Chapter 6

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 27 John Baptist is beheaded, 29 and buried. 30 The apostles return from preaching. 34 The miracle of five loaves and two fishes. 48 Christ walketh on the sea: 53 and healeth all that touch him.

1. He went out. [Second Rejection at Nazareth, Mark 6:1–6=Matt. 13:54–58. Major comment: Mark. See Closing Galilean Ministry; a Synopsis of the Life of Christ.] According to Matthew’s account, the second rejection of Jesus by the people of Nazareth occurred after the Sermon by the Sea, though how long after is not stated (see Matt. 13:53, 54; cf. DA 241). Matthew closely links the second rejection at Nazareth with the death of John the Baptist (see chs. 13:53 to 14:12). Mark gives it in connection with events of the Third Galilean Tour and with the death of John the Baptist (see Mark 6:1–30; cf. DA 360). The Baptist’s death must have come either shortly before or after the beginning of the tour, for it was the work of the Twelve on the Third Galilean Tour that led Herod to think that John the Baptist had come to life (see on v. 14). Thus it is likely that this final visit to Nazareth (see DA 241) took place in the winter of a.d. 30–31.

His own country. For a discussion of the probable time of Jesus’ first visit to Nazareth during the period of His Galilean ministry see Additional Note on Luke 4. Apparently the only way the gospel record can be harmonized is on the basis of two visits. Neither Matthew nor Mark mentions Nazareth by name in connection with this, the second visit, but there can be no doubt that Nazareth is here appropriately referred to as Jesus’ “own country” by virtue of the fact that He had been brought up there (see Luke 4:16; cf. ch. 2:51), that He was living there at the time He had taken up His lifework (see Mark 1:9), and that it was His parents’ home (see Luke 2:1–5). After leaving Nazareth to take up His ministry Jesus did not revisit it until He began His Galilean ministry. The time elapsed was about 18 months (see on Luke 4:16), probably from the autumn of a.d. 27 to the spring of a.d. 29 (see on Matt. 4:12). The Galilean ministry as a whole continued from the spring of a.d. 29 to the spring of a.d. 30. Thus it was toward the close of this period that the second and final visit to Nazareth took place (cf. DA 241).

2. Sabbath day. As upon the previous visit (Luke 4:16).

In the synagogue. As upon the previous occasion (see on Luke 4:16). For a description of a Jewish synagogue and of the synagogue service see pp. 56, 57.

Astonished. Evidently it seemed incredible to the people of Nazareth that One who had lived among them could be the Son of God.

This man. Literally, “this [fellow],” an expression often denoting contempt.

What wisdom is this? See on Isa. 11:2, 3; 50:4. Neither the Jewish leaders nor the townspeople of Nazareth appear to have thought of denying the infinitely superior intelligence, understanding, and wisdom of Jesus. It was altogether too obvious; in fact, it was this that troubled them.

Even such mighty works. See p. 208. The people of Nazareth could not deny the great miracles Jesus wrought any more than they could deny His wisdom. Whether He taught or worked miracles, they were constrained to admit that “he hath done all things well” (ch. 7:37).

3. The carpenter. Matthew reads, “the carpenter’s son” (ch. 13:55). Although in idiomatic Hebrew and Aramaic usage the expression “the carpenter’s son” may be no more than a circumlocution for “the carpenter,” there seems no reason to doubt that Joseph had been a carpenter by trade, and that prior to the time He took up His lifework, Jesus followed that trade (cf. DA 109). This, indeed, is one of the few NT side lights on Christ’s life between His childhood visit to the Temple and His baptism (see on Luke 2:51, 52).

Son of Mary. The fact that Jesus is here referred to as the “son of Mary” rather than as the “son of Joseph” strongly implies that Joseph was dead (cf. DA 109). Concerning Joseph as the “father” of Jesus see on Matt. 1:21; Luke 2:33.

