Bread on Earth, Bread from Heaven (John 6)
Bread on Earth, Bread from Heaven (John 6)
Vs. 1 The miracle related by all four Evangelists. See Auger (?), p. 103. The chronological bearing must be deferred.
πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος St. Luke (9:10) says in the neighborhood of εἰς πόλιν καλουμένην Βηθσαϊδά. The A.V. has Bethsaida, which is clearly wrong. It was not the Bethsaida of the Gospels, though in itself more important. Bethsaida means ‘fishing station,’ a common name near lakes and rivers (investigate this point further). The common Bethsaida is on the west side of the lake. The place here mentioned is Beth Julias, on the northeast side of the lake, called Julias by Philip the Tetrarch. Perhaps this Bethsaida is meant in Mark 8:22.
Τιβεριάδος is in apposition with θαλάσσης. See Pausanias v.7.3, Eusebius Onom. The name Tiberias does not occur in the other Gospels. See 6:23 of the city, and 21:1.
Vs. 2 τὰ σημεῖα This shows that many unrecorded incidents took place.
Vs. 3 εἰς τὸ ὄρος The mountain country. See below vs. 15. Comp. Matt 5:1 ἀνέβη εἰς τὸ ὄρος with Luke 6:17.
In the corresponding narrative here it is εἰς ἔρημον τόπον κατ’ ἰδίαν. Matt 14:13; Mark 6:32; Luke 9:10. This is quite in accordance. The lonely places are among the mountains. Thus when our Lord wants to be alone, wants to pray, he returns to the mountains. Matt 14:23; 17:1; Mark 6:46 etc.
Vs. 4 ἦν δὲ ἐγγὺς τὸ πάσχα This accounts for the gathering crowds. They were pilgrims on their way to the festival in Jerusalem. This is the second of three Passovers mentioned by St. John. Our Lord does not spend this Passover, as he does the first and third at Jerusalem, but apparently in Galilee and the neighborhood. See 7:2. He goes up to Jerusalem at the less frequented Festival of Tabernacles and then in such a manner as to not attract observation. The Passover is mentioned because the discourse which follows has a reference to the Paschal ceremonial.
Vs. 5 Philip again mentioned here as 1:44sq.; 12:21sq.; 14:8. Remember his prominence in St. John’s narrative and his connection with Asia Minor. It has been supposed that Philip was the steward and Judas the bursar of the little company.
ἀγοράσωμεν ‘must we buy.’ So א, A, B, D. Not ἀγοράσομεν.
Vs. 6 πειράζων αὐτόν trying or testing him. The word ‘tempt’ properly means nothing more.
Vs. 7 ἄρτοι, loaves (A.V. ‘bread’) as vs. 9. Comp. 1 Cor 10:16, 17, where the right translation is of some importance.
Διακοσίων Two hundred shillings worth of loaves.
Vs. 8 Mentioned here in connection with Philip. So too 1:45; 12:22. They came from the same place and seem to have been friends.
Vs. 9 Terms expressive of poverty and meanness.
Παιδάριον, ὀψάρια the diminutive. The numbers ἓν, πέντε, δύο, the quality κριθίνους, barley. See Seneca, Epistl. 18; Pliny, Nat. Hist. xviii.14. Compare [Samuel] Johnson on the definition of oats, a grain which is frequently given to horses, but which in Scotland supports the people. See the long list of passages in Wettstein.
ὀψάρια See Plato Symposium, iv.4, p. 667. On this fish see Altem. (?) ix.35sq. p.385E. Dean Alford is unguarded if not wrong in characterizing it as of later Greek usage.
Vs. 10 τοὺς ἀνθρώπους the people.
δὲ χόρτος πολὺς The grass would be more abundant now than at any other time of year.
οἱ ἄνδρες comp. Mark 6:44. Not as before τοὺς ἀνθρώπους. The men only were counted. St. Matt 14:21 adds χωρὶς γυναικῶν καὶ παιδίων.
ὡς πεντακισχίλιοι How they were counted appears from the narrative of Mark 6:39; Luke 9:14.
Vs. 11 διέδωκεν through the disciples, as is made clear in the Synoptic narrative.
