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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 6:1–14. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of Christ's feeding five thousand men with five loaves and two fishes, which miracle is in this respect remarkable, that it is the only passage of the actions of Christ's life that is recorded by all the four evangelists. John, who does not usually relate what had been recorded by those who wrote before him, yet relates this, because of the reference the following discourse has to it. Observe,
I.The place and time where and when this miracle was wrought, which are noted for the greater evidence of the truth of the story; it is not said that it was done once upon a time, nobody knows where, but the circumstances are specified, that the fact might be enquired into.
1.The country that Christ was in (Joh 6:1): He went over the sea of Galilee, called elsewhere the lake of Gennesareth, here the sea of Tiberias, from a city adjoining, which Herod had lately enlarged and beautified, and called so in honour of Tiberius the emperor, and probably had made his metropolis. Christ did not go directly over cross this inland sea, but made a coasting voyage to another place on the same side. It is not tempting God to choose to go by water, when there is convenience for it, even to those places whither we might go by land; for Christ never tempted the Lord his God, Mat 4:7.
2.The company that he was attended with: A great multitude followed him, because they saw his miracles, Joh 6:2. Note,
(1.)Our Lord Jesus, while he went about doing good, lived continually in a crowd, which gave him more trouble than honour. Good and useful men must not complain of a hurry of business, when they are serving God and their generation; it will be time enough to enjoy ourselves when we come to that world where we shall enjoy God.
(2.)Christ's miracles drew many after him that were not effectually drawn to him. They had their curiosity gratified by the strangeness of them, who had not their consciences convinced by the power of them.
3.Christ's posting himself advantageously to entertain them (Joh 6:3): He went up into a mountain, and there he sat with his disciples, that he might the more conveniently be seen and heard by the multitude that crowded after him; this was a natural pulpit, and not, like Ezra's, made for the purpose. Christ was now driven to be a field preacher; but his word was never the worse, nor the less acceptable, for that, to those who knew how to value it, who followed him still, not only when he went out to a desert place, but when he went up to a mountain, though up-hill be against heart. He sat there, as teachers do in cathedra - in the chair of instruction. He did not sit at ease, not sit in state, yet he sat as one having authority, sat ready to receive addresses that were made to him; whoever would might come, and find him there. He sat with his disciples; he condescended to take them to sit with him, to put a reputation upon them before the people, and give them an earnest of the glory in which they should shortly sit with him. We are said to sit with him, Eph 2:6.
4.The time when it was. The first words, After those things, do not signify that this immediately followed what was related in the foregoing chapter, for it was a considerable time after, and they signify no more than in process of time; but we are told (Joh 6:4) that it was when the passover was nigh, which is here noted,
(1.)Because, perhaps, that had brought in all the apostles from their respective expeditions, whither they were sent as itinerant preachers, that they might attend their Master to Jerusalem, to keep the feast.
(2.)Because it was a custom with the Jews religiously to observe the approach of the passover thirty days before, with some sort of solemnity; so long before they had it in their eye, repaired the roads, mended bridges, if there was occasion, and discoursed of the passover and the institution of it.
(3.)Because, perhaps, the approach of the passover, when every one knew Christ would go up to Jerusalem, and be absent for some time, made the multitude flock the more after him and attend the more diligently on him. Note, The prospect of losing our opportunities should quicken us to improve them with double diligence; and, when solemn ordinances are approaching, it is good to prepare for them by conversing with the word of Christ.
II.The miracle itself. And here observe,
1.The notice Christ took of the crowd that attended him (Joh 6:5): He lifted up his eyes, and saw a great company come to him, poor, mean, ordinary people, no doubt, for such make up the multitudes, especially in such remote corners of the country; yet Christ showed himself pleased with their attendance, and concerned for their welfare, to teach us to condescend to those of low estate, and not to set those with the dogs of our flock whom Christ hath set with the lambs of his. The souls of the poor are as precious to Christ, and should be so to us, as those of the rich.
2.The enquiry he made concerning the way of providing for them. He directed himself to Philip, who had been his disciple from the first, and had seen all his miracles, and particularly that of his turning water into wine, and therefore it might be expected that he should have said, "Lord, if thou wilt, it is easy to thee to feed them all." Those that, like Israel, have been witnesses of Christ's works, and have shared in the benefit of them, are inexcusable if they say, Can he furnish a table in the wilderness? Philip was of Bethsaida, in the neighbourhood of which town Christ now was, and therefore he was most likely to help them to provision at the best hand; and probably much of the company was known to him, and he was concerned for them. Now Christ asked, Whence shall we buy bread, that these may eat?