Brother of James. As to Jesus’ brothers, see on Matt. 1:18, 25; 12:46. Many have confused this James with James the son of Alphaeus, usually because of the garbled records of the early Church Fathers, or their own conclusions based on Gal. 1:19 and 2:9. The only certain mention of this James after the conversion of Jesus’ brothers (see Acts 1:14; cf. John 7:5) is in Gal. 1:19, possibly also Jude 1. James “the Lord’s brother” should not be confused with James the son of Alphaeus (see on Mark 3:18).

Juda. Probably the writer of the epistle of Jude, for he is identified as the “brother” of James, the only individual in the NT named Jude (or Juda) of whom such an identification is certain (see Jude 1; see on Mark 3:18).

His sisters. The plural indicates at least two, and leaves open the possibility of more.

Were offended. Gr. skandalizoµ, literally, “were tripped up” (see on Matt. 5:29).

4. A prophet. See on Gen. 20:7; Deut. 18:15.

Not without honour. Christ’s statement seems to have been a commonly known proverb. If Jesus’ own brothers did not believe Him to be the Messiah (see John 7:5), how could His former neighbors be expected to believe?

His own country. The people of Nazareth knew Him well (see on Luke 2:52). All of His daily contacts with them testified to His perfection of character, and this they had resented because it placed them in an unfavorable light. In His exemplary character they had seen nothing that particularly appealed to them, nothing that they appreciated or considered of value to them in achieving the objectives for which they lived.

His own kin. Even a year later His brothers had not come to believe in Him (see on John 7:5), though they were converted after His death and resurrection (see on Acts 1:14).

5. No mighty work. Jesus was hindered, not by any lack of power on His part, but by the people’s lack of faith (see Matt. 13:58).

A few sick folk. Healed, apparently, of minor maladies. But there were no remarkable miracles such as Jesus had performed elsewhere.

6. He marvelled. A few months before this Jesus had “marvelled” at the faith of the centurion (see Matt. 8:10).

He went. Probably while the Twelve were making their circuit of the towns and villages of Galilee. Mark records Jesus’ personal evangelistic activities before mentioning those of the Twelve (see v. 7), whereas Matthew follows the reverse order (see Matt. 11:1).

7. Called unto him the twelve. [Third Galilean Tour, Mark 6:7–13=Matt. 9:36 to 11:1=Luke 9:1–6. Major comment: Matthew.] For the original call and appointment of the Twelve see on ch. 3:13–19.

By two and two. See on ch. 3:14.

Power. Gr.exousia, “authority” (see on Mark 2:10; Luke 1:35).

8. Purse. Literally, “belt” (see on Matt. 10:9).

9. Coats. Literally, “tunics,” or, perhaps, “shirts” (see on Matt. 10:10).

11. Verily. See on Matt. 5:18. Textual evidence favors (cf. p. 146) the omission of the remainder of v. 11.

12. Men should repent. The same message John (see Matt. 3:2) and Jesus (see Mark 1:15) had both preached. The Twelve were to offer healing for the soul as well as for the body.

13. Anointed with oil. Olive oil was commonly employed as a medication in ancient Palestine (cf. Luke 10:34), and was used both internally and externally. The literal use of oil as a medication may have provided the basis for its symbolic use here and later on in the Christian church. Anointing with oil as an act of faith is mentioned only here and in James 5:14.

14. King Herod. [Martyrdom of John the Baptist, Mark 6:14–29=Matt. 14:1, 2, 6–12=Luke 9:7–9. Major comment: Mark. See The Ministry of Our Lord ] Matthew mentions Herod Antipas, son of Herod the Great and ruler of Galilee and Peraea by authority of Rome (see on Matt. 2:22; Luke 3:1). Both Matthew (ch. 14:1) and Luke refer to Herod Antipas by his official title, “tetrarch” (see on Luke 3:1). He was “king” only by Roman appointment, and the title “king” was permitted only as a courtesy. He ruled over his territory from the death of his father, Herod the Great, in 4 b.c., to a.d. 39. His mother was Malthace, a Samaritan, who was also the mother of Archelaus (see on Matt. 2:22). His official residence was probably at Tiberias, a city he built on the southwestern shore of the Lake of Galilee and named after the then-ruling Caesar, Tiberius. See p. 64; The Hasmonaeans and the Herods and Palestine Under the Herodians.