Vs. 13 κοφίνους All four Evangelists use the word here. On the other hand, in the feeding of the four thousand, σπυρίδας is used. See Matt 15:37; Mark 8:8. The same distinction is observed where the two miracles are mentioned together (Matt 16:9, 10; Mark 8:19, 20). Comp. Juvenal III.14, vi.54; Philo, de Festo Cop. V. p.48. See the passages in Wettstein on Matt. 14:20. The cophinus was characteristic of the Jews. It was generally a small handbasket. This was also used as a measure, hence we are able to ascertain its general size. See Lampe, II, p. 165. On the other hand, the σπυρίδας might be very large as Acts 9:25.
In the case of the miracle here, the crowd fed were Jews on the way to the Festival. In the other feeding miracle they are inhabitants of the Decapolis (Mark 7:31) and therefore half heathen.
ἐπερίσσευσαν The other reading, ἐπερίσσευσεν (B.M.T., T.R.), seems to be a grammatical correction.
Vs. 14 ὁ προφήτης ὁ ἐρχόμενος comp. 1:21. The prophet of Deut 18:15; like Moses, see vss. 31, 32. Comp. Midrash Qoheleth, folio 86: ‘As the first redeemer made manna to descend, as it is said (Exo 16:4) “Behold I will make bread from heaven to rain upon you,” so the latter (second) redeemer (will make) manna (to descend) as it is said (Ps 72:16) “and there shall be a handful of corn on the earth”’ (see Lampe II, p. 167, and John Lightfoot, II, p. 552 and the quotes of other passages on p. 557).
Here we see the truthfulness of St. John’s narrative. ὁ ἐρχόμενος is used of the Messiah, Matt 11:3 (23:39); Luke 7:19, 20 (19:38 ὁ ἐρχόμενος, ὁ Βασιλεύς); John 11:27; 12:13; see Bruder s.v.
Vs. 15 ἁρπάζειν See Wettstein. The phrase is used widely see Tacitus, Hist. 1.26, 27—raptus fuent—of Otho.
εἰς τὸ ὄρος i.e. further back in a remote part of the mountain country.
Comparison of St. John’s miracle with that in the Synoptics: 1) it is an independent account; 2) it has a greater definiteness and vividness. The part taken by Andrew and Philip is peculiar to it. Again Ἔστιν παιδάριον; 3) the season in which it happened throws considerable light on the incident; 4) the irreconcilableness of any theory of innate verbal inspiration with the facts. See the arguments given by Alford, p. 711.
Vs. 16 The walking on the sea is given by St. Matt 14:22 and St. Mark 6:45 but not by St. Luke. These two Evangelists describe it as happening εὐθέως after the feeding of the 5,000.
ὀψία a wide term, late in the day. There was the early and the late evening, the πρῶία and the δεῖλη (afternoon and nightfall). See Dictionary of Ant. p. 339. Hence St. Matthew can speak of the miracle itself as taking place ὀψίας δὲ γενομένης (14:23), and then of our Lord’s solitude after the embarkation of the disciples. Vs. 23 is likewise taking place ὀψίας δὲ γενομένης. The corresponding first ὀψία is described by St. Mark (6:35) as ἤδη ὥρας πολλῆς γενομένης, and by St. Luke (9:12) as Ἡ δὲ ἡμέρα ἤρξατο κλίνειν. St. Mark 6:47 describes the voyage as ὀψίας γενομένης ἦν. Thus the time described here, as by St. Matthew and St. Mark, was the δεῖλη ὀψία.
Vs. 17 ἤρχοντο The imperfect here prepares for the incidents which follow. Πέραν from the Northeast of the lake.
Vs. 19 Now St. Matthew (14:24) says they were πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς, Mark ἐν μέσῳ τῆς θαλάσσης. This is a sight estimate. Josephus says the lake was forty stadia wide (Bell. Jud. iii.10.7), but like all of the lakes its width varies at different points; and 2) their course would not be directly across but transversely (?).
Vs. 20 They gladly took him on board. Comp. 1:44; vs. 35; 8:49.
Vs. 21 ἤθελον οὖν λαβεῖν αὐτὸν They were eager to do so.
Hence θελείν in modern Greek is an auxiliary of the future as in English. Thus there is no contradiction with the Synoptic account.
