Johannes 6:3 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 Jesus went up into a mountain,.... In a desert place near Bethsaida, Luk 9:10; and there he sat with his disciples; partly for security from the cruelty of Herod, having just heard of the beheading of John; and partly for privacy, that he might have some conversation alone with his disciples, upon their return from off their journey; as also for the sake of rest and refreshment; and according to the custom of the Jewish doctors, which now prevailed; see Gill on Mat 5:1, he sat with his disciples, in order to teach and instruct them.

"And why doth He occupy the mountain now, and sit there with His disciples?" Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing meet for the study of wisdom. And often doth He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion.

Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.

His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured.

He goes up "onto the mountain" because, he says, "they saw the miracles which He performed on the sick." The followers mentioned in Matthew are better and more philosophical, "because they," he says, "were astonished at His teaching, for He taught them as one having authority" (Matt. 7:28, 29). He goes up "onto the mountain" because He was about to perform a miracle. For He did not love honor and glory, so as to perform miracles in the midst of cities, but, avoiding the vain glory of men, He seeks solitude, teaching us to do the same. He ascends "the mountain" also because He wishes to communicate something mysterious to the disciples. For He customarily always did so. Because one who is about to deliver such a discourse needs to be free from every disturbance, and the place needs to be free from every noise.

Then he gives the location of the miracle, on a mountain; hence he says: Jesus therefore went up a mountain, i.e., privately, and there sat down with his disciples. Now a mountain is a place well suited for refreshment, for according to the Psalm a mountain signifies the perfection of justice: "Your justice is like the mountains of God" (Ps 35:7). And so, because we cannot be satisfied by earthly things—indeed, "Whoever drinks this water will be thirsty again" (above 4:13)—but spiritual things will satisfy us, our Lord leads his disciples to a higher place to show that full satisfaction and the perfection of justice are found in spiritual realities. We read of this mountain: "The mountain of God is a rich mountain" (Ps 67:16). Thus he also exercised his office of teacher there, sitting with his disciples; for he is the one who teaches every man.

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.

Went up into a mountain - This mountain must have been in the desert of Bethsaida, in the territories of Philip, tetrarch of Galilee. Our Lord withdrew to this place for a little rest; for he and his disciples had been so thronged with the multitudes, continually coming and going, that they had not time to take necessary food. See Mar 6:31.

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