Exegetical and Hermeneutical Commentary of John 6:3
And Jesus went up into a mountain, and there he sat with his disciples.
3. into a mountain ] Rather, into the mountain, or, perhaps the mountainous part of the district. The definite article indicates familiarity with the locality. Comp. Joh 6:15. We have no means of determining the precise eminence.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 3. Went up into a mountain] This mountain must have been in the desert of Bethsaida, in the territories of Philip, tetrarch of Galilee. Our Lord withdrew to this place for a little rest; for he and his disciples had been so thronged with the multitudes, continually coming and going, that they had not time to take necessary food. See Mr 6:31.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That is, the third passover after our Saviour had entered upon his public ministry; by which we may observe, that John omitted many things spoken and done by our Saviour in the year immediately following the second passover, for he giveth us no further account than what we have in the former chapter, and in this. The other evangelists give us a more full account of them. The place whither our Saviour went seemeth to have been toward the end of the lake, so as the people could go on foot, and turn at the point of the lake, and be there before the ship could cross the water.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. a mountainsomewhere inthat hilly range which skirts the east side of the lake.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jesus went up into a mountain,…. In a desert place near Bethsaida, Lu 9:10;
and there he sat with his disciples; partly for security from the cruelty of Herod, having just heard of the beheading of John; and partly for privacy, that he might have some conversation alone with his disciples, upon their return from off their journey; as also for the sake of rest and refreshment; and according to the custom of the Jewish doctors, which now prevailed, [See comments on Mt 5:1], he sat with his disciples, in order to teach and instruct them.
Fuente: John Gill’s Exposition of the Entire Bible
Into the mountain ( ). From the level of the Jordan valley up into the high hill on the eastern side. Mark (Mr 6:46) and Matthew (Mt 14:23) mention that after the miracle Jesus went further up into the mountain to pray.
Sat (). Imperfect middle of , was sitting, a picture of repose.
Fuente: Robertson’s Word Pictures in the New Testament
A mountain [ ] . Strictly, the mountain. The writer speaks as one familiar with the district.
He sat [] . Imperfect : was sitting, when he saw the multitude approaching (ver. 5).
Fuente: Vincent’s Word Studies in the New Testament
1) “And Jesus went up into a mountain,” (anelthen de eis to oros lesous) “Then Jesus went up into the mountain range or area, a chain of hills east of the sea now called the Golan Heights. He went up from the lower level of the ground, leaving the multitude behind; Or on the west side of the sea, into the range of the Mount of Beatitudes. Which direction and mountain is not dear, on this occasion.
2) “And there he sat with his disciples.” (kai ekei ekatheto meta ton matheton autou) “And there he sat down with his disciples,” as he often did, to rest or to teach, and to find a bit of peace, Mar 6:31.
Fuente: Garner-Howes Baptist Commentary
3. Jesus therefore went up into a mountain. Christ unquestionably sought a place of retirement till the feast of the Passover; and therefore it is said that he sat down on a mountain with his disciples. Such was undoubtedly the purpose which he formed as man; but the purpose of God was different, which he willingly obeyed. Although, therefore, he avoided the sight of men, yet he permits himself to be led by the hand of God as into a crowded theater; for there was a larger assembly of men in a desert mountain than in any populous city, and greater celebrity arose from the miracle than if it had happened in the open market-place of Tiberias We are therefore taught by this example to form our plans in conformity to the course of events, but in such a manner that, if the result be different from what we expected, we may not be displeased that God is above us, and regulates everything according to his pleasure.
Fuente: Calvin’s Complete Commentary
(3) A mountain.Better, the mountain, or, perhaps, the hill-country on the east shore of the sea. See the parallel passages.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Jesus went up into the hill, and there he sat with his disciples.’
In order to have time away from the sign-seekers Jesus took His disciples up into a hill. It is clear that He had been engaged in an extensive preaching ministry and now felt that they all needed a rest. So they retired and had fellowship together. But it was only for a time and then He made Himself available again.
