John 6:1-15 - Exposition

(1) The supply of human wants illustrated by a well known " sign " of power .

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 John 5:1-47 . and 6. have been inverted in order, and that thus the presence of our Lord in Galilee, mentioned in John 4:1-54 ., would account for the statement of John 6:1 and the journey to Jerusalem of John 5:1 , be brought into closer relation with John 7:1-53 . 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" ( μετὰ ταῦτα ) of John 7:1 referred to the discourse of the previous chapter, and that the "departed" ( ἀπῆλθε ) 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. John 10:40 ; John 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

(4) upon Herod Antipas ( Mark 6:14-16 );

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 Luke 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 ( Matthew 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 ( Mark 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."