Matthew 14:13

This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, which very few, if any, of Christ's miracles are: this intimates that there is something in it worthy of special remark. Observe,

I. The great resort of people to Christ, when he was retired into a desert place, Mat 14:13. He withdrew into privacy when he heard, not of John's death, but of the thoughts Herod had concerning him, that he was John the Baptist risen from the dead, and therefore so feared by Herod as to be hated; he departed further off, to get out of Herod's jurisdiction. Note, In times of peril, when God opens a door of escape, it is lawful to flee for our own preservation, unless we have some special call to expose ourselves. Christ's hour was not yet come, and therefore he would not thrust himself upon suffering. He could have secured himself by divine power, but because his life was intended for an example, he did it by human prudence; he departed by ship. But a city on a hill cannot be hid; when the people heard it, they followed him on foot from all parts. Such an interest Christ had in the affections of the multitude, that his withdrawing from them did but draw them after him with so much the more eagerness. Here, as often, the scripture was fulfilled, that unto him shall the gathering of the people be. It should seem, there was more crowding to Christ after John's martyrdom than before. Sometimes the suffering of the saints are made to further the gospel (Phi 1:12), and "the blood of the martyrs is the seed of the church." Now John's testimony was finished, it was recollected, and more improved than ever. Note, 1. When Christ and his word withdraw from us, it is best for us (whatever flesh and blood may object to the contrary) to follow it, preferring opportunities for our souls before any secular advantages whatsoever. When the ark removes, ye shall remove, and go after it, Jos 3:3. 2. Those that truly desire the sincere milk of the word, will not stick at the difficulties they may meet with in their attendance on it. The presence of Christ and his gospel makes a desert place not only tolerable, but desirable; it makes the wilderness an Eden, Isa 51:3; Isa 41:19, Isa 41:20.

II. The tender compassion of our Lord Jesus towards those who thus followed him, Mat 14:14. 1. He went forth, and appeared publicly among them. Though he retired for his own security, and his own repose, yet he went forth from his retirement, when he saw people desirous to hear him, as one willing both to toil himself, and to expose himself, for the good of souls; for even Christ pleased not himself. 2. When he saw the multitude, he had compassion on them. Note, The sight of a great multitude may justly move compassion. To see a great multitude, and to think how many precious, immortal souls here are, the greatest part of which, we have reason to fear, are neglected and ready to perish, would grieve one to the heart. None like Christ for pity to souls; his compassions fails not. 3. He did not only pity them, but he helped them; many of them were sick, and he, in compassion to them, healed them; for he came into the world to be the great Healer. After awhile, they were all hungry, and he, in compassion to them, fed them. Note, In all the favours Christ shows to us, he is moved with compassion, Isa 63:9.

III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The evening drawing on, the disciples moved it to Christ to send the multitude away; they thought there was a good day's work done, and it was time to disperse. Note, Christ's disciples are often more careful to show their discretion, than to show their zeal; and their abundant affection in the things of God. 2. Christ would not dismiss them hungry as they were, nor detain them longer without meat, nor put them upon the trouble and charge of buying meat for themselves, but orders his disciples to provide for them. Christ all along expressed more tenderness toward the people than his disciples did; for what are the compassions of the most merciful men, compared with the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him! They need not depart. Note, Those who have Christ have enough, and need not depart to seek a happiness and livelihood in the creature; they that have made sure of the one thing needful, need not be cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them.

But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore, give you them to eat. Note, The Lord is for the body; it is the work of his hands, it is part of his purchase; he was himself clothed with a body, that he might encourage us to depend upon him for the supply of our bodily wants. But he takes a particular care of the body, when it is employed to serve the soul in his more immediate service. If we seek first the kingdom of God, and make that our chief care, we may depend upon God to add other things to us, as far as he sees fit, and may cast all care of them upon him. These followed Christ but for a trial, in a present fit of zeal, and yet Christ took this care of them; much more will he provide for those who follow him fully.

IV. The slender provision that was made for this great multitude; and here we must compare the number of invited guests with the bill of fare.

1. The number of the guests was five thousand of men, besides women and children; and it is probable the women and children might be as many as the men, if not more. This was a vast auditory that Christ preached to, and we have reason to think an attentive auditory; and, yet it should seem, far the greater part, notwithstanding all this seeming zeal and forwardness, came to nothing; they went off and followed him no more; for many are called, but few are chosen. We would rather perceive the acceptableness of the word by the conversion, than by the crowds, of its hearers; though that also is a good sight and a good sign.

2. The bill of fare was very disproportionable to the number of the guests, but five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they were retired into the desert. Christ could have fed them by miracle, but to set us an example of providing for those of our own households, he will have their own camp victualled in an ordinary way. Here is neither plenty, nor variety, nor dainty; a dish of fish was no rarity to them that were fishermen, but it was food convenient for the twelve; two fishes for their supper, and bread to serve them perhaps for a day or two: here was no wine or strong drink; fair water from the rivers in the desert was the best they had to drink with their meat; and yet out of this Christ will have the multitude fed. Note, Those who have but a little, yet when the necessity is urgent, must relieve others out of that little, and that is the way to make it more. Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table.

V. The liberal distribution of this provision among the multitude (Mat 14:18, Mat 14:19); Bring them hither to me. Note, The way to have our creature-like comforts, comforts indeed to us, is to bring them to Christ; for every thing is sanctified by his word, and by prayer to him: that is likely to prosper and do well with us, which we put into the hands of our Lord Jesus, that he may dispose of it as he pleases, and that we may take it back from his hand, and then it will be doubly sweet to us. What we give in charity, we should bring to Christ first, that he may graciously accept it from us, and graciously bless it to those to whom it is given; this is doing it as unto the Lord.

Now at this miraculous meal we may observe,

1. The seating of the guests (Mat 14:19); He commanded them to sit down; which intimates, that while he was preaching to them, they were standing, which is a posture of reverence, and readiness for motion. But what shall we do for chairs for them all? Let them sit down on the grass. When Ahasuerus would show the riches of his glorious kingdom, and the honour of his excellent majesty, in a royal feast for the great men of all his provinces, the beds or couches they sat on were of gold and silver, upon a pavement of red, and blue, and white, and black marble, Est 1:6. Our Lord Jesus did now show, in a divine feast, the riches of a more glorious kingdom than that, and the honour of a more excellent majesty, even a dominion over nature itself; but here is not so much as a cloth spread, no plates or napkins laid, no knives or forks, nor so much as a bench to sit down on; but, as if Christ intended indeed to reduce the world to the plainness and simplicity, and so to the innocency and happiness, of Adam in paradise, he commanded them to sit down on the grass. By doing every thing thus, without any pomp or splendour, he plainly showed that his kingdom was not of this world, nor cometh with observation.

2. The craving of a blessing. He did not appoint one of his disciples to be his chaplain, but he himself looked up to heaven, and blessed, and gave thanks; he praised God for the provision they had, and prayed to God to bless it to them. His craving a blessing, was commanding a blessing; for as he preached, so he prayed, like one having authority; and in this prayer and thanksgiving, we may suppose, he had special reference to the multiplying of this food; but herein he has taught us that good duty of craving a blessing and giving thanks at our meals: God's good creatures must be received with thanksgiving, Ti1 4:4. Samuel blessed the feast, Sa1 9:13; Act 2:46, Act 2:47; Act 27:34, Act 27:35. This is eating and drinking to the glory of God (Co1 10:31); giving God thanks (Rom 14:6); eating before God, as Moses, and his father-in-law, Exo 18:12, Exo 18:15. When Christ blessed, he looked up to heaven, to teach us, in prayer, to eye God as a Father in heaven; and when we receive our creature-comforts to look thitherward, as taking them from God's hand, and depending on him for a blessing.

3. The carving of the meat. The Master of the feast was himself head-carver, for he brake, and gave the loaves to the disciples, and the disciples to the multitude. Christ intended hereby to put honour upon his disciples, that they might be respected as workers together with him; as also to signify in what way the spiritual food of the word should be dispensed to the world; from Christ, as the original Author, by his ministers. What Christ designed for the churches he signified to his servant John (Rev 1:1, Rev 1:4); they delivered all that, and that only, which they received from the Lord, Co1 11:23. Ministers can never fill the people's hearts, unless Christ first fill their hands: and what he has given to the disciples, they must give to the multitude; for they are stewards, to give to every one his portion of meat, Mat 24:45. And, blessed be God, be the multitude ever so great, there is enough for all, enough for each.

4. The increase of the meat. This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using. God ministers seed to the sower, and multiplies not the seed hoarded up, but the seed sown, Co2 9:10. Thus there is that scattereth and yet increaseth; that scattereth, and so increaseth.

VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare.

1. There was enough: They did all eat, and were filled. Note, Those whom Christ feeds, he fills; so runs the promise (Psa 37:19), They shall be satisfied. As there was enough for all, they did all eat, so there was enough for each, they were filled; though there was but little, there was enough, and that is as good as a feast. Note, The blessing of God can make a little go a great way; as, if God blasts what we have, we eat, and have not enough, Hag 1:6.

2. There was to spare; They took up of the fragments that remained, twelve baskets full, one basket for each apostle: thus what they gave they had again, and a great deal more with it; and they were so far from being nice, that they could make this broken meat serve another time, and be thankful. This was to manifest and magnify the miracle, and to show that the provision Christ makes for those who are his is not bare and scanty, but rich and plenteous; bread enough, and to spare (Luk 15:17), an overflowing fulness. Elisha's multiplying the loaves was somewhat like this, but far short of it; and then it was said, They shall eat and leave, Kg2 4:43.

It is the same divine power, though exerted in an ordinary way, which multiplies the seed sown in the ground every year, and makes the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves. This is the Lord's doing; it is by Christ that all natural things consist, and by the word of his power that they are upheld.

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

A full narrative of the feeding the five thousand is given in each of the other evangelists: in Mar 6:32-44; in Luk 9:10-17; in Joh 6:1-14.

Mat 14:13

And when Jesus heard of it, he departed - He went to a place of safety.

He never threw himself unnecessarily into danger. It was proper that he should secure his life until the appointed time had come for him to die.

By a ship into a desert place - That is, he crossed the Sea of Galilee. He went to the country east of the sea, into a place little inhabited. Luke says Luk 9:10 he went to a place called Bethsaida. See the notes at Mat 11:21. “A desert place” means a place little cultivated, where there were few or no inhabitants. On the east of the Sea of Galilee there was a large tract of country of this description rough, uncultivated, and chiefly used to pasture flocks.

Mat 14:14

Was moved with compassion - That is, pitied them.

Mar 6:34 says he was moved with compassion because they were as sheep having no shepherd. A shepherd is one who takes care of a flock. It was his duty to feed it; to defend it from wolves and other wild beasts; to take care of the young and feeble; to lead it by green pastures and still waters, Psa 23:1-6. In Eastern countries this was a principal employment of the inhabitants. When Christ says the people were as sheep without a shepherd, he means that they had no teachers and guides who cared for them and took pains to instruct them. The scribes and Pharisees were haughty and proud, and cared little for the common people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to him who preached the gospel to the poor Mat 11:5, and who was thus the good shepherd, Joh 10:14.

Mat 14:15

The time is now past - That is, the day is passing away; it is near night, and it is proper to make some provision for the temporal wants of so many.

Perhaps it may mean it was past the usual time for refreshment.

Mat 14:16

Jesus said They need not depart; give ye them to eat - John adds Joh 6:5-6 that previous to this Jesus had addressed Philip, and asked, Whence shall we buy bread that these may eat? and that he “said this to prove him; for he himself knew what he would do;” that is, he said this to try his faith; to test the confidence of Philip in himself.

Philip, it seems, had not the kind of confidence which he ought to have had. He immediately began to think of their ability to purchase food for them. Two hundred pennyworth of bread, said he, would not be enough, Joh 6:7. In the original it is two hundred denarii. These were Roman coins amounting to about fourteen cents (7d.) each. The whole two hundred, therefore, would have been equal to about twenty-eight dollars. In the view of Philip this was a great sum, a sum which twelve poor fishermen were by no means able to provide. It was this fact, and not any unwillingness to provide for them, which led the disciples to request that they should be sent into the villages around in order to obtain food. Jesus knew how much they had, and he required of them, as he does of all, implicit faith, and told them to give them to eat. He requires us to do what he commands, and we need not doubt that he will give us strength to accomplish it.

Mat 14:17

We have here but five loaves ... - These loaves were in the possession of a lad, or young man, who was with them, and were made of barley, Joh 6:9

It is possible that this lad was one in attendance on the apostles to carry their food, but it is most probable he was one who had provision to sell among the multitude. Barley was a cheap kind of food, scarcely one-third the value of wheat, and was much used by poor people. A considerable part of the food of the people in that region was probably fish, as they lived on the borders of a lake that abounded in fish.

Mat 14:19

And he commanded the multitude to sit down - In the original it is “to recline” on the grass, or to lie as they did at their meals.

The Jews never sat, as we do, at meals, but reclined or lay at length. See the notes at Mat 23:6. Mark and Luke add that they reclined in companies, by hundreds and by fifties.

And looking up to heaven, he blessed - Luke adds, he blessed “them;” that is, the loaves. The word “to bless” means, often, to give thanks; sometimes to pray for a blessing; that is, to pray for the divine favor and friendship; to pray that what we do may meet his approbation. In seeking a blessing on our food, it means that we pray that it may be made nourishing to our bodies; that we may have proper gratitude to God, the giver, for providing for our wants; and that we may remember the Creator while we partake the bounties of his providence. Our Saviour always sought a blessing on his food. In this he was an example for us. What he did we should do. It is right thus to seek the blessing of God. He provides for us; he daily opens his hand and satisfies our wants, and it is proper that we should render suitable acknowledgments for his goodness.

The custom among the Jews was universal. The form of prayer which they used in the time of Christ has been preserved by their writers, the Talmudists. It is this: “Blessed be thou, O Lord our God, the King of the world, who hast produced this food and this drink from the earth and the vine.”

And brake - The loaves of bread, among the Jews, were made thin and brittle, and were therefore broken and not cut.

Mat 14:20

And they did all eat, and were filled - This was an undoubted miracle.

The quantity must have been greatly increased to have supplied so many. He that could increase that small quantity so much had the power of creation; and he that could do that could create the world out of nothing, and had no less than divine power.

Twelve baskets full - The size of these baskets is unknown. They were probably such as travelers carried their provisions in. They were used commonly by the Jews in their journeys. In traveling among the Gentiles or Samaritans, a Jew could expect little hospitality. There were not, as now, public houses for the entertainment of strangers. At great distances there were caravansaries, but they were intended chiefly as lodging-places for the night, and not to provide food for travelers. Hence, in journeying among strangers or in deserts, they carried baskets of provisions, and this is the reason why they were furnished with them here. It is probable that each of the apostles had one, and they were all filled. John Joh 6:12 says that Jesus directed them to gather up these fragments, that nothing might be lost - an example of economy. God creates all food; it has, therefore, a kind of sacredness; it is all needed by some person or other, and none should be lost.

Mat 14:21

Five thousand men, besides ... - Probably the whole number might have been ten thousand, To feed so many was an act of great benevolence and a stupendous miracle.

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

Mat_14:13-14

When Jesus heard of it He departed thence by ship.

The sorrowing Saviour

Jesus hears of Johns death, and thereupon seeks seclusion.

