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Study This Verse
Public-domain commentary
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
Sixteen Centuries of Reception
10 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.
(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.
Thus, when they were satisfied, they saw that he had fed them in the wilderness, as Moses [had done] with prayer, and they cried out, saying, “This is the prophet about whom it was said that he is coming into the world.” They were repeating the [prophecy] of Moses that “The Lord will raise up a prophet for you,” not someone ordinary, but rather “like me,” who will fill you with bread in the desert; “like me,” he walked on the sea, and appeared in the cloud. He set his church free from circumcision, and he appointed John, the virgin, in place of Joshua son of Nun. He entrusted Mary, his church, to him, as Moses his flock to Joshua, so that this [prophecy] “like me” would be fulfilled.
(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 the multitudes said, that this is of a truth The Prophet." Oh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said to John, "Art thou that Prophet?" while these say, "This is that Prophet."
(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.
They marvel at the sign who know how to approve things God-befitting, and regulate themselves by human reason rather than are diseased with unreason befitting the beasts, as were the blasphemous Jews, who, when they ought to have profited by the publicity of the things wrought, lost even the power of right judgment. For they deemed that Jesus ought now to be stoned also, because He so often appeared as a Worker of miracles. Superior then, and that in no small degree, to the folly of those men, are they who marvel, soberly persuaded by this one great miracle, that He it surely was Whose coming into the world as a Prophet was foretold. But observe, how great a difference hence appears, I mean, between the race of Israel, and those situate out of Judaea; for the one, although they were spectators of many things, and those not unworthy of admiration, are not only hard of heart and inhuman, but also desire unjustly to slay Him Who was zealous to save them, driving Him with their wild folly from their city and country: while they who dwelt away from Jerusalem, and hence signify the race of aliens, from one miracle alone glorify Him, and nobly determine that their conceptions of Him should be received with faith unhesitatingly. From all these things, was Israel shown to be self-condemned and self-invited to her final just rejection, and that it was due to the Gentiles to obtain at length their share of mercy from above and love through Christ.
When the multitude saw the miracle our Lord had done, they marvelled; as they did not know yet that He was God. Then those men, the Evangelist adds, i. e. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.
Their faith being as yet weak, they only call our Lord a Prophet, not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem. (Luke 13:33)
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 6:14 captures a pivotal moment of recognition by the multitude immediately following Jesus' miraculous feeding of over five thousand people. Having witnessed and benefited from this extraordinary act of divine provision, the men present declared a profound truth about Jesus' identity, acknowledging Him as "that prophet" long-foretold in Jewish tradition, though their understanding of His full messianic mission remained limited and largely focused on earthly expectations.
Context
Literary Context
This verse serves as the immediate aftermath and the crowd's initial response to the miraculous feeding of the five thousand. Jesus had just demonstrated His unparalleled power and compassion by multiplying five barley loaves and two small fish to satisfy a vast multitude, with twelve baskets of leftovers collected. This act, detailed in John 6:1-13, profoundly impacted the witnesses, leading them to a significant, albeit partial, conclusion about Jesus' identity. The crowd's declaration here sets the stage for Jesus' subsequent discourse on the Bread of Life, where He challenges their superficial understanding and calls them to seek eternal spiritual nourishment over physical sustenance.
Historical & Cultural Context
First-century Judaism was rich with messianic expectations, and a prominent figure in these hopes was "that prophet" (ὁ προφήτης), often linked to the prophecy in Deuteronomy 18:15-18. Moses had foretold of a prophet whom God would raise up from among their brethren, to whom they should listen. This expectation was so strong that even John the Baptist was asked if he was "that prophet" in John 1:21. The feeding miracle, reminiscent of God's provision of manna in the wilderness during the Exodus (Exodus 16), strongly resonated with the Jewish people, associating Jesus with a "new Moses" who could provide for them supernaturally. However, their understanding was largely focused on earthly and nationalistic hopes, as evidenced by their subsequent attempt to make Him king by force (John 6:15), revealing a desire for a political leader rather than a spiritual redeemer.
