάω, to break, as fragments from frango), broken pieces, not crumbs. More fragments were left than the original supply of five loaves, which would not have filled five baskets.—P. S.]
Joh_6:13. Filled twelve baskets with the fragments.—[Probable reference to the twelve apostles, each of whom gathered the fragments and brought his basket full. Basket, the ordinary furniture of a travelling Jew for carrying his food. Some commentators refer the number to the twelve tribes of Israel as the type of the church which is fed by the bread of life to, the end of time.—P. S.] Meyer urges that the twelve baskets were filled only with the fragments of the bread, and adds: Mar_6:43, states otherwise. Yet he would conceive the miracle only as a creative act, which operates here on quantity, as it operated on quality in the changing of the water into wine.
DOCTRINAL AND ETHICAL
1. On the miracle and the different explanations of it, see the Com. on Matt., chap. 14. [Am. ed., pp. 266, 268, where the rationalistic, the mythical, the symbolic, and the orthodox views of the miracle are fully noticed. Comp. also my remarks on Joh_6:11 (p. 210), and Prof. van Oosterzee in the Com. on Luke, p. 146.—P. S.] Not simply “a miracle of satisfying would Lange consider it,” as Tholuck inaccurately states. [Dr. Lange admits an actual increase of the substance and nourishing quality of the bread by a power which went forth from the Logos, but assumes at the same time a modal or mystic medium in a corresponding moral and religious disposition awakened by Christ among the eaters, so that it was a heavenly feast of the soul as well as a literal meal for the body. See his remarks below, and in Matthew, p. 267, also his Leben Jesu, III. p. 786, where he says: “Christ fed the people with His bread, His faith, His divine power and the blessing of His love.”—P. S.] Meyer: “A creative act.” But we have here, by all means, a miracle of the Son, the Redeemer, not an absolutely creative act [ex nihilo]. If we know what creative is, we also know that all the days of creation were applied to it, till there was first the herb, not to say bread; therefore (1) a miracle of the increase of force in the element of divine power; then (2) of the increase of substance in the element of love; the whole being (3) a miracle of the heavenly kingdom, in which one fares very ill if he leaves the heart out of account.
2. In John this miracle gains a peculiar significance from its relation to the miracle of the turning of water into wine. Wine and bread. It receives further light from the history which follows.
[3. The miracle of the miraculous feeding an illustration of the truth that Christ is the bread of eternal life to His people in the “desert place” of this world, on their journey to the “feast” of the heavenly Jerusalem. In this spiritual sense the miracle is continued from day to day. On its relation to the Lord’s Supper, see the Excursus at the close of the Exegesis of this passage.—P. S.]
HOMILETICAL AND PRACTICAL
See the Com. on Matthew, Mark, and Luke, on this passage.
Jesus hastens from the tribunal of the Jews away beyond the sea into the mountain of God.—So the pious heart has a right to betake itself, from the pain which legalistic jealousy has ready for it in human schools and temples, to the great temple of God. (But to find refuge and elevation in nature is one thing, and to run wild in nature is another.)—Over the sea and upon the mountain: the great, bold course of Christ: In His life; in history; in the leading of His people.—The passover-feast, the passover-journey, and the passover-sermon of Christ before the passover of the Jews; the Lord ever in advance of His people. (The whole chapter.)—The trial of Philip’s faith.—What he saw, and what he did not see.—The character of Philip.—The arithmetic of Philip and the arithmetic of the Lord.—In the reckoning of men there is always a deficit, in the reckoning of Christ there is always a surplus.—How the Lord has led His apostles to interest themselves even in the bodily wants of men.—How He has trained His ministers and messengers to care also for the poor and sick.—The sentiment of Andrew, compared with the sentiment of Philip. (The one would begin with much, the other seems at least inclined to begin with little.)—How in a Christian consultation we gradually come nearer the right.—The little bread vender; Christ founds His great miracle on a small, every day incident.—“Make the men sit (lie) down:” a word of perpetual application.—When once a Christian people sit down together in peace and quietness, then the Lord works His wonders.—So He still works His miracle when the people sit down at His bidding (in the church, at the holy Supper, etc.).—Christ’s giving of thanks, the seal of His confidence.—The wonder-working table-blessing of Christ.—The divine miracles of faith at the supper in the desert.—The miraculous feeding; miraculous 1, in the sitting down of the people at the bidding of Christ; 2, in the thanksgiving of Christ before the feeding; 3, in the distribution and breaking of the bread according to the appetite of all; 4, in the satisfaction of all; 5, in the surplus (more at the end than at the beginning).—Even the superfluity of God we should carefully economize.—The effect of the miraculous feeding on those who were fed: 1. Their true interpretation (that this is that Prophet, i.e., the Messiah); 2, their false application of it (desiring to make Him a king to their mind).—The Lord must withdraw Himself as often from the homage of men, as from their persecution.—Christ escaped to the mountain, and He alone: 1, the humble One, who offers up to the Father His miracle-working blessing; 2, the self-possessed One, whom no fanaticism of men excites; 3, the exalted One, above the ambition of the world; 4, the holy One, who mingles not His affairs with human doings.—“They would make him a king:” in the midst of this temptation, in which nobles fall by thousands, He stands erect, because He is the King.
Starke: Hedinger: God uses all sorts of means, most rarely curiosity, for the conversion of sinners.—The nearer a feast, the more the children of God seek to dress their hearts for Him; they keep the feast in honor of Him.—Jesus is so high that He can overlook all His children, and can know what each one wants.—Cramer: The Lord cares for all, and is kind even to the unthankful.—Nova Bibl. Tub.: It is the weakness of our unbelieving heart, that, in our necessities, we always consider only their greatness and the slenderness of the means of relief, and not the infinite wisdom, power, and goodness of God. If we have possessions, we have heart; but lack of money brings lack of faith.—Quesnel: We sin as well when we think that God will pass by the ordinary means of His providence as when we limit the providence of God to outward means.—Zeisius: Christ can make bread in the desert, and abundance in want.—Canstein: Whenever we eat, we ought to pray and thank God.—Cramer: Every creature, and therefore food, is sanctified by prayer and the word of God, 1Ti_4:5.—Happy are those ministers of the word who receive from the Lord what they deliver to their hearers.—He to whom God in trusts temporal blessings, should not keep them to himself, but share them with others.—To eat and be filled, is the blessing of God; and to eat and not be filled, is His curse, Hag. 1:16.—Osiander: The common mass is unintelligent; now it will exalt one to heaven, and soon after it will thrust the same one down to hell. Let no one intrust himself to the favor of the multitude.—Hedinger: In the beginning of illumination, in the first glow, a man usually falls to extravagant undertakings, not according to the rule of divine prudence.—Zeisius: Flee, according to the example of thy Saviour, from that which the world, with its carnal mind, holds high, and seek that which is above.—Gossner: Jesus purposely caused the bread to pass through the hands of the disciples, that they might grasp it in their hands, who in their unbelief had seen it to be too little.
Braune: The creative power of God which every year makes much grow from little, the harvest from the seed, even to superabundance, here also works. As it wrought in the beginning of the world, and works yearly in secret, here it comes forth openly.—The gathering frugality, which saves at the right time, belongs to the art of beneficence.—Jesus is the Redeemer from the sin which man loves, from the devil in whom man does not believe, from the death of which man does not think, from the hell which man does not fear; therefore He is not a Redeemer for all. Were He but a Redeemer from hunger and from labor for a living (by means of material abundance), then He would be acceptable to all. The people wished to make Him a king; He was to be their work; they wished to have their hand in everything, even where they did not understand, and nothing should have honor which they did not give,—not even Jesus, the Prophet, the Messiah.—Lisco: Philip and Andrew both looked at the visible; the one at the insufficient money, the other at the insufficient food.
Heubner: The power of Jesus to draw men to Himself. The power to do good draws more than the power to punish.—Unbelief everywhere looks at the small means and the feeble power. But God can accomplish much with little.—The purpose and the wonderful help of God are ever revealing themselves to the astonishment and shame of unbelief.—Jesus has regard for order and division, by means of orderly arrangement the multitude was easily viewed. So everywhere in the kingdom of God. Men are divided, every one in his place.—In the hand of Jesus everything becomes blessing.—The disciples were hodmen of Jesus; and so are we.—To cover political plans under the cloak of religion, is scandalous abuse of religion.—The Christian should strive to keep clear of worldly distinction.
Joh_6:1-15, the pericope for Lætare Sunday. How Jesus performs His miracles: 1. With holy design. 2. In love, only to relieve the actual stress of want and suffering. 3. With divine power. 4. With quietness and dignity. 5. With earnest precaution.
Schleiermacher: The Lord even feeds and nourishes those who truly gather round Him.—Draeseke: It is not we that make Him king, but He that makes us kings, because citizens in His kingdom.—Reinhard; Thoughts on the constancy with which Jesus holds to the great end of His life.—Marheineke: The Christian insolitude.—Greiling: We should learn from Jesus to do much with little.—Schultz: On the earthly blessing which God diffuses among men. Schuderoff: The earthly mind always miscalculates.—Lisco: The gospel for the day, a history of the feeding, seems to have been appointed for this Sunday47 not so much on account of the incidental remark that “the passover, a feast of the Jews, was nigh,” as because Jesus was called by the people, whom He had miraculously fed, “the Prophet that should come into the world;” for it is plainly the design of the last three Sundays of Lent to hold before us the threefold office of our Mediator, the suffering Jesus, as Christ: Prophet, Priest, and King.—Ibid: In Christ is full satisfaction for us.—The behaviour of Jesus towards weak and insincere friends: 1. He condescended to the necessities of their weakness. 2. He avoided their well-meant, but impure homage.—Bachmann: How urgently the Lenten season invites us take the bread of life.—Ahlfeld: The Lord makes everything come out gloriously: (1) Where man is at his wits’ end, (2) God goes right on.—Kraussold: Our daily bread a guide-board to heaven—Ibid.: How faithfully the Lord cares for His people.—Rautenberg: The eating of the bread from heaven: (1) How it is performed; (2) how much it includes.—Ibid.: Christ’s kingdom is not of this world: This (1) brings Him suffering in this world; (2) draws my heart from this world; (3) remains my comfort, when all things fail—Harless: The need, which receives the blessing of the Lord: 1. The need. 2. The testing. 3. The confirming. 4. The blessing.—Rautenberg: The miracle at the table of the Lord: 1. The love which prepares the table. 2. The food which it offers. 3. The satisfaction which it gives.—Jaspis: Jesus, ever the helper of the poor.—J. J. Rambach: The victory of faith in the exigencies of life.—Ahlfeld: How goes it with the Christian who goes with Christ? 1. He cleaves to his Lord, and forsakes Him not. 2. The Lord may hide from him His face for the time, till 3. He at last breaks to him the bread of grace.—Wiesmann: The miraculous feeding shows us that Christ has for His people: (1) A warm heart; (2) a clear eye; (3) an open hand.—See the next section.
[Hilary: There is no catching by eye or touch the miraculous operation; it only remains for us to believe that God can do all things (consistent with His nature and character).—Augustine [Tract. in Joh. 24; Serm. 130, 1): Christ multiplied in His hands the five loaves, just as He produces harvest out of a few grains: there was a power in His hands; and those five loaves were seeds, not indeed committed to earth, but multiplied by Him who made the earth. (The same idea is revived by Olshausen, but the comparison is only serviceable as a remote analogy. See the Exegesis.)—Trench: Here is a miracle of creative accretion, by which Christ proclaimed Himself the bread of the world, the inexhausted and inexhaustible source of all life for the spiritual needs of hungering souls in all ages.—The twelve baskets, an apt symbol of Divine love which after all its out-goings upon others, abides itself far richer. Comp. 2Ki_4:1-7; Pro_11:24 : “There is that scattereth, and yet increaseth.”—Analogies of this miracle: the manna in the wilderness; the multiplying of the widow’s cruse of oil and her barrel of meal by Elijah, 1Ki_17:16; Elisha satisfying a hundred men with twenty loaves of barley, 2Ki_4:42-44.—Ryle: Learn from this miracle: 1) Christ’s almighty power; 2) a lesson about the office of ministers—to receive humbly and to distribute faithfully what Christ provides and blesses; 3) the sufficiency of the gospel for the wants of mankind.—P. S.]
Footnotes:
[1]Joh_6:2.—[Two readings, but the same sense, ἐθεώρουν and ἑώρων. john uses ὁρᾶν only in the perfect. See Tischend. and the crit. Note of Meyer.—P.S.]
[2]Joh_6:2.—αὐτοῦ is wanting in the principal MSS.
[3]Joh_6:5.—The subjunctive aorist ἀγοράσωμεν [instead of the indicative future of the Recepta, ἀγοράσομεν is established by A. B. D. [Cod. Sin.], etc.
[4]Joh_6:7.—[διακοσίων δηναρίων ἄρτοι. Denarius is a Roman silver coin, at first equal to ten asses (hence the name), afterwards increased to sixteen, and equivalent to the Greek drachm. From the parable of the laborers in the vineyard it would seem that a denarius was then the ordinary pay for a day’s labor, Mat_20:2. Its value was about equal to 7 English pence, or 15 American cents. The E. V. should have retained the Latin term, as the Evangelists did in Greek, or it should have rendered it shilling, rather than penny, which is too far below the value.—P. S.]
[5]Joh_6:7.—[The rec. inserts αὐτῶν after ἕκαστος. Omitted by א. A. B. L., and the recent edd.—P. S.]
[6]Joh_6:9.—The ἕν [of the Recepta: a single lad], omitted by B. D. L., might have more easily dropped out [after the preceding παιδάρι—ον] than crept in. It is wanting also in the Cod. Sin., thrown cut b4 Tischend., bracketed by Lachm. and Alford.—P. S.]
[7]Joh_6:10.—[The rec. inserts δέ after εἶπεν, without good authority.—P. S.]
[8]Joh_6:10.—[The verbs ἀναπίπτω (f. ἀναπεσοῦμαι, aor. 2. ἀνέπεσον) and ἀνάκειμαι signify in the N. T. the ancient custom of reclining at table, upon the couch or triclinium, which was usually higher than the low table. The English equivalent is to sit at table or at meat. In this case they lay upon the ground. Mark and Luke describe the manner. See Mar_6:39-40.—P. S.]
[9]Joh_6:11.—[οὖν, therefore, is much better supported than δέ of the text. rec., and is adopted by Lachm., Tischend., Alf. (Lange, in his version, follows here the text. rec., but usually the readings of Lachm. Probably an oversight.)—P. S.]
[10]Joh_6:11.—The words: “the disciples, and the disciples to” [τοῖς μαθηταῖς, οἱ δέ μαθηταί, text. rec]. are wanting in A. B. L. [and in the Cod. Sin.], etc., and in almost all the Versions. They have been supplied from Mat_14:19.
[11]Joh_6:14.—[The text. rec. inserts ὁ Ἰησοῦς after σημεῖον,—beginning a church lesson, omitted by the critical editors.—P. S.]
[12]Joh_6:15.—Πάλιν (omitted by Tischendorf), with reference to Joh_6:3, is sufficiently supported by A. B. D. [In the 8th crit. ed., Tischendorf has restored πάλιν, probably influenced by Cod. Sin. He also now reads φεύγει instead of the usual ἀνεχώρησεν with the remark that the latter is a correction from Matthew, and φεύγει was thrown out as not being consistent with the dignity of Jesus. Certe φεύγει alienissimum est a correctors.—P. S.]
[13]Joh_6:16.—[Dr. Lange puts a period here, and several editions of the Greek a semicolon, instead of the comma of the Recepta.—E. D. Y.]
[14]Joh_6:17.—The reading οὔπω, not yet, in B. D. L., etc., and in the Versions and the fathers [and Cod. Sin., instead of the οὐκ of the rec. adopted] by Lachmann [Tischend., Alf.], is hardly an explanatory gloss (Meyer), but was more probably dropped on account of its difficulty. See the Exegesis.
[15]Joh_6:21.—[Cod. Sin. reads ἦλθον for ἤθελον. See the Exeget. Notes.—P. S.]
[16]Joh_6:22.—[This “when” is simply an anticipation of the ὅτε at the beginning of Joh_6:24. It is the English Version’s solution of the grammatical difficulty of the whole sentence, Joh_6:22-24. The Vulgate and Luther avoid the difficulty by following the reading εἶδον or εἶδεν, instead of the participle ἰδὼν (see below). Lange’s ingenious construction I have not attempted to represent in the text. It will be found in full in the Exegesis. But the substance of it may be carried along in the very words of the English Version, as I have indicated.—E. D. Y.]
[17]Ibid.—Cod. A. [B. L.], Chrysostom, the Versions, Lachmann [Tischend., Alf.] read εἶδον; D. [א.]: εἶδεν. A grammatical conjecture. [Meyer defends the text, rec. ίδών, and says that the definite tense was inserted to ease the grammatical structure.—P. S.]
[18]Ibid.—The words ἐκεῖνο εἰς ὁ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ [text. rec. א.* D.] are wanting in A. B. L., the Vulgate and the Itala, and appear as an elucidation with many variations. [Omitted by Lachm., Tischend., Alf.]
[19]Joh_6:23.—[The parenthesis of this verse in the Text. Rec. is removed by Dr. Lange, or rather is extended to the whole passage from ὁ ἑστηκώς πέραν τ. θ., Joh_6:22, to the end of Joh_6:23. See his construction in the Exegesis. Meyer entirely obliterates the parenthesis.—E. D. Y.]
[20]Joh_6:24.—The καὶ before αὐτοί is lacking in the best MSS. [and in Cod. Sin.].
[21]Ibid.—[ Αὐτοὶ].
[22]Joh_6:27.—[For the future δώσει Cod. א. D. Syr., Chrys. and Tischend. (ed. 8) read the present δίδωσιν—P. S.].
[23]Joh_6:35.—[Text. rec. inserts οέ, and, after εἶπεν, א, D. Tischend. οὖν. Omitted by B. L. T., Alf.—P. S.]
[24]Joh_6:35.—[The E. V. connects πώποτε with οὐ μὴ πεινάση as well as with οὐ μὴ διψήσει.—P. S.]
[25]Joh_6:36.—The με, wanting in Cod. A., bracketed by Lachmann, is sufficiently attested. [It is wanting in the Cod. Sin., and omitted by Tischend., but retained by Afford. Lange translates καί in this verse correctly sogar, even.—P. S.]
[26]Joh_6:39.—According to the best Codd. πατρός is an addition. [In the Cod. Sin. the whole clause Τοῦτο—πατρός is wanting (homæotel.)—E. D. Y.]
[27]Joh_6:40.—Γάρ, according to A. B. C., etc. [and Cod. Sin.], instead of the δέ of the Recepta.
[28]Ibid.—Most Codd., B. C. D. [Cod. Sin.], etc., Clement and other fathers, and some versions read πατρός μου, instead of the πέμψαντός με. A third reading, M. Δ., etc., πέμψαντος πατρός, aims to adjust the two. The text. rec. comes from Joh_6:39.
[29]Joh_6:42.—The second οὖτος has several MSS. against it, but could have more easily dropped out than crept in. [The Cod. Sin. has the οὖτος, and reads: οὖτος λέγει’ Ἐγώ ἐκ, instead of the text. Rec.: λέγει οὐτος’ “Οτι ἐκ’—E. D. Y.]
[30]Joh_6:45.—Οὖν, therefore, after πᾶς is not sufficiently supported.
[31]Ibid.—The readings ἀκούσας and ἀκούων are both strongly attested; the former somewhat the more strongly, while the latter is favored by the probability that the tense of μαθών following would react. [The Cod. Sin. has ἀκούσας.—E. D. Y.]
[32]Joh_6:47.—[The words εἰς ἐμέ are omitted by א. B. and other ancient MSS., and by Tischend., but inserted by other MSS. and the Versions, and retained by Lachm., bracketed by Alf.—P. S.]
[33]Joh_6:51.—[Tischend., ed. viii., reads with Cod. Sin., etc., ἐκ τοῦ ἐμοῦ ἄρτου (Hil. ex meo pane; Cypr. de meo pane), instead of ἐκ τούτου τοῦ ἄρτου with B. C. L. The latter looks like a correction.—P. S.]
[34]Joh_6:51.—On the omission of these words: which I will give,—in Codd. B. C. L. D., etc., see the Exegesis. [In the Cod. Sin. the whole clause: ἣν ἐγὼ—κόσμου ζωῆς, is wanting.—E. D. Y.]
[35]Joh_6:55.—Lachmann and Tischendorf read ἀληθής [true] both times (according to B. C. K. L., etc.) instead of ἀληθῶς [truly, indeed]; the latter is probably explanatory, since ἀληθινή (Cyril, Chrysostom) is the word to be expected. [Tregelles, Alford, Westcott and Hort unanimously adopt ἀληθής. So also Tischend., 8th ed., Meyer, 5th ed., and Lange, who renders: wahrhafte, i.e., real, substantial, Speise, Trank. Cod. Sin. has here several corrections which Tischendorf notes: א* ab αληθως priore ad posterius transiluit; אc supplevit omissa ac bis αληθης dedit, nisi quod alterum (a.cb?) rursus in αληθως mutatum.”—P. S.]
[36]Joh_6:58.—The omission of ὑμῶν by important MSS., B. C. L., etc. (adopted by Lachmann and Tischendorf), may be due to theological reasons. Likewise the omission of τὸ μάννα in C. T., etc. (adopted by Tischendorf). The former reading is supported by D., etc., the latter by B. [The Cod. Sin. lacks both ὑμῶν and τὸ μάννα. Tischend., 8th ed., Tregelles, Alford, Westcott and Hort do the same, and read simply: καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον, as the fathers ate and died.—P. S.]
[37]Joh_6:60.—[Tischend., Alf., etc., read: σκληρός ἐστιν ὁ λόγος οὖτος. which is supported by א. B. C. D., etc., against the text. rec. which putsοὺ͂τος beforeὁ λόγος.—P. S.]
[38]Joh_6:63. [Lange inserts after flesh the gloss: as such, separately considered, and after nothing: doeth nothing towards it. See Exeg.—P. S.]
[39]Joh_6:63.—The perfect λελάληκα is supported by decisive authorities, B. C. [Cod. Sin., Tischend., Alf., etc.]. The Recepta [λαλῶ] generalizes the word.
[40][Meyer arbitrarily supplies: “having left Jerusalem.” All older commentators, as also Brückner, Hengstenberg, Godet, refer ἀπῆλθν to Capernaum or some other place in Galilee. Alford, agreeing with Lücke, says that ἀπῆλθεν ὁ Ἰησ. πέραν τῆς θαλάσσης, if connected with the preceding discourse, would be unintelligible, and can only be understood by the fragmentary (?) character of John’s Gospel as relates to mere narration, and the well known fact being presupposed, that His ministry principally took place in Galilee.—P. S.]
[41][Ewald, with his usual oracular self-assurance, as if he had been present at the composition of the Gospel of John, asserts that by a sad accident a whole sheet (he does not specify the precise number of chapters and verses) between chap. 5 and 6, was lost before the Gospel came into general circulation. Die Johanneischen Schriften, I, p. 221.—P. S.]
[42][This would require ἀπό or ἑκ Τιβεριάδος.—P. S.]
[43][Τιβεριάδος is a geographical genitive, inserted for the easier understanding of Gentile readers (comp. Joh_21:1), who knew the lake best by that name (Pausan. v. 7, 3; αὑτὸς οἶδα Ἰόρδανον λίμνην Τιβερίδα ὀνομαζομένην διοδεύοντα), though Matthew and Mark always call it θαλ. τῆς Γαλιλαίας, Luke once (Joh_5:1), λίμνη Γεννησαρέτ, Josephus (De bello Jud., III. 10. 8, etc.), usually Γεννησάρ or Γεννησαρῖτις. Hence the Vulg. and Beza correctly translate: “mare Galilææ, quod est Tiberiadis;” so also the E. V.—P. S.]
[44][Dr. Robinson (Lex. sub Γεννησαρέτ, p. 141) thus describes the sea of Tiberias: “It is about 12 miles long, and 5 or six broad, and is still celebrated for the purity and salubrity of its waters and the abundance of its fish. It presents, indeed, a beautiful sheet of limpid water in a deep depressed basin, with a continuous wall of hills on the sides; but the hills are rounded and tame; and although after the rainy season the verdure of the grass and herbage gives them a pleasing aspect, yet later in the year they become naked and dreary. Its position exposes it to gusts of wind.” Comp. his Researches, Boston ed. of 1856, Vol. II, 380, 386, 415–417.—P. S.]
[45][Wordsworth: One person, and he a child; and he has only five loaves, and they of barley; and two fishes, and they small. Then Dr. W. goes on allegorizing about the elements of the sacrament.—P. S.]
[46][Wordsworth: A beautiful figure of the ‘green pasture’ (Psalms 23), in which Christ feeds His people in the ministry of His word and sacraments, whore He prepares a table for them in the wilderness. This may do for homiletical application.—P. S.]
[47][The Fourth Sunday in Lent.—E. D. Y.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 14 passover . . . was nigh--but for the reason…
passover . . . was nigh--but for the reason mentioned (Joh 7:1), Jesus kept away from it, remaining in Galilee.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 4, 5, 14 § 63.—FIVE THOUSAND FED, Joh_6:1-14.
§ 63.—FIVE THOUSAND FED, Joh_6:1-14.
Mat_14:13-22; Mar_6:32-44; Luk_9:10-17.
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The miracle of the feeding is one of the few which are recorded by all the Evangelists. They narrate it with that variety of manner, yet agreement in fact, that evinces independence of relation with common truth at bottom. It is, therefore, a well-attested narrative. Unless it can be denied that John wrote this Gospel, the so-called mythical hypothesis (which supposes that the gospel narratives formed and grew from popular imagination) is refuted by this single instance. The sordid character of a certain portion of the multitude gives a severe tone to the entire discourse. The bread with which they are fed, and the body which was upborne upon the sea, blend to form the topic of the allegory which runs through the whole.
1. After these things—After the narrative of the last chapter. If the feast in Joh_5:1, was a Passover, as most commentators think, the interval of a whole year intervenes.
Sea of Tiberias—The Greek name of lake Gennesaret, (see our note on Mat_4:13,) given for the benefit of John’s Gentile readers.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–14 1–15. The Sign on the Land; Feeding the Five…
1–15. The Sign on the Land; Feeding the Five Thousand
1. After these things] See on Joh_5:1. How long after we cannot tell; but if the feast in Joh_5:1 is rightly conjectured to be Purim, this would be about a month later in the same year, which is probably a.d. 29. But S. John is not careful to mark the precise interval between the various scenes which he gives us. Comp. the indefinite transitions from the First Passover to Nicodemus, Joh_2:23, Joh_3:1; from Nicodemus to the Baptist’s discourse, Joh_3:22; Joh_3:25; from that to the scene at Sychar Joh_4:1-4; &c., &c. The chronology is doubtless correct, but it is not clear: chronology is not what S. John cares to give us. The historical connexion with what precedes is not the same in the four accounts. Here it is in connexion with the miracles at Bethesda and probably after the death of the Baptist (see on Joh_5:25): in S. Matthew it is in connexion with the death of the Baptist: in S. Mark and S. Luke it is after the death of the Baptist, but in connexion with the return of the Twelve. The notes on Mat_14:13-21; Mar_6:40-44, and Luk_9:10-17 should be compared throughout.
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went over the sea of Galilee] To the eastern or north-eastern shore. The scene shifts suddenly from Judaea (Joh_5:18) to Galilee; but we are told nothing about the transit.
which is the sea of Tiberias] (Here, Joh_6:23 and Joh_21:1 only). Added to describe the sea more exactly, especially for the sake of foreign readers. Another slight indication that this Gospel was written outside Palestine: inside Palestine such minute description would be less natural. Perhaps we are to understand that the southern half of the lake is specially intended; for here on the western shore Tiberias was situated. The name Tiberias is not found in the first three Gospels. The town was built during our Lord’s life time by Herod Antipas, who called it Tiberias out of compliment to the reigning Emperor; one of many instances of the Herods paying court to Rome. Comp. Bethsaida Julias, where this miracle took place, called Julias by Herod Philip after the infamous daughter of Augustus. The new town would naturally be much better known and more likely to be mentioned when S. John wrote than when the earlier Evangelists wrote.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–14 (1) After these things . . .—Allowing an undefined…
(1) After these things . . .—Allowing an undefined interval, which is filled up by the earlier Gospels. We need not adopt the purely arbitrary supposition that a portion of the Gospel between John 5, 6 has been lost, nor yet connect them in immediate order of time. For St. John the discourse is that for which the whole is recorded. The exact sequence of events is by him left undetermined.
Went over the sea of Galilee—i.e., crossed over from Galilee to the eastern side of the lake.
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Sea of Tiberias.—Comp. Joh_21:1; but the phrases are not precisely the same. There it is simply “sea of Tiberias.” Here it is “sea of Galilee, of Tiberias,” the latter term being either an alternative rendering for Greek readers (comp. Note on Joh_1:28), or a limitation to that part of the lake which was opposite to Tiberias. We shall find reason to believe that the last chapter of the Gospel should be regarded as an appendix, and the present passage may mark the transition between the older names for the lake which meet us in the other Gospels, and the later name, which meets us for the first time in St. John, but was afterwards common in Greek writers. The town itself is named in the New Testament only in this John Joh_6:23. It was on the west of the lake, and is the present well-known Tabarîyeh. Built by Herod the Tetrarch, it was, in accordance with the Herodian policy of courting Rome, named after the Emperor Tiberius. Eusebius tells us that it was commenced in the fourteenth year of Tiberius, which is itself an uncertain date (comp. Note on Joh_2:20); but we may accept it as placing the building in the time of our Lord, and as explaining that the name of the town does not meet us in the earlier Gospels, while it has at a late date, and at all events for Greek readers, extended to the lake.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14 Vers. 1-71. 2. Christ declares himself to be the…
Vers. 1-71. 2. Christ declares himself to be the Sustainer and Protector of the life of which he is the Source.
Vers. 1-15. (1) The supply of human wants illustrated by a well known "sign" of power.