Heard of him. The extensive labors of the Twelve during the course of the Third Galilean Tour were evidently sufficient to call widespread attention to Jesus and His work, and to stir the fear of Herod that Jesus was John risen from the dead. Whereas on the two previous evangelistic expeditions there had been but one group going from village to village, now there were seven. Evidently the reports coming to Herod, from all quarters, revealed a rapid extension of the gospel. Whereas in the past Jesus may have appeared to the authorities to be no more than a solitary itinerant preacher accompanied by a motley group of followers, it was now evident that He represented a far larger movement. Herod could no longer help hearing of him.

John the Baptist was risen. It seems to have been superstition combined with a guilty conscience that led Herod to this conclusion.

Mighty works. See p. 208. John had performed no miracles (John 10:41).

15. Others said. See Mark 8:27, 28; Luke 9:19.

Elias. That is, Elijah. Concerning the OT prophecies about the return of Elijah see on Isa. 40:3–5; Mal. 3:1; 4:5, 6.

A prophet, or as one. According to the rumors, Jesus was either one of the ancient prophets come to life or was like one of them. In spite of the fact that John performed no miracles (John 10:41), even the leaders in Jerusalem, to say nothing of people generally (see Matt. 14:5; 21:26), had entertained the idea that he might be a prophet (see on John 1:19–27).

16. It is John. See on v. 14.

17. Bound him in prison. See on Luke 3:19, 20. John had probably been in prison in the fortress of Machaerus (see on Luke 3:20) from before the Passover of a.d. 29 (see Additional Note on Luke 4) to the following winter, a little less than one year.

Herodias’ See on Luke 3:19. Originally married to Philip (see below), she divorced him in preference for Herod Antipas. For his part, Herod had divorced the daughter of Aretas, king of Arabia. Thus Herod and Herodias each had a living spouse. As a result of Herod’s divorcing his former wife, her father, Aretas, made war on Herod and defeated him. This defeat was looked upon by the Jews as a divine judgment upon Herod because of his indefensible alliance with Herodias (Josephus Antiquities xviii. 5. 1, 2).

His brother Philip’s wife. Not Philip the Tetrarch (see on Luke 3:1, 19), but another son of Herod the Great, by Mariamne II. Herod Antipas was a son of Herod the Great by Malthace, and thus a half brother of this Philip. Herodias was a granddaughter of Herod the Great through the son of Mariamne I, another wife of Herod the Great. Herodias had previously married Philip, her father’s half brother, then became consort of Antipas, another half uncle. See The Hasmonaeans and the Herods.

18. John had said. Undoubtedly Herod had personally listened to the preaching of John, and for a time it seemed that he would yield to the call to repentance (see v. 20; DA 214).

It is not lawful. The law of Moses strictly prohibited a marriage such as that between Herod and Herodias (Lev. 18:16; 20:21), and, according to Josephus, the Jews thoroughly disapproved of the union (Antiquities xviii. 5. 4).

19. Had a quarrel against him. The literal Greek, “was having [it] in for him,” corresponds almost exactly to the modern colloquial expression, “had it in for him.” Herodias hated John and bided her time to kill him. Knowing of the influence that John had exercised over the mind of Herod Antipas (see on v. 20), Herodias probably feared that the tetrarch might divorce her as John had advised (cf. DA 214).

20. A just man. Or, “a righteous man.” John was like his parents, who “were both righteous before God” (see on Luke 1:6).

Observed. Gr. sunteµreoµ, “to preserve [a thing from perishing or being lost].” Herod prevented Herodias from carrying out her design of putting the prophet to death (see v. 19). He fully intended to release him when he felt it expedient to do so (see DA 220, 221).