(1.)He takes it for granted that they must all eat with him. One would think that when he had taught and healed them he had done his part; and that now they should rather have been contriving how to treat him and his disciples, for some of the people were probably rich, and we are sure that Christ and his disciples were poor; yet he is solicitous to entertain them. Those that will accept Christ's spiritual gifts, instead of paying for them, shall be paid for their acceptance of them. Christ, having fed their souls with the bread of life, feeds their bodies also with food convenient, to show that the Lord is for the body, and to encourage us to pray for our daily bread, and to set us an example of compassion to the poor, Jam 2:15, Jam 2:16.
(2.)His enquiry is, Whence shall we buy bread? One would think, considering his poverty, that he should rather have asked, Where shall we have money to buy for them? But he will rather lay out all he has than they shall want. He will buy to give, and we must labour, that we may give, Eph 4:28.
3.The design of this enquiry; it was only to try the faith of Philip, for he himself knew what he would do, Joh 6:6. Note,
(1.)Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Act 15:18. He knows the thoughts he has towards his people (Jer 29:11) and is never at uncertainty; when we know not, he himself knows what he will do.
(2.)When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, "Lord, if thou wilt exert thy power for them, we need not buy bread."
4.Philip's answer to this question: "Two hundred pennyworth of bread is not sufficient, Joh 6:7. Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag." Two hundred pence of their money amount to about six pounds of ours, and, if they lay out all that at once, it will exhaust their fund, and break them, and they must starve themselves. Grotius computes that two hundred pennyworth of bread would scarcely reach to two thousand, but Philip would go as near hand as he could, would have every one to take a little; and nature, we say, is content with a little. See the weakness of Philip's faith, that in this strait, as if the Master of the family had been an ordinary person, he looked for supply only in an ordinary way. Christ might now have said to him, as he did afterwards, Have I been so long time with you, and yet hast thou not known me, Philip? Or, as God to Moses in a like case, Is the Lord's hand waxen short? We are apt thus to distrust God's power when visible and ordinary means fail, that is, to trust him no further than we can see him.
5.The information which Christ received from another of his disciples concerning the provision they had. It was Andrew, here said to be Simon Peter's brother; though he was senior to Peter in discipleship, and instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him that he is described by his relation to Peter: he acquainted Christ with what they had at hand; and in this we may see,
(1.)The strength of his love to those for whom he saw his Master concerned, in that he was willing to bring out all they had, though he knew not but they might want themselves, and any one would have said, Charity begins at home. He did not go about to conceal it, under pretence of being a better husband of their provision than the master was, but honestly gives in an account of all they had. There is a lad here, paidarion - a little lad, probably one that used to follow this company, as settlers do the camp, with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. Here,
[1.]The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat (Deu 8:8); its inhabitants were commonly fed with the finest wheat (Psa 81:16), the kidneys of wheat (Deu 32:14); yet Christ and his disciples were glad of barley-bread. It does not follow hence that we should tie ourselves to such coarse fare, and place religion in it (when God brings that which is finer to our hands, let us receive it, and be thankful); but it does follow that therefore we must not be desirous of dainties (Psa 23:3); nor murmur if we be reduced to coarse fare, but be content and thankful, and well reconciled to it; barley-bread is what Christ had, and better than we deserve. Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for.
[2.]It was but short and scanty; there were but five loaves, and those so small that one little lad carried them all; and we find (Kg2 4:42, Kg2 4:43) that twenty barley-loaves, with some other provision to help out, would not dine a hundred men without a miracle. There were but two fishes, and those small ones (duo opsaria), so small that one of them was but a morsel, pisciculi assati. I take the fish to have been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, but that of fish was less in proportion to it, so that many a bit of dry bread they must eat before they could make a meal of this provision; but they were content with it. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Psa 78:18. Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.
(2.)See here the weakness of his faith in that word, "But what are they among so many? To offer this to such a multitude is but to mock them." Philip and he had not that actual consideration of the power of Christ (of which they had had such large experience) which they should have had. Who fed the camp of Israel in the wilderness? He that could make one man chase a thousand could make one loaf feed a thousand.