I. Here we learn How to behave in time of trouble.

1. Christ was deeply affected by Johns death-that event gave Him great sorrow.

2. There was good reason for Christ being deeply affected. John from the first had been a faithful friend; his sole object was to magnify Christ.

II. How Christ acted when this great sorrow filled his soul.

1. He sought the desert; He desired to be alone. That He might pray. The multitudes come; He meets them.

2. His sorrow for the dead is changed into compassion for the living. He must now work, not weep. God finds work for every sorrowing heart that trusts in Him, in which relief is found. (A Scott.)

Solitude not permanent

There are some occurrences that simply make us quiet. There are shocks we can only answer by eloquent dumbness. He departed and went into a wilderness: it was better to be among the barren sands than among murderers and most cruel-minded men. There are times when we are all but inclined to give up our work. Our rain is lost, our dews fall in stony places, our best endeavours are returned to us without echo or answer of joy and gratitude, and we sigh for a lodge in some vast wilderness, some boundless contiguity of shade. This will be only for awhile, however, in the case of Jesus Christ. When He went forth and saw great multitudes He was moved with compassion towards them, and He healed their sick. He was bound to come back again: the sickness would have a greater effect upon Him than the murder. He will not relinquish His work because of instances that might have shocked Him with fatal distress. He looks upon the multitudinous man and not only upon the individual mischief-doer and murderer. He was the Son of Man; Jesus Christ always took the broad and inclusive view, and this held Him to His work when individual instances might have driven Him away from it and afflicted Him with fatal discouragement. (Joseph Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 14:13-14. When Jesus heard it, he departed thence — It appears from Mar 6:30, that the disciples of John arrived with the news of their master’s death at, or immediately after, the time when the apostles returned from their mission, and gave Jesus an account of the miracles which they had performed, and of the success of their ministry. Perhaps tidings of John’s death had reached them before their return, and had caused them to hasten it. Be this as it may, it is probable that the distressing intelligence had thrown them into great consternation, and that our Lord retired into the desert with them with a view to allay it, and to give them an opportunity to indulge such meditations as were suitable to so awful a dispensation. Mark assigns also another reason of our Lord’s retreat on this occasion, namely, the continual hurry the apostles were kept in by the multitude, which thronged about Jesus to such a degree, that they had not leisure so much as to eat without interruption, and much less for religious retirement and recollection. Perhaps, likewise, by this retreat, our Lord proposed to shun Herod, who desired to see him, and might be contriving some method of obtaining an interview with him; for Jesus had perfect knowledge not only of the conversation which passed at the court of Galilee, but also of Herod’s thoughts and designs. When the people heard thereof — That is, heard to what place he was going, they followed him on foot out of the cities — They went after him by land, and travelled with such eagerness that they arrived at the place before him, having increased their numbers out of all the cities by which they passed. And Jesus went forth and saw a great multitude — Much greater, it appears, than that which he had left at Capernaum. On this occasion, as on many others, he was moved with compassion toward them, because, says Mark, they were as sheep not having a shepherd. Therefore, he both preached to them and healed their sick — Healed them, says Luke, that had need of healing — Even all, it appears, that were brought to him.

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

CRITICAL NOTES

Mat_14:13. He departed thence.—Matthew traces the withdrawal from Capernaum to the eastern side of the lake to the news of John Baptist’s martyrdom. Luke tells us that Herod desired to see Jesus, and the resolve to avoid the tetrarch would be increased by the sad tidings. Mark adds a second motive for the passage, in the wish to secure a period of quiet for the Apostles who had just returned from their missionary tour (Maclaren). A desert place apart.—See Luk_9:10. Probably near Bethsaida-Julias, on the north-east shore of the lake. “In the dominions of Philip Jesus found a safe retreat, where His followers might recover their tone of mind, and prepare for going forth anew” (Lange). Out of the cities.—Capernaum, Chorazin, Bethsaida, etc.

Mat_14:15. Evening.—The Hebrews reckoned two evenings, viz. the first from the ninth hour, or about three o’clock, until sunset; the other from sunset onward (Robinson). The reference in the text is to the early evening. The time is now past.—The fitting time for the multitudes to disperse, if they are to pay due attention to their bodily wants, has already gone by (Morison).

Mat_14:19. Brake.—The Jewish loaves were broad and thin, like cakes; hence, we never read of cutting, but always of breaking bread (Holden).

Mat_14:20. Twelve baskets.—The word used here and in the parallel places of the other three Gospels, and rendered “basket” is different from that employed in the account of the feeding of the four thousand (Mat_15:37; Mar_8:8). The former word (κόφινος) is the basket used by the Jews in travelling, to hold their food. The latter word (σπύρις) denotes a large basket capable of holding a man’s body. It is the word used in describing the escape of St. Paul (Act_9:25). The constant observance of this distinction, which would probably have been lost in the transmission of the narrative to a narrative at third or fourth and, seems to mark the impression produced on the minds of eye-witnesses and the formation of the text from immediate testimony (Mansel).

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_14:13-21

Jesus in the desert.—Partly because of the danger implied in the previous verses (note “heard” in Mat_14:13), and partly perhaps for the reasons implied in Mar_6:31 and Joh_6:4, our Saviour seems now to be desirous of absolute retirement. Hence His “withdrawing,” His wishing to be “apart,” His departure to the “desert,” perhaps, also, His going by sea. This desire of His, however, was very far from being gratified at the time. Instead of retirement, on the contrary, when He reaches the place of His destination, and “comes forth” from His boat (so some), He finds a vast and thronging multitude awaiting His coming—persons who had come thither “on foot” (Mat_14:13), apparently with much exertion (Mar_6:33), from all the neighbouring “cities.” It was a singular and, so far, an entire disappointment. He had fled from the “cities,” only to find that the “cities” had already come to the “desert.” This lends all the greater significance to the story of “compassion” which follows, and more especially to those two features of it in which it stands out from anything told us before: the extreme need, viz., which it describes on the one hand, and the abundant supply of which it tells us on the other.

I. The extreme need.—One peculiarity of this need was to be found in the fact that it was of singularly wide application. In previous “multitudes” we read of many whole, and some only that were “sick.” Here we read of a kind of need from which none present were exempt. Also the need in question was of a most serious kind. It was nothing less than the need of that which was necessary to all—of the “staff of life”—of daily bread—of that which the strongest as well as the weakest require—of that without which the very strongest soon find all their strength gone. Further yet, the need in question was of a most aggravated description. It was a need which had come on the multitudes late in the day (Mat_14:15), apparently, as we have seen, after unusual bodily exertions; certainly in a place where there was nothing (naturally) to meet it; and with no places within reach—even if within reach before nightfall—except certain “villages,” or small collections of inhabitants who were hardly likely, on that very account, to have a sufficient extra supply on hand for multitudes such as these. And even if they had, it would be a very hard case for such famishing multitudes to have to go far at that hour for such a “scramble” for food! Lastly, the need was, for all this, of a most undeniable kind. If there was small hope of food at a distance, humanly speaking there was none at all on the spot. The search now made on this point—or that had been made previously—proved this to the hilt. Not impossibly it was this very fact which had previously led the disciples to suggest sending the starving people away to the villages, as being the only alternative in such circumstances, of which they could think. Certainly now, when they report the result of their inquiry to the Saviour, it has the most desperate look. “We have here but five loaves and two fishes”—two “small fishes” (Joh_6:9)—in other words, perhaps, considering the probable size of these “loaves,” and the famishing condition of the multitudes, about sufficient for one! It was almost less than having nothing at all! It undoubtedly was so in regard to its effect on the feeling of need. Only that between all these and starvation!

II. The abundant supply.—This is brought before us with great vividness in various ways. It is so first by the unmistakable publicity of the transaction. “Make the men sit down.” They do so, the whole five thousand, “by companies” (Mat_14:21)—“upon the green grass” (Mar_6:39)—the green grass natural at that time of the year (Joh_6:4). “Bring the five loaves and the two fishes hither to Me.” This was done in its turn; and with this was done, also, all that was done in preparing. You see these multitudes. You see this scanty supply. You see all except that which the Saviour Himself is going to do. Equally vivid, in the next place, is the simplicity of the transaction. The food is taken and blessed, and then broken and given out. So it passes from Him to the hands of the disciples. From the hands of the disciples it passes in turn to those of the multitudes as they recline on the grass. In those two things you see the whole that is to be seen by the eye. There the supply begins. So it passes. Thither it goes. Nothing whatever mingles with it from the outside. Hence, therefore, in the last place, most striking of all, is the completeness of the result. Notwithstanding the scantness of the original supply, notwithstanding the perfect simplicity of the method itself, it turns out that there is, in the end, what is sufficient for all. “They did all eat and were filled” (Mat_14:20). No one desired more. Not only so, but, as though to show in this instance that the same power which had done all this could also have done as much more if so wished, there was more than sufficient for all; more than sufficient by a good deal; more to end with, in fact, and that by far, than there had been at first. One lad had easily carried all there was to begin. The twelve disciples, at the end, had gathered together of that which remained one large basket-full each. Evidently there was no limit here but the criminal limit of waste!

In the story thus considered we may find yet further:—

1. A rebuke to some.—Let none of us dare to think anything “too hard for the Lord;” or take upon us to advise Him with respect to His doings (Mat_14:15). In all other matters, as well as in this, that is true of Him which we read in Joh_6:6.

2. Instruction to more.—What blessing for us is like that of being the channel of blessing to others? What disciple can give to others unless he first take for himself? And whither else shall he go for what he would give except to the “fulness” of Christ?

3. Promise of mercy to all.—The sixth chapter of St. John seems to show us that it was a very “mixed multitude” that was fed in this way (see Joh_6:26; Joh_6:41; Joh_6:60; Joh_6:66). For all that, in the time of their need there was more than sufficient for all. No questions were asked. No other fitness demanded. Only let them take the place of the needy. Only let them accept the provision made for the hungry. Everything else was supplied (cf. Php_4:19).

HOMILIES ON THE VERSES

Mat_14:13-21. The teachings of the miracle.—I. Its most obvious inference is one which it yields in common with several of the Nature-miracles presenting, as they all do, the Lordship over nature and providence which belongs to Jesus as Head of the spiritual kingdom. The followers of Christ are here taught that when engaged in the work of the kingdom they are to have no anxiety about the supply of their bodily wants. He Himself makes precisely this application of the incident on a subsequent occasion, when the disciples supposed one of His sayings to reflect on their insufficient supply of food (Mar_8:14-19).

II. A less obvious inference, but one which invites explanation, is its symbolic bearing on the spiritual provision of the kingdom and the mode of its distribution to mankind. The event took place at a time when the disciples had made their first trial of preaching the word of the kingdom. They were anxious about the result. In the most instructive and comforting way this feeding of the multitude showed, and was meant to show, how the Living Word, Christ, in the preached word, the gospel, becomes the Bread of Life to a perishing world. We cannot be wrong in so interpreting an event from which the Lord Himself drew His discourse on the Heavenly Bread. The significant points in the action of that day were:—

1. The provision accepted from the disciples.—The Lord could have made bread out of stones, or grass, out of anything or nothing. But He chose with a Divine significance to ask from the Twelve what they had. With that He began. In this work, miraculous though it was, the servants had a part assigned them. They had to prepare the means, to do their part, to do their best. We are to do our best, humanly speaking, for His cause. He asks us to do more for Him than we can in order to show us how easy it is when we rest it on Himself.

2. The blessing of the provision by Jesus.—Let us get our spiritual provision passed under the Master’s blessing hand. Let us neither give nor take what has not first gone round by the head of the table. Christ blesses all the real bread that is brought to Him.

3. The distribution of the food.—It was through the blessing the miracle was wrought, but it was in the breaking and parting of the bread that it was realised. So is it with the gospel. It is in the distribution of the word of life, in the breaking of it down, in the turning it over, in the sharing and the spreading of it, that the benefit is realised.—Prof. Laidlaw, D.D.

Mat_14:15-21. Jesus and His bounty.—

I. The problem of the disciples.—They seemed to have forgotten:

1. That the people had followed their Master, not them.

2. That the Master knew as much, and more, of the multitude than they did.

3. That the Master was moved with compassion towards the people.

II. The solution of the Master.—J. O. Davies.

Mat_14:16. An assurance and a command.—Our Lord’s answer is studiedly enigmatical, and meant to stimulate attention and anticipation. It consists of:—

I. An apparently incredible assurance.

II. An obviously impossible command.—A. Maclaren, D.D.

Value of the Bible.—The Bible, so little in bulk, like the five barley loaves and the two fishes, what thousands upon thousands has it fed, and will it feed, in every age, in every land of Christendom, to the world’s end!—D. Brown, D.D.

Mat_14:19-20. Tested and honoured.—

I. A test.

II. Obedience, having in it the element of faith.

III. Reward.—The miracle.—A. Maclaren, D.D.

Mat_14:20. The satisfying Christ.—

I. Christ’s gifts are for all.—As on the green grass there were men, women, and children; so all ages, conditions, diversities of character, rank, culture, and circumstance may find the satisfaction of their soul’s hunger in Him. The world spreads a table at which there is often satiety without satisfaction, and oftener hunger surviving after all vain attempts to make husks serve for bread. “It shall be as when an hungry man dreameth, and, behold he eateth; but he awaketh, and his soul is empty.”

II. Christ’s feast satisfies, but never cloys. The world often cloys, but never satisfies.

III. Christ’s gift is inexhaustible.—After five thousand have fed, full more is over than appeared at first.—Ibid.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Mat 14:13-36.

Jesus Feeds The Five Thousand, And Walks Upon The Water

We have here three closely related events: feeding the multitude, walking on the water, healing the sick in the Plain of Gennesaret.

I. Mat 14:13-21. In A Desert Place He Feeds The Multitude

Recorded also in Mar 6:32-44; Luk 9:10-17; Joh 6:1-14. This is the first time in the course of Matthew’s Gospel that John has appeared as parallel. The earlier chapters of John, as indeed the greater part of his Gospel, treat of events and discourses which the other Evangelists have not described. In the present case, John wishes to record the great discourse on the bread of life, (Joh 6:22-71) and he therefore describes the miracle which occasioned it. When Jesus heard of it, he departed, as in Mat 2:22. What he heard may have been either the death of John, (Mat 14:12) or the fact that Herod considered him to be John risen from the dead. (Mat 14:1 f.) It may even be that he heard both reports at the same time. At any rate, the cruel murder of John showed what Herod was capable of, and made it obviously prudent for Jesus to withdraw from his dominions, especially now, when the mission of the Twelve had spread throughout Galilee the expectation that the reign of Messiah was about to commence, which the people generally would understand to mean an earthly kingdom, established by a great conqueror who would trample down the Herodian dynasty, the Romans and all. Compare our Lord’s escape in infancy from the murderous jealousy of Herod’s father, excited by a single inquiry after one born king of the Jews. (Mat 2:1 ff.) By crossing to the northeast of the lake, Jesus would reach a very retired and thinly settled region, belonging to the tetrarchy of Philip, who was a comparatively good ruler (see on "Mat 2:20"), and to whose dominions he retired several time afterwards. (Mat 15:29, Mat 16:13) On a former occasion (Mat 12:15) we have seen Jesus withdrawing from the persecution of the Pharisees, as he will again do in Mat 15:21. On the evening of this day (Mat 14:22) we shall find him abandoning his chosen place of retirement, to check the fanaticism of the masses. In fact, our Lord now enters upon a series of withdrawals, to avoid Herod, or the Pharisees, or his fanatical followers. In the present case there was a still further reason (Mar 6:30 f.; Luk 9:19), viz., to seek a place of rest for the twelve apostles, who had just returned from their novel, laborious, and very exciting mission throughout Galilee. It must have been highly exciting to the apostles to find that they could work miracles, and to proclaim with enthusiasm the near approach of the Messianic reign. (Mat 10:7 f.) After such a strain for several weeks or months, they sorely needed rest for body and mind; and our Lord has here set us the example of paying regard to the conditions of health and vigour, in proposing an excursion into the country for rest. (Mar 6:31) We believe it has never been noticed that the season of these successive withdrawals was late spring and summet (from the Passover to near the Feast of Tabernacles); and that from the hot shores of the lake, far lower than the surface of the Mediterranean, he retired in each case to a mountain region—across the lake, to Tyre, to Decapolis, to Cesarea Philippi. His plan for escaping notice and obtaining rest was on this first occasion defeated, as heretofore in Joh 4:6 if., and hereafter in Mar 7:24 f.