He did many things. Textual evidence favors (cf. p. 146) the reading “he was greatly perplexed,” which parallels a statement in Luke 9:7.

Heard him gladly. John’s message bore the divine credentials, and except for the influence of Herodias, Herod might have come out openly in favor of John.

21. A convenient day. That is, “a favorable time” for a vengeful Herodias to thwart Herod’s intention to protect John and eventually release him (see on v. 20). The plans of Herodias had no doubt been well laid.

Made a supper. Or, “made a banquet.” Perhaps in the palace at the fortress of Machaerus (see on vs. 17, 27).

Lords. Evidently these were the high functionaries of the civil branch of government.

High captains. Gr. chiliarchoi, “commanders of thousands,” that is, the “officers” of Herod’s military forces. In addition to civil and military leaders Herod undoubtedly invited others prominent in social and business life, the “chief [ones] of Galilee.”

22. Daughter. This was Salome, daughter of Herodias by an earlier marriage (see on v. 17).

The said Herodias. Rather, “Herodias herself.” What Mark here emphasizes is the fact that Herodias sent her own daughter to dance, rather than a professional dancer. Even by the standards of Herod’s own court, no respectable young woman would have engaged in a voluptuous dance such as this. From any point of view this action exceeded the limits of propriety. Salome was nothing more than a pawn in her mother’s scheme to do away with John.

Danced. Herodias well calculated that Salome’s enticing beauty would entrance Herod and his guests.

Them that sat. That is, his guests (see on v. 21).

23. He sware. Herod’s emphatic oath was made in the presence of all his guests. Evidently his head was completely turned by the unprecedented honor of having a royal princess dance for his pleasure and that of his guests. Salome was a descendant through Herodias and Mariamne I (see on v. 17; see p. 64) of the royal Hasmonaean house, illustrious line of Jewish priests and princes.

Half of my kingdom. This represented, in hyperbolic figure, the height of generosity (see Esther 5:3; 7:2).

24. She went forth. Apparently the statement that Salome was “before instructed [literally, “prompted”] of her mother” (Matt. 14:8) means before she asked, not before she danced. Salome knew nothing of her mother’s sinister design at the time she was dancing before Herod and his guests. She simply became the instrument in the hands of her bloodthirsty mother.

What shall I ask? Rather, “What shall I ask for myself?” There would have been no point to this question if Salome had known all the time what to ask, nor would she, in fact, have needed to leave the king’s presence.

25. Straightway with haste. Urged on by Herodias, Salome apparently lost no time in presenting the fateful request to Herod lest, even in his drunken state, he should reflect upon his vainglorious promise and change his mind. Herodias’ insistence on immediate action may imply either that Herod tended to vacillate or that his admiration for John was known to be great, or both.

By and by. Gr. exauteµs, “at once,” “immediately,” or “forthwith.” In Old English “by and by” meant “immediately.”

Charger. That is, “a platter.” The word “charger” is obsolete in the sense here used.

26. Exceeding sorry. Even in his inebriated state Herod felt keenly his personal responsibility toward John (see on v. 20). But Herodias had caught him in a moment of drunken weakness, and he felt powerless to act in harmony with what he knew to be right. Except for wine, Herod would probably have refused to give the order for execution. See on Matt. 4:3.

Their sakes. The public nature of his oath (see on v. 23), given before his guests of honor (see on v. 21), made it seem to Herod altogether impossible to break.

Reject. That is, reject or deny her request.

27. Immediately. According to Josephus (Antiquities xviii. 5. 2), John was imprisoned in the fortress of Machaerus (see on Luke 3:19, 20). The dispatch with which John was beheaded makes it almost certain that the birthday celebration was held in some place near the prison chamber.

Beheaded him. Herod feared John (v. 20), he feared the people (Matt. 14:5), he feared Herodias. He was a slave to his fears even though these fears were contradictory. Superstitiously, Herod feared John as much when he was dead as he had feared him when he was alive (see Mark 6:14, 16, 20).

