John 6:15

Here is, I. Christ's retirement from the multitude.

1. Observe what induced him to retire; because he perceived that those who acknowledged him to be that prophet that should come into the world would come, and take him by force, to make him a king, Joh 6:15. Now here we have an instance,

(1.) Of the irregular zeal of some of Christ's followers; nothing would serve but they would make him a king. Now, [1.] This was an act of zeal for the honour of Christ, and against the contempt which the ruling part of the Jewish church put upon him. They were concerned to see so great a benefactor to the world so little esteemed in it; and therefore, since royal titles are counted the most illustrious, they would make him a king, knowing that the Messiah was to be a king; and if a prophet, like Moses, then a sovereign prince and lawgiver, like him; and, if they cannot set him up upon the holy hill of Zion, a mountain in Galilee shall serve for the present. Those whom Christ has feasted with the royal dainties of heaven should, in return for his favour, make him their king, and set him upon the throne in their souls: let him that has fed us rule us. But, [2.] It was an irregular zeal; for First, It was grounded upon a mistake concerning the nature of Christ's kingdom, as if it were to be of this world, and he must appear with outward pomp, a crown on his head, and an army at his foot; such a king as this they would make him, which was as great a disparagement to his glory as it would be to lacquer gold or paint a ruby. Right notions of Christ's kingdom would keep us to right methods for advancing it. Secondly, It was excited by the love of the flesh; they would make him their king who could feed them so plentifully without their toil, and save them from the curse of eating their bread in the sweat of their face. Thirdly, It was intended to carry on a secular design; they hoped this might be a fair opportunity of shaking off the Roman yoke, of which they were weary. If they had one to head them who could victual an army cheaper than another could provide for a family, they were sure of the sinews of the war, and could not fail of success, and the recovery of their ancient liberties. Thus is religion often prostituted to a secular interest, and Christ is served only to serve a turn, Rom 16:18. Vix quaritur Jesus properter Jesusm, sed propter aliud - Jesus is usually sought after for something else, not for his own sake. - Augustine. Nay, Fourthly, It was a tumultuous, seditious attempt, and a disturbance of the public peace; it would make the country a seat of war, and expose it to the resentments of the Roman power. Fifthly, It was contrary to the mind of our Lord Jesus himself; for they would take him by force, whether he would or no. Note, Those who force honours upon Christ which he has not required at their hands displease him, and do him the greatest dishonour. Those that say I am of Christ, in opposition to those that are of Apollos and Cephas (so making Christ the head of a party), take him by force, to make him a king, contrary to his own mind.

(2.) Here is an instance of the humility and self-denial of the Lord Jesus, that, when they would have made him a king, he departed; so far was he from countenancing the design that he effectually quashed it. Herein he has left a testimony, [1.] Against ambition and affectation of worldly honour, to which he was perfectly mortified, and has taught us to be so. Had they come to take him by force and make him a prisoner, he could not have been more industrious to abscond than he was when they would make him a king. Let us not then covet to be the idols of the crowd, nor be desirous of vainglory. [2.] Against faction and sedition, treason and rebellion, and whatever tends to disturb the peace of kings and provinces. By this it appears that he was no enemy to Caesar, nor would have his followers be so, but the quiet in the land; that he would have his ministers decline every thing that looks like sedition, or looks towards it, and improve their interest only for their work's sake.

2. Observe whither he retired: He departed again into a mountain, eis to oros - into the mountain, the mountain where he had preached (Joh 6:3), whence he came down into the plain, to feed the people, and then returned to it alone, to be private. Christ, though so useful in the places of concourse, yet chose sometimes to be alone, to teach us to sequester ourselves from the world now and then, for the more free converse with God and our own souls; and never less alone, says the serious Christian, than when alone. Public services must not jostle out private devotions.

II. Here is the disciples' distress at sea. They that go down to the sea in ships, these see the works of the Lord, for he raiseth the stormy wind, Psa 107:23, Psa 107:24. Apply this to these disciples.

1. Here is their going down to the sea in a ship (Joh 6:16, Joh 6:17): When even was come, and they had done their day's work, it was time to look homeward, and therefore they went aboard, and set sail for Capernaum. This they did by particular direction from their Master, with design (as it should seem) to get them out of the way of the temptation of countenancing those that would have made him a king.

2. Here is the stormy wind arising and fulfilling the word of God. They were Christ's disciples, and were now in the way of their duty, and Christ was now in the mount praying for them; and yet they were in this distress. The perils and afflictions of this present time may very well consist with our interest in Christ and his intercession. They had lately been feasted at Christ's table; but after the sun-shine of comfort expect a storm. (1.) It was now dark; this made the storm the more dangerous and uncomfortable. Sometimes the people of God are in trouble, and cannot see their way out; in the dark concerning the cause of their trouble, concerning the design and tendency of it, and what the issue will be. (2.) Jesus was not come to them. When they were in that storm (Mat 8:23, etc.) Jesus was with them; but now their beloved had withdrawn himself, and was gone. The absence of Christ is the great aggravation of the troubles of Christians. (3.) The sea arose by reason of a great wind. It was calm and fair when they put to sea (they were not so presumptuous as to launch out in a storm), but it arose when they were at sea. In times of tranquillity we must prepare for trouble, for it may arise when we little think of it. Let it comfort good people, when they happen to be in storms at sea, that the disciples of Christ were so; and let the promises of a gracious God balance the threats of an angry sea. Though in a storm, and in the dark, they are no worse off than Christ's disciples were. Clouds and darkness sometimes surround the children of the light, and of the day.