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Chronological difficulties beset our treatment of this miraculous narrative with its varied consequences and results. Many curious and even violent measures have been resorted to with a view to solve them. Some have supposed that ch. 5 and 6 have been inverted in order, and that thus the presence of our Lord in Galilee, mentioned in Joh 4, would account for the statement of Joh_6:1 and the journey to Jerusalem of Joh_5:1, be brought into closer relation with ch. 7. We cannot see the faintest indication or evidence whatever of any such treatment of the Gospel by the authors of the manuscripts or the quotations or versions. The evangelist has just completed his record of the conflict between Jesus and the recognized leaders of the people in Jerusalem. He had introduced our Lord"s own vindication (based on the highest grounds) of his own right to deal with the rabbinical restrictions upon sabbath duty. These grounds were the eternal relations of his own inner nature and consciousness with the Father"s. On no occasion had Christ made the uniqueness of his personal claims and powers more explicit. He called for entire obedience to his word as the condition of eternal life, and as the key to the Scriptures of God. If we had no synoptic tradition to give a closer historical setting of the narrative which here follows, we might take Meyer"s view, and say that the "after these things" (meta tauta) of ver. 1 referred to the discourse of the previous chapter, and that the "departed" (aphlye) referred to Jerusalem as its starting point; and, notwithstanding the extreme awkwardness of the expression, we might have supposed that "the other side" of the sea was the other side of it from Jerusalem. (cf. Joh_10:40 Joh_18:1) Some commentators appear to have a morbid fear of reducing a difficulty, or seeing a harmony, between these four narratives. One thing is dear, that they are independent of one another, are not derived from each other, do each involve side views of the event distinct from the rest, and yet concur in the same general representation. The synoptists, however, place the "feeding of the multitudes" in the midst of a group of most remarkable and varied events. It is for them one page out of many descriptive of the Galilaean ministry, and which ultimately led to grievous departure from and diminution of the temporary popularity of the great Prophet. It would seem that bitter hostility, as well as excited enthusiasm, was checkering his early ministry. The synoptics take pains to show the combined effect of his self-revelations
(1) on his own fellow townsmen; (Luk_4:16-30 Mar_6:1-6)
(2) upon his own family; (Mar_3:19-21, 31-35)
(3) upon the populace; (Mat_15:31)
(4) upon Herod Antipas; (Mar_6:14-16)
(5) upon the twelve disciples; (Mat_16:13-28)
(6) upon John the Baptist; (Mat_11:3) and
(7) upon the Father in heaven. (Mat_17:1-13 and parallel passages)
The canvas is crowded with scenes, the signs and wonders of healing and teaching are abundant. The blind see, the deaf hear, the dead are raised, the daemons are exorcised. The twelve apostles are chosen the sermon on the mount is delivered, the twelve are sent forth in every direction with the proclamation of the coming of the kingdom and with the call to repentance, and an excitement produced by the mission of the twelve had proved to be extensive. The crowds throng him; they have no time even to eat bread. And we judge from Luk_9:10 that this very excitement, amounting to feverish self-glorification on their part, appears to have been one at least of our Lord"s motives for the temporary withdrawal of his disciples from the multitudes. Another event of singular significance contributed to the same result. Matthew (Mat_14:12) takes the opportunity of describing the tragic close of John"s imprisonment, and relates how John"s "disciples came to tell Jesus" of the bloody deed. A sudden panic was felt by the multitude. A crisis had arrived. The great Prophet must avenge his forerunner"s death or lose his hold upon the affections of the fickle mass. The people appeared to the eyes of Jesus (Mar_6:34) "as sheep without a shepherd." He had compassion on them, but he must make them understand the nature of the royalty as well as of the realm of the Messianic King.
The true grounds for Christ"s retirement are not incompatible, but mutually explanatory. The death of the renowned forerunner, of the idol of the multitude brought vividly to the mind of the Lord his own death the foreseen sacrifice of himself. The conviction that he must give himself to a violent death give his flesh to the hungry and starving multitude, made the decadence of his popularity in Galilee a certain consequence of any right apprehension of his mission or claims. This mastery over the powers of nature which his compassion for others prevailed on him to manifest would be misunderstood. The moral and mystic meaning of it was far more important than the superficial inferences drawn by the Galilaeans. The real lesson of the miracle would grievously offend them. But it sank deeply into the apostolic mind, and hence the various aspects which it presents in the fourfold narrative. John selects this one specimen of the Galilaean ministry on account of its typical character, and records the high and wonderful results which the Lord educed from this high and striking manifestation of his power. There is, moreover, remarkable correspondence between the fifth and sixth chapters in this respect, that Galilee, like Jerusalem, recoils from the highest claims of Jesus, and developed an antagonism or an indifference as deadly if not as malignant as that which has displayed itself in the metropolis. "He came to his own, and his own received him not.
After these things (see note on Joh_5:1; not meta touto , which would mean after this particular scene in Jerusalem) i.e. after a group of events, one of which may have been this visit to the metropolis, but which included also the early Galilaean ministry as presented in the synoptic narrative, and with which John and his readers were familiar Jesus departed from the side of the sea on which he was, and as we may judge (ver. 24) from Capernaum, now known to be his chief resting place, most probably the home of his mother, brothers, and nearest friends, to the other side of the sea of Galilee, of Tiberias; or, of the Galilaean sea of Tiberias. It does not follow that the evangelist had the southernmost portion of the lake in his mind (as Meyer suggests). Tiberius was the showy city built by Herod Antipas on the western shore of the lake. Herod called the place after the name of Tiberius Caesar, and conferred upon it many Gentile characteristics. From the time of Antipas to that of Agrippa it was the chief town of the tetrarchy. After the destruction of Jerusalem it became for centuries the site era celebrated school of Hebrew learning, and one of the sacred cities of the Jews. Jewish tradition makes it the scene of the last judgment and the resurrection of the dead. It was a modern city, which may account for the omission of its name in the synoptic narrative. Christ never visited it that we know of. He preferred the fishing village of Bethsaida, or the more thoroughly Hebrew aspect of Capernaum. Nevertheless, "Tiberias" gave to Gentile cars the best and least dubious designation of the lake. So Pausanias (5, 7, 3) calls it the limnh Tiberiv ("the lake Tiber"). Luke (Luk_5:1) calls it the "Lake Gennesaret," and Matthew and Mark "the Sea of Galilee" without any other epithet. John (Joh_21:1) calls it "the Sea of Tiberias." This multiplicity of lake names, due in the first instance to some peculiarity of the including shores, finds easy parallels in Derwentwater and Keswick Lake, and in the "Lake of the Four Cantons," called also" Lake of Luzern," etc. Christ sought retirement from the surging crowd, and for himself and his excited disciples a time of rest and communion with the Father, who had accepted, as part of his Divine plan, the awful sacrifice of the life of John the Baptist. He went "by ship," says Matthew (Mat_14:13) to a desert place. In Luke"s account this solitary place was towards or near (eiv) a city called "Bethsaida." It is difficult to believe that this is the familiar Bethsaida or "fishing town," situated a little south of Capernaum, because we are met in the account of Mark (Mar_6:45) with the statement that, after the miracle, the disciples were urged to go to the other side of the lake (pron) towards Bethsaida. This, compared with ver. 17, is obviously in the same direction as Capernaum. Indeed, the term, "Bethsaida of Galilee," referred to in Joh_12:21 (as the Apostle Philip"s residence), seems used with the view of distinguishing it from some other place of the same name. Now, Josephus ("Ant.," 18:2, 1) mentions a Bethsaida Julias situated on the northeastern extremity of the lake. The "ruins of this city may be still seen on the rising hilly ground which here retires somewhat from the river and the lake. It was situated in Gaulonitis, in the tetrarchy of Philip, and therefore beyond the jurisdiction of Herod, yet not far from the road into Peraea by which the Galilaean pilgrims to the metropolis might be expected to travel. The silence of these hills provided the opportunity of retirement. But it was frustrated by the eager excitement of the multitude.
Vers. 1-15. The miracle of the loaves and fishes.
The scene of our Lord"s ministry changes once more to Galilee, where he remains for the next seven months. Large multitudes followed him on account of his miracles they saw the miracles which he did on them which were diseased.
I THE SCENE OF THE NEW MIRACLE.
1. It was, as Luke tells us, at a city called Bethsaida," that is, Bethsaida Julias, in Gaulonitis, on the northeast of the sea of Galilee.
2. It was along the slopes of the mountain that closes round the lake. "Jesus went up into a mountain, and there he sat with his disciples.
3. It was a thoroughly secluded district, far from the stir of human life, and therefore well fitted to prepare the multitudes for the solemn lessons they were about to receive; for we are told by the synoptists that the miracle followed a day of teaching and healing.
II THE OCCASION OF THIS MIRACLE.
1. It occurred near the time of the Passover. "And the Passover, a feast of the Jews, was nigh." This was the only feast of the sort that our Lord failed to attend, on account of the increasing hostility of the Jews.
2. It occurred during a temporary withdrawal of Jesus from society, caused by the news of the death of John the Baptist, and by the need of rest after the exhausting labour of his disciples in their first missionary tour.
III THE COMPASSION OF JESUS FOR THE MULTITUDE.
1. They had travelled afoot out of all the cities," many of them long distances, to see our Lord.
2. They were, in our Lord"s eyes, as sheep without a shepherd," and therefore "he was moved with compassion toward them". (Mar_6:34)
3. They had remained a whole day in the desert," and would be sure to faint on their way back, if they departed without food. How considerate is our Lord for the physical wants of men!
IV MARK HOW HE PREPARES THE DISCIPLES FOR SUPPLYING THE WANTS OF THE MULTITUDE. "He saith to Philip, Whence shall we buy bread, that these may eat?
1. He makes the disciples feel the inadequacy of their resources for the work in hand. They had but five loaves and a few fishes; and Andrew might well say, "What are these among so many?" The sense of an inadequacy is often the beginning of Divine strength.
2. He makes the disciples carry their inadequate resources to himself. "Bring them hither to me," as Matthew reports.
V MARK THE ORDER PURSUED IN THE DISTRIBUTION OF THE FOOD. "Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand." There is something moral in the idea of order or arrangement. It implies an economy of effort as conducive to a practical result.
1. He distributes the food by means of the disciples. "He gave the loaves to the disciples, and the disciples to the multitude." Thus the Lord feeds the hungering world by means of his Church. Let us all learn our high vocation and our solemn responsibilities.
2. He takes his place at the head of the table spread in the wilderness," as Father of the family; for "he gave thanks" before the distribution.
VI THE MIRACULOUS MULTIPLICATION OF THE BREAD AND THE FISHES.
1. The disciples might doubtingly and sparingly begin to distribute, but they would find each one"s portion increase in his hands, till group after group was provided.
2. The people were filled." The satisfaction of appetite was an undoubted fact. How clearly this food symbolizes the Bread of Life as adapted for the whole race of man!
VII MARK THE ECONOMY SUGGESTED BY OUR LORD"S COMMAND. "Gather up the fragments that remain, that nothing be lost.
1. A gift so precious and obtained so mysteriously was not to be wasted.
2. Our Lord gathered the fragments, perhaps, for the use of his disciples in coming days.
VIII EFFECT OF THE MIRACLE ON THE MULTITUDE.
1. They recognize him as a Prophet of God; for they said," This is of a truth that Prophet that cometh into the world.
2. They are prepared to recognize him as King of Israel. "Jesus therefore, perceiving that they were about to draw near and seize him to make him King, withdrew again to the mountain alone.
3. They imagined he was the destined Deliverer of Israel from the Roman yoke, and were prepared to support his claims to a temporal monarchy.
4. Our Lord anticipated, and therefore prevented their design by withdrawing from the crowd.
5. He passed the night, as the synoptists tell us, in prayer, on the mountain, after this day of exhausting toil and effort. Prayer restores the vigour of the wearied spirit.
HOMILIES BY D. YOUNG Vers. 1-6. The feeding of the five thousand.
I A THOUGHTLESS CROWD. Five thousand men have allowed themselves to be gathered together in a desert place, not very far indeed from places of habitation and nourishment, and yet far enough to cause faintness and famishing before they can reach them. They seem to have drifted into this position without any thought beforehand. The only sufficiently wise person among them was a bit of a lad who had five loaves and two small fishes with him. Yet these men must not be hastily reckoned fools as the world counts fools. It is easy to be wise after the event. It was the easiest thing in the world for this crowd to get into this helpless state. For:
1. It was a crowd. Not an army, not a disciplined band; it had no leader. The men composing this crowd never supposed when they started off that five thousand of them were going to be in a desert place together.
2. The most thoughtful of people cannot be thoughtful about everything. The most thoughtful of people may also be the most thoughtless. Even while this crowd was going blindly in the track of the great Wonderworker, many of them would have hearts filled with anxiety because of their private affairs, Not all our thinking and pondering, not all our inquiring and superintending, will keep us out of sore perplexities. We may be in the daily habit of weighing and measuring the needs of life, and yet some day, all at; once, there may start up a need the possibility of which we were not able to guess.
II A THOUGHTFUL JESUS. Jesus himself seems to have been the first to suggest the impending difficulty and danger. He always sees whither the actions of men are tending, and what complications.and difficulties they are all unconsciously bringing about. Jesus himself is thoughtful concerning us, even when we are without thought, and without fear or suspicion that there is anything to think about. It is the business of Jesus, so to speak, to be thoughtful forevery one of us. This world is a sinful world, a suffering world, where thousands are ever on the brink of desperation, forced onwards, as it seems, with no choice but ruin and misery. Happily it is also a world constantly thought of by a higher wisdom and power than are to be found anywhere among us. Jesus knows that sooner or later every child of man will have to accept his ministry. Not a day but many are waking up to a want more pressing and terrible than any the body can feel, and Jesus is ready for the waking up. He thinks concerning all of us all the time.
III A PERPLEXED COMPANION. Jesus will not only be a Benefactor to the hungry multitude, he will also be a Teacher to the disciples. They had to be taught concerning difficulties where they themselves could give no effectual help. It belongs to humanity that men should ever and again be driven into a corner where neither can they help themselves, nor can any other help them by the ordinary channels of human endeavour and ability. As we come face to face with human want and woe, we must be deeply, humblingly impressed with our natural inability before we can enter into all the strength of spiritual ability.
IV A PROVIDING JESUS. He knew what he would do. Of course he did. We also can be thoughtful in our way. But, alas! the more we think the less we are able to do; the more we see to be done, and the more we see our own inability to do it. It is the glory of Jesus that he is at once the most sympathizing of all who observe human need, and the most able to help it. With him pity and providence go together. He is never tied to our ways of working. He is never taken by surprise. He is never overtaxed by the number of needy ones. He who fed five thousand could just as easily have fed five millions. He can be prompt, and yet neither strain nor hurry. He gives his own calmness and confidence to his servants. They know that his resources are theirs. Note, too, the responsibility that came on every one of these five thousand, because of his share in what was provided. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 12, 14 After these things Jesus went over the sea of…
Joh_6:1-21
After these things Jesus went over the sea of Galilee
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The reason for this journey
I.
AS REGARDS HIMSELF.
1. To avoid the fury of Herod who had just slain the Baptist.
2. That the anger of the scribes and Pharisees (Mar_6:3) might abate. In this He teaches us to avoid all that might needlessly irritate sinners and thus confirm them in their sin. God withdraws at times from men only that He may take from them the occasion of sin. Going not in wrath, but in love.
II. AS REGARDS THE DISCIPLES.
1. To give them leisure and retirement. They were somewhat too full of all the things that they had done and taught, and harassed by the continual coming and going of the multitudes who thronged the master.
2. To train them in philanthropical as well as spiritual work. (W. Denton, M. A.)
The great multitude waiting to be fed
1. The great company flocking to Christ are the unbelieving nations of the world with a glimmering sense of their wants--a first pang of hunger for the bread of life.
2. The willingness of Jesus to supply bread is reproduced in the Churchs obedience to the command Go ye into all the world, etc.
3. The perplexity of the disciples has a counterpart in our acknowledgment of insufficient means and failure to propagate the gospel.
4. The miracle shows us that the world can only be fed by Jesus Christ. Let us consider
I. THE NUMBER AND CONDITION OF THE MULTITUDES WHO ARE STRANGERS TO THE FAITH AND HOPE OF CHRISTIANS. 700,000,000--about two thirds of the whole race--regarded under three great divisions.
1. Brahminism, professed by 150,000,000--ancient, idolatrous, cruel, licentious. Not a growing religion. Energetic reformers within its fold are leading the most intelligent away from idolatry, but not to Christ.
2. Buddhism arose in the six century B.C. Its founder a philosopher, moral and benevolent. Disgusted with Brahminism, he invented a system of pure morality, but without a personal God and immortality. Numbers about 400,000,000.
3. Mohammedanism numbers about 80,000,000. It borrowed a little light from revelation; abhors idolatry; acknowledges Jesus as a prophet. Its morality is low, and its dream of a future life is tinctured with sensuality. Its history is a tissue of impurity and cruelty.
II. OUR CONDITION AND MEANS OF FEEDING THIS GREAT MULTITUDE. Christians not above 300,000,000 in number. From the commencement Christianity has been promulgated
1. By foreigners visiting some gospel centre, as on the day of Pentecost, and carrying the seeds of life to their own homes. In no country are there so many heathen visitors as in England. Were their spiritual needs provided for here what vast good would result! 2. By colonists and traders. Professing Christian] Englishmen are everywhere. Would that they possessed what they profess.
3. By missions. Your duty is
(1) To pray the Lord to raise up more missionaries.
(2) To ask your self whether you could go, and to encourage others to go.
(3) To support those who do go.
(4) To keep up, by reading, etc., a living interest in their work. (W. T. Bullock, M. A.)
Christ the Refresher of mankind
I. THE MIRACLE OF THE BREAD.
1. Our Lord here appears as the Master of matter and natural laws. We are, in a certain sense, the slaves of matter, and when we conquer Nature it is only by obeying her.
2. The miracle appears to have been recorded because it led to disbelief. Now men say that there is too much miracle about Christ; then they said there was too little. But if you juggle away the miracles of the Book you cannot get rid of the miracle of the man.
3. In the fulness of Christ, as here revealed, is to be found the solution of the pressing social problems of want and pauperism.
II. THE PARABLE OF THE BREAD. Christs words are works, and His acts speak. We shall be better able to understand the refreshment which may come to us from this parable if we read it in the light of Give us this day our daily bread. This means
1. Give us food sufficient, and do not spiritualize this away,
2. But let us not gird in those words with the narrow rim of the loaf. Give us sanctifying bread. The words of Jesus are spirit and life.
3. There are many substitutes for the bread of Christ--morality, education, art; but in these things is no abiding satisfaction.
4. There are those who speak as though there were two breads--a manly, undogmatic, free-speaking religion for the strong man; and Christianity for the weak man. But the time comes to the strongest when he feels that he has a womans heart within him, and when in his hour of anguish he cries to God for bread, what will it profit him to find a stone, though it be the whitest intellectual marble. The bread for the woman and the child was the same here as for the strong man. (Bp. Alexander.)
Christ the best Provider
I. CHRIST IS READY TO SATISFY THE WANTS OF THE BODY. Many persons do not trust Him in earthly pursuits. Christianity for them is something very spiritual. They cannot live by prayer. Sermons do not satisfy hunger. Godliness does not give success in trade. The gospel and Christian experience, however, show that Jesus is a good Provider for bodily wants.
1. He has sympathy for the needs of mankind (Joh_6:5). Although tired and weak and engaged in the greatest affairs, yet, like a good householder, He is mindful of the least wants of His people, and provides an evening meal. He does not forget the hungry raven: will He forget those who He has taught to pray for their daily bread (Deu_4:7).
2. He awakens sympathetic hearts and hands to alleviate want. Here the disciples. The apostolic Church, in the Spirit of Christ, cared for its poor, widows, and orphans. Rome built splendid theatres: the Spirit of Christ builds hospitals.
II. CHRIST NEVER FORGETS THE WANTS OF THE SOUL.
1. Mans greatest want is bread for the soul--food that will be good when the world shall pass away, that will be palatable in old age, that will strengthen in sickness, and restore the dying.
2. The Saviours highest act of sovereignty is the bestowment of this spiritual food.
3. His aim is to awaken desire for this heavenly bread by means of earthly good things and providences. (C. Gerok, D. D.)
The compassion of Christ
Christs mercy was not a mouth-mercy, as was that of those in St. James time, that said to their necessitous neighbours, Depart in peace, be warned, but with what? With a fire of words, etc. But our Saviour, out of deep commiseration, both pitied the people and healed them on both sides, within and without. Oh, how well may He be called a Saviour, which, in the original word, is so full of emphasis, that other tongues can hardly find a fit word to express it by! (J. Trapp.)
Christ feeding the five thousand
I. THE ZEAL DISPLAYED BY THE PEOPLE IN FOLLOWING JESUS.
1. Although they knew He had gone into a desert place.
2. Some were doubtless actuated by curiosity, but others were anxious to profit by His words.
3. We may blame those who came from improper motives, but their zeal should condemn our coldness and neglect.
II. THE READINESS OF CHRIST TO PROVIDE FOR HUMAN WANT.
III. THE TRIAL OF THE DISCIPLES FAITH. Often in this way God opens our eyes to our own weakness and His sufficiency.
IV. THE PREPARATION FOR THE FEAST.
1. Confusion avoided.
2. Women and children protected from rudeness.
3. Quick distribution facilitated.
V. THE NATURE AND METHOD OF THE MIRACLE.
1. The quality of the food was not changed, but its quantity was increased. Our Lord does not pamper luxury, but satisfies hunger.
2. The people received the bread from the apostles. Thus Christ taught respect for His ministers, because they act on His behalf.
3. The same miracle is repeated every day by a different process, and we give no heed to it (Psa_104:14-15).
VI. The narrative teaches us a lesson of ECONOMY and FRUGALITY. The bounties of Providence are never to be wasted; when we have more than we need, let it be given to others. (J. N. Norton.)
Christ feeding the five thousand
We have here
I. A PICTURE OF HOPEFUL PROMISE IS THE MULTITUDE.
1. They were looking for the Messiah, and, if they did not exactly believe, they had a large idea that Christ was He. Their notions were more or less confused; some were influenced by gaping wonder, but all were enthusiastic to hear Christ, and disappointed His desire for rest.
2. Christ honoured this imperfect zeal. It was in some sort a seeking of the kingdom in preference to earthly comfort, and evinced a confidence in Christ that He never disappoints. And what He would not do for Himself, and what the devil could not extract from Him, is instantly commanded by human need.
3. The murder of John the Baptist had something to do with His retirement. When grace is mistreated it withdraws. What is driven away by the impiety of the great is called forth by the confidence of the poor.
4. The self-denial of the people was commendable. They had to make a long circuit and adventure into a desert region. The way to Christ is never smooth, but sincere devotion follows Christ in the face of all trials.
II. A PICTURE OF FAULTY FAITH IN THE DISCIPLES.
1. According to earthly reason, Philip and Andrew were right. In the common course of affairs the thing was impossible. But they should have known Christ better. Their faith was overborne by looking only at human helplessness instead of at Divine resources. Trust in God suffers from mammon on one side and poverty on the other. The rich disregard Providence because they have plenty; the others grumble at it and undertake to make a way of their own.
III. A PICTURE OF WONDERFUL GOODNESS IN CHRIST.
1. This has been likened to 2Ki_4:42-44. But we see at once that the one was the work of the servant, the other that of the Master.
2. We observe the truly Messianic character of the miracle. The prerogative of God in the absoluteness of the Godhead is to create what is from what is net. But redemption is the taking of what is, and a developing of something additional. It is the making of a saint out of a sinner. Like the miracle, the redeeming process is
(1) Inscrutable. The Incarnation, the operations of the Spirit, the conveyance of spiritual aliment through the means of grace, are beyond our comprehension.
(2) Gracious. Christ might have shown His almightiness in works of judgment. So now.
IV. THE MATERIALS OF HAPPY ENCOURAGEMENT AND PROMISE TO FAITH AND OBEDIENCE (Php_4:19; Psa_37:3). (J. A. Seiss, D. D.)
Christ feeding the five thousand
I. OUR LORD OFTEN PUTS QUESTIONS TO HIS DISCIPLES WHICH THEY CANNOT ANSWER, AND LAYS ON THEM DUTIES WHICH THEY CANNOT PERFORM BY THEMSELVES. His object is to prove them, and to reveal their ignorance and weakness, that they may appeal to Him for help.
II. CHRIST IS THE GOD OF ORDER, AND NOT OF CONFUSION. His methodical and orderly arrangement
1. Facilitated the feeding of the multitude.
2. Allowed the miracle to be clearly seen.
3. Prevented crushing.
4. Secured that none should be overlooked.
5. Enabled the disciples to count. Note the ordiliness of Christs kingdom.
III. CHRIST EXHIBITS DIVINE RESERVE IN THE EXERCISE OF HIS MIRACULOUS POWER.
1. He used existing materials.
2. Employed existing agencies.
3. Although He could have created food and satisfied hunger without any aid.
4. Apologetic significance of this.
IV. CHRIST TEACHES US TO RECOGNIZE GOD AS THE GIVER OF OUR FOOD AND COMFORTS (Joh_6:11).
V. CHRIST TEACHES THOSE WHO FOLLOW HIM TO EXPECT AMPLE PROVISION FOR THEIR TEMPORAL WANTS.
VI. CHRIST TEACHES US A LESSON OF ECONOMY IN THE MIDST OF PLENTY. However little He gives there is a surplus. But whether He gives little or much, the surplus is not to be wasted.
VII. THE SPIRITUAL SIGNIFICANCE OF THE MIRACLE.
1. Christ is the bread of life from heaven.
2. He fills with Himself every hungry soul who eats.
3. He gives Himself by means of His disciples.
(Family Churchman.)
The Sea of Tiberias.
Had St. John written in Galilee for Galileans he would have limited himself to the ordinary expression; but writing out of Galilee, and for Greeks, he adds, Which is of Tiberias. The city of Tiberias, built by Herod Antipas, and thus named in honour of Tiberius, was well known to strangers. It was so called by the Greek geographer Pausanius, while Josephus used indifferently the two names. (F. Godet,
D. D.)
The destination of our Lord
St. Luke alone mentions Bethsaida as the place near which the miracle took place. It has been asserted that he means Bethsaida near Capernaum, and that the event therefore took place on the western shore. But this would make St. Luke contradict both the other evangelists and himself; for he tells us that Jesus withdrew to a desert place belonging to a city called Bethsaida. Now, the mention of such a purpose forbids us to entertain the notion that Luke is speaking of the city on the western shore, where our Lord was always surrounded by multitudes. Josephus speaks of a town bearing the name of Bethsaida Julias, situated at the north-east extremity of the lake, and the expression Bethsaida of Galilee, by which St. John (Joh_12:21) designates the native city of Peter, Andrew, and Philip, would be unmeaning unless there were.another Bethsaida out of Galilee. This latter was in Gaulonitis, in the tetrarchy of Philip, on the left bank of the Jordan, a little above where it falls into the Lake of Gennesareth. It was the place of Philips death and splendid obsequies. (F. Godet, D. D.)
A great multitude followed Him.--Here we see how eager was the desire of the people to hear Christ. Since all of them, forgetting themselves, took no concern about spending the night in a desert place. So much the less excusable is our indifference and sloth when we are so far from preferring the heavenly doctrine to the gnawings of hunger, that the slightest interruptions immediately lead us away from meditation on the heavenly life. So far is every one of us from being ready to follow Him to a desert mountain that scarcely one in ten can endure to receive Him when He presents Himself at home in the midst of comforts. But as the flesh solicits us to attend to its convenience, we ought likewise to observe that Christ of His own accord takes care of those who neglect themselves in order to follow Him. For He does not wait till they are famished and cry out for hunger, but provides food for them before they have asked it. (Calvin.)
When Jesus then lifted up His eyes and saw a great company, He said unto Philip, Whence shall we buy bread.
The compassion of Jesus
I. IT WAS WITHOUT RESPECT OF PERSONS. He never raised the question as to race or religion. If people were in trouble it made no difference to Him who or what they were.
II. IT MEANT PRACTICAL HELP. The disciples had an interest in the multitudes which they expressed by their advice to them to go and buy food. That was cheap benevolence. But Christs compassion never spent itself on good advice. The good Samaritan was Himself, and His conduct is the law of Christianity.
III. IT HAD REFERENCE PARTICULARLY TO SPIRITUAL NEEDS. The miracle was only a text for the sermon on the Bread of life. (Monday Club.)
Christs compassion
It is related of the mighty Xerxes, that as he looked upon his countless host, and remembered how soon all, even the youngest and stoutest must be sleeping with the dead, he gave vent to his feelings in a flood of tears. What a far nobler spectacle to behold the Saviour of sinners, moved with compassion for the multitudes who followed Him, with fainting steps and sorrowing in His inmost soul, that so many whose bodily hunger Be was about to satisfy with food, would, in the end, starve their souls by refusing the Bread of life! (J. N. Norton.)
The Church and the world
1. It was rather to the disciples than to the multitude that the events of the day were significant. They had been taught by degrees all that was involved in leaving all to follow Him. From the beginning it has been essential that a man should forsake the world. But the world may be forsaken in many ways. Some have done so out of contempt for it; others for the sake of a wholly selfish personal culture. But Christ now taught His disciples what was their mission to the world they had left. They had left it only that they might serve it more effectually, and were now to love it with a new love. Discipleship involved practical laborious service, not only to Christ, but to men.
2. There was something like embarrassment in Philips answer to our Lords question: but before we blame him let us put ourselves in his place. It was an unexpected appeal to limited resources. The disciples had a common purse. All their modest requirements were provided for, but all their quiet economy was invaded by a proposal to feed 5,000.
3. Christ intercedes with the Church for the world. His intercession is not only with God for us all, but with us for one another.
(1) We are prone to make a life of personal edification the sum total of discipleship, turning our backs on the problems of life, suffering and sin around us. But while Christ is carrying upon His heart the burden of the world He cannot delight Him- self in a companionship that seeks to be exclusive and selfish.
(2) Again Christ would not have us think less of each other as Christians, but there must be no for- getting of those who are without, the world and its terrible hunger, physical and moral.
(3) Philips answer betrays his impatience with the apparent unreasonableness of the question. And how often have we given the like answer, and silenced the earnest man of large faith whom Christ has made the mouthpiece for His question.
4. Andrews reply was a great advance on Philips. From Philips nonexistent two hundred pennyworth to Andrews actual five loaves is certainly to make progress. It is moving out of the negative into the positive, out of that region in which our cynicism and despair so often tarries into the region of practical endeavour. Our Lord takes him at his word as we find in the parallel narrative, Bring them to Me. A minute ago it could have been said exactly what the five loaves were worth, and how many men they would feed, but since the Lords words, all our powers of calculation are confounded. We contemplate things in themselves with- out seeing any touch of the Divine power upon them, and so we could never make five loaves worth more than five loaves. We take the measure of a man--his natural powers, education, etc., and we leave no room for another factor that may multiply indefinitely the whole series--the living power of Christ.
5. We ought to notice that our Lord did not say, Whence will you buy bread, but, we, you and I.
(1) Do not let us think of our Lord as throwing upon His Church dark and difficult questions for her to solve; He is rather seeking to bring her into fuller fellowship with Himself.
(2) We must recognize here the proffer of our Lords own wisdom and power for the answering of His own question. Not only does Christ intercede with the Church for, but works with her upon the world. (F. W.Macdonald.)
Philip and his Master
1. Observe how careful the Spirit is that we should not make a mistake about Christ.
2. Learn that we being apt to make mistakes need that the Spirit should interpret Christ to us.
3. Our Divine Lord has a reason for everything he does.
I. HERE IS A QUESTION FOR PHILIP.
1. Put with the motive of proving him. Christ would then
(1) Try his faith and He found it very little. Philip counted pennies instead of looking to omnipotence. Few of us can plead exemption from this failure.
(2) His love which was of better quality, for he did not ridicule the question.
(3) His sympathy. This was greater than that of those who said, Send them away. God seldom uses a man who has a hard or cold heart. A man must love people or he cannot save them.
2. Why was it put to Philip?
(1) Because he was of Bethsaida. Every man should think of the place in which he lives. A native of a village or town should be its best evangelist.
(2) Because probably Philip was the provider as Judas was the treasurer. Even so there are ministers, Sunday-school teachers, etc., whose official business is to care for the souls of men.
(3) Perhaps because Philip was not quite forward as others. He was about number six. People in this middle position want much proving. The lowest cannot bear it; the highest do not need it.