28. Gave it to her mother. Salome had no use for the grisly gift. But nothing could possibly have been more gratifying to her bloodthirsty mother. About nine years later, in a.d. 39, Herod Antipas, accompanied by Herodias, was banished for aspiring to royal dignity (Josephus Antiquities xviii. 7; War ii. 9. 6 [183]).

29. Disciples heard. Apparently they were not with him in the fortress, though probably in the near vicinity where they might see him from time to time and assist him as opportunity offered. Afterward, John’s disciples came to Jesus with the report of what had happened (see Matt. 14:12), probably either shortly before or during the course of the Third Galilean Tour (see on Mark 6:1).

30. Apostles. [Feeding the Five Thousand, Mark 6:30–44=Matt. 14:13–21=Luke 9:10–17=John 6:1–14. Major comment: Mark and John. See Closing Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Mark’s only use of the word “apostles” (see on Matt. 10:2; Mark 3:14). Perhaps both Mark and Luke (see ch. 9:10) intended by the use of “apostles” at this point in the narrative to emphasize the new responsibility now theirs by virtue of being sent forth to teach and heal on their own account.

Gathered themselves together. That is, when they returned from the Third Galilean Tour (see on Matt. 9:36). They had probably been separated for a number of weeks, during the winter of a.d. 29–30, and now it was the early spring of a.d. 30, not long before the Passover (see John 6:4; cf. DA 364, 388). This reunion no doubt came at a prearranged time and place.

Told him all things. Jesus had sent the Twelve out by two’s, that they might have an opportunity to apply the principles they had observed previously in His own ministry. Now they made a thorough report of what had taken place during the course of their itinerary.

31. Come ye yourselves apart. The Twelve in particular were in need of relaxation and instruction. And even Jesus felt in need of respite from the throngs that pursued Him wherever He went and pressed upon Him from early dawn till late at night. The retirement of the disciples with Jesus to the vicinity of Bethsaida Julias and the miraculous feeding of the 5,000 are the only incidents in the life of Jesus between the baptism and the Triumphal Entry that are reported by all four gospel writers.

A desert place. That is, a lonely, solitary, or remote place (see on Matt. 3:1; Luke 1:80). The site chosen for this retreat from the busy highways of Galilee was in the vicinity of Bethsaida Julias (see Luke 9:10), at the northern end of the Lake of Galilee, east of the point where the Jordan enters the lake and thus within the territory of Herod Philip (see on Matt. 11:21). The little plain in which lies Bethsaida Julias is El Batiha, the traditional site of the feeding of the five thousand.

Rest a while. Whatever a person’s occupation, occasional change not only brings relaxation but imparts new vigor.

So much as to eat. As had been the case several months earlier (see ch. 3:20).

32. A desert place. See on v. 31.

Privately. They did their best to escape from Capernaum unnoticed.

33. The people saw them. In spite of their precautions some people evidently noticed their departure and observed the direction in which they set out to cross the lake.

Ran afoot thither. The distance from Capernaum to the plain known as El Batiha, in which lies Bethsaida Julias (see on v. 31), would be about 4 mi. (6.4 km.). The direct route across the lake would be about 3 mi. (5 km.).

34. When he came out. Although those who had come afoot knew the approximate place where the boat would touch the shore, they apparently did not know the exact spot. Jesus was alone with His disciples for a time on the hillside (see John 6:3; cf. v. 5). Together they talked over the problems encountered on their itinerary through the towns and villages of Galilee, and Jesus gave them counsel needed to correct mistakes of the past and prepare them for more effective ministry in days to come (see DA 361, 364).

Moved with compassion. Jesus voluntarily left the secluded spot on the hillside where He and His disciples had spent some time together, and graciously welcomed the people (cf. Luke 9:11).

Began to teach. According to the Greek, Jesus kept on teaching the people.

35. Now far spent. Luke says that “the day began to wear away” (ch. 9:12), literally, “to bend,” “to bow,” or “to incline itself” (see on v. 12). This would be between about 3 o’clock in the afternoon and sunset. The record implies that Jesus, His disciples, and the people had been without either food or rest during the entire day.