3. Here is Christ's seasonable approach to them when they were in this peril, Joh 6:19. They had rowed (being forced by the contrary winds to betake themselves to their oars) about twenty-five or thirty furlongs. The Holy Spirit that indicted this could have ascertained the number of furlongs precisely, but this, being only circumstantial, is left to be expressed according to the conjecture of the penman. And, when they were got off a good way at sea, they see Jesus walking on the sea. See here, (1.) The power Christ has over the laws and customs of nature, to control and dispense with them at his pleasure. It is natural for heavy bodies to sink in water, but Christ walked upon the water as upon dry land, which was more than Moses's dividing the water and walking through the water. (2.) The concern Christ has for his disciples in distress: He drew nigh to the ship; for therefore he walked upon the water, as he rides upon the heavens, for the help of his people, Deu 33:26. He will not leave them comfortless when they seem to be tossed with tempests and not comforted. When they are banished (as John) into remote places, or shut up (as Paul and Silas) in close places, he will find access to them, and will be nigh them. (3.) The relief Christ gives to his disciples in their fears. They were afraid, more afraid of an apparition (for so they supposed him to be) than of the winds and waves. It is more terrible to wrestle with the rulers of the darkness of this world than with a tempestuous sea. When they thought a demon haunted them, and perhaps was instrumental to raise the storm, they were more terrified than they had been while they saw nothing in it but what was natural. Note, [1.] Our real distresses are often much increased by our imaginary ones, the creatures of our own fancy. [2.] Even the approaches of comfort and deliverance are often so misconstrued as to become the occasions of fear and perplexity. We are often not only worse frightened than hurt, but then most frightened when we are ready to be helped. But, when they were in this fright, how affectionately did Christ silence their fears with that compassionate word (Joh 6:20), It is I, be not afraid! Nothing is more powerful to convince sinners than that word, I am Jesus whom thou persecutest; nothing more powerful to comfort saints than this, "I am Jesus whom thou lovest; it is I that love thee, and seek thy good; be not afraid of me, nor of the storm." When trouble is nigh Christ is nigh.

4. Here is their speedy arrival at the port they were bound for, Joh 6:17. (1.) They welcomed Christ into the ship; they willingly received him. Note, Christ's absenting himself for a time is but so much the more to endear himself, at his return, to his disciples, who value his presence above any thing; see Sol 3:4. (2.) Christ brought them safely to the shore: Immediately the ship was at the land whither they went. Note, [1.] The ship of the church, in which the disciples of Christ have embarked themselves and their all, may be much shattered and distressed, yet it shall come safe to the harbour at last; tossed at sea, but not lost; cast down, but not destroyed; the bush burning, but not consumed. [2.] The power and presence of the church's King shall expedite and facilitate her deliverance, and conquer the difficulties which have baffled the skill and industry of all her other friends. The disciples had rowed hard, but could not make their point till they had got Christ in the ship, and then the work was done suddenly. If we have received Christ Jesus the Lord, have received him willingly, though the night be dark and the wind high, yet we may comfort ourselves with this, that we shall be at shore shortly, and are nearer to it than we think we are. Many a doubting soul is fetched to heaven by a pleasing surprise, or ever it is aware.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Joh 6:15-21. When Jesus perceived — Through the knowledge which he had of their thoughts and intentions; that they would come and take him by force — That they had formed a purpose of doing so; to make him a king — Believing that the Messiah was to rule as well as teach his people; he departed again unto a mountain himself alone — Having ordered his disciples to cross the lake, and dismissed the multitude. To this mountain, according to Matthew and Mark, he retired to pray. For a further explanation of this, and the following verses, to Joh 6:21, see notes on Mat 14:22-33.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 65.—JESUS WALKS ON THE SEA, Joh_6:15-21.

Mat_14:22-36; Mar_6:45-56.

15. Make him a king—Just as the devil had long before proposed. See note on Mat_4:8.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Christ Walks on the Sea. Joh 6:15-21

v. 15. When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain, Himself alone.

v. 16. And when even was now come, His disciples went down unto the sea,

v. 17. and entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.

v. 18. And the sea arose by reason of a great wind that blew.

v. 19. So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship; and they were afraid.

v. 20. But He saith unto them, It is I; be not afraid.

v. 21. Then they willingly received Him into the ship; and immediately the ship was at the land whither they went.

Here was evidence that the Jews had no idea as to the real meaning of the Messiah and His work, even if some of them were inclined to accept Jesus as the Christ. The intention gained adherents in their midst to snatch Jesus away suddenly and carry Him off for the purpose of making Him king. But Jesus is not a mere Helper in physical needs; His aim is not to cater to the temporal, carnal desires of men; He is no "bread-king. " He knew the hearts and minds of the people; by His omniscience He was fully aware of the ideas and intentions of the people. And therefore Jesus fled from them, since the idea of an earthly kingdom was not included in His plan of salvation. This was a crisis, and He determined to lay the matter before His heavenly Father in prayer, as everyone of His followers should do at all times; He went up into a mountain all alone. But first of all He insisted that His disciples should embark and return to the other side of the sea. By this time it was getting dark, and the disciples, having launched forth, set their course toward Capernaum, while Jesus stayed there alone. The voyage proved extremely unpleasant. A deep darkness fell upon them, and a heavy wind arose, causing the waves of the sea to roll in threatening billows. And still Jesus had not joined them, the evangelist remarks. They missed His presence sorely; there was a sense of impending disaster upon them. But handicapped as they were, the disciples nevertheless continued their efforts, rowing in the face of the storm, since it was out of the question to use the sails. It was long past midnight, and they had covered only about three miles (a stadion being about 202 yards), when they saw Jesus walking on the sea and coming near to the boat. Since the belief in ghosts was almost universal, the poor disciples could not explain this phenomenon and were filled with fear. But Jesus reassured them with the calm statement: It is I, do not fear. Where Jesus is, there is no need of fear; He has effectually and eternally banished all fear. His voice and His presence filled their hearts with calmness and courage. Now they were eager and willing to take Him into the boat; and no sooner had they done so than they were at the land whither they were bound. The omnipresent power of Jesus annihilates distances. He here performed another miracle, for He has absolute power over all creatures, over the roaring sea as well as over time and distance. The insignificant man Jesus is the Lord of all creation; He may, at will, abrogate any law of nature. From the distant mountain peak to the midst of the sea and then to the western shore of the lake in but a few moments of time: that is the evidence of His omni-present power. This fact redounds to the comfort of the believers at all times, Mat 28:20. All Christians should know that their entire life with all its vicissitudes, their work, their eating and drinking, their entire mode of living is in the hands of Jesus. The care of Jesus will provide for them, will defend them against all dangers, and guard and protect them from all evil.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

