Commentary on the Gospel of John, Chapter 6:1-21
By Joseph Knabenbauer
Father Joseph Knabenbauer, SJ
(1839–1911) was a prominent German Jesuit priest, theologian, and influential biblical scholar. He is best known as one of the primary contributors to the Cursus Scripturae Sacrae (Course on Sacred Scripture),
a massive series of Latin biblical commentaries that served as a
standard academic resource for Catholic clergy and scholars in the late
19th and early 20th centuries. Introduction
With the doctrine of spiritual life established, by which Christ gives life to the regenerated, the Evangelist consequently treats of the spiritual nourishment by which Christ sustains the vivified. First, he sets forth the visible miracle which Christ performed by providing bodily nourishment.
Thomas [Aquinas]: By a twofold miracle, he as it were preludes the sermon about himself as the Bread of Life, by which he promises to give his flesh as food and his blood as drink. Certainly, by the multiplication of the loaves and his walking upon the lake, he manifests his power in a splendid way; therefore, he can meritously demand faith, even if he teaches things which the people do not understand how they can be done. Moreover, those very miracles serve to prepare and illustrate the argument of the sermon. By the multiplication of the loaves, he shows his unlimited creative power to give bodily food; consequently, he insinuates that he is endowed with the same power to give spiritual food. By walking upon the waters, he demonstrates to the disciples before their eyes that he can completely exempt his body from the laws of matter and transform it into a spiritual body. He performs the first miracle for the people and the disciples, the second for the disciples; he prepares both, so that they may be ready, if they are willing, to receive the mystery of faith. Why he instructs the disciples more fully by the second miracle also is clear from their office and duty, whom he namely chose so that they might know him more deeply and be an example to others with greater faith and instruction.
In Galilee, on the eastern shore of the Lake of Tiberias, he feeds a great crowd of people by multiplying loaves and fishes (Jn 6:1–13). He withdraws from the crowds; the disciples sail toward evening toward Capernaum, to whom he comes walking upon the waters (Jn 6:14–21). The crowd of men finds Jesus there; to them he delivers a sermon about the Bread of Life, who is himself, and whom he will give in his flesh and blood, so that by this food and drink they may have life (Jn 6:22–59). He warns the disciples not to be scandalized by this sermon; many nevertheless depart, the remaining ones advance in faith (Jn 6:60–72).
a) Jesus Multiplies the Loaves (Jn 6:1–13)
This multiplication of bread is reported similarly by the Synoptics (Matt 14:13; Mark 6:32; Luke 9:10 seq.). The time is declared to us by the Evangelist (6:4): "Now the Passover, the feast of the Jews, was near" (ἐγγύς). Namely, the third Passover in the public life of Christ; for in Luke 6:1 the time is already assigned after the second, and 4:14 after the first Passover. Therefore, those things which are narrated in Luke 6:1–9:10 and in parallel passages precede this and exhibit to us the second year of the public life of Christ; for example, the choice of the Apostles, the Sermon on the Mount, various miracles of healings and resurrections, parables, the mission of the Apostles to preach, after whose return Jesus withdraws with them into a desert place, and there performs this miracle of the multiplication of bread.
Where this happened is indicated by Luke 9:10: "He withdrew apart into a desert place which is of Bethsaida," namely Julias, and also by our Evangelist (6:1). From this, it is gathered that a rather long interval intervenes after these things, and that Jesus, having returned from the city, was occupied in Galilee. This is inferred from Luke 6:1–9:10. "Jesus went away across the Sea of Galilee, which is of Tiberias" (τῆς Τιβεριάδος). This is added so that John might explain to Asian readers where the Sea of Galilee is situated. Herod Antipas greatly enlarged and adorned that city, imposing this name in honor of Tiberius Caesar.
Therefore, Christ withdrew to the eastern shore of the lake, indeed in a boat (Matt 14:13; v. 2). "And a great multitude followed him," i.e., crowds from the cities ran together there on foot, having followed him (Matt 14:1; Mark 6:33), "because they saw the signs which he performed on those who were sick." That Jesus performed many signs even for that time is indicated in Matt 14:1–2, so that Herod heard the fame of Jesus and therefore thought the Baptist had risen from the dead and that powers were at work in him. Moreover, the Apostles in their mission had cast out many demons and everywhere performed healings (Mark 6:13; Luke 9:6). Therefore, it is by no means wonderful that many crowds followed Jesus and the Apostles returning from the mission. But they follow "because they saw signs"; they did not follow with firm faith, for they were led rather by signs, although they could perceive such great doctrine. Therefore, this multitude ran together for the utility of the body rather than of the soul, which the Evangelist did not dissimulate, expressing the cause of the gathered multitude.