3. The question answered its purposes. It showed Philips inability and weakness of faith; but only that he might be made strong. Until Christ has emptied our hands He cannot fill them.
4. The question was meant to prove the other disciples as well. Here is a committee of two. I like this brotherly consultation of willing minds. Philip is willing to begin if he has a grand start; Andrew is willing to begin with a small capital. Philip was counting the impossible pence and could not see the actual loaves; but Andrew could see what Philip overlooked.
II. THERE WAS NO QUESTION WITH JESUS.
1. He knew. Ah! says one, I dont know what I shall do! Jesus knows all about your ease and how He is going to bring you through.
2. He knew what he would do. We embarass ourselves by saying, Something must be done, but I do not know who is to do it! But Jesus knows.
3. He knew how He meant to do it. When everybody else is defeated and nonplussed He is fully prepared. He did it as one who knew what he was going to do.
(1) Naturally. Had it been a Roman Catholic miracle the loaves would have been thrown in the air and come down transformed. Popish miracles are theatrical and showy.
(2) Orderly: He bade the men sit down on the grass in rows.
(3) Joyfully: He took bread and blessed it.
(4) Plentifully.
III. THERE OUGHT TO BE NO QUESTION OF A DOUBTFUL CHARACTER ANY LONGER TO US.
1. The question that troubles many people is, How shall I bear my present burden? That is sent to prove you; but it is no question with Christ, for as thy days so shall, etc.
2. What is to be done with this great city? The Master knows and so shall we when we begin to co-operate with Him.
3. What must I do to be saved? Inquire What wouldst Thou have me to do and this will be solved. (C. H. Spurgeon.)
.
Whence shall we buy bread, that these may eat?
Why this to Philip? At the beginning of all His ministry we read, Jesus findeth Philip, and said unto Him, Follow Me. Then Philip findeth Nathanael, to tell the news. But he does not say, We have been found, but We have found Him, etc. A fairly good confession, though giving man the lead instead of God. No wonder, then, that by and by, even at the end, Philip was but half-persuaded of our Lords ministry, saying, Lord, show us the Father, and it sufficeth us. Philip being thus, to Philip teaching comes well in the question set to him, and he shall say and find whether bread and holy living comes from earth or heaven. He still thinks it must begin from mans side. He calculates the bread required; he gives an estimate of cost Peter comes a little nearer with a grain or two of faith; he can get five loaves and two fishes; but what are they among so many? That is a question to write up and keep before us, if we are ever tempted to despise the day of small things. What is the missionary among so many? or the pastor, or the Sunday-school teacher, or the district visitor? What is the adequacy of the writer, or the speaker, or the worker? of the society, of the corporate body, of the home word, or any influence of teaching or of help? They are all insufficient, palpably and avowedly, in themselves; yet they may, like the loaves here, get a sufficiency from Christ. One little agency may still become the grain of mustard seed He sows, the little piece of leaven He puts into the lump. What is an help among so many? What may it not be as it passes into our Saviours hands? (Canon T. F. Crosse, D. C. L.)
The testing power of circumstances
I. WHAT WAS CHRISTS OBJECT IN PUTTING THIS QUESTION TO HIS DISCIPLES.
1. The question seemed to betray perplexity, but it was not so. He condescended to espouse this difficulty that He might bring to light that which was working in the disciples spirits. The hinge of all mysteries is not in themselves, but in their concealment for the wise purposes of Deity. They will come out gradually and slowly, and then we shaft see how marvellously past and future coincide with each other. And all this is simply the exercise of faith. We must wait for Gods demonstration.
2. Observe, how completely our Lords purpose was answered. Three suggestions came from three different quarters.
(1) To throw the multitude upon their own resources, Let them go into the villages, etc.
(2) That they should be supported out of the resources of the disciples, but that the two hundred pennyworth was beyond their resources.
(3) To make the resources go as far as they might. There is a lad here, etc., and then the difficulty arises, What are these, etc. Their proper course would have been to leave the perplexity with omnipotence. That they believed in our Lords omnipotence is certain, but though they knew it as an abstract fact, they could not bring it to bear on the present emergency, and therefore, they threw themselves on that which any faithless man could throw himself upon human power in human distress. The Saviour must have asked the question, How is it that they have no faith? This is the way man ever treats God, turning to Him as a last resource only.
3. This is the course the Lord has taken from time to time to make men understand themselves, throwing them into difficulties and leaving them to prove what is in them by their extrication from those difficulties, as seen in the case of Israel at the Red Sea and before Jericho.
II. THE WAY IN WHICH CHRIST PUTS THE SAME QUESTION TO US.
1. In the announcement of doctrines offensive to the natural man.
(1) That of the divinity of Christ and reason protests against it.
(2) That of the atonement and our sense of equity protests against it.
(3) That of mans depravity and mans pride recoils.
(4) That of mans impotency, and the sense of self-reliance on self resources protests. And when it comes to this, a man is brought to the test, is he willing to put reliance upon Christ? or is he determined to trust in himself.
2. The infliction of trial. Previous to trial most men, like Peter, think they can go through anything, but when it falls upon us, how our notes are changed! In that way God puts the question, are you able to trust Me?
3. The successes and prosperities of life. Riches, which do not spoil a mans character, they simply bring out the evil that is in him. You shall look abroad upon the face of nature, and possibly you may see in the cold time of winter, and the chill dews of spring, the whole surface of the meadow without anything deleterious produced upon it; and you may look at the same field when the warm and bright sunshine of summer and autumn comes, and you find it swarming with weeds. Why, who hath come and planted the tares amongst the wheat? No one; they have been there all along: only in the nipping cold times of the year they were not able to come out; but when the sun came, that which was lurking below came to the surface. This was how it was with Hazael, and how it has been with many a man since. (Dean Boyd.)
The arithmetic of Philip and the arithmetic of our Lord
In the reckoning of men there is always a deficit; in the reckoning of Christ there is always a surplus. (Lange.)
Sums proved
(Childrens Sermon):--You know what puzzle questions are; they are questions to make you wonder, and the more you wonder the more interested you become, and the more interested you grow the better you are likely to understand the answer when it comes. But is your teacher ever puzzled? No; he simply asks the question to prove you, to find out how much you know. It was for this purpose that Jesus put the question to Philip, viz., to find out what kind of a scholar he had become.
I. WHAT WAS THE QUESTION? How to meet a difficulty. Philip worked it all out in mental arithmetic, First he made a rough guess as to the number of people. Then he remembered how much a little for each would cost. Then he worked out a sum in proportion. If it cost so much for one, what will it cost for five thousand? And the answer was two hundred pennyworth.
II. WAS THE ANSWER RIGHT? No.
1. Because it only told what wouldnt be enough.
2. Because it wasnt a reply to the question that Jesus had asked. Jesus did not say, How much money is required? But How are we to get bread? If Philip had learned his lessons properly, he would simply have said, Thou who canst raise the dead, Thou canst create bread. Conclusion:
1. Do not leave Jesus out of your calculations.
2. Look the question carefully, Whence shall we? Philip hadnt noticed that; but it makes matters much simpler, for if Jesus is going to help there wont be much difficulty. So Philip did what he could, brought a few loaves and fishes to Jesus. Then Jesus did what He could, blessed what Philip had brought, and the little became enough for the many.
3. Remember the power of that we in
(1) the government of your temper;
(2) The great question, What must I do to be saved. (J. R.Howatt.)
Two hundred pennyworth of bread.--The air is full of projects for the amelioration of the condition of the poor and for arranging the relations of capital and labour. This story will afford help in these, if its suggestions are heeded. The spectacle of the disciples wrestling with their problem is a piteous one, but it is deplorably familiar. Note our Saviours wisdom. How many loaves have ye? A prudent estimate of our resources is the earliest thing in demand.
I. ACKNOWLEDGMENT OF OUR DEPENDENCE ON THE SAME PROVIDENCE OF GOD WILL BE OF THE MOST VALUABLE ASSISTANCE IN TEACHING US THE PRACTICAL WAY IN WHICH TO AID THE POOR. Put away all superciliousness. The rich and the poor meet together: the Lord is the maker of them all. There is no possible philosophy by which an opulent man can prove himself any wiser or better than one who is reduced in income. Many a man has toiled as industriously, and planned as shrewdly, as ever any one of us did; but chances have been against him. Still, we are to remember that this does not prove that we are the better men, nor that he is worse: it only proves that God is sovereign over His creatures. That was a sober counsel for all the ages which Moses gave Israel (see Deu_8:11-18).
II. MEN WILL COME TO MORE REAL WISDOM AND USEFULNESS IN CARING FOR THE POOR AND THE HUNGRY WHEN THEY ACTUALLY ADMIT THAT SOMETHING MUST BE, AND CAN BE DONE BY THEMSELVES. There is a suggestion of great sense in the witticism of Sydney Smith: Whenever A sees B in trouble, he is sure to say, with due consideration, that C ought to help him. Much of the most available and valuable human sympathy in this world is wasted in just a blind and suffused wishing that some plan could be made by which every relief could be given at an extraordinary effort. What is wanted is a quiet endeavour to help one man, or one woman, or one child, as the nearest one to our hand. Mass-meetings are valuable; great associations awake zeal and direct it; but individual effort will go farther, and reach the case more swiftly. It is sad to think how societies multiply, while the cry of the lowly and the poor does not grow less. You pass blanketed puppies led by a ribbon, taken out by a hired man for their airing, three avenues from the streets where human beings are shivering, uncovered and hungering in the cold. Now, something might be done when each Christian admits he can do a proper part of it.
III. IT MIGHT BE SAID HERE THAT IT WOULD NOT BE SO DIFFICULT TO FIND FUNDS TO PURCHASE TWO HUNDRED PENNYWORTH OF BREAD WITH WHICH TO FEED THE HUNGRY, IF THE RICH WOULD BE INDUSTRIOUS. Useful occupation is the rule for the race: if any man will not work, neither let him eat, but when he has enough to live upon, does that end his service? Might there not be some good when a merchant has gained enough for himself to withdraw upon, if he would just stay in business for a few years longer, devoting the gains of his gifted experience to the Lord? It is the business of a child of God to add to the aggregate wealth of the world by a thrifty productiveness, and then the rich people can take care of Gods poor.
IV. MONEY FOR PROCURING FOOD FOR THE HUNGRY WOULD BE FORTHCOMING EASILY, IF CHRISTIANS PRIZED AND PRACTISED ECONOMY IN THE SCRIPTURAL WAY, AND DIVIDED THEIR SAVINGS IN MINISTERING TO OTHERS. All superfluities are mere grace, and ought to be given away unhesitatingly when poorer people are in actual distress. We do not venture to say what our Lord would have remarked to Philip, in his perplexity at not finding out how to procure two hundred pennyworth of bread, if the unsophisticated fisherman had come over from Capernaum with anything like a gold-headed cane in his hand, or with a seal-ring on his finger. The state has assumed the board and clothing of an able-bodied man for twenty years of uselessness in prison, because he tore a jewel out of the ear of a woman who was lavishly wearing four-thousand dollars worth of ornaments upon her own person that day in the street. (C. S.Robinson, D. D.)
Christs thoughtfulness
The people took no thought for food. Christ doth it for them. And surely if He so far provided for them that at a sudden motion came out after Him, can we think that He will be wanting to those that seek Him continually, and with full purpose of heart adhere unto Him. (J. Trapp.)
Believers must help Christ
Our Lord sought to stir up Philips sympathy. Come, Philip, what shall you and I do? Whence shall we buy bread to give them to eat? I trust that our God has also given us some communion with His dear Son in His love to the souls of men. (C. H.Spurgeon.)
Unbelief discovered by trial
Christ had said, Give ye them to eat. To try them only, as St. John hath it. And upon trial he found them full of dross, as appears by their answer. The disciples were as yet very carnal, and spake as men. (J. Trapp.)
Jesus knows
He knew. He always does know. Ah, says one, I am sure I do not know what I shall do. This is sweet comfort: Jesus knows. He always knows all about it. Do not think you can inform Him as to anything. Your heavenly Father knoweth what things ye have need of before ye ask Him. He knew what He would do. He meant to do something, and He knew what he was going to do. He was not in a hurry; He never is. He does everything calmly and serenely, because He foresees what He will do. (C. H. Spurgeon.)
Philip and Andrew; or, disciples may help one another
Philip says, Two hundred pennyworth of bread is not sufficient, and Andrew says, Well, no, it is not, but there is a lad here with five barley loaves and two small fishes. I like this brotherly consultation of willing minds. Philip is willing to begin if he has a grand start; he must see at least two hundred penny-worth of bread in hand, and then he is ready to entertain the idea. Andrew, on the other hand, is willing to commence with a small capital; a few loaves and fishes will enable him to start. When saints converse together they help each other, and, perhaps, what the one does not discover the other may. (C. H. Spurgeon.)
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ncidental tests
God puts us in the midst of a whole apparatus of tests, that those tests may bring to light that which is in us; for it is absolutely true that feelings may be now lurking in us, just as there is fire lurking in the flint stone, which may remain there from the days of creation undetected and undeveloped till the genial steel strikes upon it, and then, when the blow of the steel brings to light the concealed, the long concealed fire, we are amazed to find that in that cold mass there could have lurked a thing that was so vivid and so sparkling. All this is that great teaching, that marvellous discipline of circumstances; for after all, it is not by direct teaching, it is not by explanation that men ever learn to know themselves; it is by the wretched and by the painful instruction of circumstances. Is it not the fact that a man shall discover more of himself in a short illness of perhaps a few days than be has learned of himself from many years teaching previously? (Dean Boyd.)
There is a lad here which hath five barley loaves and two small fishes.
Lessons for ordinary persons and about little things
I. ENCOURAGEMENT FOR THE LOWLY. For the insignificant, the commonplace who make up the greater portion of mankind, there is either no gospel or it is Christs.
1. For the world of wealth, power, brute violence, sceptical intellect is inflated with its own self-importance. The haughty beauty will scarce deign to glance at the plain neglected girl; the proud aristocrat is patronizing or contumelious to those who are not of his own caste; the conceitedly clever will revel in his power to wound the Inferior capacity. This multitude that knoweth not the law is accursed, says religious pride. These persons are not in society, says fashionable pride. Mankind is composed of 1,000,000,000 mostly fools, says intellectual pride.
2. See how Christ in His every word and action set His face against all this. Despised Galilee was His country; Nazareth His home; the manger His cradle; the Cross His bed of death; women His intimates; infants His proteges; lepers the objects of His compassion; the depraved the recipients of His mercy. This is not only the lesson of love, nor that Be loved as none other had loved, but that He loved those whom none had loved before, the friend of publicans and sinners.
II. NOT LESS COMFORTING IS THE ACCEPTANCE BY CHRIST OF LITTLE THINGS. He instantly made use of the poor lads barley loaves and fishes. His symbols of the kingdom were a handful of loaves and a grain of mustard seed; the widows mite receives His commendation; and those whom He will finally accept will be those who have done little deeds of kindness. Lessons:
1. Most of us have only one talent. The world attaches importance to our deficiency, but when God comes He will not ask how great or how small were our endowments but only how we have used them. He who has one talent sometimes makes ten of it; while he who has ten sometimes makes them worse than one. The last may be first and the first last. Was it not so with those whom He chose, Not many rich, etc., were called.
2. Why then should any of us be ashamed of our earthly insignificance? We have only five barley loaves, etc., which indeed in themselves are useless, but when given to Christ He can make them enough to feed 5,000. Take the one instance of kind words of sympathy and encouragement. What may they not do? What may be left undone if they are unsaid. (Archdeacon Farrar.)
The lad and the hungry multitude
(Childrens Sermon)
I. THE INTEREST A BOY CAN HAVE IN JESUS. He may have heard his parents or acquaintances tell about the Saviour, and, boy-like, he probably made up his mind that, when an opportunity came, he would go where He was, and look and listen. There was evidently something about Jesus that interested little people. We know that He loved them, and if He loved them He would be apt to talk to them in a way to please and do them good. Children always are quick to find out those friendly to them.
II. THE USE JESUS CAN MAKE OF EVEN A BOY. No one in this multitude, it seems, except this lad, brought anything to eat. Whether this was a lunch his parents put up for him, or what he brought along with him to sell, we do not know. The fact that he had the loaves and fishes is mentioned to Christ who considered the fact of some importance. For He called the boy to Him, and then took what he had, and made his few loaves and fishes answer for the wants of all. Nor could any one have been more astonished than the boy himself to see how those loaves and fishes lasted. Christ can use children if they are willing, and sometimes they have been of great service. He can use their gifts, whether they be the pennies which they have earned, or some piece of handiwork they have made. None are too young to serve Jesus, and such have often been employed by Him to accomplish good.
III. IT IS ALWAYS BEST TO KEEP IN GOOD COMPANY. This boy would have missed a great deal if he had not gone out that day to see, Jesus. If he had given himself up to having some fun with his comrades, he would not have been honoured as he was by Christ. If this boy had told his mates that he was going to hear the wonderful Teacher whose fame was filling the whole country, they might have ridiculed him, and tried to persuade him to go with them; but by bravely following out his purpose to see and hear for himself, he not only was gratified therein but was noticed and used by Jesus. I think that proved to be the most noteworthy day in his life. What he heard and what happened to him at that time he could never forget, for it probably influenced him as long as he lived. He may have become a follower of Jesus from that day, and a preacher of the gospel to others when he grew up to be a man. It was the turning point in his history. (M. G. Dana, D. D.)
The resource of Christ
Pythias is famous for that he was able, at his own charge, to entertain Xerxes whole army, consisting of ten hundred thousand men. But he grew so poor upon it that he wanted bread ere he died. Our Saviour fed five thousand, and his store was not a jot diminished. (J. Trapp.)
Five barley loaves and two fishes
The mention of barley loaves gives a hint of the social condition of the multitude which followed Jesus. Wheat is the staple grain in the East; but, like other good things, it is apt to be absorbed by the rich. The poorer people have, therefore, to content themselves with the coarser barley, which they grind themselves in their stone hand-mills, and bake into a coarse kind of flat cake. The mention of fishes is characteristic of the region. The sea of Galilee has always been famous for the excellence of its fish supply, which is not only plentiful, but varied. Doubtless many of the crowd who followed Jesus came from among the poor fisher-folk, who were concerned with supplying the wants of the prosperous towns, now in ruins, which, in the time of Jesus, kept up a fleet of small ships on the sea of Galilee. (S. S. Times.)
The barley loaves
of the Jews would seem to have been smaller than those made of wheaten bread, rough to the taste even though nutritious, and the food of only the common people, an emblem of His own doctrine, which the common people heard gladly, and which, however hard to the natural man, is yet full of life for the soul. (W. Denton, M. A.)
Plenty out of Christs poverty
Barley bread was so coarse that even the hearty Roman soldiers were only required to eat it by way of punishment, and fish was the commonest and cheapest kind of food; but so Jesus lived, and His disciples. He was poor among the poorest. Not for Him was the purple and the feast of Dives. He did not come to pamper the luxury or allure the appetencies of idle men. Barley loaves and only two small fishes!
But it was enough for the Lord of all; and with that scant, poor food, blessed and multiplied, He fed the hungry, and refreshed the weary, spread the table in the wilderness, and made them sit on the green grass in the sunset, and gave them that which to their hunger was sweet as manna, and sent them rejoicing on their way. (Archdeacon Farrar.)
Christs acceptance of the meanest gifts
At a flower festival, not long ago, one little, shrinking child laid on the altar-step her tiny offering--it was but a single daisy. The little one had nothing else to give, and with even such an offering, given in a single and with a simple heart, Christ, I think, would have been well pleased. When Count Zinzendorf was a boy at school, he founded amongst his schoolfellows a little guild which he called the Order of the Grain of Mustard Seed, and thereafter that seedling grew into the great tree of the Moraviar. Brotherhood whose boughs were a blessing to the world. The widows miter. When they laughed at Saint Theresa when she wanted to build a great orphanage and had but three shillings to begin with, she answered, With three shillings Theresa can do nothing; but with God and her three shillings there is nothing which Theresa cannot do. Do not let us imagine, then, that we are too poor, or too stupid, or too ignorant, or too obscure to do any real good in the world wherein God has placed us. Is there a greater work in this day than the work of education? Would you have thought that the chief impulse to that work, whereon we now annually spend so many millions of taxation, was given by a poor illiterate Plymouth cobbler--John Pounds? Has there been a nobler work of mercy in modern days than the purification of prisons? Yet that was done by one whom a great modern writer sneeringly patronised as the dull, good man John Howard. Is there a grander, nobler enterprise than missions? The mission of England to India was started by a humble, itinerant shoemaker, William Carey. These men brought to Christ their humble efforts, their barley loaves, and in His hand, and under His blessing, they multiplied exceedingly. We can never hope, you say, to lead to such vast results. So they thought We cannot tell whether this or that will prosper. But do you imagine that they ever dreamed that their little efforts would do so much? And, besides, they knew that the results are nothing, the work, everything--nothing the gift, everything the willing heart. But have you ever tried? If you bring no gift, how can God use it? The lad must bring his barley loaves to Christ before the five thousand can be fed. Have you ever attempted to do as he did? Have you, even in the smallest measure, or with the least earnest desire, tried to follow John Wesleys golden advice: Do all the good you can, by all the means you can, in all the ways you can, to all the persons you can, in all the places you can, as long as ever you can. (Archdeacon Farrar.)
The young should be used as well as amused
The Church ought to use the young as well as instruct and amuse the young. Young people can be made to do good; they have something they can give up, they have something that when they see Jesus they will allow Jesus to take without a word. (T. Green, M. A.)
Distrust of self, and trust in God
There is really nothing little with God. In His hands the feeblest and simplest instruments are sufficient. If His blessing goes along with Our efforts, there is no limit to the greatness of the work which they may accomplish. Take, e.g., our endeavours to relieve the sorrows and sufferings of our fellow-creatures. What are we in the presence of such calamities? What can we say or do to alleviate the suffering or the sorrow? We are but too likely to shrink back in despair. But let us think of ourselves in such cases as instruments in His hands, with whom all things are possible; let us bring what we have. God can make use of what in itself is useless. Miserable comforters we may seem to ourselves. Yet God may send comfort through us. Or, to take another case; this thought of the greatness of little things, what an encouragement may it afford us in our missionary efforts I But, once more; the principle of which I am speaking may be applied to the work which has to be carried on in our individual souls. God does not make us holy all at once. Nor does He work His will in us solely by His own act. He requires our co-operation; He makes use of our efforts. But our feeble endeavours, our half-hearted prayers, our faintest resolutions--what are they? What can they do? They seem to us nothing; and in truth they are as nothing. But God desires them; He kindly looks on them; He blesses them, and they are effectual through Him. It is by such endeavours, inspired and strengthened by the Holy Spirit, that the saints of God have attained whatever degree of holiness they have reached. We are all tempted, when we reflect on the great work of our lives, namely, the renewing in ourselves of the image of God, to say, What can I do? Our best efforts are utterly inadequate; and it is right that we should feel and acknowledge this. But, such as they are, God requires them, as Christ demanded the five loaves; and He can and will bless even our imperfect efforts and work His will with them. Bring what you have, and leave it with perfect confidence in His hands. Let us trust, and not be afraid; for the Lord Jehovah is our strength and our song; He also is become our salvation. (P. Young, M. A.)
Make the men sit down. Now there was much grass in the place.--It all depends upon the season in which one comes to the north-eastern shore of the lake of Gennesaret as to whether or not he will find much grass there. The note of time (now the passover was at hand) shows that our Lord was there in the spring. At that season the grass in that region is plentiful and green; a few months later, and it is burned up by the heat, and the country presents a dreary aspect. It cannot be said of many places in the Orient that there is much grass there. In England, and in the well-watered regions of the United States, one of the chief charms of the landscape is the soft carpet of green which covers the soil. In a characteristic Oriental scene, this charm is lacking, The grass may straggle here and there, or at special seasons it may show an unwonted luxuriance in certain places; but the universal carpet of green is chiefly conspicuous by its absence. (S. S. Times.)
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The scene on the mount
The disciples understood their instructions, and immediately arranged the vast throng on the sloping sides of the mountain, in ranks, a hundred in number, each rank containing fifty persons in file. The ranks, as we may easily conceive, were placed at such convenient distances from each other, that the disciples could easily pass between them. In this form the five thousand men were disposed of--the women and children being, in all probability, placed by themselves in some convenient situation. As when He created the wine at Cana, the six waterpots were set in order preparatory to that miracle, so here His request for order was obeyed, preparatory to the work which He was about to do. As the many thousands of Israel, in their encampings and marches were so arranged that all alike enjoyed the full advantage of having the tabernacle, and pillar of cloud, and brazen serpent lifted up full in their view, so now the whole multitude, by the arrangement effected, were placed in a position to enable every man to see and to hear Him who was the True Tabernacle, the True Pillar of Cloud, and the True Brazen Serpent lifted up. He stands at the bottom of that green mountain slope, and the twelve are round about Him. Receding from the place which they occupy, fifty men are seated, each behind, but a little raised above, his companion, in file, and in close order. On the right hand there are fifty ranks thus arranged. On the left hand there are fifty ranks. Jesus stands in the centre, and His eye with ease ranges over the whole company, whilst His voice distinctly reaches them. If we may suppose the sun about to set, the surrounding mountains glowing with his departing rays, the waters of the lake still retaining the lingering reflection of the suns fading beauty, we have before us a scene such as we may believe Jesus Himself delighted to survey, and such as we may well long to see often recurring in our fallen world--multitudes waiting for the true bread, and the Lord Himself present to bestow it in rich abundance. (A. Beith, D. D.)
And Jesus took the loaves and when He had given thanks, He distributed
Feeding the multitude
I. WHATEVER WE HAVE IS THE GIFT OF GOD: money, talents, time, influence, etc.
II. WHATSOEVER GOOD THINGS GOD HAS GIVEN US, WE MUST GIVE THEM ALSO TO OTHERS. Nothing is given exclusively for self.
III. NO GIFT MUST BE UNDERVALUED BECAUSE IT IS SMALL. What is insignificant to us may be made vastly useful by the blessing of God.
IV. THERE IS A HUNGRY MULTITUDE AROUND US WAITING FOR OUR GIFT.
1. Some are starving for want of peace and comfort in religion--neighbours, friends, members of our own families.
2. Some are starving for want of a little kindly sympathy.
3. Some are starving in sickness and pain for the want of loving help and ministry.
V. THIS GIFT MUST BE DISPENSED WITH SELF-FORGETFULNESS. It was this forgetfulness of self that made Henry Lawrence, the gentle, godly hero of the Indian Mutiny, the best beloved of all his soldiers. When he was dying, the General whispered, as his last words, let there be no fuss about me, bury me with the men. When another hero, Sir Ralph Abercromby, had got his death-wound, in the battle of Aboukir, they placed a private soldiers blanket under his head, thus causing him much relief. He asked what it was. He was answered that it was only a soldiers blanket! He insisted on knowing to whom it belonged. They told him it belonged to Duncan Roy, of the 42nd. Then see that Duncan Roy has his blanket this very night, said the dying man; he would not, to ease his own agony, deprive a common soldier of his comfort. (H. J. W. Buxton, M. A.)
Thankfulness and distribution
I. THE DUTY OF THANKSGIVING.
1. Christ is our example in this. He placed Himself voluntarily in a condition of need, and when the need was supplied as here He expressed His gratitude to God.
2. Christ is the object of our thanksgiving. This miracle expresses Christs continuous power to relieve human want. This is now regularly done and consequently is over-looked. Sometimes He reduces men from affluence to indigence in order to teach them grateful dependence on Himself.
3. This thanksgiving is due to Christ for temporal and spiritual mercies.
II. THE DUTY OF DISTRIBUTION.
1. Here also we are instructed by the example of Christ.
2. In temporal good things we must remember that we are stewards of Gods bounty.
3. We must distribute our spiritual goods
(1) Personally.
(2) By supporting the ministry, missions, schools, etc. (S. Robins, M. A.)
The maintenance of natural and spiritual life
This miracle differs from others
1. In that it is not so open to the cavils of unbelief. The others are often explained on the theory of Christs superior knowledge and skill. Here this utterly breaks down.
2. The miracles of healing were wrought to draw the minds of men to Christ as Creator; this to show Himself the maintainer of both the natural and spiritual life.
I. CHRIST THE PRESERVER OF MEN.
1. Of their bodies. Life can no more maintain itself than create itself.
2. Of their souls, by His Spirit.
II. CHRIST EMPLOYS MEANS IN PRESERVING MEN. He consulted His disciples, He employed bread, He gave bread to the disciples for distribution. So
1. Physically Christ preserves men by the employment of natural resources utilized by intelligence and industry.
2. Spiritually by means of His Word, public worship and sacraments.
III. CHRIST PRESERVES MEN SEPARATELY. There was a multitude to the disciples, but there was no multitude to Him. He saw each in the singularity of His own Being and need. He who gave the individual life of the millions of our race, maintains it second by second. It is needful to remember this
1. In order that we may recognize that our individual life is His.
2. That we may recognize His hand in all our gifts.
(1) Of prosperity.
(2) Of adversity. (Bp. S. Wilberforce.)
Christs arithmetic
I. He multiplied by division, distributed.
II. He added by subtraction, filled twelve baskets with the fragments of the five barley loaves. (W. H. Van Doren, D. D.)
Giving and receiving
The disciples grudged not of their little to give others some, and it grew on their hands, as the widows oil did in the cruse. Not getting, but giving, is the way to thrive. Nothing was ever lost by liberality. (J. Trapp.)
A constant miracle
An analogy, and, so to speak, a help to the understanding of this miracle, has been found in that which year by year is accomplished in the field, where a single grain of corn multiplies itself and in the end unfolds in numerous ears. And with this analogy in view many beautiful remarks have been made; as this, that while Gods every-day miracles had grown cheap in mens sight by continual repetition, He had therefore reserved something, not more wonderful, but less frequent, to arouse mens minds to a new admiration. Others have urged that here, as in the case of the water made wine, Christ did but compress into a single moment all those processes which in ordinary circumstances, the same Lord of nature, causes more slowly to succeed one another. (Archbishop Trench.)
Christ the Lord of nature
He took a fragment of a barley loaf into His hand, and to teach His Church that His grasp had in it the fecundity of the earth, the moisture of the flowers, the influence of the sun, the comprehension of all times and seasons, and the excellency of all power, as He broke it, it enlarged itself far beyond those goodly ears of wheat which Pharaoh saw in his dream, and every crumb became an handful. (Bp. Hacker.)
Christs use of means
The five loaves were almost nonentities, but He nevertheless took them. Jesus appears always to have acted on the same principle. He used what came to hand. What man could do, man must do. As far as Nature could go, Nature must perform her part. He came in where man and nature stopped. See how, at this moment, God is dealing with every one of us. He has wrought for us a free and perfect salvation, by no merit, by no act of ours. He requires in you repentance and faith. True, they both come from Him, so did the five loaves, they came from Him. But you must give to Him first a willing and free act of your own. He takes the loaves; and then, over and above He feeds your soul and makes it live for ever and ever by the bread of life. You have a little grace. A mere nothing compared to what is wanting; to what it might have been if you had used well what God had given you. But God has given you something. You have some good desires, convictions of sin, power to pray, and to deny yourself, sparkles of love. Do you want this to become more? Then put what you can into Christs hands constantly and the transforming and magnifying will multiply it. You have some thoughts, feelings, powers, capacities, actions, which you can now in a solemn way give to Jesus. Consecrate them. Do not say, Oh, I have not got anything worth the giving; it is of no use at all. Give Him the little, and he qill make it much. (J. Vaughan, M. A.)