JESUS WALKS UPON THE WATER

Mat 14:22-36; Mar 6:45-56; & Joh 6:15-21. Mark: “And immediately He constrained His disciples to go into the ship, and to proceed before Him to the other side, toward Bethsaida, until He can send away the multitude.” This statement is calculated to puzzle the reader, because Luk 9:10, says that they were already in an uninhabited place of the city called Bethsaida. If you are only once on the spot, this apparent contradiction between Mark and Luke would suddenly vanish. The solution of the matter is, there were two towns called Bethsaida on the sea of Galilee — the one in whose vicinity these multitudes were fed is on the northwest coast; and the other, toward which they sailed after adjournment, is on the left bank of the inflowing Jordan, and near the northeast coast. The latter is known as Bethsaida Julias; the latter cognomen being added to distinguish it from the other Bethsaida, and also in honor of Julia, the Roman empress. “And having sent them away, He departed into the mountain to pray.”

Joh 6:15 : “Therefore, Jesus, knowing that they are about to come and seize Him, that they may make Him King, departed again alone into the mountain to pray.” Here, you see, John tells the secret; they have assembled in vast numbers to go up to Jerusalem to the Passover. This stupendous miracle so convinces them of His Christhood that they resolve to take Him into hand, and carry Him along with them to Jerusalem, and there have Him crowned King of the Jew’s. This is the reason why He had to force His own disciples to go away. They, with the multitude, were determined to crown Him King. As the people looked upon them as leaders in that momentously interesting transaction, when they saw them embark in a ship to leave, the natural effect was to weaken the enterprise in the estimation of the multitude, and postpone His coronation. So now, His disciples, having gone to their ship, are sailing away in a northeasterly direction. Having dismissed the multitude, doubtless eluding their vision, He goes away alone into the mountain to pray.

“And when it was evening, His disciples embarked upon the sea, and having come into the ship, they were going across the sea to Capernaum.” Bethsaida Julias, toward which Mark says they were going, is in the same direction, but several miles beyond Capernaum. Hence there is harmony among the writers. “And it was already dark, and Jesus had not come to them; and the sea wrought, a great wind blowing.” The sea of Galilee, depressed seven hundred feet below the Mediterranean, and consequently surrounded by mountains and highlands, is quite subject to sudden squalls, often very violent, and dangerous to the small vessels they used in that day. When I was there last fall, it was my good fortune to sail round and over that beautiful sea in a most excellent boat, quite secure amid the storms, having been built for the especial accommodation of the German emperor, who visited that country the preceding year. “Therefore, having come about twenty-five or thirty furlongs [i.e., three or four miles], they see Jesus walking about on the sea, and being near the ship, and they were afraid.” Mark says, “Thought it was a specter” — i.e., a ghost — not distinctly recognizing, perhaps, even human personality. There-fore they were all alarmed and cried out with affright. Mat 14:27 : “Immediately He spoke to them, saying, Be of good cheer; I am here; fear not.”

PETER WALKING ON THE WATER & SINKING

“And Peter, responding to Him, said, Lord, if Thou art here, command me to come to Thee on the waters. And He said, Come. And Peter having come down from the ship, was walking about on the waters to come to Jesus.

And seeing the wind strong, became alarmed; and beginning to sink, he cried out, saying, Lord, save me! And immediately Jesus, reaching forth His hand, took him, and says to him, O ye of little faith, why did you doubt? And they, coming into the ship, the wind ceased. And those in the ship, coming, worshipped Him, saying, Truly, Thou art the Son of God.” These last mentioned as falling down, worshipping, and confessing His Christhood, were evidently the sailors in charge of the ship. We have here, in the example of Peter, a most notable illustration confirming the omnipotence of faith, as illustrated here by Peter looking at Jesus. So long as he kept his eye on Him, with perfect security he could run all around over the stormy sea. You who have never been in a storm at sea will hardly duly estimate the trepidation inspired by the rolling waves, thundering seas, and raging billows. Now, you must remember, the sea was not smooth and calm when Peter walked over it, but racked with storms and plowed with tempests, vividly illustrating the stormy ocean of probationary life. Just as Peter could walk over the stormy sea with perfect security, so long as he kept his eye on Jesus, so can you tread with safety the tempest-racked billows of life’s stormy ocean, swept by cyclones from the bottomless pit, so long as you keep your eye of faith on Jesus, and pay no attention to the roaring billows, nor the barking of the hell-hounds. The moment you take your eye from Jesus, and look at your adverse circumstances, and begin to estimate the power of your temptations, you will begin to sink; and if you do not, like Peter, cry out, “Lord, save, I perish,” you will sink forever, as hell has no bottom.

Joh 6:21 : “Then they wished to take Him in the ship, and immediately the ship was at the land to which they were going.” That land was Genesareth, and the city of Capernaum. Several hours had elapsed in their vain attempt to make headway against a strong northeast wind. When they took Jesus aboard, responsive to His bidding, the tempest lulls, and the sea calms. Therefore, with energetic rowing, they soon disembark at Capernaum, their destination.

Mar 6:51 : “He came up to them into the ship; and the wind ceased, and they were exceedingly astonished among themselves, and marveled. For they did not understand concerning the loaves; for their heart was hardened.” This stupendous miracle of feeding the multitudes the preceding afternoon, should have so thoroughly convinced them of His Christhood as to prepare them to recognize the lulling of the storm and calming the sea as the normal prerogative of Omnipotence, and consequently produce no surprise. Man is a trinity, consisting of spirit, heart, or soul, mind, and body. Hence the heart or spirit, and not the intellect, is the diagnoser of Divine phenomena.