6.The directions Christ gave the disciples to seat the guests (Joh 6:10): "Make the men sit down, though you have nothing to set before them, and trust me for that." This was like sending providence to market, and going to buy without money: Christ would thus try their obedience. Observe,
(1.)The furniture of the dining-room: there was much grass in that place, though a desert place; see how bountiful nature is, it makes grass to grow upon the mountains, Psa 147:8. This grass was uneaten; God gives not only enough, but more then enough. Here was this plenty of grass where Christ was preaching; the gospel brings other blessings along with it: Then shall the earth yield her increase, Psa 67:6. This plenty of grass made the place the more commodious for those that must sit on the ground, and served them for cushions, or beds (as they called what they sat on at meat, Est 1:6), and, considering what Christ says of the grass of the field (Mat 6:29, Mat 6:30), these beds excelled those of Ahasuerus: nature's pomp is the most glorious.
(2.)The number of the guests: About five thousand: a great entertainment, representing that of the gospel, which is a feast for all nations (Isa 25:6), a feast for all comers.
7.The distribution of the provision, Joh 6:11. Observe,
(1.)It was done with thanksgiving: He gave thanks. Note,
[1.]We ought to give thanks to God for our food, for it is a mercy to have it, and we have it from the hand of God, and must receive it with thanksgiving, Ti1 4:4, Ti1 4:5. And this is the sweetness of our creature-comforts, that they will furnish us with matter, and give us occasion, for that excellent duty of thanksgiving.
[2.]Though our provision be coarse and scanty, though we have neither plenty nor dainty, yet we must give thanks to God for what we have.
(2.)It was distributed from the hand of Christ by the hands of his disciples, Joh 6:11. Note,
[1.]All our comforts come to us originally from the hand of Christ; whoever brings them, it is he that sends them, he distributes to those who distribute to us.
[2.]In distributing the bread of life to those that follow him, he is pleased to make use of the ministration of his disciples; they are the servitors at Christ's table, or rather rulers in his household, to give to every one his portion of meat in due season.
(3.)It was done to universal satisfaction. They did not every one take a little, but all had as much as they would; not a short allowance, but a full meal; and considering how long they had fasted, with what an appetite they sat down, how agreeable this miraculous food may be supposed to have been, above common food, it was not a little that served them when they ate as much as they would and on free cost. Those whom Christ feeds with the bread of life he does not stint, Psa 81:10. There were but two small fishes, and yet they had of them too as much as they would. He did not reserve them for the better sort of the guests, and put off the poor with dry bread, but treated them all alike, for they were all alike welcome. Those who call feeding upon fish fasting reproach the entertainment Christ here made, which was a full feast.
8.The care that was taken of the broken meat. (1.) The orders Christ gave concerning it (Joh 6:12): When they were filled, and every man had within him a sensible witness to the truth of the miracle, Christ said to the disciples, the servants he employed, Gather up the fragments. Note, We must always take care that we make no waste of any of God's good creatures; for the grant we have of them, though large and full, is with this proviso, wilful waste only excepted. It is just with God to bring us to the want of that which we make waste of. The Jews were very careful not to lose any bread, nor let it fall to the ground, to be trodden upon. Qui panem contemnit in gravem incidit paupertatem - He who despises bread falls into the depths of poverty, was a saying among them. Though Christ could command supplies whenever he pleased, yet he would have the fragments gathered up. When we are filled we must remember that others want, and we may want. Those that would have wherewith to be charitable must be provident. Had this broken meat been left upon the grass, the beasts and fowls would have gathered it up; but that which is fit to be meat for men is wasted and lost if it be thrown to the brute-creatures. Christ did not order the broken meat to be gathered up till all were filled; we must not begin to hoard and lay up till all is laid out that ought to be, for that is withholding more than is meet. Mr. Baxter notes here, "How much less should we lose God's word, or helps, or our time, or such greater mercies!" (2.) The observance of these orders (Joh 6:13): They filled twelve baskets with the fragments, which was an evidence not only of the truth of the miracle, that they were fed, not with fancy, but with real food (witness those remains), but of the greatness of it; they were not only filled, but there was all this over and above. See how large the divine bounty is; it not only fills the cup, but makes it run over; bread enough, and to spare, in our Father's house. The fragments filled twelve baskets, one for each disciple; they were thus repaid with interest for their willingness to part with what they had for public service; see Ch2 31:10. The Jews lay it as a law upon themselves, when they have eaten a meal, to be sure to leave a piece of bread upon the table, upon which the blessing after meat may rest; for it is a curse upon the wicked man (Job 20:21) that there shall none of his meat be left.