Mat 14:13. By ship, Rev. Ver. in a boat, compare on Mat 4:21. Into a desert place, a thinly inhabited region (see on "Mat 3:1"), without large towns, but containing villages. (Mat 14:15) Luke (Luk 9:10) shows that the region visited pertained to a city called Bethsaida, which must be distinct from the Bethsaida of Mat 11:21 (see on "Mat 11:21"), for the disciples recrossed the same evening to Bethsaida in the land of Gennesaret near Capernaum. (Mar 6:45, Mar 6:53 Joh 6:17, Joh 6:24) Bethsaida on the eastern side of tim Jordan, a mile or more above its mouth, was rebuilt and adorned by Philip the Tetrarch, (Josephus Antiquities 18, 2, 1) under the new name of Julius, in honour of Julia, daughter of Augustus; and there Philip was afterwards buried. From the mouth of the Jordan a plain extends along the eastern shore of the lake for some three and a half miles, gradually narrowing as the lake curves towards the mountain. This plain, while not equal to that of Gennesaret on the other side, is mainly fertile, and was under careful cultivation, but at its southern end the mountain comes so near the lake as to make a very retired locality; and on the lower part of the mountain sides are beautiful grassy slopes, which answer to all the conditions of the narrative before us. The people (Rev. Ver. multitudes)... followed him on foot. Jesus obviously set out by boat from Capernaum, or some place in its vicinity. The excited crowds of people, seeing that the boat was going eastward, across the northern part of the lake, hurried along the shore, and passing around the upper end of the lake, reached the same locality which the boat was seeking. Nay, so eagerly did they run that at least some of them "outwent " Jesus and his disciples, (Mar 6:33) who doubtless rowed slowly, as their object was rest, and who possibly had some distance to go after they landed. Out of the cities. From is the exact translation; yet as they had obviously been in the cities, all the versions from Tyn. to K. James render ’out of,’ precisely as in Mat 3:16. These cities would include Capernaum, with perhaps Chorazin and the western Bethsaida, and of course the eastern Bethsaida, with probably others unknown to us. The crowd was very likely augmented by persons from farther north on their way to the Passover, (Joh 6:4) who could be easily excited by talk about the Messianic reign. The Jordan has a ford about two miles above its mouth; there may have been a bridge, though we have no knowledge of it; and there would certainly be many boats, belonging to the important city of Bethsaida Julias, which could cross the narrow river again and again in a short time.

Mat 14:14. And Jesus went (or, came) forth. The word ’Jesus’ was introduced into many copies because this was the beginning of a church "Lesson." (See on "Mat 13:36".) ’Came forth’ naturally means out of the boat. Hort, Introduction, Sec. 138, thinks that this would cause ’followed’ in Matthew and Luke to contradict ’outwent them’ in Mark. But it is easy to understand that the crowd set out from Capernaum after the boat started, and thus were following, and yet that some of them reached the other side before tile boat arrived. Of course ’came forth’ might mean from some nook in the mountain, but there is nothing to suggest that idea except the supposed contradiction. John says, (Joh 6:3, R.V.) that he ’went up into the mountain,’ viz., the mountain range which skirts the eastern side of the lake. Climbing leisurely the mountain-side, and at length sitting down with his disciples for rest, he found the crowd about him continually increasing. Though they were disturbing his retirement and repose, he did not repulse or turn away from them, but ’received them.’ (Luk 9:11) Moved with compassion toward them, (compare on Mat 9:36), i.e., the people in general, though with special reference to their sick. This last word, meaning literally, ’without strength,’ is not found elsewhere in Matthew (though several times in Mark), but is substantially equivalent to that used in Mat 10:8 and in Mat 25:36-44. We learn from Mark (Mar 6:34) that he also began to teach them many things, and from Luke (Luk 9:11) that he taught concerning the Messianic reign.

Mat 14:15-18. And when it was evening. The Jews were accustomed to distinguish between the first evening and the second evening. Just what the distinction was, has not been certainly determined (Edersh.); it is commonly supposed that the first was from about 3 P. M. to sunset, the second from sunset on into the night. In Mat 14:23 the second evening is meant; but here in Mat 14:15 it is the first evening; compare Luk 9:12, "and the day began to decline" (Bible Union Ver). The disciples were here simply the Twelve. (Luk 9:12) This is a desert place, see on "Mat 14:13". The time is now past. The Greek expression is peculiar, and may mean either ’the time’ as in Wyc. and King James, or ’the day’ as in Tyn. For the origin and uses of the Greek word, see Lid. and Scott and Grimm. Some have rendered, ’The hour (for taking food) is past,’ but this can hardly be correct. May go into the villages, small, unwalled towns (see on "Mat 9:35"), such as might well exist in the neighbouring plain, and on the lower slopes of the mountain. Mark adds ’fields’ or ’farms’; and Luke includes the idea of finding lodging as well as food. They did spend the night in that region. Give ye them to eat, with emphasis on ’ye,’ as the Greek shows. Mark (Mar 6:37) adds that the disciples asked if they must go away and buy the value of two hundred denarii in loaves. This would be about thirty dollars, and with a purchasing power at least ten times as great as now. It is not intended to intimate that the disciples had so much money, the value of two hundred days’ labour, (Mat 20:2) but rather the contrary. Mark and Luke add other details, not in conflict with Matthew. But John (Joh 6:5-9) appears at first sight to represent the matter quite differently. There, Jesus himself introduces the subject of feeding the people, speaking of it to Philip. He seems to have made this suggestion to Philip at an earlier period, when the crowd first became very large, (Joh 6:5) and left it to work upon his mind, in order to ’prove him’ (compare on Mat 4:1), viz., as to whether he would have such faith in the miraculous powers of Jesus as to think of his feeding this vast crowd by a miracle. Philip had no such thought, and said that two hundred denaries’ worth of loaves would not suffice; but Andrew, who was standing by, spoke of the boy with his five barley loaves and two fishes. (Joh 6:9) Later in the afternoon, we may suppose, the Twelve came to Jesus, as narrated by Matthew, Mark, and Luke. Having heard of the conversation with Philip, they naturally mention (Mar 6:37) the same large and round sum that he had spoken of; and the lad’s supply of food some of the Twelve had by this time purchased or engaged. In this or some similar way, the apparent discrepancies may be reconciled. The loaves were probably round, flat cakes, not large, (Luk 11:5) but resembling what in many parts of this country are called "hoecakes." Fish formed an important part of the food of the people living around the lake. John (Joh 6:9, Joh 6:12) seems to take pains to say that the loaves were of barley, cheap and coarse bread. Jesus made no sumptuous feast with delicacies, but gave them homely and wholesome food.

Mat 14:19-21. And he commanded the multitudes to sit down, or, recline, the usual posture in eating, see on "Mat 8:11". The other Evangelists show that he gave this command through the disciples; what he did through them he did himself (compare on Mat 8:5). It was a pleasant season of the year, just before the Passover, (Joh 6:4) which was nearly the same time as our Easter. On the grass. John (Joh 8:10) says there was much grass in the place, and Mark, (Mar 6:39) that it was green. Mark also says that he bade them recline ’by companies’ or banqueting parties,—"and they reclined garden-beds, garden-beds, by hundreds and by fifties." Five thousand men, reclining in this orderly arrangement along the green slope of the mountain, must have spread over an extensive space, probably several acres, and as the afternoon sun shone on their bright-hued Oriental garments, they looked like beds in a flower-garden. And yonder at one end of the area, with eyes uplifted toward heaven, stands the Wonder worker, who is about to feed this vast crowd with the five loaves and two fishes now held in his hands. Nor was this arrangement merely beautiful, but also useful. It rendered the miracle manifest, since all could see that their supply came from Jesus, and that he had only the five loaves and two fishes. It prevented selfish crowding; for so the feeble, including the women and children, had an equal chance to be supplied, and the apostles could move about among the people in an orderly manner, and furnish all alike. Tile number of persons present could thus be easily ascertained. To count out the groups of fifty and a hundred, and arrange them in this orderly fashion, must have required a considerable time, yet Jesus thought the matter of sufficient importance to wait till it could be done. He blessed, may mean either blessed God, or blessed the loaves and fishes, as in Luk 9:16. John (Joh 6:11) says ’gave thanks,’ Rev. Ver. The same variety of phrase occurs in the parallel miracle to this (Mat 15:36), and in the accounts of the Lord’s Supper (see on "Mat 26:26"). This blessing or thanksgiving seems to have corresponded with the grace before eating, which was customary among the Jews as it is among us. And were filled, compare on Mat 5:6. All got "as much as they would," or wished. (Joh 6:11) As to the mode in which the food was multiplied, we can form no conception; and it is idle to speculate concerning a matter so distinctly supernatural. Observe how readily our Lord returns from the supernatural to the natural. The fragments, etc., or as in Rev. Ver., What remained over of the broken pieces. The last Greek term is formed upon ’broke’ in Mat 14:19, and denotes not crumbs made by eaters, but a surplus of the pieces into which Jesus and the disciples had broken the food. The same expression recurs in Mat 15:37. The five loaves and two fishes had yielded not only enough, but much to spare. Twelve baskets full. The Greek word is kophinos, borrowed in Latin cophinus, and in English as coffin; Wyc. here renders ’cofyns.’ It was probably an oblong basket of moderate size. A. quite different Greek word is used in Mat 15:37; and the distinction is maintained in Mat 16:9, Mat 16:10. We learn from the satirical allusions in Juvenal (III. 14) that the Jews of that age in Italy were in the habit of carrying a basket in travelling, probably in order to keep a supply of such food as they could eat without ceremonial defilement; accordingly we are not surprised to find baskets here, even when the owners had neglected to put food in them. Perhaps each of the Twelve took a basket and filled it, which would account for the number of baskets mentioned. This command to save the surplus, ’that nothing be lost’, (Joh 6:12) was suited to teach economy. It must be manifest that we have no right to waste anything, however ample our resources, when we see him who is the Lord of all, just after multiplying a little food into a vast quantity, now carefully saving the surplus pieces of coarse barley bread and fish. Thus also the disciples had constantly before them, for some days at least, a memento of the extraordinary miracle they had witnessed. Lacking in spiritual susceptibility, and living amid a succession of miracles, they needed such a reminder. (See Mar 6:52 Mat 16:9) Beside women and children. The number of these was probably small in proportion to the men, for otherwise Mark, Luke, and John would hardly have omitted to mention them. In John (Joh 6:10) there is possibly an allusion to them: "Make the people recline.... so the men reclined." The former term is the general one, which might include women and children. Perhaps only the men were counted out in groups, the women and children being apart to themselves. (See Blunt, "Undesigned Coincidences," in Bib. Comm.)

Origen, followed by Jerome and many Fathers, runs wild in allegorizing the bread, the walking on the sea, etc. Thus Jerome says the lad with five loaves and two fishes means Moses with his five books and two tables of the law; and Origen, that the reclining by hundreds denotes consecration to the Divine Unity (the hundred being a sacred number), and reclining by fifties denotes remission of sin, through a mystical allusion to the Jubilee and the Pentecost. Such dreadful stuff from surpassingly gifted men ought re be a warning as to the perils of allegorizing. Some eminent recent rationalists make equally ludicrous attempts to explain away this miracle and that of walking on the waves. If these lifelike narratives, given in such vivid detail by all four Gospels, could be considered to represent mere legends, then the Gospels would be nowhere worthy of confidence.

This great miracle of feeding the multitude could not fail to make a profound impression; and the people who witnessed it took it as showing beyond question that "this is of a truth the prophet that cometh into the world ", (Joh 6:14, Rev. Ver.) i.e., probably the prophet predicted by Moses. (Deu 18:15, Deu 18:18 Joh 7:21, Joh 7:25, Joh 7:40 Act 3:22, Act 7:37) The Jews did not all identify ’the prophet’ with Messiah; but the persons here concerned evidently did, for they were on the point of coming and seizing Jesus to make him a king. (Joh 6:15) It was probably their design to carry him with them to Jerusalem to the approaching Passover, and there proclaim him the anointed king, whether he consented or not. Perhaps they were all the more disposed at this time to rise against Herod and the Romans, from indignation at the recent outrageous murder of John the Baptist. (Josephus,"Antiquities,"18, 5, 2.)

II. Mat 14:22-33. Jesus Walks Upon The Water

Found also in Mar 6:45-52 Joh 6:16-21. Luke here begins to shorten his narrative, continuing to do so up to Luk 9:50. Jesus, or he, constrained. Here again, as in Mat 14:14, the word Jesus was interpolated by copyists, because a "Lesson" began at this point. ’Constrained’ is more exactly rendered ’compelled,’ as in Wyc., Gen. There was no use in staying there any longer. The hope of rest was gone, and the fame of this great miracle would only increase the popular excitement, and augment the danger of arousing the jealousy of his enemies. So Jesus determines to return to the west side of the lake, where we shall find him the next day busy healing the sick (v. at), and teaching in the synagogue. (Joh 6:24, Joh 6:59) Shortly after he will withdraw in a different direction, to the borders of Phenicia; (Mat 15:21) compare above on Mat 14:13. For the present he wishes to be alone; so he proceeds to break up the vast gathering, and begins by separating the disciples from the people and himself. They were naturally slow to leave the scene of so astonishing a miracle. It is also likely that they sympathized not a little with the popular disposition to coerce Jesus into assuming the crown and sceptre of Messiah. (Joh 6:15) Possibly, too, they saw indications of the coming adverse wind, and dreaded such a storm as that of Mat 8:23. Whatever was the cause of their reluctance, Jesus ’compelled them,’ of course by earnestly enjoining it. Unto the other side. Mark (Mar 6:45) adds ’to Bethsaida,’ and John (Joh 6:17, Rev. Ver.) says they ’were going over the sea unto Capernaum’; see above on "Mat 14:13". It would seem strange to be compelled to leave the sacred spot, the interested crowds, the Master himself. So we, too, must often do what the Lord in his providence and his word clearly requires, even when it seems to us a strange and painful course. While he sent, etc.; Rev. Ver., more accurately, till he should dismiss the multitudes.[1] This he probably did by going about among them, saying that he should do nothing more that day, and requesting them to disperse. They noticed, however, that he did not go with the disciples, and having now no occasion for anxiety about food, they spent the night in that vicinity. (Joh 6:22) He went up into a (the) mountain, on the east of the lake. (Joh 6:3; see above on "Mat 14:14".) We may suppose that he had come down towards the shore to see the disciples off, and now ’departed again’ (Joh 6:15) to the mountain, and went up into a higher and more secluded portion. Here in the mountain solitude and mild spring air he continued the greater part of the night (Mat 14:25) in prayer. Jesus not only prayed regularly and frequently, (Mar 1:35 Luk 5:16, Luk 11:1) but when any special exigency in his life arose he spent much time in special prayer; e. g., when he was about to select the twelve apostles, (Luk 6:12) and in the agony of Gethsemane. The occasion for protracted prayer in the present instance appears to have been that the strong popular desire to make him a king, together with the jealousy of Herod and of the Pharisees, increased the difficulty of his position, and made him deeply feel the need of his Father’s direction and support. Through this fanatical crowd, Satan was again offering him worldly dominion upon condition of pursuing a worldly policy. (Mat 4:8 f.) His earnest teaching throughout the day as to the Messianic reign, (Luk 9:11) had not corrected the popular misapprehensions; he could not bring the people to his views, could not conform to their views; and if he refused, they would sooner or later turn against him, and encourage the rulers to destroy him.