There may here be a hint here of how Moses went into Mount Sinai with the elders of Israel to gather before God (Exo 24:9-11). Now the new Moses was here with the new leaders of the people of God.
Fuente: Commentary Series on the Bible by Peter Pett
3 And Jesus went up into a mountain, and there he sat with his disciples.
Ver. 3. And Jesus went up into a mount ] See Trapp on “ Mat 5:1 “ He would have been private till the passover and refreshed himself with his disciples; but seeing God had now put a new opportunity into his hands of benefiting many, he would not neglect it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] , perhaps ‘the hill country’ on the shore of the lake = , Matt. The expression is used by John only here and in Joh 6:15 , but no inference can be drawn from that, for this is the only portion of the Galilan Ministry related by him.
Fuente: Henry Alford’s Greek Testament
into. Greek. eis. App-104.
a mountain = the mountain, i.e. the one overlooking the lake.
sat = was sitting [when He saw the crowds approach ing].
with = amid. Greek. meta. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] , perhaps the hill country on the shore of the lake = , Matt. The expression is used by John only here and in Joh 6:15, but no inference can be drawn from that, for this is the only portion of the Galilan Ministry related by him.
Fuente: The Greek Testament
Joh 6:3. , went up) Not after the arrival of the people, but in the meantime, whilst the people were approaching.-, He was sitting) He did not desire the people to come to Him; but He graciously received them [when they came].
Fuente: Gnomon of the New Testament
Joh 6:3
Joh 6:3
And Jesus went up into the mountain, and there he sat with his disciples.-This mountain was on the east side of the Sea of Galilee.
Fuente: Old and New Testaments Restoration Commentary
Joh 6:15, Mat 14:23, Mat 15:29, Luk 6:12, Luk 6:13, Luk 9:28
Reciprocal: Mat 5:1 – he went
Fuente: The Treasury of Scripture Knowledge
3
According to Mar 6:31, Jesus took his disciples and went into the mountain for relief from the crowds, for they interfered even with their meals.
Fuente: Combined Bible Commentary
Joh 6:3. And Jesus went up into the mountain, and there he sat with his disciples. He retired for the purpose of rest and prayer, and that he might instruct his disciples,the twelve who had just returned from their mission (Mar 6:30). The mountain we must probably understand in a general sense as meaning the high ground near Bethsaida. In this part the eastern hills closely approach the lake.
Fuente: A Popular Commentary on the New Testament
This miracle of our Saviour’s feeding five thousand persons with five barley loaves and two small fishes, is recorded by all the four Evangelists, and several particulars therein are very remarkable.
Observe, 1. What a poor and slender provision the Lord of the whole earth hath for his family, for himself, for his disciples, and the multitude; nothing more than five barley loaves and two fishes.
Teaching us, That these bodies of ours must be fed, not pampered. Our belly must not be our master, much less our God; and as the quality of the victuals was plain, so was the quantity small; only five loaves and two fishes. Well might the disciples say, What are they among so many? The eye of sense and reason sees an utter impossibility of those effects which faith can easily apprehend, and a divine power more easily produce. When men judge by sense and reason, and do not look to Christ’s power, if extremities come, they are soon at their wit’s end, and know not what to do.
Observe, 2. How the great Master of this miraculous feast doth marshal his guests; he commanded them to sit down. None of the people reply, “Sit down, but to what? Here’s the mouths, but where’s the meat? We may soon be set, but when shall we be served?” Not a word like this, but they obey and expect. Lord how easy it is to trust thy providence, and rely upon thy power, when there is corn in the barn, bread in the cupboard, money in the purse. But when our stores are empty, when our stock runs low, when we have nothing in hand, then to depend upon an invisible bounty, is a noble act of faith indeed.
Observe, 3. The actions performed by our blessed Saviour.
1. He blessed the loaves; teaching us by his example, never to use or receive the good creatures of God without prayer and praise, not to sit down to our food as a beast to his fodder. Christ broke the loaves: he could have mutiplied them whole, why then doth he rather chuse to do it in the breaking?