Christs economy
Christ did not provide great delicacies for the people, but they who saw His amazing power here were obliged to rest satisfied with barley bread, and fish without sauce. (Calvin.)
Christ the Bread for the world
I. THE PREPARATION FOR THE SIGN Whence shall we buy bread, that these may eat? Now, notice what a lovely glimpse we get there into the quick rising sympathy of the Master with all forms of human necessity. Before we call He answers. But, farther, He selects for the question Philip, a man who seems to have been what is called--as if it were the highest praise--an intensely practical person; who seems to have had little faith in anything that he could not get hold of by his senses, and who lived upon the low level of common sense. This He said to prove him. He hoped that the question might have shaped itself in the hearers mind into a promise, and that he might have been able to say in answer, Thou canst supply; we need not buy. So Christ does still. He puts problems before us too, to settle; Lakes us, as it were, into His confidence with interrogations that try us, whether we can rise above the level of the material and visible, or whether all our conceptions of possibilities are bounded by these. And sometimes, even though the question at first sight seems to evoke only such a response as it did here, it works more deeply down below afterwards, and we are helped by the very difficulty to rise to a clear faith. Philips answer is significant. He was a man of figures; he believed in what you could put into tables and statistics. Yes! And, like a great many other people of his sort, he left out one small element in his calculation, and that was Jesus Christ. And so his answer went creeping along the low levels, dragging itself like a half-wounded snake, when it might have risen on the wings of faith up into the empyrean, and soared and sung. So learn that when we have to deal with Christs working--and when have we not to deal with Christs working?--perhaps probabilities that can be tabulated are not altogether the best bases upon which to rest our calculations. Learn that the audacity of a faith that expects great things, though there be nothing visible upon which to build, is wiser and more prudent than the creeping common sense that adheres to facts which are shadows, and forgets that the one fact is that we have an Almighty Helper and Friend at our sides. Still further, under these preliminaries, let us point to the exhibition of the inadequate resource which Christ, according to the fuller narrative in the other Evangelists, insisted upon. Christs preparation for making our poor resources adequate for anything is to drive home into our hearts the consciousness of their insufficiency. We need, first of all, to be brought to this: All that I have is this wretched little stock; and what is that measured against the work that I have to do and the claims upon me? Only when we are brought to that can His great power pour itself into us and fill us with rejoicing and overcoming strength. The old mystics used to say, and they said truly: You must be emptied of yourself before you can be filled by God. And the first thing for any man to learn, in preparation for receiving a mightier power than his own into his opening heart, is so know that all his own strength is utter and absolute weakness. What are they among so many? And so the last of the preparations that I will touch upon is that majestic preparation for blessing by obedience. Sit you down where He bids you, and your mouths will not be long empty. Do the things He tells you, and you will get the food that you need.
II. THE SIGN ITSELF.
1. As to the first, there is here, I believe, a revelation of the law of the universe, of Christ as being through all the ages the sustainer of the physical life of men. What was done then once, with the suppression of certain links in the chain, is done always with the introduction of those links. It was Christs will that made this provision. And I believe that the teaching of Scripture is in accords,nee with the deepest philosophy, that the one cause of all physical phenomena is the will of a present God, howsoever that may usually conform to the ordinary methods of working which people generalize and call laws. The reason why anything is, and the reason why all things change, is the energy there and then of the indwelling God, who is in all His works, and who is the only will and power in the physical world. And I believe, further, that Scripture teaches us that that continuous will, which is the cause of all phenomena and the underlying subsistence on which all things repose, is all managed and mediated by Him who from of old was named the Word; in whom was life, and without whom was not anything made that was made. Our Christ is Creator, our Christ is Sustainer, our Christ moves the stars and feeds the sparrows.
2. And so, secondly, there is in the sign itself a symbol of Him as the true Bread and food of the world. Christ, our Passover, is sacrificed for us, and we feed on the sacrifice. Let your conscience, your heart, your desires, your anticipations, your understanding, your will, your whole being, feed on Him. He will be cleansing, He will be love, He will be fruition, He will be hope, He will be truth, He will be righteousness, He will be all.
3. And notice finally here, the result of this miracle as transferred to the region of symbol. They did all eat, and were filled; men, women, children, both sexes, all ages, all classes, found the food that they needed in the bread that came from Christs hands. If any man wants dainties that will tickle the palates of Epicureans, let him go somewhere else. But if he wants bread, to keep the life in and to stay his hunger, let him go to this Christ, who is human natures daily food. The world has scoffed for eighteen centuries at the barley bread that the gospel provides; coarse by the side of its confectionery, but it is enough to give life to all who eat it. And more than that; notice the inexhaustible abundance. They did all eat, and were filled. Other goods and other possessions perish with the using, but this increases with use. The more one eats, the more there is for him to eat.
And all the world may live upon it for ever, and there will be more at the end than there was at the beginning. (A. Maclaren, D. D.)
The feeding of the five thousand
What is it, what is it in us, that will ensure this taking of the supplies and bestow them upon us? First of all, what was it in this people?
1. They would not have sat down, you may be very sure, if they had not been very hungry. Desire draws blessing.
2. Confident expectation brings Him with all His supplies. Yes, expectation of blessing fulfils itself in a great many regions, in a great many common things of life. If a man expect to be successful, he will be in a great many of them. It is what you are making up your mind to do you will do. And in the spiritual region the measure of the expectation is the measure of the success. The expectation which has got the essential element of faith in it is the confidence in the things unseen, as though they were present. Expectation, yea, an expectation right in the teeth of sense, is the sure way to bring down the blessings.
3. Well, then there is another last point, and that is: the use of the appropriate means, which are appropriate simply because they are appointed. Make the men sit down; and Jesus therefore took the loaves. Well, in regard to some things in this world, yes, some outward things, we very often do come to a point where the only thing is to sit still and see the salvation of God; and in a very profound sense they also work, as well as they also serve, who only stand, or sit, and wait. But I think that this generation wants a lesson, and the Christian communities of this generation want the lesson--sit down there and be quiet, and let His grace sink into you, as it wont do with you for ever fuss, fuss, fussing, and moving from this place to the other. Why, if you go into the woods, and into a coppice, the nightingales, and the thrushes, and the whole of the quick-eyed creatures that rustle among the leaves there, shyly hide themselves there as long as your foot is rustling over the leaves; no other living creature will stir. Sit down quietly, dont even move your eyelids, and when you have sat for awhile, still as any stone, one after another they begin to peep out of their copses, and come out into the open, and in an hours time the whole place will be alive with beauty and with happiness. Yes, and so it is in a loftier fashion in this great kingdom of our Masters. The men that go hurrying through the gospel sphere see nothing of its beauty, nothing of its delicate, recondite beauties and mysteries. You have got to be quiet. And so go ye into a desert place and rest--sit still. That does not mean any vacuous indolence, drowsing and dormant, but it means suppressing the sensuous life, the life of the enemy that belongs to the outer world, in order that the life of the spirit may rise stronger and stronger, for as the eye of the flesh closes, the eye of the spirit opens. They are like the doors in banks, you shove one open and the other shuts. And so to be quiet is to hear Christ speak. (A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Chapter 14
Chapter 14
JESUS THE BREAD OF LIFE.
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Joh_6:1-59.
In this chapter John follows the same method as in the last. He first relates the sign, and then gives our Lords interpretation of it. As to the Samaritan woman, and to the inhabitants of Jerusalem, so now to the Galileans, Jesus manifests Himself as sent to communicate to man life eternal. The sign by means of which He now manifests Himself is, however, so new that many fresh aspects of His own person and work are disclosed.[21]
The occasion for the miracle arose, as usual, quite simply. Jesus had retired to the east side of the sea of Tiberias, probably to a spot near Bethsaida Julias, that He might have some rest. But the people, eager to see more miracles, followed Him round the head of the lake, and, as they went, their number was augmented by members of a Passover caravan which was forming in the neighbourhood or was already on the march. This inconsiderate pursuit of Jesus, instead of offending Him, touched Him; and as He marked them toiling up the hill in groups, or one by one, some quite spent with a long and rapid walk, mothers dragging hungry children after them, His first thought was, What can these poor tired people get to refresh them here? He turns therefore to Philip with the question, Whence are we to buy bread that these may eat? This he said, John tells us, to prove or test Philip. Apparently this disciple was a shrewd business man, quick to calculate ways and means, and rather apt to scorn the expectations of faith. Every man must rid himself of the defects of his qualities. And Jesus now gave Philip an opportunity to overcome his weakness-in-strength by at last boldly confessing his inability and the Lords ability,-by saying, We have neither meat nor money, but we have Thee. But Philip, like many another, missed his opportunity, and, wholly oblivious of the resources of Jesus, casts His eye rapidly over the crowd and estimates that two hundred pennyworth[22] of bread would scarcely suffice to give each enough to stay immediate cravings. Philips friend Andrew as little as himself divines the intention of Jesus, and naïvely suggests that the whole provision he can hear of in the crowd is a little boys five loaves and two fishes. These helpless, meagrely furnished and meagrely conceiving disciples, meagre in food and meagre in faith, are set in contrast to the calm faith and infinite resource of Jesus.
The moral ground being thus prepared for the miracle in the confessed inability of the disciples and of the crowd, Jesus takes the matter in hand. With that air of authority and calm purpose which must have impressed the onlookers at all His miracles, He says, Make the men sit down. And there where they happened to be, and without further preparation, on a grassy spot near the left bank of the Jordan, and just where the river flows into the lake of Galilee, with the evening sun sinking behind the hills on the western shore and the shadows lying across the darkened lake, the multitude break up into groups of hundreds and fifties, and seat themselves in perfect confidence that somehow food is to be furnished. They seat themselves as those who expect a full meal, and not a mere snack they could eat standing, though where the full meal was to come from who could tell? This expectation must have deepened into faith as the thousands listened to their Host giving thanks over the scanty provision. One would fain have heard the words in which Jesus addressed the Father, and by which He caused all to feel how near to each was infinite resource. And then, as He proceeded to distribute the ever-multiplying food, the first awe-struck silence of the multitude gave way to exclamations of surprise and to excited and delighted comments. The little lad, as he watched with widening eyes his two fishes doing the work of two thousand, would feel himself a person of consequence, and that he had a story to tell when he went back to his home on the beach. And ever and anon, as our Lord stood with a smile on His face enjoying the congenial scene, the children from the nearest groups would steal to His side, to get their supplies from His own hand.
1. Before touching upon the points in this sign emphasised by our Lord Himself, it is perhaps legitimate to indicate one or two others. And among these it may first of all be remarked that our Lord sometimes, as here, gives not medicine but food. He not only heals, but prevents disease. And however valuable the one blessing is-the blessing of being healed-the other is even greater. The weakness of starvation exposes men to every form of disease; it is a lowered vitality which gives disease its opportunity. In the spiritual life it is the same. The preservative against any definite form of sin is a strong spiritual life, a healthy condition not easily fatigued in duty, and not easily overcome by temptation. Perhaps the gospel has come to be looked upon too exclusively as a remedial scheme, and too little as the means of maintaining spiritual health. So marked is its efficacy in reclaiming the vicious, that its efficacy as the sole condition of healthy human life is apt to be overlooked. Christ is needful to us not only as sinners; He is needful to us as men. Without Him human life lacks the element which gives reality, meaning, and zest to the whole. Even to those who have little present sense of sin He has much to offer. A sense of sin grows with the general growth of the Christian life; and that at first it should be small need not surprise us. But the present absence of a profound sorrow for sin is not to bar our approach to Christ. To the impotent man, conscious of his living death, Christ offered a life that healed and strengthened-healed by strengthening. But equally to those who now conversed with Him, and who, conscious of life, asked Him how they might work the work of God, He gave the same direction, that they must believe in Him as their life.
2. Our Lord here supplied the same plain food to all.
In the crowd were men, women, and children, old and young, hard-working peasants, shepherds from the hillside, and fishermen from the lake; as well as traders and scribes from the towns. No doubt it elicited remark that fare so simple should be acceptable to all. Had the feast been given by a banqueting Pharisee, a variety of tastes would have been provided for. Here the guests were divided into groups merely for convenience of distribution, not for distinction of tastes. There are few things which are not more the necessity of one class of men than of another, or that while devotedly pursued by one nation are not despised across the frontier, or that do not become antiquated and obsolete in this century though considered essential in the last. But among these few things is the provision Christ makes for our spiritual well-being. It is like the supply of our deep natural desires and common appetites, in which men resemble one another from age to age, and by which they recognise their common humanity. All the world round, you may find wells whose water you could not say was different from what you daily use, at any rate they quench your thirst as well. You could not tell what country you were in nor what age by the taste of the water from a living well. And so what God has provided for our spiritual life bears in it no peculiarities of time or place; it addresses itself with equal power to the European of to-day as it did to the Asiatic during our Lords own lifetime. Men have settled down by hundreds and by fifties, they are grouped according to various natures and tastes, but to all alike is this one food presented. And this, because the want it supplies is not fictitious, but as natural and veritable a want as is indicated by hunger or thirst.
We must beware then of looking with repugnance on what Christ calls us to, as if it were a superfluity that may reasonably be postponed to more urgent and essential demands; or as if He were introducing our nature to some region for which it was not originally intended, and exciting within us spurious and fanciful desires which are really alien to us as human beings. This is a common thought. It is a common thought that religion is not an essential but a luxury. But in point of fact all that Christ calls us to, perfect reconcilement with God, devoted service of His will, purity of character,-these are the essentials for us, so that until we attain them we have not begun to live, but are merely nibbling at the very gate of life. God, in inviting us to these things, is not putting a strain on our nature it can never bear. He is proposing to impart new strength and joy to our nature. He is not summoning us to a joy that is too high for us, and that we can never rejoice in, but is recalling us to that condition in which alone we can live with comfort and health, and in which alone we can permanently delight. If we cannot now desire what Christ offers, if we have no appetite for it, if all that He speaks of seems uninviting and dreary, then this is symptomatic of a fatal loss of appetite on our part. But as Jesus would have felt a deeper compassion for any in that crowd who were too faint to eat, or as He would quickly have laid His healing hand on any diseased person who could not eat, so does He still more deeply compassionate all of us who would fain eat and drink with His people, and yet nauseate and turn from their delights as the sickly from the strong food of the healthy.
3. But what Jesus especially emphasises in the conversation arising out of the miracle is that the food He gives is Himself. He is the Bread of Life, the Living Bread. What is there in Christ which constitutes Him the Bread of Life? There is, first of all, that which He Himself constantly presses, that He is sent by the Father, that He comes out of heaven, bringing from the Father a new source of life into the world.
When our Lord pointed out to the Galileans that the work of God was to believe in Him, they demanded a further sign as evidence that He was Gods Messenger: What sign doest Thou that we may see and believe Thee? What dost Thou work? Our fathers did eat manna in the desert; they had bread from heaven, not common barley loaves such as we got from You yesterday. Have You any such sign as this to give? If You are sent from God, we may surely expect you to rival Moses.[23] To which Jesus replies: The bread which your fathers received did not prevent them dying; it was meant to sustain physical life, and yet even in that respect it was not perfect. God has a better bread to give, a bread which will sustain you in spiritual life, not for a few years but for ever (Joh_6:49-51). I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever.
This they could not understand. They believed that the manna came from heaven. Not the richest field of Egypt had produced it. It seemed to come direct from Gods hand. The Israelites could neither raise it nor improve upon it. But how Jesus, whose father and mother we know, whom they could trace to a definite human origin, could say that He came from heaven they could not understand. And yet, even while they stumbled at His claim to a superhuman origin, they felt there might be something in it. Everyone with whom He came in contact felt there was in Him something unaccountable. The Pharisees feared while they hated Him. Pilate could not classify Him with any variety of offender he had met with. Why do men still continually attempt afresh to account for Him, and to give at last a perfectly satisfactory explanation, on ordinary principles, of all that He was and did? Why, but because it is seen that as yet He has not been so accounted for? Men do not thus strive to prove that Shakespeare was a mere man, or that Socrates or Epictetus was a mere man. Alas! that is only too obvious. But to Christ men turn and turn again with the feeling that here is something which human nature does not account for; something different, and something more than what results from human parentage and human environment, something which He Himself accounts for by the plain and unflinching statement that He is from heaven.
For my part, I do not see that this can mean anything less than that Christ is Divine, that in Him we have God, and in Him touch the actual Source of all life. In Him we have the one thing within our reach which is not earth-grown, the one uncorrupted Source of life to which we can turn from the inadequacy, impurity, and emptiness of a sin-sick world. No pebble lies hid in this bread on which we can break our teeth; no sweetness in the mouth turning afterwards to bitterness, but a new, uncontaminated food, prepared independently of all defiling influences, and accessible to all. Christ is the Bread from heaven, because in Christ God gives Himself to us, that by His life we may live.
There is another sense in which Christ probably used the word living. In contrast to the dead bread He had given them He was alive. The same law seems to hold good of our physical and of our spiritual life. We cannot sustain physical life except by using as food that which has been alive. The nutritive properties of the earth and the air must have been assimilated for us by living plants and animals before we can use them. The plant sucks sustenance out of the earth-we can live upon the plant but not on the earth. The ox finds ample nourishment in grass; we can live on the ox but not on the grass. And so with spiritual nutriment. Abstract truth we can make little of at first hand; it needs to be embodied in a living form before we can live upon it. Even God is remote and abstract, and non-Christian theism makes thin-blooded and spectral worshippers; it is when the Word becomes flesh; when the hidden reason of all things takes human form and steps out on the earth before us, that truth becomes nutritive, and God our life.
4. Still more explicitly Christ says: The bread which I will give is My flesh, which I will give for the life of the world. For it is in this great act of dying that He becomes the Bread of Life. God sharing with us to the uttermost; God proving that His will is our righteousness; God bearing our sorrows and our sins; God coming into our human race, and becoming a part of its history-all this is seen in the cross of Christ; but it is also seen that absolute love for men, and absolute submission to God, were the moving forces of Christs life. He was obedient even unto death. This was His life, and by the cross He made it ours. The cross subdues our hearts to Him, and gives us to feel that self-sacrifice is the true life of man.
A man in a sickly state of body has sometimes to make it matter of consideration, or even of consultation, what he shall eat. Were anyone to take the same thought about his spiritual condition, and seriously ponder what would bring health to his spirit, what would rid it of distaste for what is right, and give it strength and purity to delight in God and in all good, he would probably conclude that a clear and influential exhibition of Gods goodness, and of the fatal effects of sin, a convincing exhibition, an exhibition in real life, of the unutterable hatefulness of sin, and inconceivable desirableness of God; an exhibition also which should at the same time open for us a way from sin to God-this, the inquirer would conclude, would bring life to the spirit. It is such an exhibition of God and of sin, and such a way out of sin to God, as we have in Christs death.
5. How are we to avail ourselves of the life that is in Christ? As the Jews asked, How can this man give us His flesh to eat? Our Lord Himself uses several terms to express the act by which we make use of Him as the Bread of Life. He that believeth on Me, He that cometh to Me, He that eateth My flesh and drinketh My blood, hath eternal life. Each of these expressions has its own significance. Belief must come first-belief that Christ is sent to give us life; belief that it depends upon our connection with that one Person whether we shall or shall not have life eternal. We must also come to Him. The people He was addressing had followed Him for miles, and had found Him and were speaking to Him, but they had not come to Him. To come to Him is to approach Him in spirit and with submissive trust; it is to commit ourselves to Him as our Lord; it is to rest in Him as our all; it is to come to Him with open heart, accepting Him as all He claims to be; it is to meet the eye of a present, living Christ, who knows what is in man, and to say to Him I am Thine, Thine most gladly, Thine for evermore.
But most emphatically of all does our Lord say that we must eat His flesh and drink His blood if we are to partake of His life. That is to say, the connection between Christ and us must be of the closest possible kind; so close that the assimilation of the food we eat is not too strong a figure to express it. The food we eat becomes our blood and flesh; it becomes our life, our self. And it does so by our eating it, not by our talking of it, not by our looking at it, and admiring its nutritive properties, but only by eating it. And whatever process can make Christ entirely ours, and help us to assimilate all that is in Him, this process we are to use. The flesh of Christ was given for us; by the shedding of Christs blood, by the pouring out of His life upon the cross, spiritual life was prepared for us. Cleansing from sin and restoration to God were provided by the offering of His life in the flesh; and we eat His flesh when we use in our own behalf the death of Christ, and take the blessings it has made possible to us; when we accept the forgiveness of sins, enter into the love of God, and adopt as our own the spirit of the cross. His flesh or human form was the manifestation of Gods love for us, the visible material of His sacrifice; and we eat His flesh when we make this our own, when we accept Gods love and adopt Christs sacrifice as our guiding principle of life. We eat His flesh when we take out of His life and death the spiritual nutriment that is actually there; when we let our nature be penetrated by the spirit of the cross, and actually make Christ the Source and the Guide of our spiritual life.
This figure of eating has many lessons for us. Above all, it reminds us of the poor appetite we have for spiritual nourishment. How thoroughly by this process of eating does the healthy body extract from its food every particle of real nutriment. By this process the food is made to yield all that it contains of nourishing substance. But how far is this from representing our treatment of Christ. How much is there in Him that is fitted to yield comfort and hope, and yet to us it yields none. How much that should fill us with assurance of Gods love, yet how fearfully we live. How much to make us admire self-sacrifice and fill us with earnest purpose to live for others, and yet how little of this becomes in very deed our life. God sees in Him all that can make us complete, all that can fill and gladden and suffice the soul, and yet how bare and troubled and defeated do we live.[24]
6. The mode of distribution was also significant. Christ gives life to the world not directly, but through His disciples. The life He gives is Himself, but He gives it through the instrumentality of men. The bread is His. The disciples may manipulate it as they will, but it remains five loaves only. None but He can relieve the famishing multitude. Still not with His own hands does He feed them, but through the believing service of the Twelve. And this He did not merely for the sake of teaching us that only through the Church is the world supplied with the life He furnishes, but primarily because it was the natural and fit order then, as it is the natural and fit order now, that they who themselves believe in the power of the Lord to feed the world should be the means of distributing what He gives. Each of the disciples received from the Lord no more than would satisfy himself, yet held in his hand what would through the Lords blessing satisfy a hundred besides. And it is a grave truth we here meet, that every one of us who has received life from Christ has thereby in possession what may give life to many other human souls. We may give it or we may withhold it; we may communicate it to the famishing souls around us or we may hear unconcerned the weary heart-faint sigh; but the Lord knows to whom He has given the bread of life, and He gives it not solely for our own consumption but for distribution. It is not the privilege of the more enlightened or more fervent disciple, but of all. He who receives from the Lord what is enough for himself holds the lives of some of his fellows in his hand.
Doubtless the faith of the disciples was severely tried when they were required to advance each man to his separate hundred with his morsel of bread. There would be no struggling for the first place then. But encouraged in their faith by the simple and confident words of prayer their Master had addressed to the Father, they are emboldened to do His bidding, and if they gave sparingly and cautiously at first, their parsimony must soon have been rebuked and their hearts enlarged.
Theirs is also our trial. We know we should be more helpful to others; but in presence of the sorrowful we seem to have no word of comfort; seeing this man and that pursuing a way the end of which is death, we have yet no wise word of remonstrance, no loving entreaty; lives are trifled away at our side, and we are conscious of no ability to elevate and dignify; lives are worn out in crushing toil and misery, and we feel helpless to aid. The habit grows upon us of expecting rather to get good than to do good. We have long recognised that we are too little influenced by Gods grace, and only at long intervals now are we ashamed of this; it has become our acknowledged state. We have found that we are not the kind of people who are to influence others. Looking at our slim faith, our stunted character, our slender knowledge, we say, What is this among so many? These feelings are inevitable. No man seems to have enough even for his own soul. But giving of what he has to others he will find his own store increased. There is that scattereth abroad and yet increaseth, is the law of spiritual growth.
But the thought which shines through all others as we read this narrative is the genial tenderness of Christ. He is here seen to be considerate of our wants, mindful of our weaknesses, quick to calculate our prospects and to provide for us, simple, practical, earnest in His love. We see here how He withholds no good thing from us, but considers and gives what we actually need. We see how reasonable it is that He should require us to trust Him. To every fainting soul, to every one who has wandered far and whose strength is gone, and round whom the shadows and chills of night are gathering, He says through this miracle: Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness.[25]
[21] At the risk of omitting points of interest, I have thought it advisable to treat this whole representation of Christ, as far as possible, within the limits of one chapter.
[22] Roughly speaking, £8.
[23] From Psalm 72:16 the Rabbis gathered that the Messiah when He came would renew the gift of manna.
[24] The figure of eating reminds us that the acceptance of Christ is an act which each man must do for himself. No other man can eat for me. It also reminds us that as the food we eat is distributed, without our own will or supervision, to every part of the body, giving light to the eye and strength to the arm, making bone or skin in one place, nerve or blood-vessel in another, so, if only we make Christ our own, the life that is in Him suffices for all the requirements of human nature and human duty.
[25] On verses 37, 44, and 45 (Joh_6:37; Joh_6:44-45) see note at the end of this volume.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv1, 2, 14 1. After these things. Not immediately after, but at…
1. After these things. Not immediately after, but at a later period. It was probably nearly two years after the miracle at the pool of Bethesda. Jesus went over the sea of Galilee. The scene of his ministry had changed from Jerusalem to the inland lake, or sea, around which he loved to linger. John cites the fact that it was also called the Sea of Tiberias. The latter name was then better known to Gentile readers.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 The miracle of the feeding of the five thousand…
EXPLANATORY AND CRITICAL NOTES
The miracle of the feeding of the five thousand is recorded by all the Evangelists (see Mat_14:13-21; Mar_6:30-44; Luk_9:10-17). It is an entirely different miracle from that of feeding the four thousand (Mat_15:32-39; Mar_8:1-9).
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Joh_6:1. After these things does not express immediate sequence (see Joh_5:1). Jesus went, went away (ἀπῆλθεν), or withdrew, went out, over (πέρας). The Sea of Galilee, of Tiberias.—Only once again is this lake called the Sea of Tiberias in the New Testament (see Joh_21:1). So the Sea of Galilee was afterwards principally called from the town of Tiberias, built by Herod the tetrarch, and named after the Emperor Tiberias. Probably the building of the town was not completed at the time of the ministry of our Lord; and besides, the new name would require some time before it superseded the old name. This name is that borne to-day by the small but growing modern town with its earthquake-shattered walls: Tubarîyeh.
Joh_6:2. The miracles.—Rather the signs (τὰ σημεῖα).
Joh_6:3. Into the mountain.—The hilly, sloping side of the eastern tableland as it falls toward the lake. The place was near to Bethsaida Julias, which lay near the north-east corner of the lake, where the Jordan enters it (Luk_9:10).
Joh_6:4. The passover was near.—I.e. the time was drawing on when it would be observed, and doubtless many of those who were in the crowds following the Saviour at this time were leisurely making their way to Jerusalem “to keep the feast.” The mention of “much grass” (Joh_6:10), and that the grass was “green” (Mar_6:39), gives a vivid picture of Galilee in March and April, when the whole land is carpeted with grass, amid which the wild flowers spring in rich profusion.
Joh_6:5. A great company came (πεζοί, afoot, Mat_14:13).—I.e. round the north end of the lake. There is a ford near Bethsaida; and probably there was then a bridge where now stands the Jisr Benât Yacûb (Bridge of the Daughters of Jacob).
Joh_6:6. Prove him, i.e. to test or try him. Philip (Joh_1:44; Joh_14:8).
Joh_6:7. Two hundred pennyworth.—I.e. two hundred denarii, which, calculating their value at about 8½d., would amount to about £7 in our money. The bread was probably somewhat like the ordinary flat barley cakes, of which five or six may now be bought in Syria for a piastre (about 2¼d.).
Joh_6:8. Andrew and Philip (Joh_1:44; Joh_12:22).
Joh_6:9. Two small fishes.—Or simply two fishes (ὀψάρια). As the word is used also in Joh_21:9-10; Joh_21:13, it may simply be a local Galilean word for a fish. But it may mean fish specially prepared to eat with bread as a relish (see Westcott and Watkins).
Joh_6:10. Make the men (ἀνθρώπους).—Including women and children (Mat_14:21), as distinguished from ἄνδρες, men only, at the end of the verse. Grass (Psa_23:2).—See Joh_6:4.
Joh_6:11. To the disciples, and the disciples.—These words are omitted in the great MSS. א, B, L. They are considered by Tregelles, Tischendorf, etc., to be a gloss from Mat_14:19.
Joh_6:12. Gather, etc.—It is from John we learn that this was done at the command of Jesus.
Joh_6:13. Twelve baskets (κοφίνους).—As there were twelve, they most likely belonged to the disciples; probably they were used as we use our modern travelling bags. These baskets are to be distinguished from the σπύριδες used in the miracle of feeding the four thousand. The latter were much larger.
Joh_6:14. That prophet.—i.e. Messiah.
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_6:1-15
The miracle of the feeding of the five thousand.—The miracle which we are now to consider briefly is one of those that show Christ’s power in the realm of nature. Like His miracles generally, it is beneficent and not destructive.[3] This, and the miracle of walking on the sea, are recorded by all the Evangelists. This miracle is distinguished sharply by several special circumstances from that of the feeding of four thousand (Mat_15:29-39; Mar_8:1-10). The Evangelists vary slightly—although they do not contradict each other—in their accounts of the circumstances which preceded it. They supplement each other. St. John places it between the feast mentioned at the beginning of chap. 5 (probably Purim) and the succeeding passover. St. Mark gives the fullest account of the causes which led the Saviour to cross to the east side of the Sea of Galilee. The forerunner had just been beheaded by Herod; and his disciples had gone and told Jesus (Mat_14:12). About the same time the twelve had returned from their mission of preaching and healing, on which Jesus had sent them out “by two and two.” The disciples doubtless needed rest after their labours, and time for converse, which they could not find in Christ’s “own country”; “for there were many coming and going,” etc. (Mar_6:31). John’s disciples also perhaps needed to be withdrawn for a time from these scenes of busy life. So our Lord and His more immediate followers—including, it may be, John’s disciples—sailed from the then busy western side of the Sea of Galilee to the comparatively lonely eastern shore, hoping for a time to be free from the thronging crowds. In vain. The multitudes, learning His destination, followed by land—by the road (πεζῇ). There were many sick and infirm among them, for they knew of His wondrous power (Mat_14:14). So that the “desert place” was soon crowded where Jesus was. Nor did He turn those poor people away. He received them, spoke to them of the kingdom of God, and healed many (Luk_9:11). As the day wore on toward evening, and the westering sun began to descend behind the Galilean hills, tinting Hermon with rosy light, and the evening calm settled softly on the peaceful inland lake, the multitude lingered on, captivated by the winning accents of eternal love—witnessing with wondering gratitude the proofs of Christ’s healing power. The claims of physical nature were well-nigh forgotten; and when the day was far spent, the multitudes had not only no food with them sufficient to meet their wants, but they were far from any place where it could be procured. According to our Gospel it was Jesus Himself who first mooted the idea of feeding them. Probably He spoke to Philip early in the afternoon, and let the question simmer in the disciple’s mind, to prove, try his faith. It was also a trial of the faith of the rest of the twelve, for no doubt Philip consulted with them; and the conclusion they came to was shown by their coming as day was closing to request Him to send the multitude away. Did Philip’s weak faith tend to infect the others, and was he specially singled out for trial that his faith might be strengthened? (Joh_14:8-14). It seems strange that the disciples, who had witnessed already so many of the Redeemer’s mighty works, should begin to compute the sum of money (about £7 in our money) needed to procure even the simplest provision for so great a crowd. At His word, however, the disciples found out what provision there was among the company. “A lad was present who had five barley loaves,” etc. (Joh_6:9), but what, truly, were they “among so many”? At the command of the Saviour, however, the people were seated in order on the green grass—green and luscious at that season; and after giving thanks He distributed through the disciples this small provision, which multiplied miraculously in His hands. In the end all were satisfied—shown by the fact that at Christ’s command the fragments remaining were gathered into the disciples’ travelling hand-baskets (κόφινοι). And the people departed, firm in the conviction that He was “that prophet,” etc. (Joh_6:14).