[1] ’Till he should dismiss’ is the necessary rendering of heos and the subjunctive. So Rheims. ’While he dismissed,’ Tyn. and followers, would represent heos and the indicative.

Mat 14:24 f. It seems likely from the use of ’evening’ in Mat 14:23, (Mar 6:47 Joh 6:16) and from other expressions of John, that already in the early part of the night the disciples had gone out into the midst of the lake, and there continued to be harassed by the fierce opposing wind until towards morning. The ship (boat) was now in the midst of the sea. John (Joh 6:19) says they had gone ’about five and twenty or thirty furlongs,’ from three to three and a half miles (the stadion being less than our furlong), when they saw Jesus walking, etc.[1] From the probable place of feeding the five thousand across to Capernaum (Tel Hum), is about four and a half miles. The attempt of some critics to make out an error here, by insisting that ’the midst’ must mean the mathematical middle, is simply puerile. Tossed, literally, tortured, as in Mat 8:6, Mat 8:29. While the Com. Ver. has here ’tossed,’ and in Mar 6:48 ’toiling,’ it translates the same word ’tormented in Mat 8:6, Mat 8:29. For the wind was contrary. John adds that it was a ’great wind.’ It might seem that this statement shows they had sails, contrary to what has been said on Mat 4:21; but Mark says they were ’toiling’ (or distressed) in rowing, for the wind was contrary,’ etc.[2] Jesus saw them thus harassed, (Mar 6:48) but for a long time did not go to them. When they were in the former storm, (Mat 8:24) he was with them, and they only needed to awake him; but now he had compelled them to start, and had remained ashore. Thus their faith was more severely tried, and thereby in the end increased. In the fourth watch of the night. The ancient Hebrews divided the night, probably the period from sunset to sunrise, into three watches (Jdg 7:19; Lam 2:19; Exo 14:24; 1Sa 11:11) The Greeks appear to have had the same division. But after Pompey’s conquest, B.C. 63, the Jews gradually adopted the Roman fashion of four watches. (compare Mar 13:35, and see Wieseler,"Synopsis," p. 371) At this season of the year, soon after the vernal equinox, (Joh 6:4) the ’fourth watch’ would be from about three to six o’clock. We have no means of determining more exactly the time of Jesus’ coming. Jesus went (literally, he came) unto them, The name ’Jesus’ was added by some copyists, to make the statement plainer. In like manner the common Greek text has ’came’ changed to ’went away.’ Mark adds, ’and he would have passed by them.’ Literally, wished to pass. This might perhaps be understood in a weakened sense, as nearly equivalent to the phrase, ’would have passed’; but it more probably means that judging from his actions he wished to pass. Compare Luk 24:28.

[1] B, several cursives, and the Old Syriac, Peshito, and Jerusalem Syriac, the Armenian, and some other versions read ’the boat was many furlongs distant from the land’ (so Westcott Hort and margin Rev. Ver.). The question is whether Matt. was here assimilated by copyists to John (see above) or to Mar 6:47, ’the boat was in the midst of the sea.’ It is not easy to decide this question, and it makes no substantial difference, since both expressions occur in the other Gospels. The Memphitic version was certainly conformed to John, for it reads ’about twenty-five furlongs.’

[2] On March 27, 1871, the writer and a friend went in a boat from Tubariyeh (Tiberias) to the probable place of feeding the five thousand. The day was hot, and the boatmen reluctant to cross. When within a mile or two of the shore they ceased rowing and listened, and the leader said, "Bad, sir, bad." Faint in the distance, on the western side, we heard the sound of wind, rushing down the ravines. The boatmen then began to row with all their might, but before we reached land the lake was much ruffled. We went some half a mile of the nearer slopes, finding beautiful grassy spots, ono in particular, well-suited to be the scene of the miracle, and When we returned found the lake perfectly furious. From noon till nearly sunset this continued; even when the wind ceased, the billows subsided very slowly. At last the beat was pushed out from its harbour in s little crooked stream, and being borne through the surf on the shoulders of the men, we entered it and attempted to cross the lake. But the waves were still so fierce that we could make no headway against them. So the boatmen turned and kept near the shore to the mouth of the Jordan. Bursting through a wall of water caused by the lake-waves opposing the current, we remained in the river some time; and then creeping around the western shore, with the waves still troublesome, we reached Tubariyeh towards midnight. It was the same season of the year, a few days before Easter, and the same western wind was ’contrary’; but fortunately for us it blew itself out in the daytime, while we were ashore. Our rude boat, with its unskilful boatmen, could not possibly have lived if we had met the storm in the midst of the lake.

Mat 14:26 f. When the disciples saw him. They all saw him; (Mar 6:50) and near the boat (Joh 6:19) It is a spirit, an apparition is the exact rendering. In Luk 24:37, Luk 24:40, ’spirit’ represents the Greek word commonly so translated. The disciples believed in apparitions, as did all the Jews (except the Sadducees), and as all nations seem naturally disposed to do. The opinions of the Twelve at that time have no authority for us, since they had many erroneous notions from which only the subsequent inspiration of the Comforter delivered them. Be of good cheer, Tyn and followers, is more exactly ’courage,’ as in Mat 9:2, Mat 9:22; weak faith made them cowardly, see on "Mat 8:26". Jesus spoke straightway, in his kind desire to free them at once from their fear. It is I. They would recognize his voice.

Mat 14:28-31. This incident is recorded by Matthew only. Lord, it be (is) thou. The form of expression implies that he takes for granted it is the Lord. Instead of ’Lord’ we might translate ’Master,’ (Tyn., Cran.), see on "Mat 8:19". Seeing Jesus thus walking on the water, Peter immediately felt the desire natural to bold spirits to do anything which they see others do; and under a sudden impulse of confidence in Jesus—mingled, no doubt, with his usual self-confidence—he proposed and undertook to walk upon the water himself. We must remember that the Twelve, on their recent mission, had been empowered to work miracles. (Mat 10:8) Perhaps also he was prompted by the desire to get near his loved teacher as soon as possible, as in Joh 21:7. Jesus consented to his coming. Peter would thus learn a needed lesson in the only way in which such confident spirits will learn, viz., from experience. Walked on the water, literally, waters, the plural being an imitation of the Hebrew word for water, which is used only in the plural; so in Mat 14:28 Mar 9:22 Joh 3:23. To go to Jesus. The marginal reading of Rev. Ver., ’and came to Jesus,’[1] is very likely correct; it would make the lesson more striking, to Peter and to us, for thus his faith failed when his task was almost finished. When he saw the wind. Boisterous, or strong, is an unwarranted addition. O thou of little faith, see on "Mat 6:30"and see on "Mat 8:26". He does not say ’of no faith.’ And he does not rebuke Peter’s self-confident presumption, but his weakness of faith, just as in Mat 8:10, he commends the centurion’s faith rather than his humility; see also Mat 15:28. Of course faith would have no natural power to keep him from sinking, as it would in swimming, because he was performing a supernatural act; God chose to put honour upon faith by enabling him to do this, so long as he did not doubt. Peter must bare felt a wholesome shame and confusion at the result of his bold attempt, but the other disciples had no time to notice it, nor he himself to be greatly pained, because all were engrossed with admiration for the wonder-working power of Jesus.

[1] ’And came’ is the reading of B, C, Old Syriac, Armenian, Chrysostom. It is the more difficult reading, easily changed by copyists into the other, and yet not impossible, seeing that he did really come to Jesus, and was within arm’s length when he began to sink. In Mat 14:30 ’strong’ is not found in à, B (first hand), 33, Memphitic. The addition of this word would be very naturally suggested, and yet if it had been originally present we can see no reason why any copyist should have wished its omission. Therefore we may decide that it did not belong to the original text.

Mat 14:32 f. And when they were come into the ship. Gone up, represents the correct Greek text, and not simply ’come into.’ John says (Joh 6:21) ’They were willing therefore to receive him into the ship,’ or boat. At first they bad feared him as an apparition; but the well-known voice, and the words and deeds of love, overcame all their fear. The wind ceased, and the boat which had been far out on the lake, was immediately at the land. (Joh 6:21) These things naturally made a great impression on their minds. They hat were in the ship (boat) is a general expression, and might include not merely the Twelve, but other persons who aided in managing the boat; as in Mat 8:27. Came and worshipped him.[1] It is difficult to determine whether their worship or prostration (compare on Mat 2:2), was simply reverence to a man, or real worship as to the Deity. And so as to the phrase thou art the Son of God, which here occurs for the first time in Matthew.

[1] The prefixed term "came" or "coming" of the common Greek text is wanting in some of the earliest documents, and we can more readily explain its insertion than its omission; so it is ant probably a part of the text.

It seems clear that by this designation the Jews, including the disciples, meant the Messiah. (Mat 16:16, Mat 26:63, Mat 27:40, Mat 27:43, Mat 27:54; Joh 1:49, Joh 6:69) But they appear to have had very vague ideas as to the purport of the expression. The High Priest spoke of Messiah as the Son of God, (Mat 26:63) while they by no means regarded Messiah as divine. The Jews called Jesus a blasphemer for speaking of himself as the Son of God, (Joh 10:33, Joh 19:7) but they called many things blasphemy in which there was no assumption of divinity. (Compare on Mat 9:3) This saying of the disciples shows a decided advance on that of Mat 8:27, but we must not press it into meaning all that we should mean by the same expression. Mark (Mar 6:52) censures their astonishment at this miracle, for which the miracle of the loaves would have prepared them if their minds had not been stupid and dull. This language of Mark does not necessarily forbid the supposition that they were now convinced Jesus was divine; but it best falls in with the idea that they were at a lower standpoint.

We have thus had, Mat 14:13-33, another interesting account (compare on Mat 13:1) of a whole day in our Saviour’s busy life. See "A Day in the Life of Jesus of Nazareth," in Wayland’s "University Sermons."

III. Mat 14:34-36. After Feeding The Five Thousand, Jesus Revisits The Plain Of Gennesaret

Found also, with further details, in Mar 6:53-56. When they were gone over, the same word as in Mat 9:1. They came into the land, etc. The general statement is first made, ’they came into (or upon) the land,’ came to shore, and this is followed by the more particular statement ’unto Gennesaret.’ The relation between the two clauses not being understood by some copyists or early students, it was easily changed into ’they came unto the land of Gennesaret,’ as in the common Greek text and the Com. Version. Gennesaret was the name of a plain lying on the northwest side of the lake, about three and a half miles long, and at some points over two miles wide. It is glowingly described by Josephus ("War," 3, 10, 8) as of unrivalled beauty, fertility, and variety of products; and modern travellers find his statements justified, if we make allowance for the present wretched cultivation and paucity of inhabitants. Stanley: "No less than four springs pour forth their almost full grown rivers through the plain; the richness of the soil displays itself in magnificent wheat fields; whilst along the shore rises a thick jungle of thorn and oleander, abounding in birds of brilliant colours and various forms."The soil is a dark loam, very rich; and by irrigation will produce three crops a year. We know of no large city in this plain. Capernaum was pretty certainly at Tel Hum, further north (see on "Mat 4:13"); and Chorazin was probably at Keraseh, up in the hills (see on "Mat 11:21"). Whether the considerable ruins in the northern angle of the plain represent the western Bethsaida, so often mentioned with Capernaum and Chorazin, we cannot determine. At the southern angle of the plain are a few huts called Mejdel, doubtless the ancient Magdala, the home of Mary Magdalene. From this remarkable plain the Sea or Lake of Galilee was sometimes called Lake of Gennesaret. (Luk 5:1) Had knowledge of (i.e., knew) him, or recognized him. Mark adds ’straightway;’ they might well recognize him at once, for he had laboured much in that vicinity. All that country round about, as in Mat 3:5. All that were diseased, or ill, the same phrase as in Mat 4:24. That they might touch, a non-final use of the Greek conjunction, see on "Mat 5:29". The hem (or border) of his garment, see on "Mat 9:20"f. The healing there recorded took place at Capernaum not long before, and probably encouraged the persons here mentioned. Were made perfectly whole, literally, were thoroughly saved (healed), a compound of the verb used in Mat 9:21. Mark gives (Mar 6:54 ff.) further details, showing Jesus as entering into cities, villages, and country places, and everywhere healing the sick, which probably occupied several days. Weiss thinks it incredible that there were now so many sick to be healed in the region of Jesus’ common residence. But he had been absent some time, on the journey about Galilee, (Mat 11:1) and the season of malarial fevers had come. For previous instances of a general statement concerning numerous miracles of healing, see Mat 4:23 f.; Mat 8:16, Mat 9:35.

On the morning after the five thousand were fed, they came across in borrowed boats to Capernaum, and crowded into the synagogue, where Jesus was teaching. To this idle and gaping crowd, delighted at getting plenty to eat without working, he addressed the great discourse of Joh 6:26-59.

Homiletical And Practical

Joh 6:13 f. Jesus here an example. (1) In prudently withdrawing from danger. (2) In seeking bodily and mental rest for himself and his disciples, compare Mar 6:31. (3) In relinquishing needed rest in order to, do men good, Mat 14:14, compare Joh 4:6 ff.

Joh 4:14-21. Feeding the multitude. (1) A lesson in compassion, Joh 4:14 f. (2) A lesson in obedience, Joh 4:16-18. (3) A lesson in order, Joh 4:19. (4) A lesson in economy, Joh 4:20. (5) A lesson as to the harmony of the natural and the supernatural, Joh 4:20 f.

Joh 4:19. Hall: "What an honour was this to thy servants, that as thou wert Mediator betwixt thy Father and men, so thou wouldst have them, in some beneficial occasion, mediate betwixt men and thee."

Joh 4:23. Occasional seasons of retirement for long-continued prayer, whether to a private apartment, or to the solitude of nature, are much needed in this hurried age. There is something very impressive in the still depths of a forest, or the recesses of a mountain, as a scene of solitary prayer. "The groves were God’s first temples"; and the noblest houses of worship cannot so powerfully appeal to our feelings of devotion. Chrys.: "The wilderness is the mother of quiet; it is a calm and a harbour, delivering us from all turmoils."

Joh 4:24. Henry: "Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forward."

Joh 4:25. "Man’s extremity is God’s opportunity."

Joh 4:26. Henry: "Most of our danger from outward troubles arises from the occasion they give for inward troubles."