III.Here is the influence which this miracle had upon the people who tasted of the benefit of it (Joh 6:14): They said, This is of a truth that prophet. Note,
1.Even the vulgar Jews with great assurance expected the Messiah to come into the world, and to be a great prophet, They speak here with assurance of his coming. The Pharisees despised them as not knowing the law; but, it should seem, they knew more of him that is the end of the law than the Pharisees did.
2.The miracles which Christ wrought did clearly demonstrate that he was the Messiah promised, a teacher come from God, the great prophet, and could not but convince the amazed spectators that this was he that should come. There were many who were convinced he was that prophet that should come into the world who yet did not cordially receive his doctrine, for they did not continue in it. Such a wretched incoherence and inconsistency there is between the faculties of the corrupt unsanctified soul, that it is possible for men to acknowledge that Christ is that prophet, and yet to turn a deaf ear to him.
Historical interpretation
Seventeen Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
(iii. de Trin. c. 18) Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breakingd. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.
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.
(Hom. xlii. 1) As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.
(Hom. xlii. 1) Though favoured with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, but to them that believe not. (1 Cor. 14:22) They were wiser of whom it is said, that they were astonished at His doctrine. (Matt. 7:28) The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord's discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people who stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman's son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.
(Hom. xlii. 1) Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, show us the Father, and it sufficeth us. (c. 14:8) And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him.
(Hom. xlii. s. 1) Or they are two different occasions altogether.
(Hom. xlii. 2.) Probably He had some reason in his mind for this speech. He would know of Elijah's miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to show that no part of the creation was severed from His wisdom.
(Hom. xlii. 2.) And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful menb. He made the men sit down before the loaves appeared, to teach us that with Him, things that are not are as things that are; as Paul says, Who calleth those things that be not, as though they were. (Rom. 4:17.) The passage proceeds then: And Jesus said, Make the men sit down.
(Hom. xlii. 2.) But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to show that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God's will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did.
(Hom. xlii. 3) Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of superabundant result. When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.
Their expression, that should come into the world, shows that they expected the arrival of some great Prophet. And this is why they say, This is of a truth that Prophet: the article being put in the Greek, to show that He was distinct from other Prophets.
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.
(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.
Mystically, the sea signifies this tumultuous world. In the fulness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrectionf, then followed Him crowds of believers, both from the Jews and Gentiles.
His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i. e. our spiritual passover, by which we pass over from vice to virtue. And the Lord's eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i. e. has compassionate respect unto them.
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. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.
There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...
Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...
When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.
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Summary
John 6:13 concludes the miraculous feeding of the five thousand, detailing the disciples' collection of the leftovers. From an initial five barley loaves and two fish, an astonishing twelve baskets full of fragments were gathered, demonstrating Jesus' boundless power to provide abundantly beyond human need and emphasizing the divine principle of stewardship, even amidst overflow.
Context
Literary Context
The immediate literary context of John 6:13 is the climax of Jesus' miraculous feeding of the five thousand, a pivotal event narrated in John 6:1-15. Preceding this verse, Jesus has just performed an astounding act of multiplication, taking five small barley loaves and two fish and satisfying a massive crowd of approximately five thousand men, plus women and children. John 6:11 describes Jesus giving thanks and distributing the food. Crucially, John 6:12 records Jesus' specific instruction to His disciples: "Gather up the fragments that remain, that nothing be lost." John 6:13 is the direct fulfillment of this command, showcasing the tangible evidence of the miracle's scale and the disciples' obedience. Following this, the crowd, recognizing Jesus as "the Prophet," attempts to make Him king by force (John 6:14-15).
Historical & Cultural Context
The event takes place in a "desert place" near the Sea of Galilee, likely on the eastern side, a region where large, impromptu gatherings would necessitate reliance on local resources or, in this case, divine intervention. Barley loaves were the humble, common food of the poor, contrasting sharply with the immense multitude fed. The use of "baskets" (Greek: kóphinos) is significant; these were small, portable wicker baskets typically carried by Jews, often used for provisions or personal belongings, and distinct from the larger "hampers" (spuris) mentioned in the feeding of the four thousand (Matthew 15:37). The Jewish custom of not wasting food, even scraps, was deeply ingrained, reflecting a reverence for God's provision and a practical necessity in a subsistence economy. Jesus' command to gather the fragments would have resonated strongly with this cultural value, elevating it to a divine principle.