εὐθέως The other Evangelists explain the reason—καὶ ἐκόπασεν ὁ ἄνεμος (Mark 6:51). St. Matthew adds the incident of St. Peter walking on the water.
Vs. 22 The naturalness of the narrative, natural in its very limitation (?). T.R. adds ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ to explain.
Vs. 23 ἐκ Τιβεριάδος the town, mentioned only by St. John. In 6:1; 21:1 it may be a question whether we should take ἡ θαλάσσα . . . ἡ Τιβεριάς or ἡ θαλάσσης τῆς Τιβεριάδος perhaps for the sake of uniformity with the present passage. It is indicative of the later date of St. John’s Gospel that the sea should be so named. The city was only built by Herod Antipas, and it gradually gave its name to the lake. The lake however is so called by Josephus before St. John wrote.
Vs. 24 εἰς Καφαρναούμ They probably thought he had gone round by land, as he might (easily) have done.
Vs. 26 σημεῖα The force of the word here is brought out in the discourse which follows.
ἐχορτάσθητε See Phil 4:12, means ‘work out,’ not as A.V. See the references in Meyer.
Vs. 31 This is the equivalent to asking him to rain down manna from heaven. See the Judaic belief to which allusion here has already been made in vs. 14 above. Ἄρτον ἐκ τοῦ οὐρανοῦ see Psalm 77(78):24.
Vs. 42 See above 1:46. Comp. Luke 4:22; Matt 8:55.
οἴδαμεν Does not imply that Joseph was living at the time.
Vs. 44 ὁ Πατὴρ ὁ πέμψας με Our Lord indirectly corrects the false conception involved in οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα (vs. 42). So also Luke 2:49.
Vs. 45 ἐν τοῖς προφήταις Perhaps a general form of citation as in Acts 13:40. The other citations in Alford will not do because in Mark 1:2, the correct reading is probably ἐν . . . τῷ προφήτῃ and in Acts 7:42 ἐν βίβλῳ τῶν προφητῶν. ἐν τῷ νόμῳ Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς (Lk 24:44), notice that the Law and the Prophets comprise two sections but the Psalms and the rest are excluded from either. This quote however is not from the LXX. Here we have a loose citation of Is. 54:13—καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου. Comp. Jer 31:34 and 1 Thess 4:9. See the rabbinical quotation in John Lightfoot, p. 553.
Vs. 46 οὐχ ὅτι τὸν Πατέρα ἑώρακέν τις explains the somewhat difficult parenthesis in vs. 37.
Vs. 51 δώσω must refer to our Lord’s death.
Vs. 53 ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. It is obvious there is a reference to the sacrament here again, not solely to the Eucharist, but chiefly to that which the Eucharist gives expression to and is a means to obtaining. Comp. especially 1 Cor 10:16, comp. vss. 3, 4. One finds repeatedly with St. John various means to convey the same idea as St. Paul, but using other words to convey it—the communion of the body, the communion of the blood. The first idea is explained by St. Paul, the second from Matt 26:28; comp. with Heb 9:22. Cf. Mark 14:24; Luke 22:20; 1 Cor 11:25, where however the idea is not so distinctly expressed. The communion of the body is therefore the realization of the membership in the body of Christ, the communion of the blood is the appropriation of the atoning sacrifice of Christ, confirming the consummating act of the new covenant. This realization, this appropriation is extended over the whole Christian life.
But it is intensified, it is concentrated so to speak in the faithful receiving of the holy Eucharist. Because this is the one specially ordained means, the one vivid representative act, whereby we may realize, may appropriate by faith the spiritual truths which it brings before our minds, which it offers for our acceptance.
This is the most remarkable instance of the sacramental teaching of St. John’s Gospel, the presentation of the unseen through the seen. But even here, though the lesson is conveyed through the outward ceremonial of the holy Eucharist, prophetically anticipated here, it does not stop with this. The Eucharistic Supper only intensifies the truth, which is the daily and normal food of the Christian life.
Vs. 55 ἀληθής If the reading be correct, ‘not deceiving.’ א and others have ἀληθῶς (so B.M.T., T.R.) which is simpler. But perhaps the former reading is more probable. Even the ἀληθής is not to be taken as = to ἀληθινή. Still we should expect ἀληθινή here.