Joh 4:24-27. Danger and deliverance. (1) Perilous struggles long-continued make us deeply feel our need of help. (2) Approaching deliverance sometimes wears an alarming aspect, Joh 4:26. (3) Divine encouragement is given "straightway," just as soon as it is really best for us Joh 4:27. (4) In life’s worst trials, to recognize the Saviour’s voice brings courage and hope. (5) Storm and struggle make us enjoy more the calm that follows, and appreciate more highly the Lord who delivers us (Mat 14:32 f.).

Joh 4:28-31. Walking the waves. (1) The instinct of imitation. (2) Self-appointed tests of divine presence and power. (3) Self-confidence often curiously blended with confidence in the Lord. (4) There is frequently strength enough to complete a task, and then collapse at the close, Joh 4:29, margin of Rev. Ver. (5) Happy the man whose conscious helplessness leads him to cry for divine help. (6) Many an experience makes us take shame to ourselves, and give glory to God.

Joh 4:27. Hall: "Let heaven be but as one scroll, and let it be written all over with titles, they cannot express more than ’It is I.’"

Joh 4:28. Henry: "The boldest spirits must wait for a call to hazardous enterprises, and we must not rashly and presumptuously thrust ourselves upon them."

Joh 4:30. Henry: "Looking at difficulties with an eye of sense, more than at precepts and promises with an eye of faith, is at the bottom of all our individual fears, both as to public and personal concerns..... When faith is weak, prayer should be strong."

Joh 4:31. Henry: "Our doubts and fears would soon vanish before a strict inquiry into the cause of them."

Joh 4:35. Henry: "Those that have got the knowledge of Christ themselves should do all they can to bring others acquainted with him too. We can no better testify our love for our country than by promoting and propagating in it the knowledge of Christ."

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

CHAPTER 32

FEEDING THE MULTITUDES

Mat 14:13-21; Mar 6:32-44; Luk 9:10-17; & Joh 6:1-14. Mark: “And they departed, into an uninhabited place apart, in a ship. And the multitudes saw them going, and many recognized Him; and they continued to run on foot from all the cities, and come before them, and come together to Him.” They sailed from the city of Capernaum, on the northern coast of the Galilean Sea, and, as Luke says, they went into an uninhabited region of the city of Bethsaida; i.e., into a portion of country belonging to that city. Bethsaida is on the northwest coast, and Tiberias on the west coast. This uninhabited region — i.e., a natural parkway off the coast, and perhaps about midway between these two cities. N.B. The Galilean Sea at that time was literally fenced in with cities, dotting the coast seventy-five miles in compass. Now, when He proceeds with the Twelve to embark for a rest in that desert place, the people in the cities round on the coast have a full view of them, and seeing the direction they are running, multitudes run around overland, actually arriving in the park before they do, while others come on in thronging multitudes. I saw all of this situation, and actually sailed over the route here specified, visiting all of the cities here mentioned. So you see how the eager multitudes defeated the plan of taking a rest, giving them an audience of about ten thousand instead of the solitude amid trees and rocks.

Joh 6:3 : “And Jesus came into the mountain, and was sitting there with His disciples.” The sea of Galilee, being depressed before the oceanic level seven hundred feet, as a natural consequence is surrounded on all sides by highlands, some of them (e.g., Mt. Hattin, on which Saladin, the Moslem general, defeated the Crusaders, thus putting an end to Christian rule in Galilee, A. D. 1187; and the Mount of Beatitudes, north of Capernaum) rising to great eminence. I saw the region off the coast on the mountain slope between Bethsaida and Tiberias, where this immense gathering took place. “And the Passover, the feast of the Jews, was nigh.” N.B. Our Lord began His ministry at the Passover by purifying the temple driving out all of the buyers and sellers. Having preached two or three weeks in Judea, He then came to Galilee, passing through and preaching in Samaria. Remaining in Galilee to the close of the year, He again attends the Passover at Jerusalem, immediately after which He returns to Galilee, where He remains, making, in all, three circuits throughout the country, and finally sending out His twelve apostles, heading six evangelistic bands. Now we see another year of our Lord’s ministry has gone by, and this great multitude, generally estimated at five thousand, but in all probability at least twice that number, as Matthew says there were five thousand, besides women and children, who, as a rule, constitute the larger half of an audience. The Jews were accustomed to go up to Jerusalem to their great solemnities by whole families, on foot, with a few donkeys and camels along to carry luggage, feeble old people, and babies, and frequently driving along sacrificial animals; thus going in great crowds for company and security against robbers and marauders. As we see here they were right on the eve of the Passover, doubtless this multitude had assembled in view of going on to Jerusalem, and attending their greatest national festival, which commemorated the birth of their nation.

Mar 6:34 : “And Jesus, going out, looked on the vast multitude, and was moved with compassion in their behalf, because they were as sheep having no shepherd; and He began to teach them many things.” We again find this frequently repeated affirmation of our Lord, “Sheep having no shepherd.” N.B. These were not heathens, nor outsiders, but the bona fide members of the Jewish Church, with their regular pastors, officers, and Church services. Still you see that in the Divine estimation they had no shepherds; i.e., no competent spiritual guides. How exceedingly pertinent does that alarming statement apply to the fallen Churches and worldly clergy of the present day! “And it already being a late hour, His disciples, coming to Him, say, That this is a desert place, and already the hour is late; send them away, that having gone into the surrounding country and villages, they may purchase for themselves bread; for they have nothing which they may eat. And responding, He said to them, You give them to eat. And they say to Him, Having gone away, must we buy two hundred pennies’ worth of bread and give them to eat?” Evidently having only two hundred pennies in the apostolical treasury. “And He says to them, How much bread have you? Go and see. And having ascertained, they say, Five loaves and two fishes. He commanded them all to sit down by companies on the green grass. And they sat by hundreds and fifties. Taking the five loaves and the two fishes, looking up to heaven, He blessed them, and broke the loaves, and gave them to His disciples that they may distribute to them; and He divided out the two fishes to all.”

Joh 6:12 : “And when they were filled, He says to His disciples, Gather ye up the remaining fragments, in order that nothing may be lost. Then they gathered them together, and filled twelve baskets with the fragments from the five barley loaves which remained to those who had eaten.”

Mat 14:21 : “And those eating were about five thousand men, besides women and children.” Evidently, as you see, at least ten thousand people, fed bountifully with the five barley loaves and two fishes, about enough for five persons, as the loaves in that country are generally small. That country is notorious for baskets, and generally very large, holding several bushels. A common sight at Jerusalem is a woman coming in, sitting on her little donkey, with one of these great baskets on either side filled with market stuff — i.e., vegetables and fruits — and a baby in her arms, and no bridle on the animal; sitting astride, apparently very comfortable, and frequently singing, as I supposed, for the entertainment of the baby. Hence, one basket would hold, in all probability, ten times the original amount of the whole supply with which they began to eat. Now ten thousand have eaten, and twelve baskets full of fragments were taken up. What a wonderful flood of spiritual truth pours in from this transcendent miracle! You go into an utterly destitute place like this to hold a revival-meeting. You can hardly rake and scrape fire enough on the old smoldering chunks to kindle into a flame. When once you get it started, it rolls a deluge over the neighborhood, running the devil out, and bringing heaven down. A hundred red-hot evangelists rise up from that meeting, and carry away fire enough to start a hundred new revivals. Spiritualities are the very opposite of materialities, as God’s ways are different from man’s. In temporal things, the more we use, the less we have. In spiritual, precisely the reverse is true: the more we use and give away, the more we have. You may hardly have religion enough to keep Satan from taking you, and go out and get some poor fellow gloriously converted, and, to your surprise, you will find that you have at least ten times as much as you had before you began this good work.

Joh 6:14 : “Therefore the people, seeing the miracle which Jesus performed, continued to say, That this is truly the Prophet who is to come into the world;” i.e., the Christ, the Messiah of God, the Redeemer of Israel, the Shiloh, the Savior for whom Israel has waited four thousand years; thus arousing and electrifying the multitude with the most thrilling enthusiasm, as the Jews have been listening to His preaching and diagnosing His miracles these two whole years, wondering if He is really the Messiah of prophecy, and at the same time ready to rally and crown Him King, as they all distinctly understand that the Christ is to be their King, break the Roman yoke, set them free, and even transcend the glory of David and Solomon, and reign over them forever; thus infelicitously mixing up the prophecies appertaining to His first and second coming, and running into a bewilderment, which, maneuvered by Satan, conduced awfully to blind their eyes and defeat their diagnosis of Messiahship in Jesus.

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

14:13-21 Jesus’ actions consistently fulfilled Old Testament promises regarding the Kingdom and the Messiah (11:5-6; 12:28). Here Jesus evoked the memory of God’s provision of manna for the Israelites (Exod 16; see John 6:32), demonstrating that he is the promised end-time prophet (see Deut 18:15-16).

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

Mat 14:13. Ἀκούσς, having heard) sc. those things which are mentioned in Mat 14:1-12.[668]—ἀνεχώρησεν, departed) The murderer of the Baptist was unworthy to hear or see the Lord: see ch. Mat 21:23-27. Afterwards, indeed, he did see Him; Luk 23:8; not, however, coming of His own accord, but forced by the violence of His enemies; and therefore Herod’s seeing Him, on that occasion, was not a sign of favour. Cf. the case of Samuel and Saul, 1Sa 15:35; 1Sa 19:24.—κατʼ ἰδίαν, apart) no one being taken with Him, except His disciples.—πεξῇ, on foot) See Eustathius.[669]

[668] Namely, that the fame of Himself had reached Herod. Comp. Joh 4:13.—Harm., p. 331.

[669] EUSTATHIUS, the grammarian, who flourished in the twelfth century, was Bishop of Thessalonica. He wrote commentaries on Homer, and on Dionysius the geographer. He must not be confounded with the amatory writer, Eumathius the Macrembolite, who wrote under this name in the fifteenth century, and was an obscure grammarian.—(I. B.)

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

Mat_14:13. Since we find it stated immediately before that κ. ἐλθ. ἀπήγγειλαν τῷ Ἰησοῦ, it is clear that the καὶ ἀκούσας, which is not further defined, can only be referred to the ἀπήγγειλαν of the preceding verse (Jerome, Augustine, Euth. Zigabenus, Erasmus, Maldonatus, de Wette, Ewald, Keim); while the reference to Mat_14:2, so frequent since Chrysostoms time, is arbitrary, inasmuch as Matthew does not so much as hint at it. There is no anachronism here, occasioned by Mar_6:31 (Weiss in the Stud. u. Krit. 1861, p. 40 f.). Matthew does not show such want of skill in the use he makes of Mark; neither does he go to work in so reckless and confused a way as Wilke and Holtzmann would have us believe. But the narrative runs somewhat as follows: (1) Matthew mentions that, at that time, Herod heard of Jesus, who was then in Nazareth, and said: This is John, and so on; (2) thereupon he gives an account of the death of John, to which reference has thus been made; (3) and lastly, he informs us in Mat_14:12 f. how Jesus came to hear of this death, and how it led to His retiring into some solitude or other, to shelter Himself for a little from the persecution of Herod, which was probably being directed against Himself as well. From this it would appear that it must have been whilst Herod, who had just beheaded John, was indulging such dangerous thoughts regarding Jesus (Mat_14:2), that the latter, through hearing from Johns own disciples of the fate of their master, so felt the necessity of being upon His guard against Herods hostility, that He took the precaution to retire lest His own death should be precipitated. Comp. Mat_4:12, Mat_12:15. It is clear from the shape in which the narrative is thus presented, that the beheading of John is to be understood as having taken place only a short time before the words of Mat_14:2 had been uttered, so that the terror that was awakened in Herods conscience when he heard of Jesus came on the back of his recent crime; but there was no reason why Mat_14:1-2 should have been regarded as a literary expedient devised merely for the purpose of introducing John once more into the narrative.

ἐκεῖθεν] from the place, where He had been staying when the intelligence reached Him; whether this was still Nazareth (Mat_13:54) or some other locality in Galilee, is determined by ἐν πλοίῳ, according to which it must have been a place upon the sea-coast.

ἔρημον τόπον] according to Luk_9:10, near to Bethsaida in Gaulonitis, lying within the dominion of Philip the tetrarch.

κατʼ ἰδίαν] nemine assumto nisi discipulis, Bengel.

πεζοί (see critical notes): by land, walking round by the head of the lake.

πόλεων] of Galilee.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 14:13-21 . Jesus retires; feeding of thousands (Mar 6:30-44 ; Luk 9:10-17 ).

Mat 14:13 . ἀκούσας , having heard of the fate of John from John’s disciples (Mat 14:12 ). ἀνεχώρησεν ἐκεῖθεν : withdrew from where He was when the report reached Him; locality not indicated. Mark connects the retirement with the return of the Twelve from their mission, and the report they gave, and assigns as motive rest for the missionaries. The two events might synchronise, and escape from Herod’s dangerous neighbourhood might be a joint motive for retirement. But against this is the speedy return (Mat 14:34 ). ἐν πλοίῳ : naturally suggests a place near the sea as starting-point. But it may be rather intended to indicate in what direction they were going to the eastern side of the lake. εἰς ἐ . τ . κατʼ ἰδίαν . These phrases have certainly more point in Mk. as referring to a multitude from which they wished to escape. οἱ ὄχλοι : no previous mention of the crowds, and no hint that Jesus wished to get away from them; looks like a digest of a fuller narrative, such as that in Mk. πεζῇ (or πεζοὶ ), on foot, but not implying that all literally walked; there were sick among them who could not. The contrast is between going by sea and going by land. Cf. Act 20:13 . Classical instances in philological commentaries (Wetstein, Kypke, Elsner, etc.).

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

Verse 13. When Jesus heard of it, he departed thence] Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm than expose themselves to destruction, where, from circumstances, the case is evidently hopeless.

The people - followed him on foot] πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.

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

(13) When Jesus heard of it.—We may, I think reverently trace as the motives of this withdrawal, (1) the strong personal emotion which the death of one whom Jesus had known and loved could not fail to cause, and (2) the wish to avoid being the centre of the popular excitement which the death of John was likely to cause, and which we know, as a matter of fact (Jos. Ant. xviii. 5, § 2), was so strong that men looked on all the subsequent troubles of Antipas and his wife as a retributive judgment for it. This was, indeed, sufficiently shown by the eagerness with which the people followed Him into His retirement. Two other circumstances, named by the other Evangelists, tended to increase the crowd that thronged around Him. (1) The Twelve had just returned from their missionary circuit (Mar_6:30-31; Luk_9:10), and it was, indeed, partly to give them, too, an interval of repose that He thus withdrew from His public work; and (2) the Passover was coming on (Joh_6:4), and all the roads of Galilee were thronged with companies of pilgrims hastening to keep the feast at Jerusalem.

Into a desert place.—St. Luke names this as “a city called Bethsaida,” i.e., one of the two towns bearing that name on the coast of the Sea of Galilee. The name (which signified House of Fish=Fish-town) was a natural one for villages so placed, and the topography of all countries, our own included, presents too many instances of two or more places bearing the same name. with some distinctive epithet, to make the fact at all strange here. In St. Mark’s account the disciples sail, after the feeding of the five thousand, to the other Bethsaida (Mar_6:45); and as this appears in Joh_6:17 to have been in the direction of Capernaum, the scene of the miracle must have been Bethsaida-Julias. on the north-east shore of the lake.