“With the heart we believe unto righteousness” (Rom 10:10),

and under the illumination of the Holy Spirit, our spirit interpenetrates and comprehends the deep things of God. Hence, if you would understand the Bible, and diagnose Divine phenomena, and become truly wise in the deep things of God, get all the rocks of depravity eliminated from your heart, leaving it soft, tender, and filled with perfect love. Then you can go down into the profound mysteries of revealed truth, flooded with new spiritual illuminations, and progressively edified by fresh revealments of the Divine attributes in glory, though you never saw a college nor inherited Solomonic genius. These apostles all needed the sanctifying fire of Pentecost to melt their hearts so thoroughly and illuminate them so perfectly, that they would never again stagger at the ipse dixit of the Almighty. “And having crossed over, they came to the Genesareth land, and disembarked; and they, coming out from the ship, immediately those recognizing Him having run throughout all that surrounding country, began to carry in the sick on beds, when they heard that He was there. And when He went into the villages or cities or countries, they were continuously placing the sick in the forums, and entreating Him that they may touch the hem of His garment; and so many as touched Him were saved.” The stupendous and extraordinary miracle of feeding the ten thousand shook the whole country with the tread of an earthquake, thrilling the people with an incorrigible enthusiasm, to scour the whole country round about, far and wide, and bring in all the invalids, maniacs, demoniacs, and epileptics, while they had an opportunity to come in contact with the wonderful Healer.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

6:15 The people were ready to force Jesus to become their king. To avoid this role, Jesus fled the crowd and commanded his disciples to go back across the lake (Mark 6:45-46).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 6:15.[122] Ἁρπάζειν, to carry off) by force.—βασιλέα, a king) To make Him a king, was the prerogative of the Father, not of the people; nor was it as yet the tune. [And this very circumstance is perhaps the cause, that nowhere do we read that Jesus, whilst He teas sojourning on the earth, entered Bethlehem, the native town of David, even though that town was very close to Jerusalem.—Harm., p. 333.] Jesus, in order to avoid the people, already at that time often changed from place to place.—πάλιν, again) Comp. Joh 6:3, “Jesus went up into a mountain.”—αὐτὸς μόνος, Himself alone) having desired the disciples to cross over. Αὐτός is elegantly redundant, ΠΑΡΈΛΚΕΙ. Ch. Joh 12:24, Ὁ ΚΌΚΚΟς ΤΟῦ ΣΊΤΟΥ,—ΑὐΤῸς ΜΌΝΟς ΜΈΝΕΙ.

[122] ἔρχεσθαι, to come) The turning aside from a spiritual movement to temporal things is an easy transition.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 6:15 . For Jesus perceived that they were on the point of coming and carrying Him off to make Him king. ἁρπάζειν , to snatch suddenly and forcibly (derived from the swoop of the falcon, the ἅρπη ; hence, the Harpies). This scene throws light on the use of ἁρπάζουσιν in Mat 11:12 . Their purpose was to make Him king. Their own numbers and their knowledge of the general discontent would encourage them. But Jesus ἀνεχώρησε πάλιν εἰς τὸ ὄρος αὐτὸς μόνος , “withdrew again ( cf. Joh 6:3 ) to the mountain,” from which He may have come down some distance to meet the crowd. Now He detached Himself even from His disciples. [ μὴ παρέχων μηδὲ τούτοις ἀφορμὴν , Origen.] The Synoptic account is supplementary. The disciples remained behind with fragments of the crowd, but, when it became late, they went down to the sea, and having got on board a (not “the”) boat, they were coming across to Capernaum [Mark says Jesus told them to go to Bethsaida, but that is quite consistent, as they may have meant to land at the one place and walk to the other] on the other side, and it had already become dark, and Jesus had not, or “not yet,” come to them, and the sea was rising owing to a strong wind blowing.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ is not only not delighted, but also greatly offended with a preposterous worship.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

departed . . . to a mountain himself alone--(1) to rest, which He came to this "desert place" on purpose to do before the miracle of the loaves, but could not for the multitude that followed Him (see Mar 6:31); and (2) "to pray" (Mat 14:23; Mar 6:46). But from His mountain-top He kept watching the ship (see on Joh 6:18), and doubtless prayed both for them, and with a view to the new manifestation which He was to give them of His glory.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Take him by force, to make him a king] The Jews had often suffered by famine in those times in which their enemies were permitted to prevail over them; but, finding that Jesus had such power as to multiply a few loaves to feed thousands, they took it for granted that while he was at their head no evil could possibly happen to them, and therefore were determined immediately to proclaim him king, and rid themselves at once of Herod and the Romans. Our Lord perceiving this, either by some words which they had dropped, or by his penetration of their hearts, retired before the project had been fully formed, or could be put into execution. It was not till a considerable time afterwards that even the disciples fully understood that his kingdom was not of this world.

Into a mountain] That on which he was with his disciples previously to his working this miracle: see Joh 6:3.

St. Matthew, Mt 14:22-23, and Mark, Mr 6:45-46, say that, before this, Jesus constrained his disciples to embark in the vessel, and go along the sea coast towards Capernaum, or Bethsaida-see here Joh 6:17, and the note on Mr 6:45; and that, after they were gone, he dismissed the multitudes, having, no doubt, given them such advices as the nature of the case required; after which he went into the mountain to pray.

Worldly wisdom would have said, "Declare thyself king: yield to the desires of the people: this will be the readiest way of converting the Jews." No. Jesus must die for the sin of the world. - No man's heart can be turned to God by outward pomp or splendour-no saving change can be brought about by any might or any power, but by the Spirit of the Lord of hosts. Zec 4:6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. To make him a king. When those men intended to give to Christ the title and honor of king, there was some ground for what they did. But they erred egregiously in taking upon themselves the liberty of making a king; for Scripture ascribes this as peculiar to God alone, as it is said,

I have appointed my king on my holy hill of Zion, (Psalm 2:6.)

Again, what sort of kingdom do they contrive for him? An earthly one, which is utterly inconsistent with his person. Hence let us learn how dangerous it is, in the things of God, to neglect His word, and to contrive anything of our own opinion; for there is nothing which the foolish subtlety of our understanding does not corrupt. And what avails the pretense of zeal, when by our disorderly worship we offer a greater insult to God than if a person were expressly and deliberately to make an attack on his glory?