Key Themes
The verse highlights several crucial themes within the Gospel of John and broader biblical theology. Firstly, it underscores the recognition of Jesus' identity, as the crowd's declaration signifies a moment of insight into Jesus as a unique, divinely appointed figure, even if incomplete. Secondly, it speaks to Messianic expectation, specifically the long-awaited figure of "that prophet" from Old Testament prophecy, demonstrating how Jesus' actions began to fulfill these ancient hopes. Lastly, it emphasizes miracles as signs (Greek: sēmeia). In John's Gospel, Jesus' miracles are not merely displays of power but profound indicators intended to reveal His true identity as the Son of God and to elicit faith. The feeding miracle, in particular, served as a powerful sign, linking Jesus to the Mosaic tradition and cementing the crowd's belief that He was the promised prophet, though their understanding of the nature of His kingdom was still developing.
Exposition and Analysis
Key Word Analysis
This primary verb signifies not merely a physical act of seeing, but often implies perception, understanding, and even knowing. In this context, the crowd "saw" the miracle, which led them to "perceive" or "understand" something significant about Jesus' identity. Their seeing was a catalyst for their declaration, indicating a level of comprehension that went beyond mere observation to a profound realization.
This noun refers to an indication, especially one that is ceremonial or supernatural. In John's Gospel, Jesus' miracles are consistently referred to as "signs." They are not just wonders designed to impress, but acts with deeper theological meaning, pointing beyond themselves to the person and nature of Jesus. The feeding of the five thousand was a sēmeîon that pointed to Jesus as the divine provider and the true Bread of Life.
Derived from a compound meaning "to speak before" or "to speak for," this term denotes a foreteller or, by analogy, an inspired speaker. In the Jewish context, "that prophet" (ὁ προφήτης) referred specifically to the eschatological prophet like Moses, promised in Deuteronomy 18:15. The crowd's use of this specific designation indicates their belief that Jesus fulfilled this particular messianic expectation, seeing Him as God's chosen messenger with divine authority.
Verse Breakdown
"Then those men, when they had seen the miracle that Jesus did,"
This opening clause establishes the direct cause-and-effect relationship between Jesus' action and the crowd's reaction. The "miracle" (sign) of the feeding of the five thousand was the undeniable evidence that prompted their declaration. The phrase "those men" emphasizes the collective, public nature of this recognition, indicating a widespread impact of Jesus' power.
"said, This is of a truth that prophet"
Here, the crowd's conclusion is stated. The phrase "of a truth" (ἀληθῶς, alēthōs) emphasizes the certainty and conviction behind their declaration. They are not merely speculating but asserting what they believe to be an undeniable fact. The identification of Jesus as "that prophet" is highly significant, reflecting their understanding of Him in light of Old Testament prophecies and their contemporary messianic hopes.
"that should come into the world."
This concluding phrase clarifies the specific nature of "that prophet" – not just any prophet, but the one whose arrival was anticipated and prophesied. It highlights the eschatological dimension of their expectation, believing that Jesus was the long-awaited divine messenger whose coming marked a significant moment in salvation history. While correct in identifying Him as a divinely sent figure, their understanding of His purpose in "the world" was still limited to earthly, political, and material benefits, rather than His ultimate spiritual mission.
Literary Devices
John 6:14 employs several literary devices to convey its profound meaning. Symbolism is central, as the feeding miracle itself is not just a historical event but a sēmeîon (sign) that points to Jesus as the ultimate provider and the true Bread of Life, foreshadowing His later discourse. There is a subtle irony in the crowd's declaration: while they correctly identify Jesus as "that prophet," their subsequent actions (attempting to make Him king by force in John 6:15) reveal a profound misunderstanding of the nature of His prophetic office and His spiritual kingdom. This partial recognition highlights the theme of revelation and misunderstanding prevalent throughout John's Gospel. The verse also serves as a form of foreshadowing, as the crowd's initial, albeit incomplete, recognition of Jesus as a divinely sent figure anticipates the fuller confessions of faith that will come from His disciples later in the narrative, such as Peter's confession in John 6:68-69.