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

13–21. Jesus retires to a Desert Place, where He feeds Five Thousand

Mar_6:31-44; Luk_9:10-17; Joh_6:5-14

This is the only miracle narrated by all the Evangelists. In St John it prepares the way for the memorable discourse on the “Bread of Life.” St John also mentions, as a result of this miracle, the desire of the people “to take Him by force and make Him a king.” There is a question as to the locality of the miracle. St Luke says (ch. Mat_9:10) that Jesus “went aside privately into a desert place belonging to a city called Bethsaida.” St Mark (ch. Mar_6:45) describes the disciples as crossing to Bethsaida after the miracle. The general inference has been that there were two Bethsaidas; Bethsaida Julias, near the mouth of the Jordan (where the miracle is usually said to have taken place), and another Bethsaida, mentioned in the parallel passage in St Mark and possibly Joh_1:44. But the Sinaitic MS. omits the words in italics from Luke, and at Joh_6:23 reads, “When, therefore, the boats came from Tiberias, which was nigh unto the place where they did eat bread.” If these readings be accepted, the scene of the miracle must be placed near Tiberias; the Bethsaida of Mark, to which the disciples crossed, will be the well-known Bethsaida Julias, and the other supposed Bethsaida will disappear even from the researches of travellers.

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 heard of it,.... Of the death of John, and of the cruel usage he had met with; and particularly, that his fame had reached the court of Herod, and that he was talked of there, and said by Herod himself to be John the Baptist, that was risen from the dead;

he departed thence by ship, into a desert place apart; to avoid Herod, though not through fear of death; but because his time was not yet come: which may teach us, that it is lawful to shun dangers, when there is an opportunity; which may be done, without betraying truth, or sacrificing a good conscience. The other evangelists, Mark and Luke, assign another reason of this departure of Christ's, that it was upon the return of his disciples to him from their embassy; when having given him an account of what they had done, and taught, he judged it proper they should retire, and get some refreshment and rest; and both may very well be thought to be the reasons of this recess. At the same time that John's disciples brought him the news of their master's death, Christ's disciples return to him, with the account of the success of their ministry; who might not only be weary, and want refreshment, but be discouraged in their minds, at this instance of cruelty; wherefore Christ thought it necessary to retire, partly for his own safety, and partly for their ease; and that he might have an opportunity of fortifying their minds against all trials and persecutions they were to meet with: the place from whence he departed, was either Capernaum, his own country and city, or Nazareth, where we have lately heard of him; or some other place in Galilee, where he was, when John's disciples came to him: the place whither he went, was "a desert place"; and, as Luke says, "belonging to the city called Bethsaida", the city of Andrew and Peter, which lay on the other side of the sea of Galilee, or Tiberias; over which he went by ship, Joh 6:1.

And when the people had heard thereof; of his departure, and whither he went,

they followed him on foot out of their cities; such as Nazareth, Capernaum, Tiberias, and others; and passing the bridge at Jordan, as Dr. Lightfoot observes, they outwent the ship, and got thither before them, as Mark relates. This showed their great affection and zeal for Christ, and their diligence in attending on him.

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

13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.

Ver. 13. When Jesus heard of it, &c.] Dangers must be declined, where they may be with a safe conscience. David and Peter (who had both paid for their learning) say both, What man is he that loveth life, and would see good (or quiet) days? Psa 34:12; 1Pe 3:10.

They followed him on foot] Hotfoot, as they say. So the people resorted to Bishop Ridley’s sermons, swarming about him like bees, and coveting the sweet juice of his godly discourses. Whose diligence and devotion is check to our dulness and devotion: if Christ would set up a pulpit at the alehouse door, some would hear him oftener.

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.

Which, when Jesus had heard. Our Saviour did not retire till he was informed of the death of the Baptist, by message; and this he did, not because he was ignorant of it before, but that he might shew to the world, not only by his appearance, but also by his manner of acting, the reality of the mystery of his incarnation. (St. John Chrysostom, hom. 1.) --- He did not retire through fear, as some may think. Hence the evangelist does not say, he fled, but he retired, to shew us that he did not fear his enemies. (St. Jerome) --- The desert was called Bethsaida, not because it was on the same side of the town, but opposite it. Wherefore those who wished to join Jesus, not able to pass the lake, went round by the northern extremity, which they passed either by means of a bridge or in boats, and made such haste as to arrive at the desert before Jesus Christ, as St. Mark relates; (vi. 33.) whilst others, not equally expeditious, followed after, according to Sts. Matthew, Luke, and John; so that there is no contradiction in the evangelists. (Bible de Vence)

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).

Mark hath the same, Mar 6:32. Our Lord knew that the time for his suffering was not yet come, and possibly consulted also the safety of his disciples. The people follow him on foot; but our Saviour going by sea, how could the people follow him on foot? It is answered, that it was but a creek of the sea which our Saviour passed over, and the people by going three or four miles about might follow him on foot. He seeing a great multitude, had compassion on them, and healed the sick persons that were amongst them.

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

13. Jesus heard of it, he departed — The death of John transpired while the twelve were absent on their mission, described in chapter tenth. Their return and the news of the Baptist’s death concurring in time, Jesus took his departure northward. Our Lord gives to his disciples, as a reason for this departure, (Mar_6:31,) their need of retirement and rest. And in relation to them, it was a true and a tender reason; but in regard to himself and his mission a far higher reason existed.

When Jesus, at his early home in Nazareth, heard that John was baptizing in Jordan, he doubtless realized that he was summoned to enter upon the preparation for his ministry. Yet after his baptism he still stood in the background while his messenger was preparing his way before him. After that time, the key of all the transactions between the Baptist and the Messiah is furnished in John’s words, (Joh_3:30,) “He must increase and I must decrease.” The subordinate must gradually retire before his superior. When John was imprisoned, (Mat_4:12,) therefore, a period arrived in which our Lord commenced his opening ministration. The subordinate ceases his labours, but he and his disciples are still extant. But with the forerunner’s expiring breath the interregnum closes, and the Lord enters upon his full office. At that same period our Lord is commissioning his twelve, and sending them forth as apostles to the twelve tribes. His fame is filling the halls of Herod Antipas. It is both a crisis of great danger and the period of his broadest enlargement. To avoid the ruling powers, whose eyes are now in search of him, he departs for Northern Galilee, where he spends the whole of this period of his ministry. (See Historical Synopsis.) He crosses the Lake of Gennesaret, followed by thousands; he is at one time at the extreme northwest, even at Tyre and Sidon; and soon at the extreme northeast at Caesarea Philippi. Though an apparent refugee from the ruling power, his field is broadening, his fame spreading, and his disciples unite in the completest recognition of his Messiahship. That meridian point attained, this period closes and the ministry of sorrow commences. Mat_16:21.

He departed… by ship into a desert place — Matthew mentions not whither he departs. But Luke states (Luk_9:10) that it was to the desert near Bethsaida; and John (Joh_6:1) that it was beyond (on the east side of) the Lake of Gennesaret. At this place (probably Butaiha, see note on Mat_14:15-21) he fed the five thousand, and returning thence he recrossed, walking upon the sea.

Across the lake Jesus was out of the dominion of Herod Antipas, the murderer of the Baptist, and whose eye was already directed toward himself. Jesus is now within the tetrarchy of Herod Philip, a prince of remarkable mildness and justice, especially for a Herod. The Saviour, therefore, dares perform a miracle of public notoriety without enjoining secrecy upon its subjects. Yet even here he does not linger long after its performance.

When the people — It appears from Joh_6:4, that a passover was nigh at hand; and the people consisted of crowds or caravans on their way to Jerusalem. Followed him on foot — As his boat crossed the lake from Capernaum, coasting perhaps along the northern shore, passing the entrance of the Jordan, where Bethsaida stood, the people ran around the northern shore and arrived at Butaiha. The multitudes “ran” so rapidly that, according to Mark, they “outwent” the boat and “came unto him” as he landed; “and” says Luke, “he received them.”

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

Vers. 13-21. The feeding of the five thousand. Parallel passages: Mar_6:30-44 Luk_9:10-17 Joh_6:1-13. The miracle was deemed so characteristic of our Lord"s work, in his care for men and his power to sustain them, and more especially in its being a parable of his readiness to supply spiritual food, that it was recorded not only by each of the three evangelists who used the framework, but also by the one who depended entirely upon his own materials. But though St. John"s account of it is on the whole independent, yet even this has expressions which are certainly due to the influence of the source used by the synoptists, or, less probably, of one or other of our present Gospels.

The evangelist relates

(1) the occasion of the miracle (vers. 13, 140;

(2) the preparation of the disciples (vers. 15-18);

(3) the miracle itself (vers. 19, 20);

(4) a summary statement of the numbers fed (ver. 21).

When Jesus heard of it (cf. ver. 12 b, note), he departed. (For the form of the sentence, see Mat_4:12 Mat_12:15) Thence by ship; in a boat (Revised Version); Mat_8:23. Into a desert place apart. Defined in Joh_6:3 as "the mountain;" in Luk_9:10 as "a city called Bethsaida." The spot appears to have been in part of the plain El-Batiha, which is at the northcast corner of the Sea of Galilee on the Gaulonitis side of the Jordan, and in which stood Bethsaida-Julias. Mar_6:45 implies that there was a second Bethsaida on the western side of the lake, which, though not alluded to by Josephus, is expressly spoken of in Joh_12:21, and is probably referred to in all the other passages of the New Testament where the name Bethsaida occurs. And when the people (the multitudes, Revised Version) had heard thereof, they followed him on foot out of the cities. The fact that it was near a feast time (Joh_6:4, the Passover, if the text be right; and cf. infra, ver. 19, note) perhaps accounts for the multitudes being so large. Some at least would be on their way up to Jerusalem.

Vers. 13-21. The feeding effective thousand.

I THE LORD"S DEPARTURE FROM GALILEE.

1. He went by ship into a desert place. His apostles had returned from their mission; (Luk_9:10) they needed rest, "for there were many coming and going, and they had no leisure so much as to eat." He had also heard of Herod"s superstitious fears, and that he was desirous to see him. The Lord would not meet the tyrant; he departed out of his tetrarchy. He crossed the lake to a place near Bethsaida Julius, in the dominions of Herod Philip. His hour was not yet come; he would not expose himself to the cruelty of Antipas, nor would he satisfy his curiosity.

2. The people followed him. It seems to have been long before Herod heard of the fame of Jesus. The humble inhabitants of Galilee heard of all his movements; they followed him on foot out of the cities. The poor Galilaeans were better instructed than the wealthy, wicked prince. They followed Christ whithersoever he went; so should we. They went with him into the desert, trusting in him; so should we always trust. While he is with us, we are safe.

3. His compassion.

(1) He went forth, perhaps from the ship. He found, not the quiet which the apostles needed so much, but a great multitude. They had looked for retirement, and they found crowds of people; they had looked for rest, and they found more work awaiting them.

(2) His forgetfulness of self. He had compassion on the multitude. Wearied as he was, he healed their sick. The Lord is an Example to us here as always. We are apt to repine if work is thrust upon us when we need rest. We must learn of Christ; we must imitate his compassion for the needy and suffering, and take, as he did, every opportunity of doing good to the souls or bodies of our neighbours. He began to teach them many things, the other evangelists tell us; he spake unto them of the kingdom of God.

II THE MIRACLE.

1. The conversation with the apostles. The multitude was great; the place was desert; the hour was late; there were no ordinary means of providing for their wants. The disciples were burdened with a deep sense of responsibility. The Lord had himself, earlier in the afternoon, put the question to Philip, "Whence shall we buy bread, that these may eat?" (Joh_6:5) Then the difficulty was only suggested; it was not removed; it became more pressing as the day wore on. Later in the evening the disciples came to Christ, not to ask advice, but to give it; it was late, they said, too late already. "Send the multitude away, that they may go into the villages, and buy themselves victuals." There was something of presumption, perhaps, in this advice; certainly there was a want of faith. They did not understand the Lord"s majesty, his power, his love. We too often wish to dictate to Almighty God what we think he should do for us. It is best to trust ourselves absolutely to his providence, he doeth all things well. He himself knoweth what he will do. "They need not depart," the Lord replied. It can never be necessary for any needs of ours to depart from Christ. In the greatest tumult of business, in the utmost poverty, in the most imminent danger, faithful souls will not depart; they will draw nearer to the Lord, as temptations thicken round them. He who has learned to know and love the Lord Jesus will cling closest to him in want, in peril, in distress. "Give ye them to eat," he added. There is an emphasis on the pronoun. It was good that they should feel their helplessness. They had but five loaves and two small fishes. It was nothing for that great multitude. How often we feel our ability, our strength, our means, utterly inadequate to fulfil the work which the Lord has given us to do! If we offer them to him in simple trustfulness, he will multiply them. "Bring them hither to me," he said. He asks us for what we can give him, what is in our power. Let us bring our offerings in faith, he will accept them, if only we bring that offering which he most desires our hearts, ourselves, if we give him that, then those little offerings which we thought unworthy of his acceptance shall be honoured, and will, it may be, by his grace become the means of working great results.

2. The feast in the wilderness. He bade them sit down in companies. He would have order, not confusion. They must sit in their ranks; they must not press rudely round him; they must not try to anticipate one another; they must so sit that the apostles could move freely among them; each must wait till his turn came. Mark how, even in these smaller matters of courtesy and order, the Lord gives us an example for the regulation of our daily life. He looked up to heaven, teaching us to recognize the great truth that it is our Father in heaven who gives us day by day our daily bread, and that we should always look to him in every time of need. Then he blessed; he blessed God, the Giver of all; he blessed the food. As God in the beginning blessed his creatures, saying, "Be fruitful and multiply," so now God the Son, by whom all things were made, blessed this little store of food, that through the power of that Divine blessing it might be multiplied to the satisfaction of the hunger of that great multitude. He gave thanks, St. John tells us. Our food is blessed to our use. It is sanctified by the word of God and prayer when it is received with thanksgiving. We learn of Christ to ask a blessing on our food. To eat bread with unwashen hands, the Pharisees said, was against the tradition of the elders; to eat without asking a blessing is against the example of the Lord Jesus Christ. Let us follow that example, recognizing at every meal the bounty of our heavenly Father; let us look up to heaven, as Christ did, and make the grace before and after meat a real act of worship. "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." Then the Lord brake the bread, as he brake it a year afterwards at the institution of the Holy Eucharist; as he brake it on the resurrection day, when be was made known to the two at Emmaus in the breaking of bread. He gave the loaves to his disciples, and the disciples to the multitude. And lo! "they did all eat, and were filled." It was a mighty miracle, beyond our comprehension, but no wonder to him who filleth all things living with plenteousness. "He was in the world, and the world was made by him." It was only to be expected that the presence of the Son of God should be marked by wonderful works. His presence in the form of man was of all wonders the greatest a mystery of almighty power, a mystery of ineffable love.

3. The twelve baskets full. The Lord had provided largely for his guests. There was enough and to spare. That which remained over and above was more than the five loaves and the two fishes, the little store which they had at first. He bade his disciples, "Gather up the fragments which remain, that nothing be lost." He is an Example at once of generous bounty and of carefulness. He would have nothing wasted. The Christian should guard against waste, that he may have to give to the needy.

4. The number. There were five thousand men, beside women and children. The men were arranged in companies of fifty; they were easily numbered. The women and children seem to have sat apart. Probably there were not many. The multitude seems to have been gathered together for the Passover, (Joh_6:4) which only men were commanded to attend; though religious women, like the virgin Mary, went sometimes with their husbands. The Lord cared for all alike men, women, and children. So should his servants do.