We know how furious were the efforts of adversaries to extinguish the glory of Christ. That violence, indeed, reached its extreme point when he was crucified. But by means of his crucifixion salvation was obtained for the world, and Christ himself obtained a splendid triumph over death and Satan. If he had permitted himself to be now made a king, his spiritual kingdom would have been ruined, the Gospel would have been stamped with everlasting infamy, and the hope of salvation would have been utterly destroyed. Modes of worship regulated according to our own fancy, and honors rashly contrived by men, have no other advantage than this, that they rob God of his true honor, and pour upon him nothing but reproach.

And take him by force. We must also observe the phrase, take by force They wished to take Christ by force, the Evangelist says; that is, with impetuous violence they wished to make him a king, though against his will. If we desire, therefore, that he should approve of the honor which we confer upon him, we ought always to consider what he requires. And, indeed, they who venture to offer to God honors invented by themselves are chargeable with using some sort of force and violence towards him; for obedience is the foundation of true worship. Let us also learn from it with what reverence we ought to abide by the pure and simple word of God; for as soon as we turn aside in the smallest degree, the truth is poisoned by our leaven, so that it is no longer like itself. They learned from the word of God that he who was promised to be the Redeemer would be a king; but out of their own head they contrive an earthly kingdom, and they assign to him a kingdom contrary to the word of God. Thus, whenever we mix up our own opinions with the word of God, faith degenerates into frivolous conjectures. Let believers, therefore, cultivate habitual modesty, lest Satan hurry them into an ardor of inconsiderate and rash zeal, so that, like the Giants, they shall rush violently against God, who is never worshipped aright but when we receive him as he presents himself to us.

It is astonishing that five thousand men should have been seized with such daring presumption, that they did not hesitate, by making a new king, to provoke against themselves Pilate’s army and the vast power of the Roman empire; and it is certain that they would never have gone so far, if they had not, relying on the predictions of the Prophets, hoped that God would be on their side, and, consequently, that they would overcome. But still they went wrong in contriving a kingdom of which the Prophets had never spoken. So far are they from having the hand of God favorable to aid their undertaking that, on the contrary, Christ withdraws. That was also the reason why wretched men under Popery wandered so long in gross darkness — while God was, as it were, absent — because they had dared to pollute the whole of his worship by their foolish inventions.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) When Jesus therefore perceived. . . .—St. John has told us of the effect of the sign on the multitude. He knows also the reason of Christ’s retirement, while St. Matthew and St. Mark only state the fact that He retired to pray. They knew not that He wished to avoid that throng of people who thought of the Messiah as a temporal king, and would have borne Him with them to the great feast at the royal city. St. Luke does not contain this section, but comp. the question recorded by him in Joh_9:18 et seq., which grows immediately out of it.

A mountain.—Better, the mountain, or the hill-country (Joh_6:3). He withdrew again to the place where He was before.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. take him by force] Carry Him up to Jerusalem and proclaim Him king at the Passover. This again is peculiar to S. John. In his Epic he points out how the enmity of Christ’s foes increases; and nothing increased it so much as popular enthusiasm for Him: comp. Joh_3:26, Joh_4:1-3, Joh_7:40-41; Joh_7:46, Joh_8:30, Joh_9:30-38, Joh_10:21; Joh_10:42, Joh_11:45-46, Joh_12:9-11.

again] He had come down to feed them.

into a mountain] Better, as in Joh_6:3, into the mountain, or the hill country.

himself alone] S. Matthew and S. Mark tell us that the solitude He sought was for prayer. S. Luke (Luk_9:18) mentions both the solitary prayer and also a question which seems to refer to this burst of enthusiasm for Christ; ‘Whom say the people that I am?’ Thus the various accounts supplement one another.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When Jesus therefore perceived,.... As being the omniscient God, who knew their hearts, and the secret thoughts and purposes of them; or, as man, understood by their words and gestures:

that they would come and take him by force, and make him a king; that they had "determined", as the Arabic version renders it; or "had it in their mind", as the Persic; to gather about him as one man, and seize him in a violent manner, whether he would or not; and proclaim him the King Messiah; place him at the head of them, to deliver the nation from the Roman yoke, and set up a temporal kingdom, in which they might hope for great secular advantages: and they might the rather be induced to take such a step, since, by this miracle, they could not doubt of his being able to support such an army of men, and to succeed in the enterprise; for he that could do this, what was it he could not do? but,

he departed again into a mountain, himself alone; he left the company directly, upon this resolution of theirs, and even took not his disciples with him, who were in the same way of thinking about a temporal kingdom, as the people, and might encourage them in this undertaking: the mountain Christ went into, very probably was the same he went up to before; the reasons of his departure, were to prevent the attempt; to show that his kingdom was not of this world; to teach his followers to forsake the honours and riches of this world, for his sake; and to let them know, that those who sought only for a temporal redeemer, were unworthy of his presence: and also he went away alone, for the sake of secret retirement, and private prayer; and it may be chiefly, that he prayed that God would open the minds of these men, and particularly the disciples; that they might be convinced of their mistaken notions of him as a temporal prince: some copies add, "and he prayed there"; the Syriac, Ethiopic, and Persic versions leave out the word "again"; and the latter, contrary to all others, renders it, "Christ departed from the mountain alone".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

Ver. 15. Take him by force] Superstition will needs obtrude upon Christ will worship, whether he will or no, and despite him with seeming honours, as the Lycaonians would needs have stolen a sacrifice upon Paul and Barnabas; and the savages of Nova Albion upon Sir Francis Drake and his company, at their parting with them. They had set it on fire ere we were aware, saith he; we laboured by all means to withhold or withdraw them, but could not prevail, till at length we fell to prayers and singing of psalms, whereby they were allured immediately to forget their folly, and leave their sacrifice unconsumed, suffering the fire to go out; and imitating us in all their actions, they fell a lifting up their hands and eyes to heaven as they saw us to do.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