A desert place. See on v. 31.

The time is far passed. The Greek here is practically identical with that found previously in v. 35 and translated “the day was now far spent.”

36. Send them away. The disciples could see no solution to the problem but to dismiss the people. But the “compassion” of Jesus (see v. 34) extended to their physical well-being as well as to their spiritual.

Bread. That is, food in general, anything edible (literally, “what they were to eat”).

Nothing to eat. Textual evidence favors (cf. p. 146) the omission of these words, which are, however, clearly implied by the context.

37. Give ye them to eat. In Greek the pronoun “ye” is emphatic, as though Jesus said, “Give ye them to eat.” Every command of God implies the power needed to carry out the command. From a human point of view it was absurd to think of finding bread, within walking distance and before nightfall, to satisfy the needs of such a throng. The requirement Jesus here made of the disciples was apparently as foolish as His earlier command to go fishing in the clear waters of the lake by day (see on Luke 5:5). That earlier experience might well have come to their minds had they but reflected upon the lesson Jesus then intended them to learn. God ever works through men to meet the physical and spiritual needs of their fellow men. This principle is fundamental to the gospel commission.

Two hundred pennyworth. That is, 200 Roman denarii (see p. 49). Even in modern times 200 average days’ wages of a common laborer would be considered barely sufficient to purchase enough food to supply a rather meager meal for a crowd of that size.

38. How many loaves? Jesus had already spoken to Philip regarding the problem of providing food for the multitude (see John 6:5, 6; cf. ch. 1:43). Like Peter and Andrew, Philip was a native of Bethsaida, and since that city was but a short distance from where the events of this memorable day took place, Philip, presumably, would have known where to secure food if anyone did. He was sincere, but slow to believe, as was evident more than once during his association with Christ as a disciple (see John 14:8–12; cf. DA 292). It was doubtless to give Philip an opportunity to strengthen his faith that Christ addressed this inquiry to him (see on John 6:5, 6). It was Philip, in fact, who asserted that the sum of 200 Roman denarii would not purchase a sufficient quantity of food (see John 6:7).

But it was Andrew, perhaps of a more practical turn of mind, who apparently took Christ at His word, and set out to discover what food was available (see John 6:8, 9). The hesitancy of Philip and the willingness of Andrew to step out by faith stand forth in striking contrast.

Go and see. Jesus “knew what he would do” (see John 6:6) from the very first. But, as in sending forth the Twelve, He led the disciples themselves to analyze the problem that confronted them and to discover a solution to it.

They say. It was Andrew who made the discovery of the simple lunch one lad had brought for himself, and relayed the report to Jesus (see John 6:8, 9).

Five, and two fishes. The five “loaves” were made of barley meal (John 6:9), and were probably round and flat in shape. Barley was much less expensive than wheat, and was the staple food of the poor. The fish were probably dried and ready to eat, as is so often the case in Oriental lands, ancient and modern. They were eaten along with the bread, as a sort of relish.

39. Sit down. Gr. anaklinoµ, “to lie down,” or “to recline.” This was the usual position taken at the table, at least by people of the upper classes (see on ch. 2:15).

By companies. The fact that Christ had the people recline in companies may imply that He asked them to arrange themselves much as they would if sitting about a table in their respective homes, with one point in the circle open to permit the disciples to enter and serve each group, somewhat as a servant would do in a home.

Green. This fact is mentioned only by Mark. Owing to the fact that rainfall was extremely scanty in Palestine from May through September (see Vol. II, p. 110), the grass would be green only in the winter or spring. It was now but a few days before the Passover of a.d. 30, and the grass would accordingly be at its best (see John 6:4). Thus Mark’s account is supplemented perfectly by that of John. See Additional Note on Matthew 15.

40. In ranks. Verse 39 refers particularly to the organization of each individual “company,” whereas here the reference is to the orderly arrangement of the various companies in relationship to one another. Order was apparent both in the arrangement of individuals within each group, and in the arrangement of the groups themselves.