Tol. [Tostatus] and Matt 14:14 read: "And he healed their sick." After he had settled in that desert and welcomed them, he spoke about the kingdom of God and healed those who needed care, as is reported in Luke 9:11.
Jn 6:3: "Jesus, having landed on the eastern shore..." "Therefore he went up into the mountain" (τὸ ὄρος). The article seems to indicate one mountain, and therefore known and determined. "And there he sat with his disciples."
Jn 6:4: "Now the Passover was near" (ἐγγύς), "the feast of the Jews." By this condition of time, the great multitude of people gathered can also be explained; namely, those going into the city. But Jesus did not go up to the feast (Jn 7:1), hindered by the wickedness of the Jews. The time is noted appropriately. Therefore, Jesus, one year before he instituted the holy Eucharist, wished by a delivered sermon to prepare for that institution and dispose the minds of the disciples. For these certainly often pondered within themselves for a year what finally he had meant by that hard sermon which he repeated so often, and finally at the Last Supper, hearing the words of Jesus, they were taught, so that those words of the institution of the Eucharist were by no means proposed to them as if abruptly and minimally prepared for understanding.
The Evangelist passes over in silence some things which are reported by the Synoptics: that Christ taught the crowds and healed the sick. He reports some things more accurately and more determinately, namely those which are brought forth in particular concerning Philip and Andrew. According to the Synoptics, the disciples themselves first warn Jesus: "Send the crowds away so that going into the villages they may buy themselves food." John does not narrate this explicitly, but what Philip and Andrew respond already shows sufficiently that the disciples thought about food. Then, by the very succinct narration of John, it is produced that more things are omitted. For no one will imagine that Jesus, as soon as he saw the crowd approaching, immediately introduced a sermon about food.
Jn 6:5: "When Jesus therefore had lifted up his eyes and saw that a very great multitude was coming to him, he said to Philip: 'Where shall we buy bread, that these may eat?'" Chr. [Chrysostom] notes: The other Evangelists say the disciples, approaching, asked and begged him not to send them away fasting; here, however, he introduces Philip being interrogated by Christ. Both seem true to me, but not done at the same very time; rather, one preceded the other; namely, the disciples first admonished the Lord, and then Philip was interrogated. Theoph. [Theophylact], Sim. [Simon], Bon. [Bonaventure], Tol., Jans., Schz. [Schanz], etc.
Why he asked Philip specifically by name? Cyr. [Cyril] repeats the reason from his character, inasmuch as he was not very acute in perceiving divine things, which is also considered to be demonstrated in John 14:8–9. Sim. [Simon], Chr., Theoph., Thom. [Thomas]. By that question, he also renders all attentive; for if the sign had been edited without any apparatus, the miracle would not have appeared so great. Now, first he cares that they confess their poverty, so that from this the miracle may seem greater to them. Chr.
Jn 6:6: "Now he said this testing him." With the same mind, he says in the Synoptics: "Give them something to eat yourselves." For he wishes to provoke their faith. By a provident dispensation, he causes Philip to recognize the slowness of his faith, which he did not know while the Master knew, being tested, and to chastise it by the miracle having been performed. Bede [Bede]: "He tests him," namely, wishing to make his faith known. Theoph.: "So that he may convict his weakness," so that Philip himself may know himself and disclose what he feels. For, as Bon. [Bonaventure] observes, a proving testing can be done so that it may become known to the prover, or to others, or so that the tested one may become known to himself. In the first way, God does not test, but man; in the second way, God tests the perfect man for an example; in the third, the imperfect for the merit of humility, because man is humbled while his infirmity becomes known to him. And in that way, he tests Philip so that he may examine himself, so that he may exercise himself unto faith. Cyr.: "For he himself knew what he was about to do."
Among the Synoptics (Mark 6:37), the disciples say: "Let us go and buy two hundred denarii worth of bread." Here (v. 7), Philip responds to him: "Two hundred denarii worth of bread is not sufficient for them, that each one may receive a little." Philip, interrogated before the others, responds; the other disciples were also invited by Jesus to consider the matter: "Give them something to eat yourselves." Therefore, it is easily evident that not only Philip opened his opinion, but others also; indeed, if you prefer, you may say that what seemed sufficient to others was considered insufficient by Philip, considering the matter more maturely. So as is wont to happen, when a matter is proposed, various opinions are put forth. From the sum of two hundred denarii, Fr. [Francs] 150 Corl., Fr. 170 Fil., 130–140 M., Schz., collect the price of bread at that time. Five thousand men were to be fed, besides women and little ones.
Also, another thing which is touched upon incidentally by the Synoptics (Matt 14:17; Mark 6:38; Luke 9:13) is explained here more accurately.