When Jesus perceived ... - They were satisfied by the miracle that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would proclaim him as the long-expected king, and constrain him to assume the character and titles of an earthly prince. Men often attempt to dictate to God, and suppose that they understand what is right better than he does. They are fond of pomp and power, but Jesus sought retirement, and evinced profound humility. Though he had claims to the honor and gratitude of the nation, yet he sought it not in this way; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendor and regal authority.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

St. John here corrects what relates to Jesus, and then what relates to the disciples. For if we attend to the order of time, the apostles got into the boat before Jesus went to the mountain. But, in matters of this nature, it is usual for the historians to follow their own choice. (Polus, Synop. critic.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This motion of Christ into a mountain alone, after he had sent away the multitude, (thus miraculously fed), and after that his disciples had taken ship again, is mentioned by two other of the evangelists; by Mat 14:23 by Mar 6:45,46. But this occasion of it is expressed by neither of them; who both say, that he went thither to pray? And indeed John (who rarely mentions any thing set down by the others) is judged to have recorded this history, as for the excellent discourse of our Saviour’s following this miracle; so for some particular circumstances in and about the miracle, not mentioned by the other evangelists; of which, as the discourse he had with Philip was one, so this about their going about to make him a king was another. The Jews were a people exceedingly jealous of and zealous for their liberties, the Galilaeans especially, amongst whom our Saviour was at that time; so as they never wanted any thing but a leader for a sedition or rebellion. The Scriptures mention two, Act 5:36,37, under the conduct of one Theudas, and Judas of Galilee. Ecclesiastical history mentions more. Their error as to the Messias (whom they dreamed of as a temporal prince) gave them a colour for these insurrections, whenever they could get any to take upon him that pretence. These men seeing these great miracles wrought by Christ, particularly that of the loaves multiplied to feed five thousand, thought Christ had been such a Messias as they expected; not understanding that the kingdom of the true Messias was not to be of this world, Joh 18:36, but within men here, and more evident in the day of judgment, Mat 25:34. But our Saviour, who never came into the world to disturb the civil order and government in it, constantly avoided the giving the least occasion for such a suspicion: when he therefore knew, either by his insight into the hearts of men, or by hearing their discourses, that they had such seditious thoughts, he withdrew himself into a mountain. How he withdrew himself, so as they did not follow him, no, not his disciples, is a matter which hath exercised the thoughts of many. The papists say, that he had a power, by virtue of the personal union of the Divine and human nature in his person, to make his body invisible, and so passed from them, not discerned by them. The Lutherans are not so confident in this, yet seem to incline it might be thus. Indeed both of them are concerned to maintain the possibility of such a thing; for without such a possibility, neither can the papists maintain their doctrine of transubstantiation, where they hold, that the bread in the sacrament of the Lord’s supper is turned into the very body of Christ, and the wine into his blood (though no such thing be obvious to our senses); nor the Lutherans their doctrine of consubstantiation, who hold, that the very body and blood of Christ is really present in, with, or under the elements, though the elements be not changed into it. But the Greek words are no more than ανεχωρησεν palin, which signify no more than that he again changed his place, which he might easily do through a multitude in a disorder, without their notice of him; and if his disciples did see him, it is not probable that they, knowing his aversion to any seditious practices, as also his custom to withdraw to places of privacy for devotion, would take any notice at all of him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Jesus therefore knowing (having found, perceived (gnouv), by ominous movements in the crowd, or in any other way still more explicit) that they were about to come and by violence, or force, seize him in order that they might make him King. This movement was not an unnatural one. They were on the way to Jerusalem, and they were thirsting to throw off the yoke of Rome and of Herod, and probably indignant to the extreme with the "deep damnation" of John the Baptist"s death. In such a frame, the display of power and resources which they had just witnessed pointed Jesus out as their popular idol, and encouraged the belief, which did not die out till it was quenched in blood. The bald suggestion would clash absolutely with the Lord"s own plan, with the Father"s design concerning him. It would seem that the disciples manifested great reluctance to leave Christ or the crowd; for both Matthew (Mat_14:22) and Mark (Mar_6:45) imply that Jesus had to use special means to induce them to depart (hnagkasen). He compelled them to do so. If we had nothing but the synoptic narrative to guide us, we might suppose that Jesus had difficulty in resisting the desire of the disciples to remain always at his side; or that the intensity of their affection was interfering too much with the need in which he felt of retirement and solitude. John"s statement here illumines the language of the other Gospels. The disciples themselves were strongly moved by the passions of the thousands; they were sharing in the general enthusiasm. To quench such an unholy or unspiritual view of the true Prophet and King, the disciples must be separated from the crowd, and Christ had to overcome by some special utterance of his authority the reluctance of the twelve to embark in their ship. Having done this, and without their help, he sent the multitudes away. He withdrew , for the second time, to the mountain (cf. ver. 3), and this time himself alone. These occasional separations from the apostles were undoubtedly part of the discipline to which they were subjected. They were taught that, when he was no longer visible to them, he might still be spiritually present and able to succour them.

HOMILIES BY B. THOMAS Ver. 15. The human and Divine idea of kingship.

We have in the connection:

1. A wonderful miracle. Five thousand fed.

2. A right conclusion. "This is the Messiah.

3. A wrong act. They would take him and make him King. Notice

I THE PROPOSAL OF THE MULTITUDE. "To make him King.

1. The proposal was sincere and enthusiastic. The multitude were full of the idea; it burned in their breasts, boiled in their thoughts, flashed in their countenances, and blazed in their words. They were entirely swayed by it, and ready at any moment to break out in an apparently irresistible action.

2. The proposal was popular. The vast multitude were united, and even the disciples were not exempt. They were naturally drawn to the vortex of the terrible whirlpool of the popular sentiment. And although these people were not representative men, still they were fired with the national idea, and attempted to carry out the national wish with regard to the Messiah.