By hundreds, and by fifties. The orderly arrangement of so large a throng probably was necessary in order that all might witness the miracle, the better to appreciate its significance, and that all might be reached readily with the “bread … from heaven” they were about to receive.

41. Blessed. Gr. eulogeoµ, “to praise,” or “to invoke blessings.” John uses the word eucharisteoµ, “to be thankful,” “to give thanks” (ch. 6:11). There seems to have been something characteristic about the way Christ gave thanks (see Matt. 15:36; 26:26)—something the disciples no doubt witnessed daily during their association with Him. At Emmaus, Jesus “was known of them in breaking of bread” (Luke 24:35). Note also that in each instance Jesus took the bread in His hands before giving thanks for it. But the essential part of the “blessing” consisted in the recognition that food is a gift of God, and in thanking Him for it.

Brake. Literally, “to break thoroughly,” or “to break in pieces.”

Loaves. See on v. 38.

Gave. Literally, “kept on giving.” The context suggests that the miracle occurred while the bread was in the hands of Jesus, between the act of breaking it and that of giving it out to the disciples. Jesus never performed a miracle except to meet a genuine need (see p. 209). So long as there was need the food kept on multiplying in His hands (cf. 1 Kings 17:16; 2 Kings 4:4–6).

To set before. A common expression for serving a meal. Each of the Twelve carried the miracle loaves in his own basket (see on v. 43), and served a certain number of the groups arranged “by companies,” “in ranks” upon the grass (see on v. 40). With empty baskets the disciples returned to Christ for more bread, and each time they returned He kept on giving out loaves and fishes. The orderly arrangement of the groups, the service of the disciples, and the unfailing supply of loaves and fishes provided the men, women, and children with all they could eat and more, within a short time.

Two fishes. See on v. 38.

42. They did all eat. Among the Jews the joys of the Messianic kingdom were often pictured under the figure of a banquet (see on Luke 13:29; 14:15), and it is conceivable that as the great multitude of people ate the food thus miraculously provided for them some turned their thoughts to Messianic prospects. On the same day they ate of the loaves and fishes the people had already concluded that Jesus was “that prophet” (see on John 6:14; cf. Deut. 18:15; Matt. 11:3; John 4:25) who was to come into the world. The undeniable miracle drove them to the inescapable conclusion that Jesus must be the One foretold by all the prophets (see Luke 24:27; John 1:45), the coming King of Israel (see Isa. 9:6, 7; see on Luke 1:32, 33). They attempted to crown Him king on the spot (see John 6:15). He who could raise the dead, heal the sick, and provide food for multitudes obviously had it in His power to deliver Israel from bondage to Rome. Under His leadership the armies of Israel would be invincible, and the fondest hopes of those who looked for a political messiah would be realized (see on Matt. 3:2; 4:17; 5:2; Luke 4:19).

The feeding of the 5,000 was the crowning miracle of the Galilean ministry, one witnessed by a vast throng, and one that cannot be explained away by skeptics either of Christ’s day or of ours. As a result of this miracle the Galilean ministry came abruptly to a climax (see on Luke 2:49). Compare the healing of the man at the Pool of Bethesda a year previously (see on John 5), which brought the early Judean ministry to a close.

Were filled. The miraculously multiplied bread—evidence of the genuineness of the miracle—was distributed to each person in the vast throng, not in minute quantity, but sufficient completely to satisfy the appetite. This abundance testified to the limitless power of Jesus. Only when the needs of all were fully satisfied was the supply halted. Jesus was as attentive to the physical needs of those who came to Him as He was to their spiritual needs. But the provision thus made to satisfy physical needs was intended to direct men to their infinitely more important spiritual needs and to the bread of life as the means of satisfying those needs (see John 6:26–51).