5. Lessons of the miracle. Herod feasted in his palace with his nobles, Christ in the wilderness with his disciples; Herod"s feast was costly and luxurious, Christ"s very simple. The sumptuous banquet of Herod ended in guilt and murder. It was a godless feast, profaned by wicked oaths. The Christian should never be present at any festivities, any amusements, on which he cannot ask the blessing of God. The simplest food, when Christ is present, when we feel that it is he who gives and he who blesses, satisfies the Christian"s wants. The presence of Christ gives peace and blessedness in the wilderness. Without Christ the gorgeous palace is a desert. Christ can prepare a table in the wilderness; he can provide for his people wherever they are. The multitude had followed him into this desert place. He had compassion on them; he would not send them away fasting. So he hath compassion now on all who seek first the kingdom of God; he knows that we have need of food and raiment; he will give them. Let us trust in him. but let us pray with the deepest earnestness not for the meat which perisheth, but for that which endureth unto everlasting life. He who on that day fed the five thousand with earthly food, feeds now the ten thousand times ten thousand of his saints with the bread which came down from heaven. He himself is the spiritual Food of believers. "He that cometh to me shall never hunger; and he that believeth on me shall never thirst." They need nothing more whom he feedeth with that heavenly food. All the cravings of their souls are stilled; all the yearnings of their hearts are satisfied with his gracious presence who is the Bread of life. Let us feed on him in the daily life of faith; let us ask him to feed us with the spiritual food of his own most precious body and blood in the holy sacrament which he himself ordained.

LESSONS.

1. Try, like Christ, to forget self and to care for others.

2. Trust him always; he will multiply the five loaves if we are following him.

3. Feast with Christ, not with Herod; with Christians in a Christian home, not with the wicked in unholy revelry.

Vers. 13-21. (see also Mar_6:32-44 Luk_9:10-17 Joh_6:2-14) The sacrament miracle.

Distinguish this miracle of the feeding the five thousand, so glorious in all its incidents, and with its full fourfold narration, from that of the feeding the four thousand, recorded by Matthew (Mat_15:32-39) and Mark (Mar_8:1-9) only. Lead to the consideration of this miracle by dwelling briefly on

I THE MOTIVES OF THIS MIRACLE, There was one leading motive a kind human compassion, a condescending memory of the bodily want of the multitude of people, and a gentle consideration of the same. We may imagine that the mixture of "women and children" among the repeatedly mentioned "five thousand men" will have added to the feeling of thoughtful pity in Christ. But beside this predominating incentive, it may well be that this occasion proffered itself, considering certain peculiar characteristics of the miracle (for which see next head), as a most fit occasion for such a miracle, as would be adapted to utilize itself, in the most direct moral service, like an acted discourse, for instance. It was a wide spoken discourse indeed for thousands upon thousands, who never heard so plainly as when they were now thus fed; nor were open to blame, in anything like all cases, for its being able to be thus said. This multitude scattered again from this sacred spot to their homes over wide stretches of their country, what sermons they would take with them, and what memories would again and again warm up in their hearts! And yet again, the occasion was one of special import for the small circle of disciples. Philip, for one, was "proved," and we need not doubt that all the other disciples were both proved and reproved, when they learned the truth to very reality of that word, "They need not depart; give ye them to eat." And forthwith, after the commission, were furnished with the means to execute it, and did execute it, and distributed that true shadow of a sacrament, to say the least of it, from the very fingers of the Lord of all sacraments.

II THE MIRACLE ITSELF. There is a sense in which every miracle is not merely a wonder of Power, but an inscrutable wonder of power. We cannot pass from the limited finite power, over the border into the unlimited, without confessing that, though we gaze at or gaze into the unbridged abyss, it is an abyss, and we can nothing else than only gaze! But the character of some miracles lends itself to help our imagination, to guide and give strength to our weak power of thought. And we say within ourselves that a fever stayed by a word, palsy and paralysis cured, a blind eye, a deaf ear, a dumb tongue re-energized, and even water converted into wine, are wonders of power more easy to track than that a solitary loaf of bread find another at its side by an absolute fresh act of creation in a moment and by a word. This once seen through, the multiplication may seem to follow more easily on the level of some other miracles. But this is not to be "once seen through." Notice, again, of this miracle, that it was neither one of the absolute necessity of the heart of mercy allied with the hand of might, nor one of such very secondary character of kindness and goodness (it is said with all perfect reverence) as when for the purposes of a marriage feast water was made wine. Christ divinely and humanly pitied the fainting hunger of the men who had long lingered around him, and of their women and children; but when he made the water into wine we cannot say it was similar pity. Again, we are not told at what point the miraculous multiplication of the bread took effect under the "blessing," and at the "breaking" of the five loaves and two fishes in the hands of Christ, or as the disciples distributed, or as the people ate. Though we are not told it, this is one of the untold things that we can scarcely find difficulty in supplying; and this without charge, or any self-charge even, of presumptuousness. We need not suppose unnecessary wonders, such as that the little original store and stock of material could be handled by those who distributed, when parted into several thousand minute portions. Even this would point to the increase as taking place in the blessing and under the manual acts of Christ. Again, we are not told of any expression either of surprise or of any other kind upon this subject, as made by any of the multitude either at the time or subsequently, or by any disciple, such as might give us a suggestion, or throw light upon it. Again, we are not told what time it took, or what sort of difficulty, if any, the disciples encountered in their work of distributing to some hundred companies of those set down, in parties of fifty each. That the large multitude were thus arranged speaks design of itself, and we can see the disciples threading their way with their distributing baskets, by aid of the passages, and, so to say, the aisles left. There were some eight hundred to be ministered to by each of the twelve disciples. Nor have we any statement as to how and where the "women and children" got their portions; the suggestion of our vers. 19-21, nevertheless, would leave us in no practical doubt that they were grouped in the companies of the fifties and hundreds (St. Mark). With all these things untold, the miracle itself stands confessed in its simplest grandeur, in its irrefragable evidence, and for its welcome satisfyingness some through it to acknowledge "that Prophet that should come into the world;" some to show tomorrow that they were thankless for the moral feast, even if they had eagerly partaken of the literal one; but some also, we cannot doubt it, and we know not how many, to remember it for days and years to come, and to speak of it far and wide with grateful heart and tongue.

III THE MULTIFORM PARABLE THAT IS INCORPORATE WITH THIS MIRACLE.

1. It is a parable of Christ feeding the wide world.

2. It is a parable of Christ feeding that world by the human instrumentality of his servants, his disciples, his apostles, those some certain called from the mass, and called by him, and "sent forth" by him.

3. It is a parable of what effect Christ"s "blessing" can have and shall have on his own appointments, his own appointed provision, his own appointed "means of grace," his own appointed methods of distribution, and his own ordering of his Church and its ministers.

4. To devout, thoughtful, reverent faith, surely it constitutes itself, it welcomely forces itself, into a parable of a sacrament the sacrament in "one kind" for the fulness of time was not yet come the sacrament of the food of the blessed body of the Lord himself! How many a time has the individual, humble, and praying believer lighted on what should seem some small morsel of Divine truth, and of the Divine Word, and as he meditated, how it opened, how it refreshed his fainting state, how it filled his eye, and feasted his highest powers of feeling and of imagination! And how many a time have the true ministers of Christ, the bishops and pastors of the flock of God, begun to think and begun to speak upon what seemed a word, a sentence, a verse, but it has increased under meditation, under prayer, under the familiar, common, sometimes despised "preaching" of Christ"s last charge and commission, and under the realization of the priceless "blessing" of his last promise, while multitudes have listened, been divinely fed, learned to love and to adore and to live a new life, and the human feeder and the fed all been satisfied! B.

Vers. 13-21. The table in the wilderness.

Jesus had several reasons for his crossing the lake to the desert of Bethsaida.

1. He was there out of the jurisdiction of Herod.

(1) Antipas, instigated by Herodias, had recently beheaded the Baptist, and might have been moved to proceed against Jesus, who he suspected was his victim risen from the dead (see vers. 1, 2). Jesus could have secured himself by Divine power, but, as our Exemplar, he chose to do so by human prudence. It is lawful in times of peril to fly from persecution when we have no special call of God to expose ourselves to it.

(2) Herod desired to see Jesus, but was unworthy of that honour. So, when afterwards they came face to face, "Jesus answered him nothing". (cf. Luk_9:9 Luk_23:8, Luk_23:9; cf. also the case of Saul and Samuel, 1Sa_15:35 1Sa_20:24)

2. He avoided the pressure of the people and gained some leisure to converse with his disciples newly returned from their progress. (cf. Mar_6:31, 32 Luk_9:10)

3. He intended to spread before the multitude a table in the wilderness. He knew that the people would follow him. Note: Jesus sometimes leaves us that we may follow him. He lures us into spiritual solitudes to show us there the wonders of his compassion and goodness. The scene is before us.

I THERE ARE THE GUESTS.

1. They are many.

(1) Seldom do we hear of a banquet spread for ten thousand. There were "about five thousand men." They were easily reckoned, for they were ranged in companies of fifty. "Beside" these were the "women and children.

(2) Yet these thousands were only representative of the thousands of millions who are daily feasted upon the bounty of Divine providence. Also countless millions of animated organisms. "Thou openest thine hand, and satisfiest the desire of every living thing.

(3) They were also representative of the host for whom God has provided the bounties of his grace. From these none are excluded who have not excluded themselves.

2. They are earnest.

(1) Their interest is excited by the "signs which Jesus did on them that were sick". (see Joh_6:2) They travelled round the lake on foot, many of them a distance of about four miles.

(2) They brought with them their sick to be healed. Perhaps, in some cases, sought his healing for those at their homes too invalided to be carried. Certain it is that Jesus required faith for healing. It is equally certain that "he had compassion on these, and healed their sick." He "healed them that had need of healing". (ver. 14; Luk_9:11)

(3) They are earnest in attention to his teaching. Luke tells us that Jesus "received them, and spake unto them of the kingdom of God". (Luk_9:11) From the texts of his power he unfolded his wisdom. Such is the effect that they are scarce restrained from proclaiming him king. (see Joh_9:14, Joh_9:15)

3. They are needy.

(1) This fact is recognized in the prudence of the disciples (ver. 15). Note: Disciples are often more apt to show discretion than faith.

(2) If they need the bread that perisheth, how much more do they need that which endureth to everlasting life! Jesus "had compassion on them, because they were as sheep not having a shepherd". (Mar_6:34) The poor people were woefully neglected by the Pharisees and scribes.

(3) "They have no need to go away." In their eagerness after Jesus they had forgotten their ordinary food; but Jesus had not forgotten them. "Seek ye first his kingdom, and his righteousness; and all these things shall be added unto you.

II THERE IS THE TABLE.

1. It is spread in the wilderness.

(1) The disciples did not yet properly estimate the resources of their Lord. Instead of looking to him for the supply of their wants, like Israel in the desert, they were for returning to Egypt. Are there now no disciples in that prudent apostolical succession?

(2) When the Lord said, "Give ye them to eat," still they did not properly consider who it was that spake to them. They now looked to their own resources and found them utterly inadequate. In this error also the disciples have many successors.

(3) Soon, however, they discovered that the God of Israel was among them. The five loaves and two fishes were so multiplied that the thousands were satisfied, and the fragments left were greatly in excess of the original store. Hallelujah!

2. This recalls an earlier scene.

(1) Every reflective person in that company would be reminded of the earlier miracle when their fathers in the wilderness were fed from heaven with manna. Even the desert was suggestive. Moreover, "the Passover, a feast of the Jews, was nigh", (see Joh_6:4) and many in this company were on their way to Jerusalem to celebrate that feast, so significantly recalling the history of the Exodus.

(2) Who, then, but the same God of Israel, who fed the fathers with that heavenly bread, is this Jesus who now feeds their children no less miraculously?

3. This also anticipates a later scene.

(1) This broken bread was a type of the Bread of life, to be broken for the spiritual nourishment of believers. (see Joh_6:26, Joh_6:27) "By it" Jesus "proclaimed himself the Bread of the world, the Source of all life, of which there shall be enough and to spare for all evermore" (Trench).

(2) The Lord gave the bread to denote the life we have in communion with him. The identity of the teaching in the argument of Jesus upon this miracle (see John 6), with the teaching of the Eucharist, cannot be missed.

(3) This, by parity of reasoning, invests with new interest the corresponding miracle of the multiplication of the wine at the marriage. (see Joh_2:1-11) The communion of Christ is the cheer of our joy as well as the food for our need.

III THERE IS THE SERVICE.

1. The King heads his table.

(1) "We have here but five loaves, and two fishes." God often permits his servants to be brought low that they may have the more frequent opportunities of trusting him.

(2) "Bring them hither to me." If we bring our frugal fare to Jesus for his blessing, he will make it a sufficiency for the body and a sacrament to the soul. (cf. Psa_37:19 Hag_1:9) He clothes himself with a body that he may encourage us to depend upon him for the supply of our bodily wants. He takes special care of the bodies of those who are engaged in his service.

(3) "Looking up to heaven, he blessed, and brake." God"s creatures must be received with thanksgiving. (see 1Sa_9:13 Act_2:46, 47 27:35 1Ti_4:4) But the blessing of Jesus was more than a thanksgiving.

(4) The presence of Christ can turn a wilderness into a paradise. (cf. Isa_41:19, 20 51:3)

2. The disciples are the servitors.

(1) They are commissioned to order the multitude into companies. (see Luk_9:14) These fifties are representative of the Churches of Christendom, which are presided over by the ministers of Christ. What Christ designed for his Churches he signified by his servant John. (Rev_1:1-4)

(2) They were commissioned to give the loaves to the multitude. Receiving the bread of life themselves, they are strengthened to minister it to others. Through their hands the multitudes are to receive it from the Lord. (cf. Mat_24:45 2Co_5:20 2Co_6:1)

(3) The bread multiplies in their hands. Herein the Word of God proves itself to be the living bread. So it is like seed. The living Word is the life of the word preached. As seed is multiplied, not by hoarding, but by sowing, so is the Word. "There is that scattereth, and yet increaseth." Note: What we give in charity should first be given to Christ, that his blessing may multiply its benefit. They that have little must relieve others out of that little, that they may have more.

(4) They are instructed to "gather up the broken pieces which remain over, that nothing be lost". (Joh_6:12) What they gave they received back manifold. There were "five loaves," one for every thousand men; they gathered up twelve hand baskets full, one for each apostle. They had also fragments over from the fishes. J.A.M. (see Mar_6:43 Luk_15:17)

The first impulse of the sorrow stricken.

There may have been more than one reason for our Lord"s retirement on this occasion. He may have designed to secure a time of close personal intercourse with the apostles. They had just returned from their trial mission; they were in a very excited frame of mind, and sorely needed a time of quiet guidance and teaching. He may also have felt that the violent death of John the Baptist, of which very imperfect accounts must have reached him, put his own life in peril, and made it advisable to remove from more public scenes for a while. But the accounts leave on us the impression that our Lord was specially affected by the news of John"s death, and felt the longing for quietness and seclusion, which is the first impulse of the sorrow stricken; in this showing himself tempted and tried even as we are, and so having a "fellow feeling of our infirmities." The point on which we dwell is that the first desire of the sorrow stricken is a mixed one. He both seeks quietude and he seeks company; and often he restlessly changes from the one to the other. This peculiarity we find in Jesus, in "the Man Christ Jesus.