Jn 6:8: "One of his disciples, Andrew, the brother of Simon Peter, says to him" (cf. Jn 1:40).
Jn 6:9: "There is a boy here who has five barley loaves and two fishes" (ὀψάρια). Properly, that which is taken besides bread, a relish; specifically, fish (cf. Jn 21:9 seq.). "But what are these among so many?" Namely, for so great a crowd. By another example, it is proved that the disciples did not even think about a miracle, although in the mission from which they had just returned they had experienced the power of the name of Jesus so potently, performing miracles. Barley bread, cooked not from wheat but from barley, was the food of the poor and was considered viler. "For it is not a pleasant thing," says Seneca (Ep. 18), "water and polenta and a piece of barley bread." And Livy (27:13) reports that he ordered barley to be given to the cohorts which had lost their standards. Indeed, Pliny (H.N. 18:14) says bread from barley, customary among the ancients, life has condemned, and it is almost the food of quadrupeds. See these and more things in Wetstein [Wettstein] on this place.
Matthew 14:18 narrates that Christ said: "Bring them here to me." This among the others and here (v. 11) is openly supposed to have been said.
Jn 6:10: "Therefore Jesus said: 'Make the men sit down.'" As if a table had been prepared, he ordered them to sit down immediately, and thus he lifted up the mind of the disciples. For when they had gained from the interrogation, they obeyed immediately, nor were they troubled, nor did they say: "What is this? Why do you order [them] to sit down when nothing appears in the midst?" Thus, before they saw the sign, they began to believe. Chr. Therefore, by the very things, as Cyr. [Cyril] says, he instructs the disciples. "Now there was much grass in the place" (χόρτος πολύς); namely, much green grass, which fully agrees with the time, i.e., the month of April. Mark 6:39: "Upon the green grass." "Therefore the men sat down, in number about five thousand." They note that the custom of the Law is observed, by which only men were accustomed to be counted (Ex 30:12; Num 1:2). Cyr., Theoph.
Jn 6:11: "Therefore Jesus took the loaves, and when he had given thanks, he distributed to those sitting down, and likewise from the fishes." He takes [them] into his hands so that he may show himself the author of the miracle and multiplication; for while he himself takes the loaves and multiplies [them], he clearly designates that this power is in himself. Tol. [Tostatus]. He gives thanks inasmuch as he is a man, for the divine good pleasure by which he decreed so great a miracle to be done for the salvation of the people, from which spiritual utility and an increase of faith would redound to many. He himself distributes, so that in his hands those five loaves were multiplied, which the disciples received and distributed to those sitting down. "He broke and gave to the disciples, the disciples however to the crowds" (Matt 14:19). Whence something similar is expressed by the gloss inserted in v. 11. See Lect. [Lector], Var. [Various]. "As much as they wanted." Therefore, the multiplication was made in the hands of Christ and in the hands of the disciples distributing; it was given to each one for perfect refreshment, so that they desired nothing more; they were fed fully and perfectly. Tol. As befits divine benignity and liberality. He gives thanks, as Cyr. [Cyril] says, offering us an example of that piety which ought to be in us. For he wishes to teach us, as Cai. [Cajetan] thinks, that the petition of future things ought to arise from gratitude for past things.
Jn 6:12: "But when they were filled, he said to his disciples: 'Gather up the fragments that remain, so that nothing be lost.'" In order that the miracle may be more illustrious and also more evident to the eyes, and may adhere to the souls of the disciples for increasing faith.
Jn 6:13: "Therefore they gathered them up and filled twelve baskets with fragments." Namely, fragments collected from the five barley loaves which remained after those who had eaten. He wished to instruct the disciples, as future teachers of the world, which is also evident because afterward, to stimulate their faith, he recalls this to their memory (Matt 16:9; Mark 8:19; cf. Chr.). Each Apostle fills a basket with fragments, nor was the condemnation of Judas small from this, because he carried a basket (Chr.), and nevertheless now he had cast away faith in Jesus (cf. vv. Jn 6:71-72).
b) Jesus Walks Upon the Waters (Jn 6:14–21)
The people, imbued with the expectation and notion of a temporal Messiah (cf. Ps. Sol. 17 and what I have noted in Comment. on Matt. I, p. 10 seq.), for the character and condition of that time, wish to lead Jesus by force into the city and constitute him king, so that namely he might expel the Romans and resuscitate the kingdom of David. And indeed, first, they truly conclude from such a miracle that Jesus is the Messiah, or as they conceive, that great Prophet who was expected.
Jn 6:14: "Therefore those men, when they had seen the sign that Jesus had performed, said: 'This is truly the Prophet.'" Truly, therefore, this fame and opinion about Jesus was already spread, and those who had experienced his power confirm it. "Who is to come into the world" (cf. 1:21). But soon others warn that a Prophet so powerful is plainly fit to be constituted King of Israel, to recall the glory of the name of Israel, the yoke of the Romans having been cast off.
