John 6:4 Kommentar

In this chapter we have, I. The miracle of the loaves (Joh 6:1-14). II. Christ's walking upon the water (Joh 6:15-21). III. The people's flocking after him to Capernaum (Joh 6:22-25). IV. His conference with them, occasioned by the miracle of the loaves, in which he reproves them for seeking carnal food, and directs them to spiritual food (Joh 6:26, Joh 6:27), showing them how they must labour for spiritual food (Joh 6:28, Joh 6:29), and what that spiritual food is (v. 30-59). V. Their discontent at what he said, and the reproof he gave them for it (Joh 6:60-65). VI. The apostasy of many from him, and his discourse with his disciples that adhered to him upon that occasion (Joh 6:66-71).

After these things,.... After Christ's curing the man at Bethesda's pool, and the vindication of himself for doing it or the sabbath day, and for asserting his equality with God; near a year after these things: for these were done at the feast of the passover, and now it was near another; and what is related here, was after the death of John the Baptist, and when the disciples had returned from preaching in the several cities and towns, where Christ afterwards went, and had given an account of their success; see Mat 14:12. Quickly after the passover was ended, Christ departed from Jerusalem, and went into Galilee, and preached in the several cities and towns in those parts, and wrought many miracles: and after these things, in process of time, Jesus went over the sea of Galilee; the same with the lake of Gennesaret, Luk 5:1; which is the sea of Tiberias; and is frequently so called by the Jewish writers (x), who often make mention of , "the sea of Tiberias"; and by other writers, it is called the lake of Tiberias (y); Pliny, who calls it the lake of Genesara (z), says, "it was sixteen miles long, and six broad, and was beset with very pleasant towns; on the east were Julias and Hippo, and on the south Tarichea, by which name some call the lake, and on the west Tiberias, wholesome for the hot waters.'' And these are the waters which the Jews call , or, the hot baths of Tiberias (a); and from the city of Tiberias built by Herod, and called so in honour of Tiberius Caesar, the sea took its name. (x) T. Bab. Bava Kama, fol. 81. 2. & Bava Bathra, fol. 74. 2. Becorot, fol. 55. 1. Megilla, fol. 5. 2. & 6. 1. Moed. Katon, fol. 18. 2. & T. Hieros. Kilaim, fol. 32. 3. & Erubin, fol. 25. 2. (y) Solin, c. 48. Pausan. l. 5. p. 298. (z) Lib. 5. c. 15. (a) T. Hieros. Peah, fol 21. 2. & Sheviith, fol. 38. 4. Kiddushin, fol. 61. 1. R. Benj. Itinerar. p. 53.

And the passover, a feast of the Jews, was nigh. This was the third passover, since our Lord's baptism, and entrance on his public ministry; see Joh 2:13. Whether Christ went up to this feast is not certain; some think he did not; but from what is said in Joh 7:1, it looks as if he did: how nigh it was to the feast, cannot well be said. Thirty days before the feast, they began to talk about it; and especially in the last fifteen days, they made preparations for it, as being at hand (b); and if there was now so long time to it, there was time enough for Jesus to go to it. (b) T. Bab. Pesach. fol. 6. 1. Maimon. & Bartenora in Misn. Shekalim, c. 3. sect. 1.

"And the Passover, a feast of the Jews, was nigh." "How then," saith some one, "doth He not go up unto the feast, but, when all are pressing to Jerusalem, goeth Himself into Galilee, and not Himself alone, but taketh His disciples with Him, and proceedeth thence to Capernaum?" Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of the Jews.

Matthew and Mark make mention of the murder of John [the Baptist] in connection with the miracle of the bread while John here mentions it was near the day of the festival of Pascha of the Jews. It is evident that the festival of the Passover here coincides with the beheading of John the Baptist, and that a year later [the evangelist] returns again to the time of the Pascha when the mystery of the Lord’s passion was completed.

His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i. e. our spiritual passover, by which we pass over from vice to virtue.

The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, (Mat. 14:13) not a feast of Christ.

"The Passover, the feast of the Jews, was near," he says. And yet He does not go to it, but withdraws into Galilee, because He was no longer subject to the ordinances of the law, so as to observe the legal feasts. And in another sense: since the malice of the Jews was pursuing Him, He, having found occasions, little by little weakens the law; the type has ceased. Note this also: "a feast of the Jews." It was not a feast of Christ, since Christ did not go to it, but only the Jews alone.

The time is mentioned when he says, Now the Passover was near. This time was also well suited for their refreshment, for "Passover" means "passage": "It is the Passover of the Lord, that is, his passage" (Ex 12:11). We understand from this that anyone who desires to be refreshed by the bread of the divine Word and by the body and blood of the Lord, must pass from vices to virtues: "Our Passover, Christ, has been sacrificed, and so let us feast with the unleavened bread of sincerity and truth" (1 Cor 5:7). And again, divine Wisdom says: "Pass over to me, all who desire me" (Sir 24:26). This is the second Passover the Evangelist has mentioned. However, our Lord did not go to Jerusalem this time, as the law commanded. The reason for this being that Christ was both God and man: as man he was subject to the law, but as God he was above the law. So, he observed the law on certain occasions to show that he was a man, but he also disregarded the law at other times to show that he was God. Further, by not going he indicated that the ceremonies of the law would end gradually and in a short time.

Jesus passes the sea of Tiberias, and a great multitude follow him, Joh 6:1-4. He feeds five thousand with five loaves, and two fishes, Joh 6:5-13. They acknowledge him to be the prophet that should come into the world, Joh 6:14. They purpose to force him to become their king; and he withdraws from the multitude, Joh 6:15. The disciples take ship, and go towards Capernaum, and are overtaken with a storm, Joh 6:16-18. Christ comes to them, walking upon the water, Joh 6:19-21. The people take boats and follow him, Joh 6:22-24. He reproves their fleshly motives, Joh 6:25-27. They profess a desire to be instructed, Joh 6:28. Christ preaches to them, and shows them that he is the bread of life, and that they who reject him are without excuse, Joh 6:29-40. They are offended, and cavil, Joh 6:41, Joh 6:42. He asserts and illustrates his foregoing discourse, Joh 6:43-51. They again cavil, and Christ gives farther explanations, Joh 6:52-59. Several of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have life, Joh 6:60. He shows them that his words are to be spiritually understood, Joh 6:61-65. Several of them withdraw from him, Joh 6:66. He questions the twelve, whether they also were disposed to forsake him, and Peter answers for the whole, Joh 6:67-69. Christ exposes the perfidy of Judas, Joh 6:70, Joh 6:71.

And the passover - was nigh - This happened about ten or twelve days before the third passover which Christ celebrated after his baptism. Calmet. For a particular account of our Lord's four passovers see the note on Joh 2:13. For thirty days before the Passover there were great preparations made by the Jews, but especially in the last nineteen days, in order to celebrate the feast with due solemnity. Lightfoot supposes that what is here related happened within the last fifteen days. See Calmet's opinion above.

FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13) a mountain--somewhere in that hilly range which skirts the east side of the lake.

passover . . . was nigh--but for the reason mentioned (Joh 7:1), Jesus kept away from it, remaining in Galilee.