Theological and Thematic Connections
John 6:14 stands as a testament to the power of divine revelation through miraculous signs and the complex nature of human response. The crowd's recognition of Jesus as "that prophet" signifies a crucial step in their understanding, linking Him to the long-held Jewish expectation of a figure akin to Moses, who would deliver and guide God's people. This connection is deeply theological, as it places Jesus squarely within the lineage of God's chosen messengers, yet simultaneously highlights the tension between this accurate identification and a superficial grasp of His true mission. Their focus on physical provision and earthly kingship reveals a common human tendency to seek immediate, tangible benefits rather than the deeper spiritual truths Jesus came to offer. This verse thus serves as a theological bridge, connecting Old Testament prophecy with New Testament fulfillment, while also setting the stage for Jesus' subsequent teaching that would challenge and refine their understanding of His identity and purpose.
Reflection and Application
John 6:14 offers a profound opportunity for reflection on the nature of our own faith and understanding of Jesus. The crowd, having witnessed an undeniable miracle, correctly identified Jesus as "that prophet" – a significant step of recognition. Yet, their subsequent actions and desires, as revealed in John 6:15, show that their understanding was still limited to earthly, political, and material expectations. They wanted a king who would provide bread and overthrow Roman rule, not a Messiah whose kingdom was spiritual and whose ultimate provision was eternal life. This challenges us to examine our own motivations for following Jesus. Do we seek Him primarily for what He can do for us physically, materially, or to solve our immediate problems? Or do we recognize Him for who He truly is – the Son of God, the Lamb who takes away the sin of the world, the source of eternal spiritual nourishment? True faith moves beyond seeking mere signs and wonders to embracing His full identity and submitting to His spiritual authority, understanding that His greatest gift is salvation and transformation of the heart.
Questions for Reflection
FAQ
Why was the crowd's declaration of Jesus as "that prophet" significant, and what did it imply?
The crowd's declaration in John 6:14 was highly significant because it directly linked Jesus to a specific, long-awaited messianic expectation deeply rooted in Jewish tradition. The phrase "that prophet" (Greek: ho prophētēs) referred to the figure foretold by Moses in Deuteronomy 18:15-18, who would be raised up by God and to whom the people should listen. This prophecy suggested a prophet like Moses, who would lead, teach, and mediate God's will. The crowd's immediate association of Jesus with this figure after the feeding miracle implied that they saw Him as a new Moses, capable of miraculous provision (like manna in the wilderness, Exodus 16) and possessing divine authority. It was a recognition of His unique, divinely appointed status, distinguishing Him from ordinary teachers or miracle workers. However, it also implied a limited understanding, as their subsequent attempt to make Him king (John 6:15) showed their focus was on an earthly, political deliverer rather than the spiritual King of a heavenly kingdom.
Christ-Centered Fulfillment
John 6:14, where the crowd recognizes Jesus as "that prophet," finds its profound Christ-centered fulfillment in Jesus' ultimate identity as the complete and final revelation of God, far surpassing any previous prophet. While the crowd correctly identified Him as a prophet, they only grasped a fragment of His true nature. Jesus is not merely a prophet, but the very Word of God made flesh (John 1:1-14), through whom God now speaks definitively to humanity (Hebrews 1:1-3). He is the fulfillment of the prophecy in Deuteronomy 18:15, as affirmed by Peter in Acts 3:22-23, but He is also the Messiah, the Son of God, and the King of kings. Unlike Moses, who led Israel to the Promised Land, Jesus leads His people to eternal life (John 10:28). He is the true Bread of Life, providing spiritual sustenance that lasts forever (John 6:35), a provision infinitely greater than the manna in the wilderness. Thus, the crowd's declaration, while a step in the right direction, points to Jesus not just as a great prophet, but as the divine Prophet, Priest, and King who fully embodies and perfectly reveals God's saving purpose for the world.