Jn 6:15: "Therefore Jesus, when he had known that they were about to come to seize him" (lead him by force into the city, where namely at the Paschal time a huge multitude of Jews would be present, and therefore, in their opinion, the best opportunity for constituting the kingdom), "and make him King," so that namely in that solemnity in which liberation from the yoke of the Egyptians was celebrated, he might effect another liberation. "He fled again" (ἀνεχώρησεν), "withdrew again" as into a safer place. Again, namely, as in v. 3, into the mountain, from which, as is evident of itself, he had descended into some flatter place of that region to teach and heal. "He alone," for lest the disciples also be seized by that zeal and fury of the people, he had immediately compelled them to ascend the boat so that they might precede him across the strait to Bethsaida near Capernaum (cf. Matt 14:22; Mark 6:45). But Jesus in the solitude of the mountain was vacant for prayer; "he went into the mountain to pray" (Mark 6:46).
Concerning feeding the multitude, thought was taken from the Synoptics when evening had come, when now it was late, when the day had begun to decline (Matt 14:15; Mark 6:35; Luke 9:12). Therefore:
Jn 6:16: "But when evening had come" (ὀψία), namely "hour" (ὥρα), a late hour. "His disciples went down to the sea," namely, compelled by the Lord, as Matt. and Mark report. "Evening" (ὀψία) has a broader notion; for by that voice in Matt 14:15 the time is designated when thought is taken about feeding the crowd, but in this place, the time when the disciples are dismissed; indeed, in Mark 6:47, the time when the disciples are already in the middle of the sea sailing.
Jn 6:17: "And when they had ascended the boat, they came" (ἤρχοντο), "they were coming," "they were going," they directed their journey. Tol., Cai., Jans., Schz. "Across the sea to Capernaum." "And darkness had now come, and Jesus had not yet come to them" (οὔπω).
Jn 6:18: "But the sea, with a great wind blowing, was rising." The boat was tossed by the waves, and the disciples were laboring in rowing because the wind was contrary, as Matt. and Mark refer. By which contrary wind they progressed little, nor could they hold a straight course to Bethsaida near Capernaum; therefore, briefly, they were able to hold the course to Capernaum. Whence it happened that finally they landed in the region of Gennesaret (Matt 14:34; Mark 6:53).
But beforehand, about the fourth watch of the night, which is computed from the 3rd hour of the morning to the 6th hour at the rising of the sun, Jesus came to them walking upon the water.
Jn 6:19: "When they had rowed therefore about twenty-five or thirty stadia." The lake is forty stadia wide and one hundred stadia long (Josephus, Bell. Jud. 3:10:7). But since they were not able to hold a straight course with the wind contrary, it is sought in vain from that uncertain estimation in what part of the lake they were. A stadium is the eighth part of a Roman mile, a way or space of length of the same, i.e., 125 Roman paces. 25–30 stadia = 4–5 kilometers. "They see Jesus walking upon the sea and becoming near to the boat, and they feared." For they thought he was a phantom/spectrum, and from fear they cried out (Matt 14:26; Mark 6:49). They see namely some figure in the night, somewhat obscure or clear by the splendor of the moon, walking toward them upon the waves, by which unusual sight they are terrified.
Jesus calms the fear.
Jn 6:20: "But he says to them: 'I AM; do not fear.'" And what he said, he also effected in them, which is demonstrated before others in Peter, who immediately requests: "Lord, if you are, bid me come to you upon the waters" (Matt 14:28 etc.). Christ ascends into the boat, and the wind ceases (Matt., Mark).
Jn 6:21: "Therefore they wished to take him into the boat" (ἤθελον λαβεῖν). This can have the notion of the act of will alone: they wished, they were ready, they desired; but also they gladly received him. For which other acceptance, see examples of profane authors in Winer 54:3, which usage is also seen in Mark 12:38: "who wish to walk in stoles," i.e., love to do that; and Luke 20:46. Which signification is to be selected here cannot be doubtful, since from the narration of the Synoptics it is evident that Christ ascended into the boat. Therefore, and simply has: "And they received him into the boat." And with the contrary wind ceasing, "and immediately the boat was at the land to which they were going." Note: it is not said they landed at Capernaum, to which city at first they directed their journey (v. 17), but to the region to which they were going, namely, having been turned aside somewhat from the straight course by the contrary wind. Therefore, this narration agrees with Matt 14:34 and Mark 6:53, that they came and landed in the land or region of Gennesaret. See on Matt. in that place.
CONTINUE.
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