Exegetical and Hermeneutical Commentary of John 6:13
Therefore they gathered [them ]together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.
13. baskets ] All four accounts have the same word for basket, cophinus, i.e. the wallet which every Jew carried when on a journey, to keep himself independent of Gentile food, which would be unclean. Comp. Juvenal iii. 14. Each of the Twelve gathered into his own wallet, and filled it full. Moreover in referring to the miracle the word cophinus is used (Mat 16:9). In the feeding of the 4000 (Mat 15:37; Mar 8:8), and in referring to it (Mat 16:10), a different word for basket, spuris, is used. Such accuracy is evidence of truth. See note on Mar 8:8. S. Mark tells us that fragments of fish were gathered also. The remnants far exceed in quantity the original store.
The expedients to evade the obvious meaning of the narrative are worth mentioning, as shewing how some readers are willing to ‘violate all the canons of historical evidence,’ rather than admit the possibility of a miracle: (1) that food had been brought over and concealed in the boat; (2) that some among the multitude were abundantly supplied with food and were induced by Christ’s example to share their supply with others; (3) that the whole is an allegorical illustration of Mat 6:33. How could either (1) or (2) excite even a suspicion that He was the Messiah, much less kindle such an enthusiasm as is recorded in Joh 6:15? And if the whole is an illustration of Mat 6:33, what meaning in the allegory can be given to this popular enthusiasm? There are “rationalising expedients that are considerably more incredible than miracles.” S. p. 126.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore they gathered [them] together,…. The several broken bits of bread, which lay about upon the grass, which the people had left, after they had been sufficiently refreshed:
and filled twelve baskets; every disciple had a basket filled:
with the fragments of the five barley loaves; and it may be of the fishes also:
which remained over and above unto them that had eaten; such a marvellous increase was there, through the power of Christ going along with them; insomuch that they multiplied to such a degree, either in the hands of the distributors, or of the eaters.
Fuente: John Gill’s Exposition of the Entire Bible
Twelve baskets ( ). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail used at the feeding of the four thousand (Mark 8:8; Matt 15:37). Here all the Gospels (Mark 6:43; Matt 14:20; Luke 9:17; John 6:13) use . The same distinction between and is preserved in the allusion to the incidents by Jesus in Mark 8:19; Mark 8:20; Matt 16:9; Matt 16:10.
Unto them that had eaten ( ). Articular perfect active participle (dative case) of , old verb to eat, only here in N.T., though often in LXX.
Fuente: Robertson’s Word Pictures in the New Testament
Baskets [] . See on Mt 14:20. Wyc., coffins.
With the fragments, etc. John goes into fuller detail than the Synoptists. Mark alone notes the gathering of the remains of the fishes. John also uses ejgemisan, filled, for they took up, or were taken up, of the Synoptists. Five barley loaves. A detail peculiar to John, emphasizing the identity of the fragments with the original loaves.
Unto them that had eaten (bebrwkosin). Only here in the New Testament.
Fuente: Vincent’s Word Studies in the New Testament
1) “Therefore they gathered them together,” (sunegagon oun) “Therefore they gathered,” or collected the fragments that were left over.
2) “And filled twelve baskets,” (kai egemisan dodeka kophinous) “And they filled twelve baskets,” of the wallet kind of baskets every Jew carried while on a journey, as also used Mat 16:8-12. The twelve baskets were apparently those carried by the twelve disciple-apostles who companied with Jesus from John’s baptism, Ac 1 22, 23.
3) ”With the fragments of the five barley loaves,” (klasmaton ek ton pente arton ton krithinon) ”of fragments out of and from the five barley loaves, “of bread of poorer people, not of wheat bread. The excess fragments were far in excess of the original amount of food. This simply confirms that one does not impoverish himself, in obeying God, in caring for the needy, Eph 1:20.
4) “Which were left over and above,” (ha eperisseusan) “Which were left over,” in excess of the needs of the large, famishing throng, Luk 9:17.
