Verse 11. - Jesus then took the loaves; and having given thanks (εὐχαριστήσας is used by John, whereas Mark speaks of his looking up to heaven and blessing the loaves, uttering words of praise. The Eucharistial expression corresponds with the function of the head of a household at the Paschal feast, and is another hint of relation between the Passover and the discourse which here follows) hedistributedtothem who were set down. This is not incompatible with the language of the synoptists, that he gave to the disciples, they to the multitude, an undoubted allegory of the method in which all his greatest gifts have been diffused over the world; but John calls special attention to the part, the supreme part, taken in this proceeding by the Lord himself. Advantage has been taken of this to show that the narrative is a glorification of the Eucharistial meal, at which Jesus gave to his disciples the bread which he brake. Likewise also of the fishes (ὀψαρίων) as much as they wished. This is, doubtless, the place or moment when the mighty miracle occurred.
"'Twas seed-time when he blessed the bread, Twas harvest when he brake." This pretty couplet, with Augmstine's and Olshausen's remarks that the processes of nature were hastened by the great organ of the Divine Creator, does not throw any light upon the phenomenon. It makes it more inexplicable, for ground corn and baked barley loaves afford no parallel with living seeds, and dead and salted fish create even greater difficulties. "Frugality exaggerated into a miracle" (Renan) is far more thinkable, though it leaves the sequel unexplained. We must either reject the narrative, notwithstanding its wonderful confirmation by two or three separate eyewitnesses, or we must accept it. If we do the latter, we see in this (and the following) miracle an assertion that the creative will of Christ is the sole cause of the additional food that was provided for the sustenance of this multitude. The Son of God added to the sum of things, to the quantity of matter, or called together from surrounding air the elements needed for the purpose, just as in hushing the storm he met force by that will of his which is the ultimate source and ground of all force. He spake in the power of Heaven, and it was done. He gave thanks, and he distributed.
6:1-14 John relates the miracle of feeding the multitude, for its reference to the following discourse. Observe the effect this miracle had upon the people. Even the common Jews expected the Messiah to come into the world, and to be a great Prophet. The Pharisees despised them as not knowing the law; but they knew most of Him who is the end of the law. Yet men may acknowledge Christ as that Prophet, and still turn a deaf ear to him.
And Jesus took the loaves,.... Into his hands, as also the fishes, in order to feed the multitude with them:
and when he had given thanks; for them, and blessed them, or implored a blessing on them, that they might be nourishing to the bodies of men, as was his usual manner, and which is an example to us;
he distributed to the disciples, and the disciples to them that were sat down. The Vulgate Latin, and all the Oriental versions, only read, "he distributed to them that were sat down": but it was not by his own hands, but by the means of the disciples, who received from him, and gave it to them; so that the sense is the same;
and likewise of the fishes, as much as they would; that is, they had as much, both of the bread and of the fishes, distributed to them, and which they took and ate, as they chose: in some printed copies it is read, "as much as he would", and so the Persic version; that is, as much as Jesus would; but the former is the true reading, and makes the miracle more illustrious.
"'Twas seed-time when he blessed the bread,
Twas harvest when he brake." This pretty couplet, with Augmstine's and Olshausen's remarks that the processes of nature were hastened by the great organ of the Divine Creator, does not throw any light upon the phenomenon. It makes it more inexplicable, for ground corn and baked barley loaves afford no parallel with living seeds, and dead and salted fish create even greater difficulties. "Frugality exaggerated into a miracle" (Renan) is far more thinkable, though it leaves the sequel unexplained. We must either reject the narrative, notwithstanding its wonderful confirmation by two or three separate eyewitnesses, or we must accept it. If we do the latter, we see in this (and the following) miracle an assertion that the creative will of Christ is the sole cause of the additional food that was provided for the sustenance of this multitude. The Son of God added to the sum of things, to the quantity of matter, or called together from surrounding air the elements needed for the purpose, just as in hushing the storm he met force by that will of his which is the ultimate source and ground of all force. He spake in the power of Heaven, and it was done. He gave thanks, and he distributed.
and when he had given thanks; for them, and blessed them, or implored a blessing on them, that they might be nourishing to the bodies of men, as was his usual manner, and which is an example to us;
he distributed to the disciples, and the disciples to them that were sat down. The Vulgate Latin, and all the Oriental versions, only read, "he distributed to them that were sat down": but it was not by his own hands, but by the means of the disciples, who received from him, and gave it to them; so that the sense is the same;
and likewise of the fishes, as much as they would; that is, they had as much, both of the bread and of the fishes, distributed to them, and which they took and ate, as they chose: in some printed copies it is read, "as much as he would", and so the Persic version; that is, as much as Jesus would; but the former is the true reading, and makes the miracle more illustrious.