[3] Even the two which seem of an opposite tendency—the destruction of the herd of swine and the withering away of the barren fig tree—have their beneficent side, i.e. the removal of what was evil and useless.
I. This miracle we may call an act of creative might.—The time when it was wrought was near the passover; and at that period the valleys and hillsides would be clad with sprouting corn. In parts of the Jordan valley itself the fields might even be assuming harvest tints. The corn, however, was not yet ready to be used as food. And Jesus, by His creative might (Joh_1:3-4), out of the small provision from the hands of the lad, made such increase that the multitude did eat and were satisfied. It was a rapid and instantaneous way of producing that which is prepared by gradual processes for man’s use, by Him with whom “one day is as a thousand years.” The same wonder in different form transpires periodically before our eyes: only we have become so familiar with it that we fail to recognise it as a perpetual proof of God’s creative power. Consider the amount of food required daily for a whole nation, or even for a large city. Thousands on thousands are employed daily in catering for this food supply. The food stuffs are gathered from every region of the globe almost. Whence do these stores come? Who ultimately provides them? Who feeds the teeming millions of men and other living creatures in the world? It is the providence of Him on whom we all depend—who opens His liberal hand and supplies the wants of “every living thing.” We are surrounded on every side by proofs and evidences of His creative might. If we would but open the eyes of our understandings, and look deeply enough into the nature of things, we should see at each seed-time and harvest a perpetual wonder, and realise that we are surrounded on every side by what has well been called “the natural supernatural.” When we consider these things sufficiently, such a wonderful work as this we are considering is just what we might expect from Him who is revealed at the beginning of this Gospel as the creative Word.
II. The miracle further teaches us a lesson of trust in the divine care—and in our Redeemer, that He will, as He can, supply every necessary gift to us. Human life is a hard training-school for some. But “sweet are the uses” of such a severe training if borne aright. Men born to affluence may be and often are tempted to forget to whom they owe the daily provided gifts scattered in profusion around them; whilst those who pray with the sense of need to a divine Father, “Give us each day our daily bread,” are kept in a wholesome sense of their dependence on Him “who is above all, and through all, and in all,” and with a confident feeling that their trust is not misplaced or vain. The crowds of passover pilgrims who turned aside to listen to Christ’s words of heavenly wisdom in the desert place by the Galilean lake realised, for the time at least, in their experience the fulfilment of the promise: “Seek ye first the kingdom of God, and all these things shall be added unto you.” And so all Christ’s disciples may in the same trusting spirit go about their Father’s business, assured that every needed gift will be given them; that the creative might (and providential love and care) which supplies the wants of every living thing—which fed the “five thousand men, beside women and children” (Mat_14:14), at Bethsaida Julias—is unresting and unfailing still. The poorest and most tried if faithful will find it ever the same.
III. The lesson of this miracle of Jesus—the spiritual lesson—was not learned by all who witnessed it.—Many of the people continued to follow the Saviour in expectation of repetitions of this wonderful work. They sought for the meat which perisheth,—not for the spiritual bread which endureth, for the heavenly manna of which if a man eat he shall never hunger. So let this miracle be to Christ’s people not merely a fact in the story of our Lord’s life on earth—not merely another link in the chain of evidence of His divinity. Let it become a parable of divine truth, leading men to see Christ as the source of all true spiritual nourishment, the Heavenly Manna and the Bread of Life. Then, when He has been sought and found thus spiritually, it should teach a lesson of restful dependence on God, the source of all life, and on Christ, who, out of His infinite fulness, will freely give His people all things.
Harvest Festival Homily.—The passage read, which shows Jesus with wonder-working power feeding the starving multitudes, proving His disciples, and strengthening their faith, will furnish us useful lessons, and thus raise the harvest festival, beyond its relation to creation merely, to the higher region of a spiritual Christian festival. The harvest festival becomes then a Christian festival when Christ leads us therein—
1. To stronger faith;
2. To ministering love;
3. To the confession of thankfulness;
4. To faithfulness in little things. Teach us, O God, giver of every good and perfect gift, to sow in childlike trust, so that we may reap with praise and thanksgiving. Amen.
I. The harvest festival becomes a Christian festival when it leads to stronger faith.—Many people followed Jesus because they saw the signs He wrought on the sick. The thought that He was Emmanuel flashed through their minds. It remained doubtful, however, whether the miracles wrought for the sick were realised as signs for the strengthening of faith, or whether these would lead to material misconceptions. It was enough for Jesus, who lifted up His eyes and saw many people coming to Him, that, touched with sincere compassion, He should permit the sun of His benevolence to arise upon good and evil, as He said, “Whence shall we buy bread?” etc. (Joh_6:5). And John, our narrator, shows himself not merely to have been an eye and ear witness, describing the scene minutely, the grass, etc., but also bosom friend and beloved disciple of Him who came from the bosom of the Father. This he shows in that he was entrusted with the design of the testing question, as he writes, “And this He said,” etc. (Joh_6:6). Whoever comes into Jesus’ presence, on him Jesus lifts His eyes in blessing. Whoever begins to believe must be content to submit to testing questions which put weak faith to shame and banish unbelief. The premeditated divine work appears so much more glorious in view of Philip’s estimate that two hundred pennyworth of bread would not suffice, and after Andrew had brought the information about the five loaves, etc. These statements only confirmed the difficulty—did not remove it. Whence shall we buy bread? Is not this question repeated year by year, with every spring which may find the winter sowing safe, but may also find it ruined by frost; with every summer, which may see the fields ripening, but perhaps also desolated by thunderstorms or hail; with every autumn, which may see the grain harvested, but which at the last moment may bring disappointment? Each season furnishes us new examples of our dependence on the almighty, living God who balances the clouds, etc. (Job 37; Job 38, etc.); who put the fourth petition (Mat_6:11) into man’s mouth and promises to grant it. Nature does it, so the modern heathens tell us, who imagine they have deposed the eternal Lawgiver and replaced Him by the laws of nature. If the curtain is drawn up the stage is seen to be empty. Fools say in their hearts, “No God.” But God’s children say every seedtime and harvest, “Abba, Father.” Here in the gospel narrative stands He who said, “My Father worketh hitherto and I work,” who knew what He would do, to whom no supplicating family (chap. 11), no surrounding multitude ever came in vain; whom no need ever nonplussed, but who also maintained as the fundamental law of His religion, “Seek ye first,” etc. (Mat_6:33); who gives not alone daily bread, but also has made ready His eternal word, and seeks through the gifts to lead men back and up to the eternal Giver. A large number of the five thousand however … thought of the Lord merely as a Master or Steward, and would have taken Him and made Him a king. “O Lord, do not Thine eyes look upon faithfulness?” (Jer_5:3). Thy giving and Thy withholding … Thy anticipating and delaying—in oppression and deliverance, in all things, He seeks to prove, to purify, to strengthen faith. Yonder, by Tiberias, Jesus knew what He would do. He has ever thoughts of peace toward men. He slumbers not, etc. Believest thou this?… Is your faith strengthened in times of trial? Then
“Thou stand’st not alone, over thee is thy Lord, who will keep and uphold thee:
Thou stand’st not alone, for around thee are ministering angels.”
II. The harvest festival becomes a Christian feast when Christ prompts us thereby to render loving help to others. The Lord took His disciples as fellow-labourers and helpers in His benevolent purpose.… The Lord gives His help mediately. As He wrought this wonder by increasing the food at hand, by multiplying the offered provision, so He employs men to aid their fellows—the disciples to help the brethren. He makes them ready to help, breaks and shames the natural selfishness and slothfulness of the flesh. In His farewell discourse He said, “The poor ye have always with you”; and again, “What ye have done unto the least,” etc. (see also Jas_2:15-16; 2Th_3:10; 1Ti_5:8). In the case of those lost in vain traditions, in whom benevolent action sickens, withers, and dies, He turns the evasive question, “Who then is my neighbor?” into the question of conscience, “Who was neighbour to him who fell among thieves?” It is true the Lord makes a distinction between the gifts of ability and opportunity for well-doing (parable of ten pounds). And no state-monger, or people’s tribune, will ever charm away that distinction. But the love inspired by God, the consciousness of responsibility for our own knowledge and action, the true feeling for a brother’s well-being, can make low the mountains and exalt the valleys, bind up the wounded and support the weak.… We must be like stewards waiting the coming of our Lord.… Compare modern communism with the early apostolic Church. In the one there is levelling down by force; in the other equal participation and communication in the ministry of love. In the one case the robber command, Give what is thine; in the other the fraternal word, Take what is mine.… When, therefore, will the harvest festival become truly Christian? When it calls to a Zaccheus, Render back your desecrated Sunday, the wages detained and curtailed, etc. When it summons an Andrew and Philip to give of what they receive to the needy, for the upbringing of the orphan, the care of the aged, the sheltering of the sick, institutions for rescue, the education of future servants of the Word, etc.
III. We read that Christ took the loaves and gave thanks. A profession of thankfulness should not be wanting in a Christian harvest thanksgiving festival. Christ, the only begotten, etc., in whom dwelleth all the fulness of the Godhead bodily, on whom the Spirit descended (Joh_1:32), who at Cana changed the water into wine, here broke the bread with giving of thanks.… Notice (Joh_6:23) the feeding of the five thousand is connected with this giving of thanks. The day was coming when He would hold another and a greater feast. On that night in which He was betrayed He would say, “Take, eat,” etc. But before He took bread, the communion of His body, and raised the cup, the communion of His blood, He would give thanks, so that His sacrament could be called a Eucharist. And is the hymn
“Now thank we all our God!”
to be sung only once a year at harvest thanksgivings? The Fathers were not ashamed of a grace before meat; rather would they have been ashamed at the omission of it!… If any seek to insinuate, as is often done, that faith and science stand irreconcilably opposed to each other, and that the telegraph, the electric light, and the locomotive have gained the day, it may be freely conceded that science and invention show the conquest of the material by the spiritual, and only the unthinking would inveigh against or overlook those proofs of the nobility of the mind of man. But the religio-moral problems still remain—the themes of the regeneration of the sinful human heart, and the glory of redemption. Or can any one escape from an evil conscience by rushing away on iron tires? Or will the religio-moral misery of the time be alleviated because the electric light shines on it? Or is comfort at the loss of some loved one brought by the fact that the news of it was spread by the telegraph?… Thrice fools are they who do not acknowledge and praise God as a God from whom all we possess comes: body and soul, knowledge and power, law and gospel, grace here and hope for hereafter! From the thankless hand the good gift passes away; to an unthankful eye the world is gloomy. He is men’s light. With the upright God will show Himself upright, etc. (2Sa_22:26-27). He who possesses with thankfulness, to him will be given, etc. (Psalms 103).
IV. Faithfulness in little things is a lesson of a true harvest-thanksgiving. Love, thanksgiving, faithfulness in little. He commanded the disciples to gather the fragments, and they gathered, etc.… It is faithfulness in little things which, when the multitude are satisfied, commands, Gather the fragments. To Him, to whom the feeding of the five thousand was not too much, the gathering of the fragments was not too little. To despise what is little, to neglect what is small, not to care for the pence, is often the beginning of ruin to many a household.… Paul, who could aver, I know both how to be abased, etc. (Php_4:12), was so true to his principle that he wove the command of love and duty into one when he wrote, “Owe no man anything, but to love one another,” etc. (Rom_13:8). To possess little and yet to boast great things, to borrow and squander, to promise and not perform; at one time not to permit children to acquire learning, at another sinfully to overtask youthful powers untimeously,—by a few such strokes may be described the miserable domestic life of many a family. Franklin thus sums up his household and people’s domestic economy: The fear of God, Industry, Thrift! There only remains to be added the fourfold exhortation to self-examination. Whence is faithfulness in little things to be learned if not through a conscience quickened by Christ? Whence a tender conscience if not through the communion of a thankful heart with the thrice-holy God? Whence an enlarged heart if not through a daily struggle with selfishness? and whence faith if not through the word of God and prayer? (Psa_119:32; Psa_119:36).—Abridged from Dr. Rudolf Kögel.
Joh_6:11-13. Christian temperance.—The Saviour of the world, in nourishing the multitudes, teaches us that Christian temperance which we should observe in eating.
I. Jesus Christ teaches us in the nourishment of the body to avoid what is faulty and harmful.—
1. Avoid a too great attention to the solace and maintenance of the body. Jesus led the people into a desert place where there was little that promised material satisfaction, where the main attraction was spiritual. Very different it is with too many, who, as St. Paul says, make their belly their god (Php_3:19).
2. Avoid excess.—Nature is content with what is necessary. Jesus Christ never thought of the bodily wants of those people until it was absolutely necessary to do so. Men go far beyond this often. Indeed, as it is said in Scripture, men make themselves like the beasts that perish. The beasts, however, have this advantage, that they are satisfied with what is sufficient for them.
3. Avoid luxury.—Jesus Christ nourished the people with bread only. “God,” says Abbé Rupert, “gave the Israelites in the desert most exquisite food. The people asked, and He brought quails, etc. (Psa_105:40). But it was not so much a gift of His liberality as a chastisement to punish them for murmuring.” There is nothing more dangerous and pernicious than luxury. It gives power to the forces of our carnal nature to revolt and cast off the yoke of Christ.
II. Jesus Christ teaches us how the nourishment of the body may be sanctified, and shows us how we may attain to this. How? By asking a blessing on the food, and by giving thanks; by His adorable presence, and by works of love.
1. He gave thanks to His Father. We should follow His example. It is from God we receive what is for our nourishment. This, among other practices, distinguished the early Christians from the heathen. And surely it is a strange thing that we should receive and enjoy the gifts of God without thinking on Him or giving Him thanks!
2. It was in the presence of Jesus Christ that the people received the nourishment which He provided and distributed. God is everywhere present, seeing all things; but it might be said that He is often more especially present in places and at junctures where we might be in danger of forgetting ourselves, as in our entertainments. But it is just here that we should not lose sight of Him. The heathen even were accustomed sometimes to bring their idols to their feasts, etc., under the idea that those false gods would teach them moderation. But because we too often forget our God, omnipresent though He is, what happens often? Judge from the example of Belshazzar. If God does not visit us so openly His secret judgments are not less awful and terrible.
3. Jesus Christ commanded that what remained over should be gathered up to serve for any who might afterward come. Thus the rich should aid the poor from their abundance. St. Louis fed a number daily from his table. There is much wasted in the mansions of the rich that might succour the poor. Yet many are allowed to perish, whilst the forgetful expose themselves to the fate of the rich man of the parable. Let us learn to free ourselves from the slavery of the body.—Bourdaloue.
The true bread of life.—Jesus went forward to die; the Lamb of God beareth away the sins of the world. But the redemption of Christ can avail for thee, and thy heart rejoice (Isa_66:10), only in the reception of the true Bread of Life, i.e. when the Lord and Saviour Himself has been received by thee through faith, and in the Word and ordinances wherein He is offered to thee. We consider in regard to this Bread of Life—
I. The need thereof.—
1. The people followed Jesus; but for the most part because of the signs and wonders He performed. Even as they needed bread, so their heart was empty of real trust in the gospel.
2. Our natural man is carnally minded and seeks “good times”; this may perhaps be agreeable to the fleshly nature, but even thus only in appearance; at all events, the spiritual man languishes, faith becomes ever weaker, the life ever more alienated from God; and in all the superfluity which the outward man enjoys the inner man starves, and forfeits temporal and eternal salvation, or runs the risk of doing so. Man “cannot live by bread alone,” but needs the Word which proceeds out of the mouth of God for the nourishment of his soul.
II. The preparation thereto.—
1. Jesus saw the need of the people; He let it be seen that without His setting to work there was no help possible (Joh_6:5-9). He brought home to Philip the littleness of his faith; He made use of the slender provision—had the people arranged in orderly fashion, took the bread, and gave thanks.
2. Jesus brings home to our consciousness our inability, and the weakness of our faith, so that we may turn to Him for help. He holds out to us the ordinary means of grace, the Word and ordinances, because He will even link to these the powers of grace, which are necessary to us in every contingency. He directs us to prayer, through which the means at hand are blessed and their employment assured.
III. The reception thereof.—
1. Every individual in the multitude received, none was omitted. Every one who had eaten was satisfied, and there remained much over.
2. Old and young, rich and poor, whoever comes to Jesus hungering for grace, receives through the Word and ordinances nourishing and healthful food, and that in richest measure. There remains from the blessing of the Sabbath, e.g., something over for the work-day. From this Bread all gain comfort and strength, which will serve us not alone in special contingencies, but will hold out through life.
IV. The blessing therein.—
1. The multitudes, in consequence of this miraculous feeding of the five thousand, acknowledged Jesus to be the promised Prophet (Deu_18:15); they desired to make Jesus a king—in earthly fashion to be sure.
2. The Word and ordinances reveal Jesus to us as our all-sufficient Saviour; for thereby are we filled with comfort and strength, established in the knowledge that Jesus is the promised Prophet, High Priest, and King, and thus mighty enough to free us from the awful misery of sin and death. We are then mightily drawn to choose Christ as King to reign in our hearts, to let Him rule there, and so to walk in newness of life.—J. L. Sommer.
How the Lord Jesus proves Himself to be our true helper.—He shows Himself to be our true helper:—
I. In His desire to help.—
1. He sees not alone the material, but also the spiritual wants of the people.
2. He has compassion on the multitudes ere they complain to Him of their needs.
3. He comes to the resolution to feed the people, not only materially but spiritually (Joh_6:6).
II. In His power to help.—
1. He finds means to which He can link the miracle.
2. What He takes in His hand is multiplied, and attains His purpose.
3. When He gives not only have all who receive enough, but there remains much over.
III. In His wisdom in giving help.—
1. He caused the people to arrange themselves in order so that none might be passed over.
2. He points in the course of His succouring them to prayer, whereby the spiritual blessing is added to the material.
3. He thwarts carnal ideas, which are connected with material blessing merely, and directs men to His spiritual kingdom.—Idem.
HOMILETIC NOTES
Joh_6:1-3. This incident, while showing forth Christ’s glory, marks the crisis of His ministry in Galilee.—These incidents in the Galilean ministry are recorded for two principal reasons:
1. As manifesting forth the glory of the Saviour; and
2. As marking the culminating point—the crisis of the ministry of our Lord in Galilee. Three causes contributed to that extension of our Lord’s ministry in Galilee, of which this forms a part: the twelve who had been sent out two and two had returned (Luk_9:10); Jesus had heard of the death of John, and also that Herod the tetrarch was declaring, on hearing of the works of the Lord, that Jesus was John come again; and furthermore our Lord needed rest from labour (Hab_3:15; Mar_6:31).
Joh_6:3. Jesus went up into a mountain, etc.—The Lord of glory incarnate suffered the sinless infirmities of humanity.
1. His body needed rest and refreshing as ours do; and when labours had been excessive He felt the need of rest and retirement.
2. His heart needed cheering and comfort through communion with His faithful disciples, and away from the feeble, unbelieving multitude; and
3. His spirit must needs be refreshed by uninterrupted communion with His Father.
Joh_6:5. Jesus saw a great company come unto Him, etc.—The reason why so many followed our Lord was, no doubt, for the most part because of the fame of His miracles; but in part also because those who had hitherto followed John were now most likely attracted to Jesus.—J. J. Weigel.
Joh_6:5. Grace needed for hard times, material and spiritual.—Want and poverty are grievous, and a rich measure of spiritual power is needed to sustain both, and that men may not fall into temptation and sin in consequence of them.—Idem.
Joh_6:5. Hard times.—Yes, truly, but thy sins are also burdensome. Lay thy poverty and thy sin in the balance, and see which weighs most heavily.—Idem.
Joh_6:7. Gold and courage.—If we have gold then we have courage enough; but if we lack gold our faith is apt to fail. Thus Philip’s reckoning is not founded on faith. “With gold, men are bold”; for gold men can purchase all things. “Gold sped, courage fled,” for men do not expect to get something for nothing.—Idem.
Joh_6:9. God’s store is never empty.—It is easy enough to utter the prayer, “Give us this day our daily bread,” when it lies before us—when we have enough and to spare. The test of faith is to continue the prayer when the cruse of oil runs low, and the barrel of meal has been emptied. But even then the true disciple will remember the promise: “Seek first the kingdom of God, and all these things shall be added” (Mat_6:33).
Joh_6:11. The spiritual reception of material gifts.—
1. A Christian should first show his care for the soul in prayer, and then for the body by taking fit nourishment.
2. A table sanctified by prayer and thanks is never void; like a spring it is ever full.
3. The Lord gives nourishment to His people according to His own will, not according to theirs.—Weigel.
Joh_6:15. Earthly crowns are unstable.—The world gives its crowns as rewards. To-day it sets them on men’s heads, to-morrow it removes them. Enduring crowns are only to be found in heaven (2Ti_4:8).
The blessing of solitude.—Solitude is beautiful and grand only when it is chosen as a quiet resting-place, in which we can hold converse with God.—St. Gregory.
ILLUSTRATIONS
Joh_6:11. Christ’s care for all forms of human want.—What are the lessons of the “sign”? It teaches Christ’s care for all forms of human want. It reveals His continuous working as sustainer of physical life. In the miracle, some of the links ordinarily present in the chain which binds physical results to the divine will were absent; but their absence or presence does not affect the reality of the connection between the staple from which it hangs and the last visible effect. The cause of all physical phenomena is the will of God, and that will works in and through Jesus Christ, in whom is life, and without whom nothing created subsists. He is Sustainer as well as Creator. He holds the stars in His hand, and He opens His hand, with the print of the nail in it, and satisfies the desires of every living thing. But the great lesson of the miracle is that which our Lord Himself drew from it, in the following discourse on the bread of life.… The result of the miracle is next presented in two ways—the abundance left over, and the people’s excitement. As to the former, note that the “broken pieces” are not the crumbs that littered the grass after the feast was over, but the pieces broken for distribution. John alone records that Christ commanded the gathering. He thereby taught economy in the use and storing of His gifts, and bade the disciples recognise that dependence on His miraculous power does not absolve from the exercise of ordinary prudence. But if we regard the whole incident in that symbolic aspect in which He Himself presents it in the subsequent discourse, this abundant overplus and the care taken of it are fruitful of instruction. Men, women, and children all found enough in the bread from His hands. The world scoffs at the barley-bread which Jesus gives, which seems coarse to palates spoiled by the world’s confectionery; but it gives life to the eaters. If any man wants dainties that will tickle his diseased or fastidious appetite, he will have to go elsewhere for them; but if he wants bread to stay his hunger, let him go to Jesus, who is “human nature’s daily food.” But not only was there enough for each, but the twelve baskets were filled—one carried by each apostle probably—with the food that had been prepared and was not needed. “The gift doth stretch itself as ’tis received.” Other goods and possessions perish with using, but this increases with use. The more one eats the more there is for him to eat. All the world may live on it for ever, and there will be more at the end than at the beginning. In Christ’s gift of the bread of life there is always a certain unappropriated overplus, a quality of infinity of resource, which surpasses our present power of reception, and encourages us to hope for larger possession when our faith is enlarged. That unrealised possible attainment is not to be left unheeded, but to be gathered up in the baskets of our growing faith, our more ardent desire and more lowly obedience, that it may be food for to-morrow, when we are able to make it our own. The unwon treasures of His grace should stimulate endless hope, aspiration, and effort. To-morrow shall be as this day, and much more abundant. That hope is folly, and worse, if cherished in regard to any life but a Christian life. Not to cherish it in regard to the Christian life is to fall beneath our privileges, and to lose the unused abundance prepared for us by the Master of the feast.—Dr. A. Maclaren.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v1 Mat 14:13-21; Mar 6:32-44; Luk 9:10-17; & Joh 6:1-14.…
CHAPTER 32
FEEDING THE MULTITUDES
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Mat 14:13-21; Mar 6:32-44; Luk 9:10-17; & Joh 6:1-14. Mark: “And they departed, into an uninhabited place apart, in a ship. And the multitudes saw them going, and many recognized Him; and they continued to run on foot from all the cities, and come before them, and come together to Him.” They sailed from the city of Capernaum, on the northern coast of the Galilean Sea, and, as Luke says, they went into an uninhabited region of the city of Bethsaida; i.e., into a portion of country belonging to that city. Bethsaida is on the northwest coast, and Tiberias on the west coast. This uninhabited region — i.e., a natural parkway off the coast, and perhaps about midway between these two cities. N.B. The Galilean Sea at that time was literally fenced in with cities, dotting the coast seventy-five miles in compass. Now, when He proceeds with the Twelve to embark for a rest in that desert place, the people in the cities round on the coast have a full view of them, and seeing the direction they are running, multitudes run around overland, actually arriving in the park before they do, while others come on in thronging multitudes. I saw all of this situation, and actually sailed over the route here specified, visiting all of the cities here mentioned. So you see how the eager multitudes defeated the plan of taking a rest, giving them an audience of about ten thousand instead of the solitude amid trees and rocks.
Joh 6:3 : “And Jesus came into the mountain, and was sitting there with His disciples.” The sea of Galilee, being depressed before the oceanic level seven hundred feet, as a natural consequence is surrounded on all sides by highlands, some of them (e.g., Mt. Hattin, on which Saladin, the Moslem general, defeated the Crusaders, thus putting an end to Christian rule in Galilee, A. D. 1187; and the Mount of Beatitudes, north of Capernaum) rising to great eminence. I saw the region off the coast on the mountain slope between Bethsaida and Tiberias, where this immense gathering took place. “And the Passover, the feast of the Jews, was nigh.” N.B. Our Lord began His ministry at the Passover by purifying the temple driving out all of the buyers and sellers. Having preached two or three weeks in Judea, He then came to Galilee, passing through and preaching in Samaria. Remaining in Galilee to the close of the year, He again attends the Passover at Jerusalem, immediately after which He returns to Galilee, where He remains, making, in all, three circuits throughout the country, and finally sending out His twelve apostles, heading six evangelistic bands. Now we see another year of our Lord’s ministry has gone by, and this great multitude, generally estimated at five thousand, but in all probability at least twice that number, as Matthew says there were five thousand, besides women and children, who, as a rule, constitute the larger half of an audience. The Jews were accustomed to go up to Jerusalem to their great solemnities by whole families, on foot, with a few donkeys and camels along to carry luggage, feeble old people, and babies, and frequently driving along sacrificial animals; thus going in great crowds for company and security against robbers and marauders. As we see here they were right on the eve of the Passover, doubtless this multitude had assembled in view of going on to Jerusalem, and attending their greatest national festival, which commemorated the birth of their nation.
Mar 6:34 : “And Jesus, going out, looked on the vast multitude, and was moved with compassion in their behalf, because they were as sheep having no shepherd; and He began to teach them many things.” We again find this frequently repeated affirmation of our Lord, “Sheep having no shepherd.” N.B. These were not heathens, nor outsiders, but the bona fide members of the Jewish Church, with their regular pastors, officers, and Church services. Still you see that in the Divine estimation they had no shepherds; i.e., no competent spiritual guides. How exceedingly pertinent does that alarming statement apply to the fallen Churches and worldly clergy of the present day! “And it already being a late hour, His disciples, coming to Him, say, That this is a desert place, and already the hour is late; send them away, that having gone into the surrounding country and villages, they may purchase for themselves bread; for they have nothing which they may eat. And responding, He said to them, You give them to eat. And they say to Him, Having gone away, must we buy two hundred pennies’ worth of bread and give them to eat?” Evidently having only two hundred pennies in the apostolical treasury. “And He says to them, How much bread have you? Go and see. And having ascertained, they say, Five loaves and two fishes. He commanded them all to sit down by companies on the green grass. And they sat by hundreds and fifties. Taking the five loaves and the two fishes, looking up to heaven, He blessed them, and broke the loaves, and gave them to His disciples that they may distribute to them; and He divided out the two fishes to all.”
Joh 6:12 : “And when they were filled, He says to His disciples, Gather ye up the remaining fragments, in order that nothing may be lost. Then they gathered them together, and filled twelve baskets with the fragments from the five barley loaves which remained to those who had eaten.”
Mat 14:21 : “And those eating were about five thousand men, besides women and children.” Evidently, as you see, at least ten thousand people, fed bountifully with the five barley loaves and two fishes, about enough for five persons, as the loaves in that country are generally small. That country is notorious for baskets, and generally very large, holding several bushels. A common sight at Jerusalem is a woman coming in, sitting on her little donkey, with one of these great baskets on either side filled with market stuff — i.e., vegetables and fruits — and a baby in her arms, and no bridle on the animal; sitting astride, apparently very comfortable, and frequently singing, as I supposed, for the entertainment of the baby. Hence, one basket would hold, in all probability, ten times the original amount of the whole supply with which they began to eat. Now ten thousand have eaten, and twelve baskets full of fragments were taken up. What a wonderful flood of spiritual truth pours in from this transcendent miracle! You go into an utterly destitute place like this to hold a revival-meeting. You can hardly rake and scrape fire enough on the old smoldering chunks to kindle into a flame. When once you get it started, it rolls a deluge over the neighborhood, running the devil out, and bringing heaven down. A hundred red-hot evangelists rise up from that meeting, and carry away fire enough to start a hundred new revivals. Spiritualities are the very opposite of materialities, as God’s ways are different from man’s. In temporal things, the more we use, the less we have. In spiritual, precisely the reverse is true: the more we use and give away, the more we have. You may hardly have religion enough to keep Satan from taking you, and go out and get some poor fellow gloriously converted, and, to your surprise, you will find that you have at least ten times as much as you had before you began this good work.
Joh 6:14 : “Therefore the people, seeing the miracle which Jesus performed, continued to say, That this is truly the Prophet who is to come into the world;” i.e., the Christ, the Messiah of God, the Redeemer of Israel, the Shiloh, the Savior for whom Israel has waited four thousand years; thus arousing and electrifying the multitude with the most thrilling enthusiasm, as the Jews have been listening to His preaching and diagnosing His miracles these two whole years, wondering if He is really the Messiah of prophecy, and at the same time ready to rally and crown Him King, as they all distinctly understand that the Christ is to be their King, break the Roman yoke, set them free, and even transcend the glory of David and Solomon, and reign over them forever; thus infelicitously mixing up the prophecies appertaining to His first and second coming, and running into a bewilderment, which, maneuvered by Satan, conduced awfully to blind their eyes and defeat their diagnosis of Messiahship in Jesus.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The Gospel Feast
Joh 6:5
The Gospel Feast
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I. From the beginning the greatest rite of religion has been a feast; the partaking of God’s bounties, in the way of nature, has been consecrated to a more immediate communion with God Himself.