Perhaps to teach us, that we may rather expect his blessings in the distribution of his bounty, than in the reservation of it. Scattering is the way to increasing, and liberality the way to riches.
Again, 3. He gave to his disciples, that they might distribute to the multitude; he did not do it with his own hands, but by theirs; doubtless it was to gain reputation to his disciples, from the people: the same course doth Christ take in spiritual distributions. He that could feed the souls of his people immediately by the hand of his Spirit, chuses rather by the hands of his ministers to divide the bread of life among them.
Observe, 4. The reality and greatness of the miracle, They did all eat, and were filled; they did eat, not a crumb or a bit, but to satiety and fulness. All that were hungry did eat, and all that did eat were satisfied, and yet twelve baskets of fragments remain. More is left than was at first set on. It is hard to say which was the greatest miracle, the miraculous eating, or miraculous leaving. If we consider what they ate, we may wonder that they left any thing; if what they left, that they eat anything.
Observe lastly, These fragments, though of barley loaves and fish bones, must not be lost, but gathered up; we must exercise frugality in the enjoyment of the greatest plenty.
Lord! how tremendous will their account be, who, having large and plentiful estates, do consume them upon their lusts! how will they wish they had been born to poverty and necessity, when they appear to make up their accounts before God!
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 3, 4. And Jesus went up into the mountain, and there he sat down with his disciples. 4. Now the Passover, the feast of the Jews, was at hand.
The expression, the mountain, denotes not a particular mountain, which was in the region (for the locality has not been designated), but the mountainous country, in contrast to the level of the shore. Jesus had sought a solitary place there, and was conversing in it with his disciples. John’s expression has some resemblance to that of Mat 15:29, immediately after the second miracle of the loaves.
What is the purpose of the remark in Joh 6:4? Is it a chronological note? In that case, it would rather have been placed at the beginning of the narrative. It occurs here incidentally, after the manner of John, as an explanatory remark (comp. Joh 1:24). But with what purpose? According to Meyer, to explain the great gathering which is spoken of in Joh 6:5. But this explanation forces him to distinguish this multitude from that of Joh 6:2, which is evidently inadmissible. Weiss acknowledges this, and sees in Joh 6:2, and Joh 6:5, the crowd of pilgrims who are about to go to Jerusalem for the Passover. But what had the caravans going up to this feast to do in this out of the way place? And is it not very clear, from Joh 6:2, that these numerous arrivals are no others than the multitudes who habitually accompanied Jesus in Galilee? The mention of the feast near at hand, must, therefore, serve to explain, not the presence of the multitudes, but the conduct of Jesus towards them.
Not being able to go to Jerusalem for the feast (Joh 7:1), Jesus, on seeing these multitudes hastening towards Him in the wilderness, recognizes in this unexpected circumstance a signal from the Father. He puts this concourse in comparison with the feast which is about to be celebrated in Jerusalem, and He says for Himself, for His disciples, for the multitude: We also will have our Passover! This is the thought which sets in its true light the following miracle, as the discourses which are connected with it prove. For Jesus represents Himself here as the one whose flesh and blood are designed to give life to believers, a point which undoubtedly calls to mind the sacrifice and eating of the Paschal lamb. By this fourth verse John gives us, therefore, the key of the whole narrative, as he had given us in Joh 3:1, by the words: of the Pharisees, that of the whole conversation with Nicodemus. The denials of Weiss and Keil seem to us to rest on no sufficient grounds. The term .., the feast of the Jews, must, according to Keil, explain the word Passover, which was unknown to Greek readers, or, according to others, designate this feast as the feast par excellence for the Jews; but comp. Joh 2:13, and Joh 7:2. Perhaps John desires to make us understand the total separation which was more and more evident between Jesus and this people who were becoming foreign to Him. From the incident in Luk 6:1-5, and the parallel passages, we discover in the Synoptics also a spring season passed in Galilee during the course of the ministry accomplished in that province.