3. It was thoroughly secular. They wished to make him King in opposition to all the kings of the earth, and especially to Caesar, and to deliver them as a nation from the hateful yoke of Rome. Thus the proposal was directly seditious, endangering their own safety as well as the safety of Christ in direct opposition to the great purpose of his life.

4. It was utterly selfish.

(1) They wanted to use him for their own purposes. Instead of surrendering themselves to him and to his teaching as the Messiah, they wished him to surrender himself to them, and to serve their low and personal purposes. They were not anxious to be drawn up to him, but to draw him down to them. They thought and acted under the inspiration of the loaves and fishes. They are not the first nor last to attempt to use Christ for personal and worldly purposes.

(2) They wished to compel him to this. They would make him King by force. If they succeeded they would really be kings, and he the subject of their selfish desires. When they would take him by force, they little thought of the counter force they had to contend with. This is not an exceptional conduct with regard to Christ, to make him King by force. How many honours are forced upon him which he declines!

(3) It was entirely mistaken. There is no regard paid to the Divinity and dignity of his Person, the nature of his office, or the great purpose of his life. They were doubtless sincere and enthusiastic, but their thoughts moved in a groove unspeakably lower than his. Little they thought that the honour they proposed would ill fit him; that the sceptre of the mightiest empire would ill become him who wielded the sceptre of creation; that the thrones of the Caesars would be infinitely too small and mean to contain him who occupied and filled the throne of the universe; that the most brilliant earthly crown would be a worthless toy to him who already wore a crown bedecked with stars and suns. To offer an earthly kingship to him was a mistake and an insult.

II THE CONDUCT OF JESUS. It shows:

1. The unselfishness of his nature. Consider:

(1) The proposal was real. The multitude were unanimous. They represented the national idea with regard to the Messiah. They were terribly earnest, and determined to make him King at any cost, even by force.

(2) It was quite possible. It was not the wild idea of a few enthusiasts, but that of a vast crowd representing the sentiments of the nation. And if Jesus were to consent they would rally round him with enthusiasm untold, and with such a General would be soon victorious.

(3) From a human point of view it was very tempting. They wanted to make him King the highest honour, power, and glory that people can confer on their fellow man. Think of his low position. A poor Carpenter, and the Son of a poor carpenter from Nazareth. Under the circumstances, who but Christ would not gladly accept such an offer? What was offered him in a mental vision, or perhaps by the personal presence of the prince of this world in the wilderness, was now offered him in a more practical manner by the multitude in another wilderness. But such was the unselfishness of his nature, that the worldly honour and royal dignity and glory involved in the proposal appealed in vain to him. They had no response from his nature but the old one, "Get ye behind me.

2. The spirituality of his mission.

(1) Spiritual in its nature. It would not blend with worldly objects, nor fall in with worldly schemes.

(2) Spiritual in its sphere. The mind, the spirit, the soul, and heart.

(3) Spiritual in its means and operations.

(4) Spiritual in its end. The spiritual life of man; the salvation of the human race; the liberty of the captives of sin. He said, "My kingdom is not of this world." Here is an illustration and a proof of it. He is offered an earthly kingdom. His ideas of power, honour, and glory were diametrically opposed to those of the world. They were purely spiritual.

3. The purity and strength of his character.

(1) His character was in perfect harmony with his mission. His mission was spiritual and his character was true. Strictly true to his mission and to itself; there was not a jarring note.

(2) His character was delicately sensitive to the presence of evil. Sensitive to its invisible promptings and motives. "He perceived that they would come," etc. He was sensitive to the very breath of worldly notions, human ambition, and petty pride.

(3) His character had a decided resisting force against evil ever, in its most insidious and apparently innocent forms. How insidious and apparently innocent was evil in this proposal of the multitude! Was it not kindness and gratitude? Yes, but it was radically against the nature of his mission and the purpose of his life, and he shrank from it as from a venomous reptile. It was one thing to resist the proposal of the devil when he barefacedly offered Jesus the kingdoms of the world with their glory, on the humiliating and vile condition of worshipping him; it was another thing to resist him in the apparently innocent proposal of the multitude to make him King. It is one thing to resist the evil one in the common and glaring vices of society; it is another to resist him in the garb of kindness and in the hosannas of gratitude. Jesus did this. He had a force of character stronger than the force with which he was threatened. He became poor of his own accord, but could not be made King by force. A child could win him. A poor blind man could stop him by crying for help, but a multitude could not make him King against his will. He was taken by force once, but not before he gave a proof that it was by permission. He gave himself up to a cross, but not to an earthly crown. He sacrificed his life, but would not sacrifice his principle, his integrity, his mission, and heavenly trust.

4. The wisdom of his conduct.

(1) He resisted the evil at its very beginning. "When he perceived," etc.; before it had gained too much strength, nipped it in the bud.

(2) Resisted it at once. "Straightway," according to Mark without any hesitation.

(3) Resisted it in the best way. The disciples were sent away first, then the multitude. When the multitude saw the disciples depart, they lost hope and courage, tie did not use extraordinary means when ordinary ones would suffice. The force of his character and wisdom were sufficient for this.

5. The devotion of his spirit. "He departed again," etc. We see:

(1) The manner of his devotion. Retirement, alone.

(2) The spiritual dependence of his nature. Independent of the crowd, but dependent on his Father. The multitudes were filled. He was hungry now for his Father"s fellowship.

(3) The habit of his life. "He departed again," etc. It was not the first time nor the last. Prayer was the habit of his life.

(4) The secret of his power. His power was fed and nursed in secret fellowship with his Father. He went up the mountain to meet him, and came down with fresh inspiration and strength. If we want to do wonders down among men, we must retire and climb the mount to God.

LESSONS.

1. When a multitude is inspired with wrong ideas and purposes, better disperse it. Thus did Jesus.

2. The best of teachers often find it difficult to gather people and keep them together. Jesus often found it difficult to send them away; they clung to him, and he had to take himself away from them.

3. When Divine and human.forces come into collision, the human ought and must give way.

4. If Christ deemed it wrong to take man and make him his subject by force, it is wrong for man, or any number of men, to attempt to make him King by force. Voluntariness is the principle of his kingdom.