I THE IMPULSE TO SEEK LONELINESS. This perhaps always comes first. Sorrow sends us into retirement. The stricken care to see nobody. Leave them alone in their grief. This is illustrated in two scenes of Christ"s life.

1. In the case before us, when Jesus received the sad news of the violent death of a friend and fellow worker. He wanted to be alone. He went into quietude. He passed across the lake, to the lonely eastern side, away from the pressure of the crowds. Silence, separation, are the felt needs of such an hour.

2. In the case of Gethsemane, when Jesus was in immediate anticipation of calamity, and overwhelmed with mental distress. Then he sought the quiet of the garden, the shade of the olives, and even separation from the trusted three. None may see the Man in his sublime soul wrestlings. He must be alone.

II THE IMPULSE TO SEEK COMPANY. This is quite as marked. The stricken man wants to be alone, and yet cannot bear to be alone, he wants to feel that friends are near; that he can reach them. He must sometimes speak out the woe to them, or it would grow unendurable. This is illustrated in the same two scenes of Christ"s life. In the first, our Lord must have the apostolic company with him. "Come ye into a desert place, and rest a while." In the second, he must feel that the chosen three were close at hand. Truly a "fellow feeling of our infirmities. R.T.

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

Jesus withdrew into a desert place -

1. To avoid Herod:

2. Because of the multitude pressing upon him, Mark vi, xxxii, and

3. To talk with his disciples, newly returned from their progress, Luke ix, x, apart - From all but his disciples. John vi, 1.

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

The Feeding of the Five Thousand.

v. 13. When Jesus heard of it, He departed thence by ship into a desert place apart; and when the people had heard thereof, they followed Him on foot out of the cities.

News of death and disaster travels quickly. Herod returned from Machaerus to Tiberius. But the news of his atrocious deed had reached Galilee even before him. His conscience gave him no rest. For that reason he believed John the Baptist risen from the dead, appearing in the person of this Jesus. So he told his courtiers. Jesus, in the meantime, felt it necessary, for various reasons, to withdraw from the neighborhood of Capernaum. His own safety was hardly to be considered. He had never come into personal contact, had never entered into personal relations with Herod. But Christ was deeply moved by the news of John’s death. He felt the need of being in a place by Himself for a while. The apostles also returned from their journey about this time, and they were in need of rest, Mar 6:30-31. And, finally, the excitement of the people over the death of John might easily have brought on a crisis, with disastrous results for His ministry. So He took ship with His disciples and escaped into a desert place in Gaulanitis, on the eastern shore of the lake, in the neighborhood of Bethsaida-Julias. But His rest was of short duration. His departure and the direction of His boat had been noticed. As the news spread, crowds gathered and followed along the seashore on foot, bearing the sick and infirm with them.

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

J. W. McGarvey's The Fourfold Gospel [LXIII. A. Return of the Twelve].

LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision A. RETURN OF THE TWELVE AND RETIREMENT\line TO THE EAST SHORE OF GALILEE. aMATT. XIV. 13; bMARK VI. 30-32; cLUKE IX. 10; dJOHN VI. 1.

b30 And the apostles gather themselves together unto Jesus; cwhen they were returned, band they told cdeclared unto bhim all things, whatsoever they had done, and whatsoever they had taught. [They had fulfilled the mission on which Jesus had sent them, and on returning each pair made to him a full report of their work.] 31 And he saith unto them, Come ye yourselves apart into a desert place [an uninhabited place], and rest a while. For there were many coming and going, and they had no leisure so much as to eat. [Need of rest was one reason for retiring to the thinly settled shores east of the lake. Matthew proceeds to give us another reason for his retiring.] a13 Now d1 After these things awhen Jesus heard it [Heard about John's death. The excitement caused by this event, and the efforts to use Jesus as a leader in revolt, as indicated at the close of the last section, constituted another reason why Jesus should withdraw from the multitude], che took them [the apostles], and withdrew athence capart b32 And they went away in the aa boat, dto the other side of the sea of Galilee, which is the sea of Tiberias. cto a city called Bethsaida. bto a desert place apart. [They sailed to the northeastern shore of the lake to a plain lying near the city of Bethsaida Julius.] [374]

[FFG 374]

J. W. McGarvey's The Fourfold Gospel [LXIII. B. Feeding the Five Thousand].

LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A. D. 29.) Subdivision B. FEEDING THE FIVE THOUSAND. aMATT. XIV. 13-21; bMARK VI. 33-44; cLUKE IX. 11-17; dJOHN VI. 2-14.

c11 But aand the multitudes heard thereof [heard of Jesus and his disciples crossing the lake], b33 And they saw them going, and cperceiving it, bmany knew them, d2 And a great multitude followed him, because they beheld the signs which he did on them that were sick. band they ran together there on foot from all the cities, and outwent them. a14 And he came forth, and saw a great multitude, and had compassion on them, bbecause they were as sheep not having a shepherd cand he welcomed them, band he began to teach them many things. cand spake unto them of the kingdom of God, aand healed their sick. cand them that had need of healing he cured. [Jesus probably set sail from near Capernaum, and from thence across the lake to the narrow, secluded plain of El Batihah, where he landed is less than five miles. Seeing him start, the people followed him by running along the northern shore, and, though having a little farther to go, they traveled faster than the sailboat, and were waiting for him on the shore when he arrived.] d3 And Jesus went up into the mountain, and there he sat with his disciples. [The level plain did not afford a good platform from which to address the people.] 4 Now the passover, the feast of the Jews, was at hand. [This passover is computed to have been held on April 16, A. D. 29. This statement as to the time of year prepares us for his further statement that there was much grass in the plain. It also explains in part the gathering of a multitude in this secluded region. Pilgrims on their way to the passover would gladly go several miles out of their way to see the great Prophet perform a miracle. The excitement, due to the mission of the twelve and the death of the Baptist, also tended to swell the [375] crowd.] c12 And the day began to wear away; b35 And when the day was now far spent, a15 And when even was come, bhis disciples cthe twelve bcame unto him cand said unto him, asaying, bThe place is desert, and the day is now far spent; aand the time is already past [the time to seek lodging and provisions had gone by, and therefore the multitude must act quickly]; b36 send them athe multitudes cmultitude away, that they may go into the villages and country around, and lodge, and get provisions: aand buy themselves food. bsomething to eat. cfor we are here in a desert place. [The apostles were the first to think of eating, and naturally enough, for they had started on empty stomachs, and their own discomfort made them anticipate the sad plight in which the multitude would soon find itself.] a16 But Jesus said unto them, They have no need to go away; d5 Jesus therefore lifting up his eyes, and seeing that a great multitude cometh to him, saith unto Philip, Whence are we to buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred shillings' worth of bread is not sufficient for them, that every one may take a little. [Jesus tested Philip to see which way he would turn in his weakness. Jesus asked where the bread might be bought, knowing that power to feed the multitude resided in himself ( Isa_55:1), but Philip wondered where the money was to be had to buy it.] b37 But he answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred shillings' worth of bread, and give them to eat? [The word translated shilling is the Roman denarius, worth about seventeen cents. The sum was not large, as we reckon money, but, considering the purchasing power of money in those days, it was an imposing sum, and it is to be doubted if the treasury-bag of Judas ever contained the fourth part of it. For a denarius was the regular price for a day's labor.] 38 And he saith unto them, How many [376] loaves have ye? go i and see. d8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, who hath five barley loaves, and two fishes: but what are they among so many? bAnd when they knew, they say, Five, and two fishes. a17 And they say unto him, csaid, aWe have here but cno more than five loaves and two fishes; except we should go and buy meat for all this people. 14 For they were about five thousand men. [When sent to see what was in their larder, it appears that they had nothing at all. Andrew reports the finding of the boy's lunch while it was as yet the boy's property. Some of the others, having secured it from the boy, report it now at the disposal of Jesus, but comment on its insufficiency. Eastern loaves were thin and small, like good-sized crackers, and around the Sea of Galilee, the salting and preserving of small fish was an especial industry. These fish, therefore, were about the size of sardines. The whole supply, therefore, was no more than enough for one hungry boy. But each loaf had to be divided between a thousand, and each fish between twenty-five hundred men.] a18 And he said, Bring them hither to me. 19 And he commanded the multitude to sit down cAnd d10 Jesus said, cunto his disciples, Make them dthe people sit down. cin companies, about fifty each. 15 And they did so, and made them all sit down. b40 And they sat down in ranks, by hundreds, and by fifties. dNow there was much grass in the place. So the men sat down, in number about five thousand. [By thus arranging them in orderly companies, Jesus accomplished several things. He saved his apostles much time and labor in distributing the food. He insured that each one should be fed, and that the reality of the miracle could not be questioned, and he ascertained definitely how many men were fed.] c16 And d11 Jesus therefore took athe five loaves, and the two fishes, and looking up to heaven, che blessed and brake them, band brake the loaves; dand having [377] given thanks, he distributed to them that were set down; aand gave the loaves to the disciples, and the disciples to the multitudes. cand gave to the disciples to set before the multitude. dlikewise also of the fishes as much as they would. band the two fishes divided he among them all. 42 And they all ate, cand were all filled. [He blessed the loaves and fishes by returning thanks for them. This and similar acts of Jesus are our precedents for giving thanks, or, "asking the blessing," at our tables]: d12 And when they were filled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost. [Christ is the economist of the universe. This command was in keeping with his laws which permit nothing to suffer annihilation. Ruin and destruction have no other effect than merely to change the form of things. Every atom of the material world which was here at the beginning of creation is here to-day, though it may have changed its form a million times in the progress of events.] So they gathered them up, cand there was taken athey took cup that which remained over to them of athe broken pieces, dand filled atwelve baskets full. bbasketfuls, dwith broken pieces from the five barley loaves, which remained over unto them that had eaten. band also of the fishes. a21 And they that did eat bate the loaves were aabout five thousand men, besides women and children. [Considering the distance from any town, the women and children would not likely be numerous. They form no part of the count, for Eastern usage did not permit the women to sit with the men. They, with the little ones, would stand apart.] d14 When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world. [That is to say, this is the Messiah, the prophet promised at Deu_18:15. Their desire to avenge the death of John made them feverishly anxious for the appearance of the Messiah, but this faith was inconstant.] [378]

[FFG 375-378]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. When Jesus heard of it. When he heard of the fate of John the Baptist and of Herod's conjectures concerning himself. It was a busy time. The twelve had just returned from a highly successful ministry and his own popularity was at its greatest height. The crowds, anxious to see, converse with him, or to be healed, pressed on him so as to give no leisure for reflection, or even to eat (Mark 6:31). It was but natural that he should wish a quiet season on receiving the tidings of the death of one related to him like John. Into a desert place. Not a sandy, barren spot, but one uninhabited and lonely. They crossed the Sea of Galilee (John 6:1), and proceeded in the direction of Bethsaida-Julias, as its northeastern corner (Luke 9:10), just above the entrance of the Jordan into it. To the south of it was the green and narrow plain of El-Batihah, “with abundant grass, and abundant space for the multitude to have sat down.” They followed him on foot out of the cities. The multitudes, seeing the course of the boat that bore the Savior and the twelve from Capernaum, rushed along the shore in order to reach its landing place in advance. The country west of the Sea of Galilee was, at that period, according to Josephus, wonderfully populous. Capernaum alone had 30,000 inhabitants, and there were twelve other cities upon or near its shores.

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.

Connecting Statement:

These verses describe how Jesus reacted when he heard that Herod had executed John the Baptist.

General Information:

These verses give background information about the miracle that Jesus is about to perform by feeding five thousand people. (See: Background Information)

Now

This word is used here to mark a break in the main story line. Here Matthew starts to tell a new part of the story.

heard this

"heard what happened to John" or "heard the news about John"

he withdrew

"he left" or "he went away from the crowd." It is implied that Jesus' disciples went with him. AT: "Jesus and his disciples left" (See: Assumed Knowledge and Implicit Information)

from there

"from that place"

When the crowds heard of it

"When the crowds heard where Jesus had gone" or "When the crowds heard that he had left"

the crowds

"the crowds of people" or "the huge group of people" or "the people"

on foot

This means that the people in the crowd were walking. (See: Idiom)

Then Jesus came before them and saw the large crowd

"When Jesus came ashore, he saw a large crowd"

translationWords

Jesus

compassion

cure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13–21. JESUS RETIRES TO A DESERT PLACE, WHERE HE FEEDS FIVE THOUSAND

Mar 6:31-44; Luk 9:10-17; Joh 6:5-14.

This is the only miracle narrated by all the Evangelists. In St John it prepares the way for the memorable discourse on the ‘Bread of Life.’ St John also mentions, as a result of this miracle, the desire of the people ‘to take him by force and make him a king.’ There is a question as to the locality of the miracle. St Luke says (ch. Mat 9:10) that Jesus ‘went aside privately into a desert place belonging to a city called Bethsaida.’ St Mark (Mar 6:45) describes the disciples as crossing to Bethsaida after the miracle. The general inference has been that there were two Bethsaidas; Bethsaida Julias, near the mouth of the Jordan (where the miracle is usually said to have taken place), and another Bethsaida, mentioned in the parallel passage in St Mark and possibly Joh 1:44. But the Sinaitic MS. omits the words in italics from Luke, and at Joh 6:23 reads, ‘When, therefore, the boats came from Tiberias, which was nigh unto the place where they did eat bread.’ If these readings be accepted, the scene of the miracle must be placed near Tiberias; the Bethsaida of Mark, to which the disciples crossed, will be the well-known Bethsaida Julias, and the other supposed Bethsaida will disappear even from the researches of travellers.

13. πεζῇ (ὁδῷ), ‘on foot,’ i.e. not by boat; cp. Act 20:13, μέλλων αὐτὸς πεζεύειν.

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.

13-21.] Feeding of the five thousand. Mar 6:30-44.Luk 9:10-17Luk 9:10-17. Joh 6:1-13, where also see notes.

13.] There is some difficulty here in conceiving how the narration is to proceed continuously. The death of the Baptist is evidently retrospectively and parenthetically inserted: and yet the retirement of our Lord in this verse seems to be the immediate consequence of his hearing of that occurrence. But this may well have been so: for (1) the disciples of John would be some days in bringing the news from Machærus to Capernaum, and the report mentioned in ver. 1 might reach Herod meantime; (2) the expression with which that report is introduced, ἐν ἐκείνῳ τῷ καιρῷ, extends it over a considerable space of time; and (3) the message which the disciples of John brought to our Lord might have included both particulars, the death of their Master, and the saying of Herod respecting Himself.

He went across the lake (Joh 6:1) into a desert place belonging to the city called Bethsaïda (Luk 9:10). His retirement (Luke, ibid., and Mar 6:30) was connected also with the return of the twelve from their mission: compare the full and affecting account of the whole transaction in Mar 6:30-35.

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

13. And Jesus heard it, and withdrew thence in a boat to a desert place privately; and the multitudes heard it, and followed Him on foot from the cities.—ἀνεχώρησεν ἐκεῖθεν] both favourite words of Mt.; see on 2:12 and 4:21. The last place mentioned was Nazareth, 13:54.—καὶ ἀκούσαντες, κ.τ.λ.] Mk. has: “And many saw them going, and recognised (them), and ran together there on foot from all the cities, and went before them.” Mt. summarises.

(M)

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

On foot [πεζη] . Rev., by land in margin, which is better; for the contrast is between Jesus ' journey by ship and that of the multitude by land.

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