The kind of food provided was the simple fare of fisherman and peasant, and testified against luxury. The manner in which it was provided testified of the power of God by which all man’s needs are supplied. The abundance testified to the infinite resources of God and His ability to provide for us “above all that we ask or think” (Eph. 3:20). Collection of the fragments testified that none of God’s blessings are to be wasted. The participation of the disciples in the distribution of the food testified to the fact that the blessings of Heaven are made available to men through the agency of those who are willing to cooperate with the Omnipotent. The disciples were simply channels of blessing; they must receive before they could give.

The fact that the feeding of the 5,000 is the only miracle recorded by all four evangelists, marks it as of unusual significance. For a comparison of this miracle with that of Feeding the Four Thousand see Additional Note on Matthew 15.

43. Baskets. Gr. kophinos, usually a small wicker basket such as a Jew would carry when taking a journey through regions where food would not otherwise be readily obtainable, and especially to avoid buying food from Gentiles (see on v. 41). The kind of basket referred to in ch. 8:8 is the Gr. spuris, a large wicker hamper used for carrying various kinds of loads, such as provisions for a group of people, a set of workman’s tools, etc. Paul was let down over the wall of Damascus in a spuris. Later, Jesus carefully distinguishes (in the Greek) between the kind of basket, Gr. kophinos, used at the time of feeding the 5,000 (see Matt. 16:9; Mark 8:19) and the kind of basket, Gr. spuris, used when the 4,000 were fed (see Matt. 16:10; Mark 8:20).

Fragments. Gr. klasma, literally, “that which is broken off”; hence, “a fragment,” or “a morsel.” The context makes clear that these “fragments” were not partly eaten scraps, but portions originally left with each group by the disciples but found to be in excess of the needs of the group (see on v. 41), and thus unused. They are called “fragments” in the sense that they had been “broken” from the original five loaves (see on v. 41).

44. Men. Gr. andres, “adult males,” that is, “men,” as contrasted with women, rather than the Gr. anthroµpoi, “human beings,” that is, “persons,” in contrast to animals (see on ch. 2:27). Thus it is clear that there were 5,000 men present, “beside women and children” (see Matt. 14:21). It may be conservatively estimated that an equal number of women and children were present, swelling the total to more than 10,000 people.

45. Straightway. [Jesus Walks on the Lake, Mark 6:45–56=Matt. 14:22–36=John 6:15–24. Major comment: Matthew and John.]

Before unto Bethsaida. That is, “before Him unto Bethsaida.”

46. Sent them away. Or, “taken leave of them.” The Greek expression was a common term for courteous leave-taking.

47. Even was come. See on Matt. 14:23.

51. Sore amazed. That is, exceedingly astonished.

52. Considered not. Their attention was not upon the miracle they had just witnessed, but upon their own disappointment that Jesus had not allowed Himself to be crowned king (see on v. 42).

Hardened. See on Ex. 4:21. The hearts of the disciples were “hardened” in the sense that they did not understand the significance of the miracle of the loaves and the fishes.

55. Beds. See on ch. 2:4.

56. Whithersoever he entered. This statement seems to imply the passage of a period of time, and is either a summary statement of experiences during the weeks preceding, or of what took place for several days or weeks after the feeding of the 5,000. The feeding of the 5,000 took place shortly before the Passover (see John 6:4; cf. DA 364, 388). Evidently, then, this passage more likely refers to Jesus’ ministry between the time of His feeding the 5,000 and His departure for Syrophoenicia.

Streets. Literally, “market places,” which were in the streets of the towns and villages (see on Matt. 11:16).

Ellen G. White comments

7    DA 350; Ev 72

7–11DA 349–358

16   DA 728

17, 18  SR 197

17–28DA 214–225

20   DA 214

23–26DA 221

25, 26  Te 51

30, 31  DA 359

31   ChS 249; DA 362, 363; GW 243, 246; MH 56, 58; ML 133; MM 287; TM 34; 7T 244, 292

32–44DA 364–371

34   DA 364

35, 36  DA 365

45–52DA 377–382

46   MH 58

55        DA 384