Vs. 58 οὐ καθώς Comp. 1 John 3:12; 2 Cor 8:15; the same loose construction as in οὐχ ὅτι (vs. 46).
ὁ τρώγων As φαγεῖν has no present, some other word was necessary. ὁ ἐσθιών might have been used, but ὁ τρώγων is more expressive as it implies eating with satisfaction. Hence τράρηματα, see Philotus esp. in Steph. Thess. s.v. τρώγω. Besides this passage (vss. 54-58) the word occurs in the New Testament only at Matt 24:38 πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες. Here the idea of living delicately is implied, and in John 8:18 where (in a quotation from Ps 41 (40):10) St. John has Ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ’ ἐμὲ τὴν πτέρναν αὐτοῦ, from the LXX, καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ ’ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ ’ ἐμὲ. The Hebrew (of Ps 41:9) has אֹוכֵל לַחְמִי. See references in Steph. Anti. Bekk. p. 114, 115.
Vs. 59 ἐν συναγωγῇ as we would say ‘in church.’ Comp. 18:20. Here however it might be translated ‘a synagogue.’ There was probably more than one synagogue at Capernaum? But possibly just one because it is afterwards referred to as the one ἐν Καφαρναούμ. Our Lord teaches in a synagogue in Capernaum in Mark 1:21; Luke 4:33, 38, in all such passages the definite article is used. This synagogue (or some synagogue) was built by the centurion, Luke 7:8 (comp. Matt 8:8). Capernaum has recently been identified with Tel Huum where a synagogue has been found, but the synagogue is probably later (?).
Vs. 60 Σκληρός Not difficult to understand (this it might or might not be), but rather difficult to receive. See Meyer. See below on σκανδαλίζει (next verse). It involved the death of Messiah.
ἀκούειν to listen to, as Gal 4:21 τὸν νόμον οὐκ ἀκούετε.
Vs. 62 ἐὰν οὖν θεωρῆτε an allusion obviously to the Ascension. It may mean something else besides, it may carry also with it a spiritual significance, but it means this primarily. Yet the Ascension, like the institution of the Lord’s Supper is not recorded by St. John. Thus in this Gospel the spiritual is always taught through the visible and external.
‘I have spoken of my death, of conformity to my death, what if I tell you of my ascension and thereafter of all the spiritual consequences that follow upon that?’ But reconsider—is ἀναβαίνοντα correlative to καταβάς in vs. 58, so that vs. 62 gives the answer to their doubt?
Vs. 63 τὸ πνεῦμά etc. This applies to the present and to the previous topic. It is not the sensible eating and drinking, not the sensible ascending in the clouds, which is important, but the spiritual effects, the spiritual bearing in both cases.
τὰ ῥήματα My words have a spiritual significance, and in this spiritual significance it is life which is truly apprehended.
Vs. 67 τοῖς δώδεκα [a rare reference in this Gospel].
Vs. 69 ὁ Ἅγιος τοῦ Θεοῦ This very expression is used by the unclean spirit in the synagogue in Capernaum, Mark 1:24; comp. Luke 4:34. There may possibly be an allusion to this in ἐγνώκαμεν. The Received Reading is an interpolation from Matt. 16:16.
Vs. 70 τοῖς δώδεκα, emphasizing the completeness of the number. This completeness shall be outraged (?).
διάβολός a strong mode of expression, like πνεῦμά ἐστιν καὶ ζωή in vs. 63.
Ἰσκαριώτου attached to the name of Simon, his father, here as 13:26 (so the best manuscripts). On Judas’ own name see 12:4; 13:2 (comp. 14:22 though there as v.l.), and in the Synoptic Gospels. Hence the term is obviously geographical. And this might also be inferred from the definite article before Ἰσκαριώτης.
Ἰσκαριώτης D here has ‘from Kerioth’ and see 14:22. Comp. Josephus, Ant. vii.6.1. See Winer, s.v. Judas. Thus such interpretations as John Lightfoot offers (from scartea—a leather bag, in rabbinical writers) fall to the ground. Comp. on Kerioth, Merx, Aichn. fur Wissen. Enfasch. Des Alten Test., p. 320.