John 6:13 Коментар

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.

Therefore they gathered them together,.... The several broken bits of bread, which lay about upon the grass, which the people had left, after they had been sufficiently refreshed: and filled twelve baskets; every disciple had a basket filled: with the fragments of the five barley loaves; and it may be of the fishes also: which remained over and above unto them that had eaten; such a marvellous increase was there, through the power of Christ going along with them; insomuch that they multiplied to such a degree, either in the hands of the distributors, or of the eaters.

Such was the greatness of his miracle that he willed the slender supply of food not only to be enough but even to prove superabundant. Here he followed ancient precedent. For in the same way during the famine in Elijah’s time, the scanty and final meal of the widow of Zarephath was multiplied by the blessing of the prophet through-out the period of the famine.… O Christ, even in your novelties you are old!

In the Psalms it is written of Joseph, “His hands had served in baskets.” And the disciples of Jesus, the Twelve, I believe, gathered up twelve baskets of the remainder of the broken bread. These baskets were not half filled but full. And with the disciples of Jesus, as the teachers of the multitudes, now and until the end of the world, remain the twelve baskets of fragments of the living Bread that the multitudes could not eat.

And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, "Do ye not yet understand-how many baskets ye took up?" And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only "seven baskets." And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume; a thing which marked unspeakable power.

The fragments then confirmed the matter, showing both these points; that what had taken place was no illusion, and that these were from the loaves by which the people had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. "Wherefore?" That thou mayest understand that even now He employed matter, not from necessity, nor as needing any base to work upon, but to stop the mouths of heretics.

(Tr. xxiv. s. 6) And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them.

And what are the fragments, but things which the multitude could not eat? Some secret meanings, then, are to be understood, which the multitude cannot receive; what remains but that they be entrusted to those who are able also to teach others, as were the apostles? For which reason, twelve baskets were filled. A wonderful thing was wrought, and a mighty deed; but if one intently consider it, it is as the works of God. He who out of a few grains multiplies the harvests, multiplied the five loaves in His hands.

And these things shall be said for profit from the narrative. But since we taking what has been said in a spiritual sense (for so we ought, and not otherwise) said that by the five barley loaves the book of Moses was hinted at, and by the two little fishes, the wise writings of the holy Apostles: in the gathering together of the fragments too, I suppose we ought to perceive some mystical and spiritual conception, agreeing with the order of the account. The Saviour then commanded the multitudes to sit down, and having blessed, He distributed the bread and the fishes, i. e., through the ministry of the disciples: but when they that had eaten were miraculously filled, He commands them to gather together the fragments, and twelve baskets are filled, one (it seems) for each of the disciples: for so many were they too. What then shall we understand from thence, save surely this, and truly, that Christ is the President of them that believe on Him, and nourishes them that come to Him with Divine and heavenly food? doctrines plainly of the Law and Prophets, Evangelic and Apostolic. But He does not altogether Himself appear as the Worker of these things, but the disciples minister to us the grace from above (for it is not they that speak, as it is written, but the Spirit of the Father which speaketh in them) yet not without reward to the holy Apostles shall be their labour therein. For they having dispensed to us the spiritual food, and ministered the good things of our Saviour, will receive richest recompense and obtain the fullest grace of bounty from God. For this and nothing else, I think, is the meaning of the gathering together of a basketful by each at the commandment of Christ, after their toils and the service expended upon the feasters. But there is no doubt, that after them the things typically signified will pass also to the rulers of the holy Churches.

Initially the disciples were reluctant to feed the hungry, but seeing this, the Savior gave to them in abundance from the fragments. This teaches us as well, that we, by expending a little for the glory of God, shall receive richer grace according to the saying of Christ, “a good measure, pressed down, shaken together, running over, will be put into your lap.” Therefore, we must not be slothful regarding the communion of love toward our brothers and sisters but rather put away from us, as far as possible, the cowardice and fear that lead to inhospitality. Thus we might be confirmed in hope through steadfast faith in the power of God to multiply even our smallest acts of goodness.

Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world.

One must marvel not only at the fact that there was a remainder, but also at the number of the remainder. He arranged it so that the baskets of leftovers were neither more nor less, but equal to the number of the disciples, so that all would carry them, and Judas would not be left without a share, but would have in this miracle as well an indication that his Teacher is God, and from this would have derived benefit; although, because of his malice, this turned into greater condemnation for him, since he betrayed the One Who made so much remain that even he had a basket. Not without purpose did He command the apostles to carry the baskets, but so that they, as future teachers of the universe, would always remember the miracle. For the people did not expect to receive any important benefit, and immediately forgot about the miracle — so foolish they were! But the disciples were to receive a benefit, and not merely an incidental one. From this incident we learn not to lose heart in the straits of poverty, not to shrink from hospitality and the giving of alms, but to believe that even if we have but one loaf, He who from five loaves produced such an abundance of leftovers will multiply it. In the allegorical sense: when the Lord departed from Jerusalem, according to what is said by the prophets, "I have forsaken My house; I have left My heritage" (Jer. 12:7), then He goes away to Galilee of the Gentiles and receives the Gentiles, and much people follows Him. He ascends "the mountain," either onto the cross, in order to draw all to Himself, or into heaven, to the honor and glory befitting God. For since we, after His ascension into heaven, glorify Him as God and not as a mere man, it is said that He went up onto the mountain. By the mountain is signified the lofty thought concerning Him. He gives us, who are subject to the five senses, five rational loaves, for to each sense He gives a fitting loaf or teaching, as Paul also says: "in the church I would rather speak five words" (1 Cor. 14:19), that is, words serving to correct the five senses. Yet we cannot eat all these five words, but a remainder is left over. For none of us can contain the entire mystical teaching. That which is incomprehensible and indigestible for us, who are dull, the apostles contain in their righteous souls, as if in certain baskets. Baskets are made from palm branches, and the righteous shall flourish like a palm tree (Ps. 91:13).

His disciples obeyed him faithfully; hence he says, They therefore gathered and filled twelve baskets with the leftovers. Here we should note that the amount of food that remained was not left to chance, but was according to plan: for as much as Christ willed was left over, no more and no less. This is shown by the fact that the basket of each apostle was filled. Now a basket is reserved for the work of peasants. Therefore, the twelve baskets signify the twelve apostles and those who imitate them, who, although they are looked down upon in this present life, are nevertheless filled with the riches of spiritual sacraments. There are twelve because they were to preach the faith of the Holy Trinity to the four parts of the world.

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.

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