Key Themes
John 6:13 powerfully reinforces several key themes woven throughout the Gospel of John and the broader biblical narrative. Firstly, it highlights Divine Abundance and Sufficiency, demonstrating that God's provision is not merely adequate but overflowing, transcending human limitations. The "twelve baskets" filled with leftovers from so little underscore that Jesus provides "over and above" what is needed, a concept echoed in Psalm 23:5 where the psalmist speaks of a cup that overflows. Secondly, the verse emphasizes Stewardship and Avoiding Waste. Despite the miraculous nature of the provision, Jesus insists that nothing be lost (John 6:6-12). This teaches a profound lesson about valuing and wisely managing God's blessings, even the "fragments." Thirdly, the Symbolism of the Number Twelve is prominent. This number frequently signifies completeness, divine order, or the twelve tribes of Israel (Genesis/49) and the twelve apostles (Matthew 10:1). The twelve baskets, perhaps one for each disciple, serve as a tangible witness to the miracle and a symbolic representation of their future mission to gather people into God's kingdom. Finally, the collected fragments provide Undeniable Proof of the Miracle, leaving no doubt about Jesus' supernatural power and authority, which sets the stage for His subsequent discourse on the Bread of Life (John 6:26-59).
Exposition and Analysis
Key Word Analysis
This verb (G4863) signifies to "lead together," "collect," or "convene." In this context, it emphasizes the intentional and organized act of the disciples collecting the scattered pieces of bread. It highlights obedience to Jesus' command and the systematic nature of the task, ensuring nothing was lost.
Derived from a word meaning "to break," klásma (G2801) literally means "a piece broken off" or "a bit." This term is crucial as it specifies that the collected food was not whole loaves, but rather the leftover pieces from the miraculously multiplied bread. It underscores the reality of the meal and the tangible nature of the abundance from what was initially broken.
This verb (G4052) means "to superabound," "be in excess," or "be superfluous." It conveys the idea of an overflowing abundance, far more than what was merely sufficient. The use of this word emphatically communicates that Jesus' provision was not just enough to satisfy, but resulted in a lavish surplus, testifying to His divine generosity and power.
Verse Breakdown
"Therefore they gathered [them] together"
This opening phrase, linked by "Therefore" (Greek: oûn, G3767), indicates a direct consequence of Jesus' command in John 6:12. The disciples, in obedience, systematically collected (Greek: synágō, G4863) the remaining pieces of bread. This act underscores their role as stewards and witnesses to the miracle.
"and filled twelve baskets"
This clause reveals the astonishing outcome of the collection. The disciples did not just gather a few scraps; they "filled" (Greek: gemízō, G1072, to fill entirely) a significant number of containers. The specific number "twelve" (Greek: dṓdeka, G1427) is highly symbolic, often representing the twelve tribes of Israel or the twelve apostles, suggesting a completeness or a witness for each disciple. The "baskets" (Greek: kóphinos, G2894) were the common, small wicker baskets of the region.
"with the fragments of the five barley loaves"
This part specifies the nature of the collected food—"fragments" (Greek: klásma, G2801, broken pieces) and explicitly links them back to the meager starting point: "the five (Greek: pénte, G4002) barley (Greek: kríthinos, G2916) loaves (Greek: ártos, G740)." This connection emphasizes the miraculous multiplication, as such a vast quantity of leftovers originated from so little. The preposition "of" (Greek: ek, G1537) denotes origin, reinforcing the source of the fragments.
"which remained over and above unto them that had eaten"
This concluding phrase highlights the sheer abundance of Jesus' provision. The food "remained over and above" (Greek: perisseúō, G4052, to superabound, be in excess), meaning there was a lavish surplus even after the entire multitude had eaten (Greek: bibrṓskō, G977) to satisfaction. This demonstrates Jesus' divine capacity to provide not just adequately, but extravagantly, far exceeding human expectations or needs. The relative pronoun "which" (Greek: hós, G3739) connects the fragments to their origin as leftovers.