5. It is better to be alone with a mountain than to be with a multitude, when it is entirely inspired with wrong and dangerous notions.

6. Much honour is attempted to be forced on Jesus against his expressed will. Such honour to him is dishonour, and will not have it. He withdraws from it.

7. The highest honour we can pay Jesus and ourselves is to make him King of our hearts and souls. "Enter in, thou blessed of the Lord. B.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He retired to the mountain alone - Having ordered his disciples to cross over the lake.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here we have observable, The wonderful effect of the foregoing miracle; the people seeing so many thousands fed with five loaves, were so transported, that they concluded that Jesus was certainly the promised Messias. Now the notion they had of the Messias was this, that he should be a temporal prince, that should subdue all nations under his feet, and particularly free the Jews from the slavery of the Roman yoke, which was now upon their necks; forgetting what our Saviour had often told them, that his kingdom was not of this world, but within men; and that his business was to free men from soul slavery, not from civil subjection: however, upon this mistake, the Jews here in a furious zeal designed to take Christ by force, and make him their king: but our Saviour (who came not into the world to disturb the order of civil government) understanding their intentions, withdraws himself into a mountain, to avoid giving the least occasion for any such jealousy or suspicion.

Hence learn, That although Jesus Christ be the great King of his church, and doth exercise a spiritual kingdom in it, yet he came not into the world to be a temporal king, nor was his kingdom of this world, or ever designed to be prejudicial to the thrones of princes, and civil government of men. Therefore doth Christ withdraw himself and refuse all this offer as no ways agreeable to him, or consistent with his design.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. Perceived that they would come and take him by force, to make him a king. Convinced that he was Christ, they sought to proclaim him king, to raise his standard, and establish his government. To escape their well meant efforts Jesus retired to a mountain alone. We learn elsewhere that he went to pray.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. μέλλουσιν. Are about to (Joh 6:6) take Him by force and make Him king; carry Him, whether He will or no, to Jerusalem and proclaim Him king at the Passover. They will have a σωτηρία according to their own ideas, not according to God’s decree: earthly deliverance and glory, not spiritual regeneration. This also is peculiar to S. John; but S. Luke (Luk 9:11) tells us that He had been speaking of ‘the kingdom of God;’ and this would turn their thoughts to the Messianic King. The whole incident explains the remarkable expression ‘He immediately compelled (ἠνάγκασε) His disciples to embark’ (Mat 14:22; Mar 6:45). There was danger of the Twelve being infected with this wrongheaded enthusiasm. Some such command is implied here; for they would not have left Him behind without orders.

In his Divine Epic S. John points out the steady increase of the enmity against Jesus; and nothing increased it so much as popular enthusiasm for Him: Joh 3:26, Joh 4:1-3, Joh 7:40-41; Joh 7:46, Joh 8:30, Joh 9:30-38, Joh 10:21; Joh 10:42, Joh 11:45-46, Joh 12:9-11.

πάλιν. He had come down to feed them: ‘again’ refers to Joh 6:3. After dismissing first the disciples and then the bulk of the multitude, He ascended again, but this time alone, to pray (Mat 14:23; Mar 6:46).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] After such a recognition, nothing was wanting but that the multitudes who were journeying to the Passover should take Jesus with them and proclaim Him king of the Jews in the holy City itself.

The other three Evangelists, while they do not give any intimation of this reason of our Lord’s withdrawal, relate the fact, and Luke preserves in the very next verse a trace of its motive,—by the question ‘Whom do the people say that I am?’ and the answer, expressing the very confession of the people here.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. Jn. generally writes ὁ Ἰησοῦς (see on 1:29), but we have Ἰησοῦς (without the art.) followed by οὖν, as here, several times; cf. 11:38. 18:4, 19:26.

γνοὺς ὅτι μέλλουσιν ἔρχεσθαι κτλ. The excited people, having concluded that Jesus was the prophet of their expectation, began to plot how they might seize Him (ἁρπάζειν) and make Him king, that is, the Messianic king. The Jerusalem crowds had the same idea when they cried “Hosanna” and greeted Him as “King of Israel” on His entry to the city (12:13). Indeed, it was made part of the charge against Him, that He had claimed to be “King of the Jews” (18:33f.). But He would not accept the title in the sense in which they understood it. He was not a political revolutionary. And so “He withdrew again to the hill” (see v. 3), from which He had come down to feed the people.

Mk. and Mt. tell nothing of the fanatical excitement of the crowds, or of their being so much impressed by the miracle as to think of Jesus as Messiah;1 the only hint the Synoptists give of this being supplied by Lk., who follows up the narrative of the Feeding by the story of the various answers to the question, “Who do the multitudes say that I am?” (Luk 9:18) which Mk. and Mt. put in another context.

Indeed, Mk. and Mt. give as the reason of Jesus’ retirement to the hill, that it was to pray, which is perhaps here suggested by μόνος. That was His habit, and such a motive for His retirement is not inconsistent with His other motive, viz. to be freed from the embarrassing attentions of the crowds. Mk. and Mt. tell that He dismissed the crowds (Mar 6:45, Mat 14:23), while Jn. suggests rather that He escaped from them. Probably He tried to disperse them, but some, more obstinate and excited than the rest, would not leave. It is these latter who come before us in v. 22 as having remained until the next morning. Again, Jn. does not mention that the return of the disciples was ordered by Jesus, as Mk. and Mt. do; but it is evident that they would not have left Him had they not been told to do so. He may have wished to remove them from the atmosphere of political excitement which had been generated. Apparently Jesus had not told His disciples exactly where and when they would meet Him again.

The Storm on the Lake (Vv. 16-21)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Would come [μελλουσιν ερχεσθαι] . Literally, are about to come. Take by force [αρπαζειν] . See on Mt 11:12.

A king. Better, as Rev., king; over themselves.

Himself alone [αυτος μονος] . Matthew has kat' ijdian, privately, and both Matthew and Mark add, to pray.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.