II. In order to make this feasting still more solemn, it had been usual at all times to precede it by a direct act of religion—by a prayer, or blessing, or sacrifice, or by the presence of a priest, which implied it. Such seems to have been the common notion of communion with God all the world over, however gained, viz., that we arrive at the possession of His invisible gifts by participation in His visible; that there was some mysterious connection between the seen and the unseen; and that, by setting aside the choicest of His earthly bounties, as a specimen and representative of the whole, presenting it to Him for His blessing, and then taking, eating, and appropriating it, we had the best hope of getting those unknown and indefinite gifts which human nature needs.
III. The descriptions in the Old Testament of the perfect state of religious privilege, viz., that of the Gospel state which was to come, are continually made under the image of a feast—a feast of some special and choice goods of this world, corn, wine, and the like—goods of this world chosen from the mass as a specimen of all, as types and means of seeking, and means of obtaining, the unknown spiritual blessings which "eye hath not seen nor ear heard." May we not regard this feast in a cold, heartless way; keep at a distance from fear, when we should rejoice. May the spirit of the unprofitable servant never be ours, who looked on his lord as a hard master rather than as a gracious benefactor. May we not be of those who went, one to his farm, another to his merchandise, when they were called to the wedding. Nor let us be of those who come in a formal, mechanical way, as a mere matter of obligation—without reverence, without awe, without wonder, without love. Nor let us fall into the sin of those who complained that they have nothing to gather but the manna, wearying of God’s gifts. But let us come in faith and hope, and let us say to ourselves, "May this be the beginning to us of everlasting bliss."
Plain Sermons by Contributors to "Tracts for the Times," vol. v., p. 103.
References: Joh 6:5.—F. W. Macdonald, Christian World Pulpit, vol. xxiv., p. 40; W. Bullock, Church of England Pulpit, vol. i., p. 265. Joh 6:5-14.—Homiletic Quarterly, vol. i., p. 471; W. Hub-bard, Christian World Pulpit, vol. xx., p. 107; Clergyman’s Magazine, vol. v., p. 227. Joh 6:6.—Spurgeon, Sermons, vol. xxvii., No. 1605; H. Goodwin, Church of England Pulpit, vol. ix., p. 133.
Joh 6:8-9
The services of the despised
I. The lesson I would draw from the scene is, on the one hand, the lesson of Christ’s own gospel to poor, humble, ill-endowed, ungifted persons, and at the same time the encouragement, the blessing, the multiplication which He gives to little things. These ought not, I think, to be fantastic or meaningless lessons for us. For the immense majority of us are neither rich, nor great, nor noble, but just such humble, unknown persons; and very few among us have more than little gifts to offer. By far the most of us have not ten talents to offer for Christ’s use, nor even five talents; we have at the best but one talent, and perhaps not even that. Well, the world thinks everything of this, but God thinks nothing of it. When the Master comes He will not ask how great or how small were our endowments and capabilities, but only how we have used them. If we have not neglected our poor talent, or even fraction of a talent, we, no less than the most richly gifted, shall be thrilled with the words, "Well done, good—faithful servant!" which will atone for ever for all afflictions.
II. Do not let us imagine, then, that we are too poor, too stupid, too ignorant, too obscurely situated, to do any real good in the world where God has placed us. Christ loves the humble and accepts the little. Take but one instance—kind words. A kind word of praise, of sympathy, of encouragement—it would not cost you much, yet how often does pride, or envy, or indifference prevent you from speaking it. The cup of cold water, the barley loaves, the two farthings—how often we are too mean and too self-absorbed to give even these. And are we not to give them because we cannot endow hospitals, or build cathedrals, or write epics? Ah! if we be in the least sincere, in the least earnest, let us be encouraged. The little gifts of our poverty, the small services of our insignificance, the barley loaves of the Galilean boy on the desert plain, the one talent of poor dull persons like ourselves, are despised by the world; but they are accepted of, they will be infinitely rewarded by, Him without Whom no sparrow falls, Who numbers the very hairs of our heads, Who builds the vast continents by the toil of the coral insect, and by His grains of sand stays the raging of the sea.
F. W. Farrar, Sunday Magazine, 1886, p. 164.
References: Joh 6:9.—Preacher’s Monthly, vol. vi., p. 281; Ibid., vol. ix., p. 187; H. J. Wilmot-Buxton, Sunday Sermonettes for a Year, p. 37. Joh 6:10, Joh 6:11.—G. Huntington, Sermons for Holy Seasons, 2nd series, p. 147.
Joh 6:11
This narrative falls mainly into two portions, both of which suggest for us some important lessons. There is first the preparations for the sign, and then there is the sign itself. Let us look at those two points in succession.
I. The preparations for the sign. Christ’s preparation in making our poor resources adequate for anything, is to drive home into our hearts the consciousness of their insufficiency: "What are they among so many?" When we have once gone right down into the depths of felt impotence, and when our work has risen before us as if it were far too great for our poor strengths, which are weaknesses, then we are brought, and only then, into the position in which we may begin to hope that power equal to our desire will be poured into our souls. Note also the majestic preparation for blessing by obedience: "Make the men sit down." Sit you down when He bids you, and your mouths will not long be empty.
II. The sign itself. (1) It is a revelation of Christ continually, through all the ages sustaining man’s physical life, for Christ is creator, our Christ is sustainer, our Christ moves the stars and feeds the sparrows. He opens His hand—and there is the print of a nail in it—and satisfies the desire of every living thing. (2) There is the sign and symbol of Him as the true bread and food of the world. That is the explanation and commentary which He Himself appends to it in the subsequent part of the chapter, in the great discourse which is founded upon this miracle.
A. Maclaren, Christian Commonwealth, Feb. 25, 1886.
References: Joh 6:11.—Clergyman’s Magazine, vol. iv., p. 89; H. J. Wilmot-Buxton, The Life of Duty, vol. i., p. 166.
Joh 6:12
The Revised Version correctly makes a very slight but a very significant change in the words of this verse. Instead of "fragments," it reads, "broken pieces." The general notion, I suppose, is that the fragments are the crumbs that fell from each man’s hands as he ate, and the picture before the imagination of the ordinary reader is that of the Apostles carefully collecting the debris of the meal from the grass where it had dropped. But the true notion is, that the "broken pieces which remain over" are the unused portions into which our Lord’s miracle-working hands had broken the bread, and the true picture is that of the Apostles carefully putting away in store for future use the abundant provision which their Lord had made, beyond the needs of the hungry thousands. And that conception of the command, teaches far more beautiful and deeper lessons than the other.
I. We gather first that thought to which I have already referred as more strikingly brought out by the slight alteration of translation. We are taught to think of the large surplus in Christ’s gifts over and above our need. Whom He feeds He feasts. His gifts answer our need, and over—answer it, for He is able to do exceeding abundantly above that which we ask or think; and neither our conceptions, nor our petitions, nor our present powers of receiving, are the real limits of the illimitable grace that is laid up for us in Christ, and which, potentially, we have each of us in our hands whenever we lay our hands on Him.
II. This command suggests for us Christ’s thrift (if I may use the word) in the employment of this miraculous power. A law which characterises all the miraculous in both the Old and the New Testaments, and which broadly distinguishes Christ’s miracles from all the false miracles of false religions, is this, that the miraculous is pared down to the smallest possible amount, that not one hairsbreadth beyond the necessity shall be done by miracle.
III. Not only does the injunction show us Christ’s thrift in the employment of the supernatural, but it teaches us our duty of thrift and care in the use of the spiritual grace bestowed upon us. You have to use wisely, and not waste, the Bread of God that came down from heaven, or that Bread of God will not feed you.
IV. Finally, a solemn warning is implied in this command, and its reason that nothing be lost. Then, there is a possibility of losing the gift that is freely given to us. We may waste the bread, and so, some time or other when we are hungry, awake to the consciousness that it has dropped out of our slack hands.
A. Maclaren, Christian Commonwealth, Dec. 24th, 1885.
References: Joh 6:12.—Homiletic Magazine, vol. xi., p. 336; H. W. Beecher, Christian World Pulpit, vol. viii., p. 116; G. Brooks, Outlines of Sermons, p. 318; Clergyman’s Magazine, vol. v., p. 32; J. M. Neale, Sermons to Children, p. 234; E. Blencowe, Plain Sermons to a Country Congregation, vol. i., p. 401; H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 215; R. Heber, Parish Sermons, vol. i., p. 274; G. Dawson, The Authentic Gospel, p. 219; H. Plummer, Church of England Pulpit, vol. xiii., p. 1. Joh 6:12, Joh 6:13.—H. W. Beecher, Christian World Pulpit, vol. xxix., p. 195.
Joh 6:17
Note here—
I. Christ’s thoughts about His disciples. (1) He leaves men, whether the world in general or His own people in particular, for a time in fear and danger. The text records an isolated act, but it is an act in the government of the Unchanging One. The principle of that act runs through all His administration. (2) His delay is not a proof of neglect. He yearns over a sinning, suffering world, and regards His own with more than a mother’s love. His delights were with the children of men before His abode was among them. The visions which godly patriarchs saw were glimpses of His countenance, as He bowed His heavens in longing anticipation before the fulness of time. (3) Never and nowhere do they who wait upon the Lord wait in vain. Although to weary watchers the time seemed long, the coming was sure. He took our nature and dwelt among us. He followed these frightened Galileans over the troubled waters, and found them in the dark. Faithful is He that promised; He also will do it. To them that look for Him He will yet come, dispelling by His presence a thicker darkness, and calming a more terrible tempest by His word.
II. The disciples’ thoughts about Christ. The storm and darkness made their hearts grieve; and all the more surely, therefore, did these hearts turn and point toward the mountaintop where Jesus, the Daysman, stood laying His hand upon God. They think not, they say not, If the moon should rise—if the gale should moderate—if the harbour were at hand; but if Jesus were here. Such single-eyed, artless truthfulness is sweet to His taste. The example of these Galileans is shown here as in a glass, that every mourner may thereby be encouraged to long for the presence of the Lord. When a deeper sea is heaving underneath and a thicker darkness closing round you, let your heart go out in truthful, fond desire to the Intercessor who trod then upon the mountain, and stands now on the steps of heaven’s throne. He cannot withstand your appeal; He will come and will not tarry. Over these waters He will walk until He reach you. When Jesus has come, you are at the land. The moment that the Master comes, the disciples are at home.
W. ARNOT, Roots and Fruits of the Christian Life, p. 268.
References: Joh 6:17.—Homiletic Quarterly, vol. ii., p. 446; W. H. Jellie, Christian World Pulpit, vol. vi., p. 216; T. T. Lynch, Ibid., vol. xxii., p. 206.
Joh 6:19-20
The pathway of the King. We have here:
I. The struggling toilers. The solemn law under which we live demands persistent effort and imposes continual antagonism upon us. There is no reason why we should regard that as an evil, or think ourselves hardly used because we are not fair-weather sailors. The end of life is to make men; the meaning of all events is to mould character. Anything that makes me stronger is a blessing; anything that develops my morale is the highest good that can come to me.
II. The approaching Christ. We do not know at what hour in the fourth watch the Master came. But probably it was towards daybreak. Toiling had endured for a night. It would be in accordance with the symbolism that joy and help should come with the morning. If we look for a moment at the miraculous fact, apart from the symbolism, we have here a revelation of Christ as the Lord of the material universe, a kingdom wider in its range and profounder in its authority than that which the shouting crowd had sought to force upon Him. We have here a wonderful picture, which is true for all ages, of the mighty Christ to Whose gentle footfall the unquiet surges are as a marble pavement, and who draws near in the purposes of His love, unhindered by antagonism, and using even the opposing forces as the path for His triumphant progress.
III. The terror and the recognition. Do not we, like the disciples, often mistake the coming of the Master, and tremble before Him when we ought to be glad? Let no absorption in cares and duties, let no unchildlike murmurings, let no selfish abandonment to sorrow, blind you to the Lord that always comes near human hearts if they will only look and see.
IV. The end of the tempest and of the voyage. It is not always true—it is very seldom true—that when Christ comes on board opposition ends and the purpose is achieved. But it is always true that when Christ comes on board a new spirit comes into the men who have Him for their companion, and are conscious that they have. It makes their work easy, and makes them more than conquerors over what yet remains.
A. Maclaren, Christian Commonwealth, March 11th, 1886.
References: Joh 6:19.—A. P. Peabody, Christian World Pulpit, vol. xi., p. 388. Joh 6:21.—J. M. Neale, Sermons in a Religious House, 2nd series, vol. ii., p. 475. Joh 6:24.—Spurgeon, Sermons, vol. xvi., No. 947. Joh 6:27.—Homiletic Magazine, vol. xiii., p. 111; J. Jackson, Christian World Pulpit, vol. i., p. 225; E. Blencowe, Plain, Sermons to a Country Congregation, vol. i., p. 286. Joh 6:27-51.—D. Fraser, The Metaphors of the Gospels, p. 290.
Joh 6:28-29
Difficulties respecting Justification by Faith
I. It is an important rule to seek for the most exact language on any subject in those writings which treat of it generally and directly, rather than in those where it is spoken of by the way, the notice of it arising out of some other matter which was the writer’s particular subject at the time. And, according to this view, we should expect to gain the clearest view of this question of justification from St. Paul’s Epistle to the Romans, because the very object of that Epistle is to give a clear notion of that very point, as the foundation of Christianity; and, so far as we know, there was nothing in the particular circumstances of those to whom it was written which makes it more applicable to them than to others. It would seem, therefore, to explain St. Paul’s language in other Epistles where he may touch upon the same subject incidentally, by his language upon it in the Epistle to the Romans, where he has written upon it expressly.
II. Now, it cannot be denied that the faith on which St. Paul lays so much stress, in the Epistle to the Romans, is opposed to the works of the law in this sense—that he who would be justified by the law says to God, "Thou hast commanded certain things, and I have done them, therefore I have earned my wages;" whereas he who would be justified by faith says rather, "Thou hast commanded certain things, and I have not done them, therefore I have earned no wages, but only displeasure, only I throw myself on Thee as on a God who forgavest sin." The essence, then, of justification by works is a reliance on what we have done for ourselves; that of justification by faith is a reliance on what God has done and will do for us.
III. But the difficulty lies beyond. If we look to our holiness of life for assurance, is not that to build upon the quicksand? Or if, without looking to ourselves, we look only to Christ, and hope and believe while we are full of sin, and look to be redeemed from death because Christ has died, although we have never risen with Him again to a new life of holiness—is not this to make Christ the minister of sin, and to hope where God says there is no hope? We must see, therefore, how it may be possible to seize the truth of each of these views, and yet escape their error.
T. Arnold, Sermons, vol. v., p. 263.
References: Joh 6:28, Joh 6:29.—J. Natt, Posthumous Sermons, p. 155; J. Burton, Christian Life and Truth, p. 172. Joh 6:29.—G. Brooks, Outlines of Sermons, p. 27. Joh 6:32, Joh 6:33.—Preacher’s Monthly, vol. vii., p. 328.
Joh 6:35
I. The conversation of our Lord was well fitted to damp the zeal of those worldly-minded ones whose only object was to use His aid in resisting the Roman power. He had never sought to make partisans. He would simply encourage the faith which would lead them, whose hearts were honest, from things temporal up to things spiritual. He shows that there is not only provided for us spiritual food—food for the soul; Christ, not only is the giver of it, but yet more, the spiritual food is Himself.
II. It was impossible for those who heard our Lord at the time of His uttering these solemn words to understand their full import. But thus much they could understand, that having had proof that our Lord could give miraculous food, and that in some way or other He would confer it upon those who should abide with Him, it was their duty to have acknowledged Him, to have said, "We believe and are sure that Thou art Christ, the Son of the Living God, and we will stay with Thee to be instructed further in the mysteries of that kingdom of which Thou art the King."
III. And when the kingdom of God was established, when our Lord had commissioned His Apostles and successors, what He did mean was fully known. To us, then, it is given to know that by union with Him we are united to God; and He thus is the support of the soul—to know that there is Bread from heaven, that Christ is that Bread; nay, further, that the Bread, the sustenance, with which He supplies us, is His Body and Blood, no longer visibly present, but sacramentally received by faith in the holy ordinance called on that very account the "Sacrament of His Body and Blood."
IV. By our Lord’s command to gather up the fragments we are taught that it is sinful to waste any of the good things with which God may at any time bless us, and that it is our duty, when our souls are strengthened and refreshed by the Bread of Life, to take care that none of the superabundant grace be lost in us, but that we may abound more and more in works and labours of love.
W. F. Hook, Sermons on the Miracles, vol. i., p. 321.
References: Joh 6:35.—H. W. Beecher, Christian World Pulpit, vol. xviii., p. 220; Clergyman’s Magazine, vol. i., p. 286; Spurgeon, Sermons, vol. xix., No. 1112; F. D. Maurice, The Gospel of St. John, p. 172.
Joh 6:36
The Reason of Faith
I. Look first at two kinds of faith which are universally practised; for if faith is, in the nature of things, absurd or unintelligent, we shall be as likely to discover the fact here as anywhere. And we may discover, possibly, that the very persons who discard faith, as an offence to intelligence, are not even able to do the commonest acts of intelligence without it. (1) We begin, then, with the case of sight, or perception by sight. In our very seeing we see by faith, and without the faith we should only take in impressions to remain as lost things in the brain. Hence, perhaps, the word perception, a through-taking, because we have taken hold of objects through distances, and so have bridged the gulf between us and reality. Is, then, sight itself unintelligent because it includes an act of faith? Or, if we believe in realities, and have them by believing, would it be wiser to let alone realities, and live in figures and phantasms painted on the retina of our eyes? (2) But there is another kind of faith, less subtle than this, which also is universally practised, and admitted universally to be intelligent. It is that kind of faith which, after sensation is past or perception is completed, assigns truth to the things seen, and takes them to be sound historic verities. Thus, after Christ had been seen in all the facts of His life, it became a distinct question what to make of the fact—whether, possibly, there was any mistake in the senses, or any sleight-of-hand by which they were imposed upon. If God were to burn Himself into souls by lenses bigger than worlds, all you could say would be that so much impression is made, which impression is no historic verity to the mind, till the mind assents on its part, and concludes itself upon the impression. Then the impression becomes to it a real and historic fact, a sentence of credit passed. (3) We now come to the Christian, or third kind of faith. First, we complete an act of perception only by a kind of sense-faith, moving from ourselves, and not from the objects perceived. Next, we pass on to the historic verity, the moral genuineness, of what we see; and our act of credit, so passed, is also a kind of faith moving from us, and is something over and above all the impressions we have received. A third faith remains, that is just as intelligent, and, in fact, is only more intelligent than the others, because it carries their results forward into the true uses. This distinctively is the Christian faith, the faith of salvation, the believing unto life eternal. It is the act of trust by which one being, a sinner, commits himself to another being, a Saviour. It is the faith of a transaction.
II. Note some of the lessons this subject yields. (1) The mistake is here corrected of those who are continually assuming that the Gospel is a theory, something to be thought out—not a new premiss of fact communicated by God, by men to be received in all the threefold gradations of faith. (2) We discover that the requirement of faith, as a condition of salvation, is not arbitrary, as many appear to suppose, but is only a declaration of the fact, before existing, that without faith there can be no deliverance from sin. (3) We perceive, in our subject, that mere impressions can never amount to faith. (4) Finally, it is very plain that what is now most wanted in the Christian world is more faith.
H. Bushnell, The New Life, p. 44.
References: Joh 6:37.—Spurgeon, Sermons, vol. x., No. 599; vol. xxx., No. 1762. Joh 6:37.—Homilist, new series, vol. iii., p. 385. Joh 6:39.—Preacher’s Monthly, vol. vi., p. 361; Spurgeon, Sermons, vol. xix., No. 1117; Homilist, new series, vol. iv., p. 390.
Joh 6:44
These words have often been supposed to mean that no one can become a Christian unless an irresistible influence is put forth by God for his conversion. I think, if you look at the words of the text in their connection, and in relation to the circumstances in which they were written, you will see that Jesus is not here speaking either of an eternal "going" or of an irresistible "drawing."
I. What had drawn these crowds across the lake, away from their homes and their occupations? They cared merely for the material benefits which Christ’s miracles conferred. They had eaten of the loaves and were filled. They were not following the drawing of the Father; they were merely drawn by the loaves and fishes. This was not the kind of coming Christ cared for. The crowds had come to Capernaum; they had not come to the Saviour.
II. To learn of the Father’s teaching is to yield to the Father’s drawing. So that the whole process here indicated is divisible in thought into three stages. First, there is the beginning; the Father teacheth—draweth. But not all whom the Father teaches listen as yet to His teaching—not all whom the Father draws yield as yet to His drawing. Hence, secondly, there is the middle point of separation: a man hears and learns of the Father; he accepts the teaching of the inward voice; he yields himself up to the inward drawing. Then, thirdly, there is the result; the man who thus submits to the Divine teaching and drawing cometh unto Christ; he recognises in Christ one whom the Father has sent to meet the needs and longings which the Father Himself has awakened.
III. Never imagine that there may be a secret decree of God, shutting you out from salvation. "God willeth all men to be saved." Yield to the Father’s drawing. By His providence, His Holy Word, His Gospel, His Spirit, He has often appealed to you. He has made you conscious of your need. He has made you think of your future. He has given you glimpses of a higher life which it is possible for you to live. Yield, then, to His drawing, and come to Christ as your Teacher, your Exemplar, your Redeemer, and your King.
T. C. Finlayson, Christian World Pulpit, vol. xi., p. 280.
References: Joh 6:44.—Spurgeon, Sermons, vol. iv., No. 182. Joh 6:47.—Ibid., vol. xxviii., No. 1642. Joh 6:48.—Homiletic Magazine, vol. viii., p. 201. Joh 6:48, Joh 6:49.—Homiletic Quarterly, vol. i., p. 110. Joh 6:48-54.—Ibid., vol. i., p. 110; vol. ix., p. 201. Joh 6:52.—G. Brooks, Five Hundred Outlines of Sermons, p. 52; Phillips Brooks, The Candle of the Lord, p. 232. Joh 6:52-63.—Christian World Pulpit, vol. xiv., p. 31; B. Jowett, Church of England Pulpit, vol. vi., p. 10.
I. When our Lord spoke of Himself as the Bread from heaven, the Jews murmured at Him, and said, "Is not this Jesus, whose father and mother we know? How is it, then, that He saith, I came down from heaven?" Then it was that Jesus spoke the words of my text. All such murmurings and disputations would not bring them any nearer to Him or to the truth. If they would listen to the still small voice which was trying to make itself heard in their deepest nature, then the words of Jesus would attract them; but so long as they drowned the inward voice by mere disputations, these words of Jesus would be only likely to repel them. Yielding to the drawing of the world, they might murmur and discuss and dispute, but they would only be drawn away from Him; they could not really come to Him, unless they yielded to the drawing of the Father.
II. Where, then, is there in this any hint of an exclusive election, or of an irresistible grace? On the contrary, does not Jesus here quote from the prophets a wide, inclusive word: "They shall be all taught of God"? And is He not here virtually blaming those who do not believe in Him because they are not learning of the Father? The fact is, that we all stand between two drawings—the drawing of the flesh and the drawing of the Spirit. And what the text says is, that no man can come to Christ except as drawn by the Father. This, then, is the conclusion of the whole matter: yield to the Father’s drawing, and come to Christ as your Teacher, your Exemplar, your Redeemer, and your King.
J. C. Finlayson, Christian World Pulpit, vol. xi., p. 280.
Joh 6:48
I. It is in the Lord himself alone that the power of life dwells, and from Him that it goes forth. There is no intermediate agent. He is the life of men, and it is by feeding on Himself that eternal life is both obtained and assured. But as in the miracle, so in this which is signified by it, He is pleased to impart this nourishment of life not without visible and sensible material, on which His life-giving power will be exercised. In the one case, it is the five loaves and the two fishes which represent and as it were carry the weight of so mighty a thing, in the other case, it is the visible Body and Blood of the Lord, whatsoever He is pleased to appoint to set them forth and carry the semblance of them to us. The great truth which underlies the whole is this, that Christ is the Bread of life, the only food of man for an eternity of vitality and blessing, that this blessing must come from no other than the Lord Himself in direct and personal contact with a man’s own self in his inner being; but that He is pleased, in condescension to our weakness, to make use of signs and symbols whereupon His power acts, and by means of which man apprehends His life-giving power, and becomes partaker of it.
II. This incident our Lord’s interpretation shows, as plainly as can be shown, that the ordinance of the Sacrament is not commemorative merely. An actual feeding upon Christ, not indeed corporeal, but spiritual, is spoken of throughout His discourse here. And when Christ said, "This do in remembrance of Me," it is plain that the remembrance is to be understood as bringing with it and involving not merely the revelation of an event past, or of a dear departed friend and benefactor, but the participation also in a present benefit, grounded on the realizing of that past event and the union with that Divine benefactor and source of life, in an actual and present manner. The discourse of which my text is part is thus of immense value to the Christian, as assuring him of a real living and feeding upon his Saviour, in that Sacrament, rescuing him from the notion of its being merely a commemoration without present living benefit.
H. Alford, Quebec Chapel Sermons, vol. vi., p. 233.
References: Joh 6:48.—Homiletic Magazine, vol. ix., p. 201. Joh 6:48-54.—Homiletic Quarterly, vol. i., p. 110.
Joh 6:61
Christ is the life of the world. It is as the world’s life that we have fellowship with Him. It is as the world’s life that faith recognises Him and rejoices in Him. Christ our life! This is our watchword and our experience. To say that Christ is our life, is not only to say there is life in Christ for me, but that life is flowing down for me and into me. It is life most full and ample; it is life abiding and unbroken; it is life undeserved and unpurchased; it is life which no power of death nor influence of disease can affect and impair.
I. It is connection with Christ that brings the life into us. He is in heaven and we upon earth; but the greatness of distance matters not, provided there be connection—the connection, as it were, of a single wire. That single wire is faith. This is the one connecting medium; unbelief is the great nonconducting medium, which arrests in a moment all communication between heaven and earth. Faith only restores this, establishing the surest and most blessed of all connections between Christ and the soul, between heaven and earth.
II. It is connection with Christ that continues the life. The life is not like a treasure of gold brought to us and deposited with us to serve us for a lifetime. It is not like a lake or cistern of water formed within us, rendering us independent of all without us. It is something laid up in heaven, and transmitted down to earth, hour by hour, as light is deposited in the sun, and at each successive moment emitted from Him to us. The connection between us and Christ must be kept unbroken, else the life is us will fail.
III. Connection with Christ introduces us into the everlasting life hereafter. For the present is but the earnest of the coming life. It is into a glorious flower that the present bud expands; and its future expansion it owes to the same connection which quickened and nourished it here. For faith is the substance of things hoped for; and it is into these things hoped for that faith introduces us at last. The fulness of the life is yet to come. "It doth not yet appear what we shall be," but we know that the future life of vision into which the present life of faith is leading us, will be as unutterably blessed and glorious, as it is abiding and everlasting.
H. Bonar, Christian Treasury, 1868, p. 529.
Joh 6:53
The Words of Christ
Let us take the words of the text, and by seeing the different ways in which they have been misinterpreted, let us learn to hold fast the lessons of our Lord in all their original freshness and piercing power.
I. First, there was the error of those who understood, or rather pretended to understand, our Lord’s words according to the very letter, who said "How can this man give us his flesh to eat?" It would have been such utter foolishness so to have misunderstood Him, that we cannot suppose that any one could really have been so ignorant. To follow the letter of our Lord’s words on many occasions would either profit us nothing, or would absolutely be mischievous to us.
II. Theirs, however, is a more common error, who, not content with not following the letter of the commandment, lower and weaken the spirit also; and thus set up for themselves a different and less perfect rule of life than that which God has given us. Persons of this sort would explain the words of the text by saying "Except ye keep the commandments of Jesus Christ ye cannot be saved." Now, this doubtless is very true; but it is not exactly the whole truth of Christ’s expression. To keep the commandments of Jesus Christ does not quite come up to the force of His own lively words that we must eat His flesh and drink His blood. These words express that He must be to our souls what daily food is to our bodies; that we must live upon Him; that we must be ever walking by faith in Him; that we must look up to Him habitually in all our temptations, distresses, and perplexities—as our only deliverer, comforter, and guide; that we must be in communion with Him as members with their head; and this day by day, and always, for without Him we can do nothing, and our souls will sicken and fall away from their sound health if they are kept even a day without that nourishment, which turning to Him in prayer and in constant meditation can alone supply them with. Many persons, by forgetting the force and peculiar meaning of the command to make Christ our food, and by putting always in the place of such lively expressions the mere injunction to obey Christ’s law, have, in fact, grown cold in their feelings towards Him, have lost the sense of their close relationship to Him, have not held fast to Him as their Head, nor have sought of Him daily their spiritual nourishment and strength.
T. Arnold, Sermons, vol. i., p. 208.
References: Joh 6:53.—H. Alford, Sermons on Christian Doctrine, p. 294. Joh 6:53-56.—Spurgeon, Sermons, vol. xxii., No. 1288; Plain Sermons by Contributors to "Tracts for the Times," vol. iii., p. 105. Joh 6:53-57.—W. Hay Aitken, Mission Sermons, 2nd series, p. 154. Joh 6:54, Joh 6:55.—F. Tugwell, Penny Pulpit, No. 383. Joh 6:55.—Spurgeon, Sermons, vol. xxv., No. 1460; R. Tuck, Christian World Pulpit, vol. xii., p. 406.
Joh 6:57
(with Gal 2:20)
The Meaning of Justification by Faith
I. Looking steadily at the two passages of Scripture which I have chosen for my text, we shall gain the clue to the full scriptural truth about justification. First of all, St. Paul, speaking of himself many years after his conversion, declares that he lives by faith in the Son of God, who loved him and gave Himself for him. It is manifest, then, that the principle of a Christian life, after the knowledge of Christ had been received, was still to be a faith in the Son of God, who loved us and gave Himself for us. This faith entertained not once only, but always, ascribes clearly the whole merit of our justfication to Christ; that for His sake God looks upon us, not as enemies, but as children—not as condemned, but as forgiven.
II. And further, the Scripture supposes that whenever and so far as we realize to our minds the fact that God has forgiven us, we are also drawn to love Him as His children; nay, that the two feelings are in fact inseparable; that faith in Christ’s atonement places us necessarily in the state of loving children to God; that if we do not love Him, such want of love is clearly one way or another a want of faith in Christ—either that we do not believe we needed the atonement, and therefore so far deny its reality, or do not believe that God has fully forgiven us, and so far deny its efficacy. But believing that we were without Christ dead, and that through Him we are alive and forgiven, that belief places us in the state of children towards God, with open and thankful hearts, loving Him because He first loved us.
