TRV
Augustine of Hippo
Nicene & Post-Nicene · AD 325–500 · 7,530 passages across 62 books
Commentary
John 6:5
When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
(de Con. Evang. l. ii. c. xlvi) But if our Lord, according to John's account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give ye them to eat. (Matt. 25:16) We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.
John 6:6
And this he said to prove him: for he himself knew what he would do.
(de verb. Dom. Serm. 17) One kind of temptation leads to sin, with which God never tempts any one; (James 1:13.) and there is another kind by which faith is tried. (Deut. 13:3.) In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men's way of speaking. For as the expression, Who searcheth the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do.
John 6:7
Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
(de Con. Evan. l. ii. c. xlvi) The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done.
John 6:8-9
One of his disciples, Andrew, Simon Peter's brother, saith unto him,
(de Con. Evang. ii. c. xlvi) Andrew's suggestion about the five loaves and two fishes, is given as coming from the disciples in general, in the other Evangelists, and the plural number is used.
John 6:9
· 3 passages
There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?
What, then, think we that five loaves signify? As far as the meaning which commends itself presents itself to my mind, the five loaves are the five books of Moses. With reason are they not wheaten, but barley loaves; because they belong to the Old Testament. And ye know that barley is so formed that we hardly get at the marrow of it; for that marrow is clothed with a coating of husk, and the husk itself is tenacious and coherent, so that it is stripped off with difficulty. Such is the letter of the Old Testament; clothed with the coverings of carnal sacraments: but yet if we get at its marrow, it feeds and satisfies.
A certain boy, then, brought five loaves and two fishes. If we inquire who this boy was, perhaps it was the people of Israel, which, in a childish sense, carried the food, and ate not. For that which they carried, was a burden to them while closed; but when opened, was food for them. Moreover, the two fishes seem to me to signify those two sublime persons of the Old Testament, who were anointed for sanctifying and ruling the people, the Priest and the King. And at length came in the mystery He who was signified by them, He who was pointed out by the marrow of the barley, He who was concealed under the barley's husk. The same came, one person sustaining the two characters, of Priest and of King.
(lib. lxxxiii. Quæst. q. 61. in princ.) The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i. e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul's vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart. (lib. lxxxiv. Quæst. qu. 61) The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters. (Tr. xxiv. 5) The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, w…
(lib. lxxxiii. Quæst. q. 61. in princ.) The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i. e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul's vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart.
(lib. lxxxiv. Quæst. qu. 61) The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.
(Tr. xxiv. 5) The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food.
(lib. lxxxiv. Quæst. qu. 61) The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.
(Tr. xxiv. 5) The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food.
John 6:10
And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.
(Tr. xxiv. s. 5) Our Lord's question proved the ignorance of His disciples, i. e. the people's ignorance of the Law. They lay on the grass, i. e. were carnally minded, rested in carnal things, for all flesh is grass. (Isa. 40:6) Men are filled with the loaves, when what they hear with the ear, they fulfil in practice.
John 6:11
· 2 passages
And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.
(Tr. xxiv. s. 1.) He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.
(Tr. xxiv. s. 5) By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i. e. unfolding them, made many books.
(lib. lxxxiii. Quæst. qu. 61) Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.
(Tr. xxiv. s. 5) By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i. e. unfolding them, made many books.
(lib. lxxxiii. Quæst. qu. 61) Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.
For who now feeds the whole world, but He who out of a few seeds creates the harvests? He wrought, therefore, as God. For by the same power whereby He multiplies the stores of grain from a few seeds, did He multiply in His hands the five loaves. For power was in the hands of Christ, and those five loaves were as seeds, not indeed committed to the earth, but multiplied by Him who made the earth.
John 6:12-13
· 2 passages
When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.
(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.
John 6:14
· 2 passages
Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
(Tr. xxiv. s. 7) Christ is a Prophet, and the Lord of Prophets; as He is an Angel, and the Lord of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God.
Now those men having seen the miracle, said, "This is truly the prophet that is coming into the world:" for perhaps this prophet was meant as one in the nature of Moses. For the Lord had said to Moses, "A prophet will I raise up to them from among their brethren like unto thee." Like, namely, in respect of the flesh, not of majesty. And, indeed, this saying of Moses will be found more fully explained in the gospel, when our Lord spoke of His own words being unbelieved: "If ye believed Moses, ye would believe me; for he wrote of me." It was then, "like unto thee:" Moses fed the people in the desert with manna: this prophet fed the people in the desert with bread; and more bread. The miracle was increased, the prophecy was approved.
John 6:15
· 3 passages
When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
Indeed our Lord teaches us here that whenever escape is necessary, there is an even greater necessity for prayer.
"When therefore Jesus knew that they would come and take Him by force, to make Him a king, He departed again into a mountain Himself alone." Christ now a king, nay, always a king, but having His kingdom not from men. What did He humble Himself by not accepting, which He always had? And further, who is so king as He, who sways the minds and hearts of believers?
But such a king they wished to make Him, as could be made by men: Jesus would not be; for He was such a king as even Himself to make men. He was of another order, who came for this purpose to the world. What, then, is it, that He would not be made a king? He would not be made the king that would make the felicity of men to consist in that sort of happiness that is earthly. Let them conceive this, who are rejoicing to have made a king for themselves, not out of Christ's flock, but out of the goats. Our Lord Jesus Christ therefore exhibited this fact to human minds, that a man ought not to be elated when he has the applause of the people; even as He ought not to fear when they speak evil against him.
John 6:16
· 3 passages
And when even was now come, his disciples went down unto the sea,
There is no inconsistency between Matthew and John. Matthew has told us first how Jesus commanded his disciples to embark in the little ship and to go before him to the other side of the lake until he sent the multitudes away, and then he informs us that after the multitudes were sent away [Jesus] went up into a mountain alone to pray. John mentions first that he departed to a mountain alone and then proceeds to say, “And when it became late, his disciples came down to the sea; and when they had entered into a ship, etc.” For who will not perceive that in recapitulating the facts, John has spoken of something as actually done at a later point by the disciples that Jesus had already charged them to do before his own departure to the mountain?
What saith the apostle of the Lord Himself? "Who was made a priest for ever after the order of Melchisedec." Melchisedec was a priest, and blessed Abraham. And who was this Melchisedec? "King of Salem." Salem was afterwards called Jerusalem. Therefore before the Jews reigned there, Melchisedec was there a priest of the most high God; of whom in Genesis very great mysteries are spoken. This Melchisedec went out to meet Abraham, and blessed him. He was a priest, for he offered bread and wine to those that had returned from the smiting of the enemy: and there Abraham gave to him tithes. Lo, our Lord, a priest for ever after the order of Melchisedec, because He on earth hath offered that oblation.
Behold, Jesus is on the mountain, and the disciples are in the ship. He on the mountain is on high, and they on the sea are on the low level. And yet He left them not who was at a distance from them: just as also He leaves not us (for with Him is our hope), even in that we are delayed in this body, until the end of the world come. And with the ship on the sea the blast rose mightily, and they were tormented by the tossing. It cannot be that the faith of Christ is without tempest in this world. Much presumption truly is there in a man if he thinks to live without temptation.