Literary Devices
John 6:13 employs several potent literary devices to enhance its theological impact. Hyperbole is subtly present in the sheer scale of the leftovers—twelve baskets from five small loaves feeding five thousand—which, while a literal miracle, functions to emphasize the extraordinary nature of Jesus' power. The Symbolism of the number twelve is paramount; it evokes the twelve tribes of Israel and the twelve apostles, suggesting divine completeness, the re-gathering of God's people, and the future mission of the disciples. The "fragments" themselves carry Symbolism, representing not only the physical remnants but also potentially the "crumbs" of God's grace that are still abundant even after a great outpouring. The contrast between the initial scarcity (five loaves) and the resulting abundance (twelve full baskets) creates a powerful Juxtaposition, highlighting the miraculous nature of Jesus' provision and His ability to transform insufficiency into overflowing sufficiency. The meticulous gathering of the fragments, despite the abundance, serves as an Allegory for responsible stewardship, even in the face of divine generosity, teaching that God's blessings are to be valued and not wasted.
Theological and Thematic Connections
John 6:13 stands as a profound theological statement on God's character and kingdom principles. It vividly portrays Jesus as the ultimate Provider, whose power transcends natural limitations, demonstrating that His abundance is not merely sufficient but superabundant. This miracle, culminating in the collection of twelve baskets of fragments, serves as a tangible sign of God's generous nature, which delights in blessing His people "over and above" what they could ask or imagine. Furthermore, the instruction to gather the fragments, even after such a lavish display of power, underscores the divine principle of stewardship—that God's blessings, no matter how miraculous, are to be valued, conserved, and not wasted. This act of gathering also foreshadows the global mission of the church, where the disciples, empowered by Christ, would gather the "fragments" of humanity into the kingdom, proclaiming the good news of His abundant provision. The twelve baskets, perhaps one for each apostle, symbolize their future role in collecting the spiritual harvest.
Reflection and Application
John 6:13 offers profound lessons for contemporary believers. Firstly, it calls us to cultivate a deeper trust in God's boundless provision. In a world often marked by scarcity and anxiety, this verse reminds us that Jesus is capable of meeting our needs, not just adequately, but with an overflowing abundance that defies human logic. It encourages us to bring our meager resources and seemingly insignificant offerings to Him, knowing that He can multiply them far beyond our expectations. Secondly, the command to gather the fragments instills a crucial principle of stewardship. Even when God provides miraculously, we are called to be responsible and mindful, valuing every blessing and avoiding waste. This applies not only to material resources but also to our time, talents, and spiritual gifts. We are to be diligent in gathering and utilizing what God has given us, recognizing that every good and perfect gift comes from Him. This verse challenges us to consider how we might be more intentional in stewarding the resources and opportunities God places in our lives, ensuring that "nothing is lost" for His glory.
Questions for Reflection
FAQ
Why did Jesus command the disciples to gather the fragments if He could just create more food?
Jesus' command to gather the fragments, even after such a miraculous display of abundance, teaches several vital lessons. Firstly, it emphasizes the principle of stewardship; God's blessings are not to be wasted, regardless of their miraculous origin. This act teaches respect for creation and the resources God provides. Secondly, the collection of twelve full baskets served as tangible proof of the miracle's immense scale. It was undeniable evidence that thousands had been fed from only five loaves, leaving no room for doubt about Jesus' divine power (John 6:14). Thirdly, it highlights the reality of the food and the miracle; it wasn't an illusion, but real bread that was multiplied and consumed, with real leftovers. This meticulous attention to detail reinforces the authenticity of Jesus' works. Finally, it may foreshadow the future mission of the disciples, who would "gather" people from all nations into the kingdom of God, just as they gathered the physical fragments (Matthew 28:19-20).
Christ-Centered Fulfillment
John 6:13, with its depiction of superabundant provision and the collection of twelve baskets of fragments, finds its ultimate fulfillment in Jesus Christ Himself. He is the true "Bread of Life" (John 6:35), who offers not just temporary physical sustenance, but eternal spiritual nourishment for all who believe. The miracle of the loaves foreshadows the infinitely greater spiritual provision found in His atoning sacrifice. Just as the physical bread was broken to feed the multitude, Jesus' body was broken on the cross to provide spiritual life for a lost humanity (1 Corinthians 11:24). The "fragments" gathered, representing an overflowing abundance, point to the inexhaustible grace and mercy available in Christ, sufficient for every generation and every need. His sacrifice is not merely enough, but "over and above," offering complete forgiveness and eternal life (Romans 5:20). The twelve baskets, symbolizing the twelve tribes and apostles, also hint at the universal scope of the Gospel, where the spiritual "fragments" of all nations are gathered into the new covenant community through Christ, the great Shepherd who gathers His sheep (John 10:16). Thus, John 6:13 is a powerful testament to Christ's identity as the divine Provider, whose abundance extends from physical sustenance to the eternal life He offers through His very being.