III. St. Paul says, in his Epistle to the Romans, "If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." Faith in Christ is not only faith in His having died for us; it is faith in Him as our Saviour now also by His life; it is that throwing ourselves upon Him in all things, as our Redeemer, as our Saviour, as our Head of whom we are members, deriving our life only from Him, which is expressed by our Lord in these remarkable words, where He says, "He that eateth Me, even he shall live by Me." And thus it is true that our faith in Christ alone justifies; our faith in His death once, in His life evermore—our faith in Him as redemption and as sanctification—our faith in Him leading to union with Him, that so being His members truly we shall be with Him and in Him evermore.
T. Arnold, Sermons, vol. v., p. 271.
References: Joh 6:57.—Contemporary Pulpit, vol. ii., p. 345; Homilist, new series, vol. i., p. 357.
Joh 6:58
Means to Faith—the Scriptures and Prayer
I. It is not enough to love the character of Christ; who can help loving it? It must be something of a closer and more personal feeling, if I may so speak, that will make Him become to us the bread of life; and this feeling will only be gained by prayer. The knowledge of the Scriptures brings rapidly before our minds all the promises we most need. It reminds us that we must be earnest in prayer, and not faint; that the kingdom of God is like the seed which grew up in its season, though it showed no signs of life at once; that he who shall endure to the end, the same shall be saved.
II. Amidst our prayers, thus repeated, a wonderful change is effected within us; our dispositions are greatly softened and sweetened, our views of life and death become different, our interest in earthly things less engrossing; our selfishness generally less intense. And that this change, so real and so visible, is the work of the Holy Spirit of God—of the manner of which we can see and know nothing, but whose effects both we and all the world can witness—this we learn from the Scriptures; and it forms one of the great and most consoling truths of the revelation of Jesus Christ. Unquestionably, where this change is wrought, faith overcometh the world. The good things which God has prepared for them that love Him, His love to us in Christ Jesus, the abiding influence of His spirit, all these are things which our prayers have made quite familiar, not to our ears only, but also to our hearts; they are things which have become the great interest of our lives, and we live in the daily consciousness of their reality.
T. Arnold, Sermons, vol. ii., p. 16.
References: Joh 6:62.—F. D. Maurice, The Gospel of St. John, p. 186. Joh 6:63.—Spurgeon, Sermons, vol. xi., No. 653; T. Lloyd, Christian World Pulpit, vol. iii., p. 69; D. Rhys Jenkins, The Eternal Life, p. 221; Bishop Simpson, Sermons, p. 115; H. W. Beecher, Sermons, 1870, p. 544.
Joh 6:66-67
Forsaken ideal
This sorrowful appeal from the less noble but natural feelings of the twelve to their very highest and most spiritual thoughts was not in this case in vain. The appeal "Will ye also go away?" revealed the higher nature of the Apostles, perhaps even to themselves; showed them that there was something within themselves beyond the judgment of the many, and of the worldly wise, which, without arrogance, could judge more forcibly, more wisely; enabled them to see more clear and bright than ever, the excellence of that Ideal which now for many months had been before them.
I. Who can tell what a sorrow it is for a soul to have set a really high ideal before it, and then to have taken the step of turning away, and to reflect for the rest of life on what might have been, with a little more perseverance, a little more faith in God. Let us think of the dangers that beset us here. There is (1) the danger of apathy. Even to look on such an ideal without love is hardening. To have a conception of some nobleness in character, and not to wish to possess it, not to make some effort after it, lowers us. (2) The danger of changeable-ness in our ideals—waste of time and power. As we all have different characters, as our capabilities differ, so do our conceptions. Then, to exchange our own for other men’s views is often dangerous, but characters grow; they are not suddenly made. (3) The danger of misjudging other ideals. It is vain for us to think how well we should do in another man’s place, instead of being earnest in doing well in our own.
II. Find out your work, then; find out the best outline of it, the ideal of it, and pursue it; knowing that in so doing you follow Christ, you follow light, you follow after life. "For he that followeth Me shall not walk in darkness, but shall have the light of life." Not in darkness with its fears and fantasies, and exaggerations of earthly objects, but with the light of life before him, fixed in a sure place to guide him, shining in a broad clear track on the face of the sea, shining on his face and rejoicing his eyes with its beauty,—not a light only, but a life, a breath, a spirit from on high.
Archbishop Benson, Boy Life, Sundays in Wellington College, p. 109.
References: Joh 6:66.—H. W. Beecher, Christian World Pulpit, vol. xv., p. 83; S. Macnaughton, Real Religion and Real Life, p. 209. Joh 6:66-69.—Spurgeon, Sermons, vol. xxviii., No. 1646; Homiletic Quarterly, vol. xi., p. 258; vol. xiii., p. 257; A. F. Joscelyne, Christian World Pulpit, vol. xvi., p. 131; G. Jenkins, Ibid., vol. xxiii., p. 305; E. Bersier, Sermons, 2nd series, p. 18.
Joh 6:66-71
The First Confession
In connection with this narrative many practical lessons suggest themselves. I select only the following:
I. We are reminded by this history of the fluctuating character of human applause.
II. We are shown the tap-root from which all apostasy springs. Judas put temporal interests uppermost. The apostates were all wedded to the world.
III. The elements of Christian steadfastness. (1) The setting of spiritual things above temporal. (2) The experimental knowledge of Christ’s salvation.
W. M. Taylor, Peter the Apostle, p. 65.
References: Joh 6:67.—R. D. B. Rawnsley, Village Sermons, 1st series, p. 184; Three Hundred Outlines on the New Testament, p. 78; Spurgeon, Morning by Morning, p. 297. Joh 6:67, Joh 6:68.—G. Salmon, Non-Miraculous Christianity, p. 56; Homilist, new series, vol. i., p. 134; Church of England Pulpit, vol. xxii., p. 255. Joh 6:67-69.—A. Blencowe, Plain Sermons to a Country Congregation, p. 187.
Joh 6:67-70
The Danger of Relapse
I. Experience has so often proved that men have not laid fast hold on the grace which they had received, that we may well conceive our Lord to say to each successive congregation who have professed to be His disciples, "Will ye also go away? For eighteen hundred years I have accomplished the work of man’s redemption. Your salvation has been purchased, the door of the kingdom of heaven has been set open, but yet, age after age and year after year, men have refused to be saved, and the way to eternal life has been thrown open to thousands in vain. Will ye also go away? Will ye also despise the riches of God’s goodness and the precious blood of Christ, which purchased your salvation, and will ye go after your own desires, each man after the idols of his own heart, and be not saved, but lost?"
II. There is always danger in moments of recoil. In things not spiritual, we know that the mind often flies back too vehemently when its work is over, and abandons itself to total idleness. After every effort there is always the notion that we have earned our rest. How easily will the present drive out the past, unless Christ’s grace preserve it to us? How readily will the mind turn in other directions, and the sun of our life will be veiled in clouds, so as neither to be seen nor felt? Pray that these clouds may not overshadow Him; pray that Christ may be present with us in our labours of tomorrow, even as He has been present with us here today. For indeed it is our privilege to be with Him ever, and to have Him ever with us; whether we eat or drink, or whatever thing, grave or light, we may be engaged in. There is nothing strange, nothing profane, nothing presumptuous, in praying that Christ may be with us in all those common works which our daily life brings with it. It is the great object of our finding Christ in the Church, it is the greatest object of our receiving the Holy Communion, that we should so find Him everywhere.
T. Arnold, Sermons, vol. v., p. 155.
References: Joh 6:67-71.—R. S. Candlish, The Gospel of Forgiveness, p. 20. Joh 6:68.—G. E. L. Cotton, Sermons and Addresses in Marlborough College, p. 9; Parker, City Temple, vol. iii., p. 25. Joh 6:69.—G. Matheson, Moments on the Mount, p. 207.
Joh 6:70-71
I. Note first, the relation of Judas and Jesus Christ. He was one of the twelve selected Apostles; he had all the privileges, all the opportunities, of Christ’s near and dear companions; he was chosen, as were Peter and John and James, out of the increasing number of disciples, to be the chief companions—chief messengers of Jesus Christ. It is awful to think that an Apostle was a betrayer; that a man so fenced about with safeguards, should make shipwreck of his soul.
II. What was it in Judas’ case that made him a traitor? what lay at the root of the mischief? for he could not all at once have turned out so bad. The root of the mischief, the little seed which grew up and brought such a harvest of evil to Judas, was this: he was fond of money; and, unhappily for him, he had in his office of pursebearer an opportunity of indulging his love for money. Many a little act of pilfer, many a dishonest appropriation of the funds entrusted to him, must have preceded the final act of wickedness. When the love of money gets rooted in a man, it changes him for the worse. It deadens religion in his soul. It shuts up his compassion. It withholds his hand from doing good.
III. Observe what that sin was of which Judas was guilty—he betrayed his Master. We betray Christ when, from fear or any other motive, we shrink from confessing Him before men; when we stand by and see our Master denied and dishonoured, and have not the courage to show our colours. We betray Christ when we side with the enemy; when we fall away from His side; when we turn our backs upon His ordinances.
IV. All repentance is not true repentance; is not repentance unto life. The sorrow of Judas was the sorrow of the world that worketh death. It was despair. Could Judas have believed that God is gracious and mighty, even in his terrible situation he might have sought and obtained pardon.
R. D. B. Rawnsley, Village Sermons, 3rd series, p. 74.
References: John 6—A. B. Bruce, The Training of the Twelve, p. 121. Joh 6:70, Joh 6:71.—Clergyman’s Magazine, vol. ii., p. 155. Joh 7:5.—E. M. Goulburn, The Gospel of the Childhood, p. 235; Homilist, 3rd series, vol. ix., p. 45. Joh 7:6, Joh 7:7.—Homiletic Magazine, vol. x., p. 141. Joh 7:8.—H. Wace, Expositor, 2nd series, vol. ii., p. 197 Joh 7:11.—Spurgeon, My Sermon Notes; Gospels and Acts, p. 136. Joh 7:15.—H. Wonnacott, Christian World Pulpit, vol. xiv., p. 46.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 2. (Joh 6:1-71.)
Section 2. (Joh 6:1-71.)
Eternal life as a life of faith, and its sustenance.
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We now have eternal life as a life of faith, a life ministered to and sustained by the bread from heaven, the antitype of the manna, but which (even on that account) transcends it. In the same way as in the last section the history is the text, from which as its occasion the truth is drawn, or which gives shape to it, though this goes far beyond, as there, what the occasion could suggest. The two parts into which the section is in this way naturally divided, are otherwise also in contrast with one another: the first giving the Lord’s presentation to Israel, which was rendered vain by their unbelief; the second, the Christian verity which translates all their blessing into higher truth.
1. (1) The Lord is again in Galilee or the neighborhood, and a great multitude is gathered around him. The question of providing for such a company is raised by the Lord Himself and is addressed to Philip; who replies that it would take more than 200 pence (or denarii) even scantily to supply them. Andrew thereupon suggests that there was a lad there who had five barley loaves and two small fishes; but, as he intimates, there was no real hope in that. Yet the Lord accepts and uses these, even though it veil in some degree the wonder of that which He is about to do. The men are made to sit down, and He blesses and distributes to them; the ministration by disciples, hands is not found in John as in the Synoptists; here we have only the divine hand that really accomplished all. He provides; He ministers: Jehovah, the Creator, in tender care for all; none lost in the general mass; the details cared for, as we see all through nature, not left to the rougher management of subordinates. By and by, when all are filled, then even the fragments must not be wasted: the very last thing, perhaps, that we should expect from One who could work a miracle like this. But it is not a miracle -a "wonder" merely -but a "sign": significant all through. Where is the ragged end of nature? where are her mere useless dust-heaps? where will you find the thing she wastes? Nay, her very instruments of destruction are but transformers, and in the interests of preservation: "that nothing be lost" is a principle that runs through all.
(2) Christ then is here displayed in divine power amidst the people; and the question comes, as ever, how will they respond to it? They do, in fact, recognize that "this is of a truth that prophet that cometh into the world"; and they would gladly avail themselves of the power manifest, using it, however, for their own ends, and controlling it by their own will. The result is, as the Lord foresees, that they would take Him by force and make Him a King! they would compel Him to be the leader of one of those popular revolts against Roman authority, which at a later time occurred so often. Once committed to it, as they thought, beyond the power of drawing back, He would resign Himself to the will of the multitude and become the Deliverer for which all were looking. How strange a thing is the mind of man, when perverted by that very will which in this case they believe has so much power, but which only avails to cloud all true perception, and to make their reasoning the most pitiable folly. They are going to have a prophet after their own heart, and divine power work at their bidding! From such reception, which was all that the nation as a whole had for the Deliverer, the Lord necessarily withdraws. He goes up into the mountain, Himself alone, type of that ascension where He was before, which is to follow, and to which He presently refers. Meanwhile His disciples are upon the sea, darkness falling, the sea rising under a contrary wind; and such is the world in the absence of Christ for those that follow Him. "The wicked are like the troubled sea when it cannot rest," and the "course of this world" which has rejected Him is "according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." Its being called "the sea of Tiberias" is very significant, the Israelitish city bearing the name of a Roman emperor, the Gentile dominant over those who should have been the people of God, but who are sunk like Jonah in the sea of the nations, even though miraculously preserved.
The "ship" in which the disciples are marks these out as a Jewish remnant, which in fact the disciples were when He left the earth, and will be again when He returns to it (see Notes to Matt., p. 158). The Church proper is seen in Peter stepping out upon the waters to go to Jesus; but this we have not here. Only He is seen coming, and they are alarmed, but His word dispels their fear; and when they receive Him into the ship, immediately they are at the land for which they set out. This ends the Jewish part: but which furnishes the principles which are developed and applied in the Lord’s words which follow, and in which the thread of John’s Gospel with its theme, eternal life, is resumed and carried on.
2. The promises to Israel are confirmed and raised to a higher level in Christianity, and thus become the germs and types of fuller and more wondrous blessings. The world in which we are is the world which has rejected Jesus, and into which, as just said, Israel through unbelief has sunk, and for the meantime lost her place and blessing. Into her place on earth the Church is come, but as a pilgrim and a stranger only, with blessings in a higher sphere. That which is abnormal to Israel, to be a stranger and pilgrim upon earth, is normal to the Church.
(1) The multitude seek for Jesus, in ships that have reached the place of the miraculous supply of food since the disciples left it in the only one there. Jesus had not gone with the disciples, that they know; but they follow the disciples to the city of His adoption, Capernaum, and to their astonishment find Him there. They ask Him in astonishment "when" -which involves the question, "how -He got there." But He has no reply to that; only a rebuke for the motive which made them follow Him. It was not because they saw signs: that is, not because they had realized the significance of His miracles. Had they done so, they would have been brought by them into the presence of God; and He would have got His place in their souls. But it was not so: they had but eaten of the loaves and been filled! Food that perisheth for the life that passeth: that was all that they were in pursuit of; let them work rather for the food that abideth, and that ministers to a life which is eternal. What a contrast between these!
He does not yet say that He Himself is the bread of life. He would, as with the woman of Samaria, fix their eyes upon the imperishable and eternal, and wake up in them heart-hunger after these. Till they had this, all else would be a riddle which they would not even care to solve. But He tells them that this food the Son of man would give them, not now the Son of God. As Creator He could by the mere act of His will furnish abundantly what this life required; but the food of eternal life only the Son of man could give them: for that, He must become the Son of man; man, in unique humanity; amid all the sons of men, the Son of man. What a difference between the work of creation, with all its display of wisdom, power and goodness, and the amazing self-sacrifice of redemption by a Son of man!
The Lord does not, and could not say, "Work for the life," but for the "food" of the life. The life itself is the fundamental, primary gift which alone makes possible any right working. The dead cannot work into life, but the Lord quickens by His voice, as we have seen. Here we are in another line of things, and there is something for man to do, though he cannot give himself life. When they take Him to mean working works, He tells them that God’s work -the thing He wanted them to do -was to "believe on Him whom He had sent." But they had been "working" to get that food with which He had fed them; and, great as was the miracle, the food itself was but that of the earthly life. Ah, if they would take the same pains, if they would show the same eagerness, to get the bread of life eternal. He who had given them the one had been appointed and accredited of God with the seal of the Spirit (as after His baptism by John) to give them the other. Indeed, the bread itself was sealed and certified to them at the same time, the incorruptible food of an imperishable life; and Gift and Giver were the same blessed Person.
The multitude, however, at once take openly the position of unbelievers. They can ask Him in the face of the miracle what He is working, and then, naturally enough from the standpoint of those who follow Him because they have eaten of the loaves and been filled, point to the sustenance of Israel by the manna forty years in the wilderness as indeed what they might call a proper "sign." The Lord answers that the true bread from heaven is not that which Moses gave, but that which His Father gives, and that is He who cometh down from heaven, and giveth life unto the world.
There they are brought face to face with that upon which all now depends for them. Eternal life is there for their acceptance or rejection in the Bread of Life, the true Manna, which is Christ Himself. Faith in Him would make them partakers of this precious gift which was not for Israel only but for the world. Wherever the need might be, here was the sufficient supply, free to all that welcomed it. He who had come down from heaven to man sought but for a welcome: how often has He sought in vain!
(2) The response, however, seems at first in this case to be all that one could desire. Like the woman of Samaria, and without exposing their ignorance as she did hers, they ask for the gift of which He had spoken. "Lord," they say, "evermore give us this bread." How like two cases may be that are nevertheless essentially different! and He who "knew all men, and needed not that any should testify of man," could not be deceived. Nevertheless, He insists emphatically on the value of the gift: "I am the bread of life: he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst." This is exactly in the line of what He said at Sychar to the woman, and a little fuller, pointing more to the necessity of faith, and to its character, not as mere belief in a fact, but reliance upon a Person, in whom the fulness of satisfaction was to be found. But alas, this insistence upon faith is no good sign for those to whom. He is speaking; for where faith is, it does not need to turn in upon itself, and does not grow by self-occupation. Nor does he who hungers and thirsts need to be told that the mere contemplation of a feast will not satisfy, but only the appropriation of it. But here was the feast spread and the welcome and a wonderful assurance: once more, perhaps, as with the parallel saying to the woman, that which may rebuke also the poverty of faith in those who have it, and to understand it we must remember that that first coming to Christ which is once for all, yet implies also a constancy of coming for all needs, an hourly dependence, and a simplicity in taking Him for all; a refusal of all helps to eke out His sufficiency by other means. In this it is that want of truth to Him will make our experience fail in just that measure. Drinking of this world’s water we shall thirst again; going to the world for help, like Abraham with his face towards the south, there will come a famine in our own things, even when we would fain enjoy them. A dishonored Christ will fail to satisfy. Let us not impute to Him what is due to the dishonor we have done Him. We must take Him for all, to find Him all-sufficient.
But with the crowd now following the Lord there was not even the most rudimentary faith. "I said unto you, that ye have seen Me even and believe not." The work He had done they had to acknowledge, and for this they followed Him; but it was their bodies that got the food; they had known neither spiritual hunger nor supply. They had seen Him (as declared in the miracle), but they had not believed. And such is man universally: what hope, then, as to any? The answer given by the Lord is, There is hope in God alone: "All that the Father giveth Me will come to Me"; there is not merely hope, therefore, but certainty that, spite of all the opposition of the human heart to God, Christ shall not lose that which divine love in Him has sought. How fully sure is it then that He can add, "And him that cometh unto Me, I will in no wise cast out." To reject the gift of His Father’s love would be indeed an impossibility. Even in this, that oneness of His will with the Father’s which He has before asserted, displays itself: "For I came down from heaven, not to do Mine own will, but the will of Him that sent Me." The love that is in His heart towards men works in absolute conformity to the Father’s will; and necessarily, for "God is love," and therefore the will of God is the activity of Love itself. Father and Son are in absolute unity, therefore, here: the Son devoting Himself to carry out the salvation which is of God for man. "And this," He adds, "is the will of Him that sent Me, that of all which He hath given Me I should lose nothing, but should raise it up at the last day." Resurrection has thus to come in for the fulfilment of what He is speaking of. Israel rejecting Him, as He sees in the crowds that are now about Him, the Kingdom which had been announced as at hand would be delayed, and faith might have to wait for the accomplishment of what it sought in resurrection. And in any case, resurrection must come in at the "last day" (the close of Israel’s age of law), and before the Kingdom. Death must be swallowed up in victory (Isa 25:8) or how much would be lost! and He it is who must accomplish this.
He repeats this immediately, only in a somewhat stronger way, that "this is the Father’s will, that whosoever seeth the Son and believeth on Him should have eternal life, and He would raise him up at the last day." This is surely not meant to set aside the duty of watching for the Lord, on the part of believers of that time, nor to say, therefore, that all would necessarily die, to be raised up. The quickening of the mortal body (Rom 8:11), in the case of those who are alive when the Lord comes, brings into the complete likeness of the risen saint, and is an action of the same character as resurrection. For His present purpose it was not needful to distinguish between them. Israel’s seeing and not believing on Him was to be made the occasion of the call of a people characteristically heavenly, and to this the words before us point.
But the Jews murmur at the greatness of His claim. To them He is but the son of Joseph: they know as they think, both His father and His mother; and how then can He say He has come down from heaven? Jesus only replies that, except the Father draw him, no one can come to Him; and such an one He will raise up at the last day. Then He explains that this drawing is by divine enlightenment, as the prophets had spoken of being taught of God. Every one who had heard from the Father and learned of Him came to Jesus. And yet, on the other hand, no one had actually seen the Father but Himself, who was of Him.
Thus man with his back to the light walks in his own shadow, with God unknown; and God has to pursue him with that unwelcome light, make him to realize his condition and his need of Jesus, that he may find the unseen Father in the Son. Here, then, the bread of life -the means of eternal life -is found. Those who ate the manna in the desert nevertheless died. For him who eats of the true heavenly bread, there is no real death: he will live forever. The lost knowledge of God, the moral link with Him, has been restored; and this is a life which so possessed will endure. The estrangement from God, which brought in death -which is in itself death -is over. Divine life -the divine nature -is in him who by faith in Christ is reconciled to God.
But for this another thing is needed, which the Lord now goes on to, and which the manna fails even to represent. The bread from heaven it does, Christ in humiliation, in the wilderness of the world; yet abiding as the "hidden manna" -the manna preserved in the ark -for the land also; like the bread that abideth to eternal life. But now the manna fails to represent that which we find in the "bread of God," which now assumes a sacrificial character: "the bread that I will give is My flesh, which I will give for the life of the world."
(3) Immediately there is a a clamor again. "The Jews" -who are probably here, as they are more distinctly in the next chapter, the Judeans, in contrast with the Galileans, and always His bitterest adversaries -"the Jews therefore contended with one another, saying, How can this man give us His flesh to eat?" There were with them no spiritual needs to make them infer a spiritual meaning, and the Lord does not explain. We shall find presently that when He does so, it has no effect in preventing many even of His professing disciples dropping off from Him. Here He only insists the more on the truth and necessity of what He is declaring. With another of His strong affirmations, He carries His statement further than before, and gives it fuller emphasis: "Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you: he that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day. For My flesh is truly food, and my blood is truly drink."
They were accustomed to such figurative speech; and the words would not sound as if they had been spoken elsewhere than in that eastern land. Moreover the impossibility of taking them literally would seem apparent, while the sacrificial system of the law would naturally suggest the thought of reference to it in the words of Christ. But to drink the blood of the offering was in entire opposition to the law, which forbade the drinking of any blood. Yet the giving His flesh for the life of the world, of which He had spoken, could be nothing else but sacrificial, while the feeding upon the flesh by any other than the priests could only apply to the peace-offering.
Our Christian knowledge enables us easily to put by the side of our Lord’s words passages from the Old Testament history, the prophets and the psalms, which should have helped the listeners to understand their application. In their own Targums stands recorded their own interpretation Messianically (partially, at least) of Isa 53:1-12 and Psa 22:1-31; Psa 40:1-17, besides much else. But the conclusion was unwelcome to their unhumbled pride, and Christ crucified was "to the Jew a stumbling-block." Let us turn from them to consider for ourselves what His words mean.
Appropriating faith could hardly be more vividly pictured than in the eating and drinking of Christ’s flesh and blood. The Supper of the Lord has kept continually before us the language here, which ritualism would spoil by insisting upon a real partaking in a so-called "sacrament" of a living instead of a dead Christ. Its being His death in which at His table we remember Him takes away the whole foundation of a doctrine which debases and carnalizes what is of the deepest spiritual import. We need not take it up here where we are warned on every side that it cannot be an ordinance of which the Lord is speaking when He says, "Except ye eat and drink, ye have no life in you," any more than when on the other hand He says, "He that eateth and drinketh hath eternal life." The ordinance speaks of that of which the words speak; and the truth is symbolized in act there, and in words here.
Let us note that on the one side, if we eat not we have no life, -nothing that can properly be called that: if we have eaten we have eternal life: eternal life or no spiritual life at all: that is what the Lord’s "verily, verily" affirms.
Moreover, He is speaking of life in you: the eternal life is therefore in you; otherwise it would be saying, if you eat not you have no life in you, while yet, if you eat, you still have no life in you: which would be, of course, too incongruous to maintain.
Christ’s flesh is given for the life of the world, and here the flesh and blood are apart: this is a sacrificial death, in which, according to the law, the blood was carefully poured out before the flesh was either burned or eaten. There was an exception to this, when the sin-offering was burned outside the camp; but this is the peace-offering; which, while it does not go so fully into the work of atonement, dwells more upon the effect of it. The passover had this character, where the whole household fed upon that the blood of which was on the door-posts. Accordingly it is the "passover, the feast of the Jews," which was at hand when these words were spoken.
The difference between the flesh and blood is evident. The "blood is the life"; and "it is the blood that maketh atonement for the soul." Thus it speaks of the work accomplished, as only in death could it be accomplished; while the flesh is the victim that has died; in type, the Person of the Lord Himself. Thus the Person is first dwelt upon, the Bread from heaven; and then "the bread which I will give is My flesh."
The drinking the blood is characteristic of Christianity, as compared with that which was before it. The work is known and entered into, with its blessed effect as bringing us to God. Death has become the sustenance of Life. It is not however of the present power of resurrection of which the Lord speaks here, but of going on to it as that in which our portion is. Christ having gone out of the world by death, and we having entered into the fellowship of His death, we wait to be with Him.
Of this identification of ourselves with Him, and of Himself with us He goes on to speak. His flesh is truly food, His blood is truly drink. The food we take becomes by assimilation part of our very selves; and this wondrous food which has in it the true and eternal life (we being the dead and it the living) works "contrary to nature" to assimilate us to itself. Thus we abide in Him and He in us: Christ makes us His own, and then lives in us as His own.
He compares with this even His own human life as sent of the Father. As Man, He thus lived by reason of the Father, the Father’s will being that which He was here to carry out. Even so with him in whom Christ as received by him abides, he lives by reason of Christ: Christ it is who is the explanation of his life, its thought and purpose. This is a life which is true life, a life therefore over which hangs no shadow of death: it abides for ever.
(4) But even to many of His disciples this was a hard saying, and they stumbled at it. They were thinking of the "Kingdom and glory," and wanted nothing of the "Kingdom and patience" which must precede it. To eat and drink into His death, whatever this might mean, was not the fulfilment of their carnal expectations. They had in truth no heart to inquire further, and stopped at the mere letter and the flesh. The Lord assures them therefore, He was going up where He was before. As to what He had been saying, the flesh could profit nothing; the Spirit of God alone could give life, and His words were spiritual -suited to the work of the Spirit -and quickening where He wrought. But some of them had no receptive power -no faith; and here He spoke with the consciousness which had been ever present with Him, of who it was that believed not, and how unbelief would end in apostasy and betrayal. He could find no hope but in that love-gift of the Father, of which He had spoken, and which assured Him of a people that should come to Him.
Thus He was prepared for rejection; and they took Him at His word, and rejected Him. "Upon this many of His disciples went back and walked no more with Him." Such was the dropping off that He had reason to turn even to the twelve and ask, Were they going too? Faith in Simon Peter answered for the rest, there was no other to whom to go: it was, and so it has remained, Christ or none at all! And for those for whom it is so there are "words of eternal life" which are found with Him; all the more surely that, as they are unacceptable to carnal men: words which in their unearthly purity proclaim indeed the "Holy One of God."
Peter speaks for them all, but they are not in fact united in the same testimony: for now as the truth develops, and the light shines amid the darkness, the darkness gathers strength in opposition to it. This seems to be the time when in the defection going on among professed disciples, the heart of Judas begins to conceive its first malignant schemes of hostility to the Lord. His character is at least now formed as what the Lord declares him to be, a "false accuser" -a "devil." The seed of the betrayal has already taken root within him.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv11–12
John
THE FOURTH MIRACLE IN JOHN’S GOSPEL
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Joh 6:11.
This narrative of the miraculous feeding of the five thousand is introduced into John’s Gospel with singular abruptness. We read in the first verse of the chapter: ‘After these things Jesus went over the Sea of Galilee,’ i.e. from the western to the eastern side. But the Evangelist does not tell us how or when He got to the western side. ‘These things,’ which are recorded in the previous chapter, are the healing of the impotent man at the Pool of Bethesda, the consequent outburst of Jewish hostility, and the profound and solemn discourse of our Lord, in which He claims filial relationship to the Father. So that we must insert between the chapters a journey from Jerusalem to Galilee, and a lapse at all events of some months-or, if the feast referred to in the previous chapter be, as it may be, the Passover, an interval of nearly a year. So little care for the mere framework of events has this fourth Gospel; so entirely would the Evangelist have us see that his reason for narrating this miracle is mainly its spiritual lessons and the revelation which it makes of Christ as Himself the Bread of Life.
Similarly, he has no care to tell us anything about the reasons for our Lord’s retirement with His disciples from Galilee to the eastern bank. These we have to learn from the other Evangelists. They give us several concurrent motives-the news of the death of John the Baptist; and of the desire of the bloody tyrant to see Jesus, which foreboded evil; also the return of the twelve Apostles from their trial journey, which involved the necessity of rest for them; and, perhaps, the approach of the Passover, which our Lord did not purpose to observe in Jerusalem because of the Jewish hostility, and which, therefore, suggested the withdrawal to temporary retirement.
All these reasons concurring, He and His disciples would seek for a brief space of seclusion and repose. But the hope of securing such was vain. The people followed in crowds so eagerly, so hastily, in such enormous numbers, that no natural or ordinary provision for their wants could be thought of. Hence the occasion for the miracle before us.
Now I think that this narrative, with which I wish to deal, falls mainly into two portions, both of which suggest for us some important lessons. There is, first, the preparations for the sign; and then there is the sign itself. Let us look at these two points in succession.
I. First, then, the preparations for the sign.
Now it is to be observed that this is the only incident before our Lord’s last journey to Jerusalem which is recorded by all four Evangelists; therefore the variations between the narratives are of especial interest, and these variations are very considerable. We find, for instance, that in John’s account the question as to how the bread was to be provided came from Christ; in the other Evangelists’ accounts that question is discussed first amongst the Apostles privately. We find from John’s narrative that the question was suggested even before the multitudes had come to Jesus. We find in the Synoptic Gospels that it arose at the close of a long day of teaching and of healing.
Now it is possible that this diversity of time may be the solution of the diversity of the person proposing. That is to say, it is quite legitimate to conclude that John’s account takes up the incident at an earlier period than the other Evangelists do, and that the full order of events was this; that, privately, at the beginning of the day, whilst the people were yet flocking to our Lord, He, to one of the disciples alone, suggests the question, ‘Whence shall we buy bread that these may eat?’ and that the answer, ‘Two hundred pennyworth of bread is not sufficient that every one of them may take a little,’ explains for us the suggestion of the same amount at a subsequent part of the day, by the Apostles when they asked our Lord the question, ‘Shall we go and buy two hundred pennyworth of bread that these may eat?’
Be that as it may, we may pause for a moment upon this question of our Lord’s, ‘Whence shall we buy bread that these may eat?’
Now notice what a lovely glimpse we get there into the quick-rising sympathy of the Saviour with all forms of human necessity. He had gone away to snatch a brief moment of rest. The rest is denied Him; the hurrying crowds come pressing with their vulgar curiosity-for it was nothing better-after Him. No movement of impatience passes across His mind; no reluctance as He turns away from the vanishing prospect of a quiet afternoon with His friends. He looks upon them, and the first thought is a quick, instinctive movement of a divine and yet most human sympathy. The question rises in His mind of how He was to provide for them; they were not hungry yet; they had not thought where their bread was to come from. But He cared for the careless, and His heart was prophetic of their necessities, and quick to determine ‘what He should do’ to supply them. So is it ever. Before we call, He answers. Thy mercy, O loving Christ! needs no more than the sight of human necessities, or even the anticipation of them, swiftly to bestir itself for their satisfaction and their supply.
But, farther, He selects for the question Philip, a man who seems to have been what is called-as if it were the highest praise-an ‘intensely practical person’; who seems to have had little faith in anything that he could not get hold of by his senses, and who lived upon the low level of ‘common sense.’ He always lays stress upon ‘seeing.’ His answer to Nathanael when he said, ‘Can any good thing come out of Nazareth?’ was, ‘Come and see.’ A very good answer, and yet one that relies only on the external manifestation of Christ to the senses. Then, on another occasion, he breaks in upon the lofty spiritualities of our Lord’s final discourse to His disciples, with the malapropos request, ‘Lord, show us the Father, and it sufficeth us.’ And so here, to the man who believed in his eyesight, and did not easily apprehend much else, Jesus puts this question, ‘Where is the bread to come from for all these people? This He said to prove him.’ He hoped that the question might have shaped itself in the hearer’s mind into a promise, and that he might have been able to say in answer, ‘Thou canst supply; we need not buy.’
So Christ does still. He puts problems before us, too, to settle; takes us, as it were, into His confidence with interrogations that try us, whether we can rise above the level of the material and visible, or whether all our conceptions of possibilities are bounded by these. And sometimes, even though the question at first sight seems to evoke only such a response as it did here, it works more deeply down below afterwards, and we are helped by the very difficulty to rise to a clear faith.
Philip’s answer is very significant. ‘Two hundred pennyworth of bread are not sufficient.’ He casts his eye over the multitude, he makes a rough, rapid calculation, one does not exactly see the data on which it was based; and he comes to the conclusion, ‘Two hundred pennyworth’ {in our English money some L. 7 or L. 8 worth} would give them each a morsel. And no doubt he thought himself very practical. He was a man of figures; he believed in what could be put into tables and statistics. Yes; and like a great many other people of his sort, he left out one small element in his calculation, and that was Jesus Christ, and so his answer went creeping along the low levels, dragging itself like a half-wounded snake, when it might have risen on the wings of faith into the empyrean, and soared and sung.
So learn that when we have to deal with Christ’s working-and when have we not to deal with Christ’s working?-perhaps probabilities that can be tabulated are not altogether the best bases upon which to rest our calculations. Learn that the audacity of a faith that expects great things, though there be nothing visible upon which to build, is wiser and more prudent than the creeping common-sense that adheres to facts which are shadows, and forgets that the chief fact is that we have an Almighty Helper and Friend at our sides.
Still further, among these preliminaries, let us point to the exhibition of the inadequate resources which Christ, according to the fuller narrative in the other Evangelists, desired to know. ‘There is a little lad here with five barley loaves’-one per thousand-’and two small fishes’-insufficient in quantity and very, very common in quality, for barley bread was the food of the poorest. ‘But what are they among so many?’ And Christ says, ‘Bring them to Me.’
Christ’s preparation for making our poor resources adequate for anything is to drive home into our hearts the consciousness of their insufficiency. We need, first of all, to be brought to this, ‘All that I have is this wretched little stock; and what is that measured against the work that I have to do, and the claims upon me?’ Only when we are brought to that can His great power pour itself into us and fill us with rejoicing and overcoming strength. The old mystics used to say, and they said truly: ‘You must be emptied of yourself before you can be filled by God.’ And the first thing for any man to learn, in preparation for receiving a mightier power than his own into his opening heart, is to know that all his own strength is utter and absolute weakness. ‘What are they among so many?’ When we have once gone right down into the depths of felt impotence, and when our work has risen before us, as if it were far too great for our poor strengths which are weaknesses, then we are brought, and only then, into the position in which we may begin to hope that power equal to our desire will be poured into our souls.
And so the last of the preparations that I will touch upon is that majestic preparation for blessing by obedience. ‘And Jesus said, Make the men sit down.’ And there they sat themselves, as Mark puts it in his picturesque way, like so many garden plots-the rectangular oblongs in a garden in which pot-herbs are grown-on the green grass, below the blue sky, by the side of the quiet lake. Cannot you fancy how some of them seated themselves with a scoff, and some with a quiet smile of incredulity; and some half sheepishly and reluctantly; and some in mute expectancy; and some in foolish wonder; and yet all of them with a partial obedience? And says John in the true translation: ‘So the men sat down, therefore Jesus took the loaves.’ Sit you down where He bids you, and your mouths will not be long empty. Do the things He tells you, and you will get the food that you need. Our business is to obey and to wait, and His business is, when we are seated, to open His hand and let the mercy drop. So much for the preparations for this great miracle.
II. Now, in the next place, a word as to the sign itself.
I take two lessons, and two only, out of it. I see in it, first, a revelation of Christ, as continually through all the ages sustaining men’s physical life. And I see in it, second, a symbol of Christ as Himself the Bread of Life.
As to the first, there is here, I believe, a revelation of the law of the universe, of Christ as being through all the ages the Sustainer of the physical life of men. What was done then once, with the suppression of certain links in the chain, is done always, with the introduction of those links. The miraculous moment in the narrative is not described to us. We do not know where or when there came in the supernatural power which multiplied the loaves-probably as they passed from the hand of the Master. But be that as it may, it was Christ’s will that made the provision which fed all these five thousand. And I believe that the teaching of Scripture is in accordance with the deepest philosophy, that the one cause of all physical phenomena is the will of a present God; howsoever that may usually conform to the ordinary method of working which people generalise and call laws. The reason why anything is, and the reason why all things change, is the energy there and then of the indwelling God who is in all His works, and who is the only Will and Power in the physical world.
And I believe, further, that Scripture teaches us that that continuous will, which is the cause of all phenomena and the underlying subsistence on which all things repose, is all managed and mediated by Him who from of old was named the Word; ‘in whom was life, and without whom was not anything made that was made.’ Our Christ is Creator, our Christ is Sustainer, our Christ moves the stars and feeds the sparrows. He was ‘before all things, and in Him all things consist.’ He opens His hand-and there is the print of a nail in it-and ‘satisfies the desire of every living thing.’
So learn how to think of second causes, and see in this story a transient manifestation, in unusual form, of an eternal and permanent fact. Jesus took the loaves and distributed to them that were set down.
And so, secondly, the miracle is a sign-a symbol of Him as the true Bread and Food of the world. That is the explanation and commentary which He Himself appends to it in the subsequent part of the chapter, in the great discourse which is founded upon this miracle.
‘I am the Bread of Life.’ There is a triple statement by our Lord upon this subject in the remaining portion of the chapter. He says, ‘I am the Bread of Life.’ My personality is that which not only sustains life when it is given, but gives life to them that feed upon it. But more than that, ‘the bread which I will give,’ pointing to some future ‘giving’ beyond the present moment, and therefore something more than His life and example, ‘is My flesh, which’-in some as yet unexplained way-’I give for the life of the world.’ And that there may be no misunderstanding, there is a third, deeper, more mysterious statement still: ‘My flesh is meat indeed, and My blood is drink indeed.’ Repulsive and paradoxical, but in its very offensiveness and paradox, proclaiming that it covers a mighty truth, and the truth, brother, is this, the one Food that gives life to will, affections, conscience, understanding, to the whole spirit of a man, is that great Sacrifice of the Incarnate Lord who gave upon the Cross His flesh, and on the Cross shed His blood, for the life of the world that was ‘dead in trespasses and sins.’ Christ, our Passover, is sacrificed for us, and we feed on the sacrifice. Let your conscience, your heart, your desires, your anticipations, your understanding, your will, your whole being feed on Him. He will be cleansing, He will be love, He will be fruition, He will be hope, He will be truth, He will be righteousness, He will be all. Feed upon Him by that faith which is the true eating of the true Bread, and your souls shall live.
And notice finally here, the result of this miracle as transferred to the region of symbol. ‘They did all eat and were filled’; men, women, children, both sexes, all ages, all classes, found the food that they needed in the bread that came from Christ’s hands. If any man wants dainties that will tickle the palates of Epicureans, let him go somewhere else. But if he wants bread, to keep the life in and to stay his hunger, let him go to this Christ who is ‘human nature’s daily food.’
The world has scoffed for nineteen centuries at the barley bread that the Gospel provides; coarse by the side of its confectionery, but it is enough to give life to all who eat it. It goes straight to the primal necessities of human nature. It does not coddle a class, or pander to unwholesome, diseased, or fastidious appetites. It is the food of the world, and not of a section. All men can relish it, all men need it. It is offered to them all.
And more than that; notice the inexhaustible abundance. ‘They did all eat, and were filled.’ And then they took up-not ‘of the fragments,’ as our Bible gives it, conveying the idea of the crumbs that littered the grass after the repast was over, but of the ‘broken pieces’-the portions that came from Christ’s hands-twelve baskets full, an immensely greater quantity than they had to start with. ‘The gift doth stretch itself as ‘tis received.’ Other goods and other possessions perish with the using, but this increases with use. The more one eats, the more there is for him to eat. And all the world may live upon it for ever, and there will be more at the end than there was at the beginning.
Brethren, why do ye ‘spend your money for that which is not bread’? There is no answer worthy of a rational soul, no answer that will stand either the light of conscience or the clearer light of the Day of Judgment. I come to you now, and although my poor words may be but like the barley bread and the two fishes-nothing amongst all this gathered audience-I come with Christ in my hands, and I say to you, ‘Eat, and your souls shall live.’ He will spread a table for you in the wilderness, and take you to sit at last at His table in His Kingdom.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Bread of Life
The Bread of Life
Joh_6:1 to Joh_7:1. Feeding the five thousand. Walking upon the sea. Discourse upon the bread of life. Defection of many disciples. The Apostles stand firm.
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Returning from Jerusalem, our Lord met the Apostles somewhere on the W. of the lake (perhaps at Capernaum), and heard their report of their mission (Luk_9:10). He then spent about a fortnight preaching and healing the sick (Joh_6:2), and afterwards, seeking retirement, sailed with them to a desert place on the NE. coast belonging to a city called Bethsaida (Mar_6:32; Luk_9:10 cp. Joh_6:1). The multitudes followed on foot, and Jesus took compassion on them and fed them (Joh_6:2.). The time was just before the Passover, 28 a.d. (Joh_6:4), and immediately after the death of the Baptist (Mat_14:13). For a full commentary on this miracle, which alone is recorded by all the evangelists (Mat_14:15; Mar_6:35; Luk_9:12), see on Mat_14:15.
1. Tiberias] a Gentile city on the lake, built by Herod Antipas during our Lord's lifetime, and named after the emperor Tiberius.
3. A mountain] RV 'the mountain.'
4. The passover] the second of the ministry. The nearness of the Passover accounts for the crowds seen approaching (Joh_6:5). They were Galileans going up to Jerusalem to keep the Passover. Probably our Lord did not go up to Jerusalem for this feast, as there were plots against His life (Joh_7:1).
10. Make the men] RV 'the people.'
So the men] i.e. the males.
11. Given thanks] The other Gospels say, 'blessed.' The usual benediction was, 'Blessed art Thou, Jehovah our God, King of the world, who causest bread to come forth from the earth.'
14, 15. This miracle marks a crisis in our Lord's ministry. His popularity was at its height. The people were convinced that He was the Messiah. They demanded that He should be crowned king of Israel, and should lead them against their enemies. By rejecting their overtures, and by showing, in His subsequent address at Capernaum, that His aims were of an entirely different character, He forfeited His popularity, and never regained it (see Joh_6:66).
Although this miracle had been recorded by the three synoptists, St. John (contrary to his usual practice) relates it again, because it forms a suitable introduction to the important discourse upon the bread of life which follows (Joh_6:26.), and which, in St. John's view, is an unfolding of its symbolical meaning. 'The miracle illustrates the mode of Christ's working in all ages; both in temporal and in spiritual things, the spirit that proceeds from Him makes the greatest results possible to the smallest means; that which appears, as to quantity, most trifling, multiplies itself, by His divine power, so as to supply the wants of thousands. The physical miracle is for us a type of the spiritual one which the power of His words works in the life of mankind in all time' (Neander).
16-21. The miracle of walking on the sea is recorded also by Mt (Mat_14:22) and Mk (Mar_6:45): see on Mt. St. John records it, perhaps because of its close connexion with the miracle of feeding; more probably because of the mystical signification which he discerns in it, for which see on Mt.
18, 19. The disciples were not to cross the lake, but to coast along it, and to take Jesus on board at an appointed place (see Joh_6:17). A violent wind blew them out into the middle of the lake, so that Jesus was obliged to walk upon the water to reach them.
22-25. The multitudes which had been fed remained on the spot all night. In the morning they were surprised to find Jesus gone. They knew that He had not embarked with the disciples, who had taken away the only boat. How then had He departed? Soon a fleet of boats arrived (perhaps to sell provisions), and they made use of these to cross the lake in search of Jesus.
26-59. Discourse on the Bread of Life. As in John 4 Jesus is the giver of 'living water,' so here He is the 'living bread' or 'manna' of the soul. Such language had been to some extent prepared for by OT. references to the spiritual feast to which 'Wisdom' invites her children, 'Come eat ye of my bread, and drink of the wine which I have mingled' (Pro_9:5, etc.); and by the current view that the 'manna' of the OT. is to be spiritually interpreted (Philo identifies it with the 'Logos' or 'Word' of God; St. Paul calls it 'spiritual meat,' 1Co_10:3 the Psalmist calls it 'angels' food,' Psa_78:25). There are also OT. references to the banquet of the Messiah (Isa_25:6, etc.), which are frequently echoed in the NT. (Mat_8:11; Mat_22:2.; Mat_25:10; Mat_26:29; Luk_14:15; Rev_19:9). But such passages do not lead up to, or explain our Lord's language about eating His flesh, and drinking His blood. The nearest parallel to this is the Passover. Our Lord's hearers were about to go up to Jerusalem to eat the Passover (Joh_6:4). Some of them, perhaps, had heard the Baptist call Him 'the Lamb of God that taketh away the sin of the world' (Joh_1:29, Joh_1:36). Our Lord, accordingly, set before them His Person as the sacred reality of which the Passover lamb was a type. As the blood of the Paschal lamb had protected the Israelites of old from the sword of the destroying angel, so the death of the Lamb of God would give spiritual life to the whole world (Joh_6:51). As in the Paschal meal the Israelites ate the flesh of a literal lamb, so in the feast which He came to prepare, they would spiritually eat the flesh and drink the blood of the True Lamb. By the 'flesh' of Christ is to be understood His human nature (see Joh_1:14), and by His blood, His atoning blood, shed for the sins of the world. There is reference, therefore, both to the Incarnation, and to the Atonement. The eating and drinking of Christ's flesh and blood is spiritual (Joh_6:63), and can only take place through the medium of faith (Joh_6:35, Joh_6:40, Joh_6:47). It is not, however, identical with faith, but rather is the reward of faith. Those who have lively faith in Christ as the Son of God and the Redeemer of the world, are so incorporated with Him, that they dwell in Him and He in them (Joh_6:56); He is in them a principle of spiritual life (Joh_6:57), and of resurrection (Joh_6:54); and He strengthens and refreshes their souls, so that they neither hunger nor thirst (Joh_6:35, Joh_6:55), until they attain everlasting life (Joh_6:50-51, Joh_6:54, Joh_6:58). This vital union between Christ and the believer is elsewhere illustrated by the parable of the True Vine (Joh_15:1.), and by St. Paul's metaphor of the body and the members (1Co_12:12.).
This discourse is regarded by nearly all commentators as intended to prepare the way for the institution of the Lord's Supper, by explaining the fundamental idea and principle of that holy rite, viz. the union of the believer with Christ's human nature through faith. The Supper was ordained (see on Mat_26:26-30) as the ordinary and covenanted means of feeding upon Christ—of 'eating his flesh and drinking his blood,' i.e. of appropriating spiritually and by faith His glorified humanity and sharing in the benefits of His passion. This, the original apostolic doctrine, which guarded both the reality of the reception by the believing soul of Christ's true humanity, in this ordinance, and also the absolute need of a lively faith if this blessed result was to be achieved, was endangered in St. John's time by two opposite tendencies, that of Gnosticism, which, while confessing Christ's Godhead, denied His Incarnation and Atonement, and that of a false ecclesiasticism, which, while confessing both, imagined that union with the Incarnate Redeemer could be attained mechanically through the sacraments, without a living faith. As against the former the evangelist emphasises the reality of Christ's 'flesh,' or human nature, and of His 'blood' or atoning sacrifice; and as against the latter the need of a living faith, as the only means through which Christ's flesh and blood can be savingly appropriated, and become the food of the soul. The 'flesh' of Christ, which is received by faith, is, of course, His glorified humanity, as it now is at the right hand of God, and as it is communicated to believers through the Spirit (Joh_6:62-63). At the institution of the Supper, however, our Lord spoke not of His 'flesh,' but of His 'body,' and for this there was a reason. Both words denote Christ's human nature, but whereas to eat Christ's 'flesh' indicates only the union of the individual believer with his Saviour, to eat Christ's 'body' indicates also his union with other believers, a fundamental idea of the sacrament of love, which was intended to be the centre of Christian unity (1Co_10:16-17).
27. 'Do not earnestly strive to obtain food and raiment and luxuries for your bodies, but spiritual food for your souls. I am indeed the Messiah, but the Messiah's work is not to give temporal prosperity as you imagine, but everlasting life.' Sealed] 'By this miracle God the Father has “sealed” (i.e. publicly proclaimed) Me, not as the giver of temporal prosperity, as you carnally suppose, but as the giver of immortality.'
28. The works of God] i.e. works well-pleasing to God.
29. For the plural 'works,' i.e. a multitude of supposed meritorious acts, Jesus substitutes one single work, faith in Himself. Faith in Jesus is called a 'work,' because it is a definite act of the will. It is the one work required, because it is the solemn dedication of the whole life to God, and virtually includes in itself all other works, and renders them acceptable.
30, 31. Jesus having practically (in Joh_6:29) claimed to be the Messiah, the people now require Him to repeat Moses' miracle of the manna. This was regarded as the greatest of the OT. miracles, and it was expected that the Messiah would repeat it.
32. Moses' manna, though it came from heaven, was not heavenly bread, and could not sustain spiritual life.
33. He which cometh] RV 'that which cometh.'
35. What bread and water are to the body; that Christ is to the soul. Every aspiration after God and holiness He is able to satisfy.
36. The idea is contained in Joh_6:26, but perhaps Christ is referring to some unrecorded words.
37. Those whom the Father 'gives' to Christ, are those who actually come. The Father desires the salvation of every man, and draws all men to Christ (Joh_3:16; Joh_12:32), but some refuse to come (Joh_5:40). The Father foresees what men will come, and, as a result of His foreknowledge, 'gives' them to Christ.
39. Raise it up] Jesus shows that He has come to abolish not natural, but spiritual death. Believers will die, but their death will be followed by a glorious resurrection. Here, as usually in the NT., 'resurrection' means the resurrection of the righteous, not also of the wicked.
42. The Jews argue that since Jesus has a human parentage, He cannot have existed before His birth, and so have come down from heaven. Joseph] see Joh_1:45.
44. 'Your murmuring and unbelief are caused by your resistance to the “drawing” of the Father, who bids you believe on Me. You have hardened your heart, and closed your ears to His teaching, so that now you cannot believe.'
45. A free quotation from Isa_54:13 : cp. also Joe_2:28.
46. Only our Lord is 'taught of God' in the fullest sense.
48. 'I am the reality typified by the manna.'
51. Which I will give] an allusion to our Lord's atoning death, as is made evident by the mention of His blood in Joh_6:53. The world] Salvation is offered to all mankind.
53. Eating and drinking Christ's flesh and blood is not the same thing as faith, though faith is the means of it. It is an actual and vital union with Christ's human nature, whereby the believer dwells in Christ and Christ in him, and all the benefits of Christ's passion are communicated to him: see above.
55. Meat indeed] lit. 'true meat.. true drink,' i.e. true nourishment for the soul.
57. The life-imparting union between the Father and the Son, is a figure of the life-imparting union between Christ and the believer.
59. If Tell Hum is the ancient Capernaum, its synagogue has been excavated. We can still trace its dimensions, observe its fallen pillars, and discover over the lintel of its entrance the device of a pot of manna ornamented with vine-leaves and bunches of grapes.
62. 'After My Ascension, when I shall no longer possess a natural body, you will understand that My words about eating My flesh and drinking My blood, which now offend you, are to be spiritually interpreted.'
63. 'What imparts the power of everlasting life to those who feed upon My flesh, is not the flesh as such, but the Spirit which pervades it. The flesh without the Spirit profits nothing: the flesh with the Spirit profits much. In heaven I shall be a quickening Spirit, and My body will be spiritual. After the Ascension the Holy Spirit will make you partakers of My flesh, and you will receive it spiritually by faith.' The words that I speak (RV 'have spoken')] 'These words of Mine about eating and drinking My flesh and blood, about My Ascension, and about the gift of the Spirit, contain the very essence of the gospel. Those who believe them and obey them, will be made partakers of My Spirit, and of eternal life.'
65. See Joh_6:44, Joh_6:45.
66-71. Effects of the discourse. Many disciples forsake Jesus, but the Twelve stand firm, and their faith is strengthened.
69. That.. Christ, the Son of the living God] RV 'the Holy One of God,' which emphasises Christ's sinlessness. Not till later does St. Peter confess that He is the Son of the living God (Mat_16:16).
71. Judas] RV 'Judas, the son of Simon Iscariot.' 'Iscariot' means an inhabitant of Kerioth, a town in Judæa. Judas was thus the only Judæan apostle.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv1–2 J. W. McGarvey's The Fourfold Gospel [LXIII. A. Return…
J. W. McGarvey's The Fourfold Gospel [LXIII. A. Return of the Twelve].
LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision A. RETURN OF THE TWELVE AND RETIREMENT\line TO THE EAST SHORE OF GALILEE. aMATT. XIV. 13; bMARK VI. 30-32; cLUKE IX. 10; dJOHN VI. 1.
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b30 And the apostles gather themselves together unto Jesus; cwhen they were returned, band they told cdeclared unto bhim all things, whatsoever they had done, and whatsoever they had taught. [They had fulfilled the mission on which Jesus had sent them, and on returning each pair made to him a full report of their work.] 31 And he saith unto them, Come ye yourselves apart into a desert place [an uninhabited place], and rest a while. For there were many coming and going, and they had no leisure so much as to eat. [Need of rest was one reason for retiring to the thinly settled shores east of the lake. Matthew proceeds to give us another reason for his retiring.] a13 Now d1 After these things awhen Jesus heard it [Heard about John's death. The excitement caused by this event, and the efforts to use Jesus as a leader in revolt, as indicated at the close of the last section, constituted another reason why Jesus should withdraw from the multitude], che took them [the apostles], and withdrew athence capart b32 And they went away in the aa boat, dto the other side of the sea of Galilee, which is the sea of Tiberias. cto a city called Bethsaida. bto a desert place apart. [They sailed to the northeastern shore of the lake to a plain lying near the city of Bethsaida Julius.] [374]
[FFG 374]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v14 kosmos = mankind. (See Scofield "Mat 4:8").
world
kosmos = mankind. (See Scofield "Mat 4:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The Feeding of the Five Thousand Men. (Joh…
CHAPTER 6
1. The Feeding of the Five Thousand Men. (Joh 6:1-14.)
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2. The Attempt to Make Him King, (Joh 6:15.)
3. The Stormy Sea. “It is I, be not afraid.” (Joh 6:16-21.)
4. The Discourse on the Bread of Life. The Food of the Believer. (Joh 6:22-59.)
5. The Falling Away of Disciples. (Joh 6:60-66)
6. Peter’s Confession. (Joh 6:67-71.)
The events which are recorded in this chapter happened at the Sea of Galilee, the sea of Tiberias. John exclusively uses this name, an evidence that he wrote after the fall of Jerusalem. By this name the lake had become known to the Gentiles. The feeding of the five thousand is the same mentioned by the Synoptics. This great sign showed that Jehovah was in their midst, He Who had fed His Israel with manna in the wilderness and promised to satisfy the poor with bread. (Psa 132:15.) When they had seen the great sign they acknowledged Him to be the promised Prophet who should come (Deu 18:15) and wanted to make Him King. But He departed into a mountain. He knew that all they meant by making Him King was to become the leader of a carnal movement to overthrow the hated Roman government.
The storm on the sea and His coming across the stormy sea we have had in the other Gospels.
The great discourse on the Bread of Life follows. It is connected with the sign of the feeding of the multitude. When He speaks of being the Bread from Heaven He refers to His incarnation. “For the bread of God is He which cometh down from heaven and giveth His life for the world.” They rejected that Bread. Then He speaks of eating His flesh and drinking His blood both for the reception of life and for the sustenance of that life. These words have nothing whatever to do with the Lord’s supper. Bishop Ryle, who was a leader in a ritualistic church, repudiated this wrong interpretation in the following words: “For one thing, a literal ‘eating and drinking’ of Christ’s body and blood would have been an idea utterly revolting to all Jews, and flatly contradictory to an often-repeated precept of their law.--For another thing, to take a literal view of ‘eating and drinking,’ is to interpose a bodily act between the soul of man and salvation. This is a thing for which there is no precedent in Scripture. The only things without which we cannot be saved are repentance and faith.--Last, but not least, to take a literal view of ‘eating and drinking,’ would involve most blasphemous and profane consequences. It would shut out of heaven the penitent thief. He died long after these words were spoken, without any literal eating and drinking. Will any dare to say he had ‘no life’ in Him?--It would admit to heaven thousands of ignorant, godless communicants in the present day. They literally eat and drink, no doubt! But they have no eternal life, and will not be raised to glory. Let these reasons be carefully pondered.
“The plain truth is, there is a morbid anxiety in fallen man to put a carnal sense on Scriptural expressions, wherever he possibly can. He struggles hard to make religion a matter of forms and ceremonies,--of doing and performing,--of sacraments and ordinances,--of sense and of sight.”
The Bread of God, He Himself, gave His life for the world. He gave His body and shed His blood on the cross. It is His sacrificial, atoning death. By faith we partake of it. Without it there is no life. Note the difference in Joh 6:53-54. In Joh 6:53 He speaks of those who have eaten His flesh and drunk His blood, apart from which there is no life. By faith the sinner appropriates Him, Who gave His body and shed His blood, and then receives eternal life. In Joh 6:54 He speaks of a continuous eating and drinking. He is the Source of eternal life. The believer feeds on Him; the eternal life the believer has must be sustained, nourished and kept by Himself, by ever feeding on His dying love. “The life that I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me.” (Gal 2:20.) And the believer eating and drinking becomes one with Him. “He that eateth my flesh and drinketh my blood dwelleth (literally: abideth) in Me and I in him.” It is a wonderful discourse on His incarnation, His sacrificial, atoning death, and the blessed assurances given to those who believe on Him. Precious are the promises of this great chapter. “He that cometh to me shall never hunger, and he that believeth on me shall never thirst” (Joh 6:35.) “Him that cometh unto me I will in no wise cast out.” (Joh 6:37.) “Every one who seeth the Son, and believeth on Him, may have everlasting life; and I will raise him up at the last day.” [“The last day” does not mean a day of a final and universal judgment followed by the end of the world. It is the end of the Jewish age to which our Lord refers (the age which is yet to be completed in great tribulation.--Mat 24:1-51). The first resurrection includes Old Testament saints, New Testament saints and the Jewish believers, who are martyred during the great tribulation. The first resurrection will be completed at the close of the tribulation period and followed by the setting up of the Kingdom.] (Joh 6:40.) “Verily, verily, I say unto you, he that believeth on me hath everlasting life.” (Joh 6:47.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 5, 10 The Feeding of the Five Thousand. Joh 6:1-14
The Feeding of the Five Thousand. Joh 6:1-14
Jesus back in Galilee:
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v. 1. After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberius.
v. 2. And a great multitude followed Him, because they saw His miracles which He did on them that were diseased.
v. 3. And Jesus went up into a mountain, and there He sat with His disciples.
v. 4. And the Passover, a feast of the Jews, was nigh.
See Mat 14:15-21; Mar 6:35-44; Luk 9:10-17. After these things, without definite fixing of the time. The chances are that the journey to the Feast of Purim had taken only a few days, and that the Galilean ministry of Jesus was not influenced by the interruption. Jesus went from Capernaum or its vicinity across the Sea of Galilee or Tiberius to the northeastern shore, not far from the city of Bethsaida Julias. The intention of the Lord had been to have a few days of rest, but this purpose was not realized. For a great multitude, numbering thousands of people, went around the northern end of the lake, full of eager desire to witness the miracles which He was performing in the case of various sick and invalid persons. There is no word concerning any eagerness for the Word of salvation, but only of this curiosity, not unmixed with morbidness, which sought excitement and variety. With the multitude at His heels, Jesus ascended one of the hills in the neighborhood, and there sat down with His disciples. Though the people, on the whole, were not eager for the Word of Life, Jesus lost no chance to speak to them of the one thing needful. He also healed their sick. The evangelist notes that this incident happened shortly before the Passover of the Jews; which occurred a month after the Feast of Purim. It was, therefore, early in the spring.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 10, 13 General Information:
General Information:
Jesus has traveled from Jerusalem to Galilee. A crowd has followed him up a mountainside. These verses tell the setting of this part of the story. (See: Background Information)
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After these things
The phrase "these things" refers to the events in John 5:1-46 and introduces the event that follows.
Jesus went away
It is implied in the text that Jesus traveled by boat and took his disciples with him. AT: "Jesus traveled by boat with his disciples" (See: Assumed Knowledge and Implicit Information)
A great crowd
"A large number of people"
signs
This refers to the miracles that are used as evidence that God is the all-powerful one who has complete authority over everything.
translationWords
Jesus
Sea of Galilee
miracle
disciple
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 5, 9, 10, 11, 14 6:1-71 Each story in this chapter uses the setting…
6:1-71 Each story in this chapter uses the setting of the Passover Festival (6:4) to communicate a deeper meaning.
6:1-15 Jesus’ feeding the 5,000 recalls the great Old Testament miracle of bread when Israel was in the wilderness (Exod 16). The rabbis of Jesus’ day expected the coming Messiah to “rain down food from heaven” once again (Exod 16:4), and he did.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.