5) “Unto them that had eaten.” (tois bebrokosin) “Which had been served to those who had eaten,” while seated upon the grassy ground, Mat 14:20; Mar 6:43. Mark and Matthew both certify that the throng was of 5,000 men besides women and children, an estimated 15,000 or more people, Mat 14:21; Mar 6:44.
Fuente: Garner-Howes Baptist Commentary
13. And filled twelve baskets. When four thousand men were fed by seven loaves, Matthew relates that the number of baskets filled with fragments was exactly the same with the number of the loaves, (Mat 15:37.) Since, therefore, a smaller quantity is sufficient for a greater number of men, and since the quantity left is nearly double, hence we see more clearly of what value is that blessing of God, against the sight of which we deliberately shut our eyes. We ought also to observe, in passing, that though Christ commands them to fill the baskets for illustrating the miracle, yet he likewise exhorts his disciples to frugality, when he says, Gather the fragments which are left, that nothing may be lost; for the increase of the bounty of God ought not to be an excitement to luxury. Let those, therefore, who have abundance, remember that they will one day render an account of their immoderate wealth, if they do not carefully and faithfully apply their superfluity to purposes which are good, and of which God approves.
Fuente: Calvin’s Complete Commentary
(13) Comp. Note on Mat. 14:20.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.
Ver. 13. Filled twelve baskets ] See 1Ki 17:15-16 Mat 14:20 , See Trapp on “ Mat 14:20 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joh 6:13 . , the superabundance, the broken pieces of the five loaves which were in excess of the requirements, , filled , that is to say, far exceeded the original five loaves. [French, Coffin , petit panier d’osier; cf. our “coffin” and “coffer”], a large wicker basket or hamper used in many countries by gardeners for carrying fruit, vegetables, manure, soil; and identified with the Jew by Juvenal (Joh 3:14 ), “Judaeis quorum cophinus foenumque supellex”. (See further Mayor’s note on the line, and Sat. , vi. 541.) This gives colour to the idea that each of the apostles may have carried such a basket, which would account for the twelve. But why they should have had the baskets with nothing to carry in them does not appear.
Fuente: The Expositors Greek Testament by Robertson
twelve, one for each of the apostles.
baskets. Greek. kophinos = a wicker hand-basket, not the same as in Mat 15:37. Mar 8:8.
unto them that had eaten. Recorded only by John.
eaten = fed. Greek. bibrosko. Occurs only here. Root of our “browse”, to feed in the open.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 6:13. ) fragments.
Fuente: Gnomon of the New Testament
Joh 6:13
Joh 6:13
So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remained over unto them that had eaten.-This was a miracle manifesting creative power. A miracle is the bestowing on others the power to do what God only can do. It is done to attest the presence and power of God in the person who performs the miracle to show that he acts and speaks for God, so in hearing him he hears God. There is no more power exerted in a miracle than is put forth in the ordinary provisions of nature. It did not require more power or wisdom to make this bread and these fishes than was used in devising and putting in force the processes of the material world by which men and animals have been fed through all the years of their existence. The difference is that this last is done in accordance with the fixed working, and points back to a wise Creator and Ruler, but does not definitely point out that Creator and Ruler. The miracle points out the person who represents and speaks for the Creator and Ruler of all things. This and all the miracles or signs that Jesus wrought testify to the world that he spoke and acted by the authority of God. [Simply feeding five thousand was no miracle; for the reason God fed them and the rest of the world the day before and the day following and all the time through natural laws. The way in which God did it constituted a miracle.]
Joh 6:14
Joh 6:14
When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world.-The conclusion reached was that he was the prophet that it had been foretold would come into the world by Moses (Deu 18:15-19), and referred to by the delegation sent to visit John the Baptist (Joh 1:21). This prophet was to be the king of Israel, the head of the kingdom of God on earth. They acknowledged: This is the Christ.
Fuente: Old and New Testaments Restoration Commentary
and filled: 1Ki 7:15, 1Ki 7:16, 2Ki 4:2-7, 2Ch 25:9, Pro 11:24, Pro 11:25, 2Co 9:8, 2Co 9:9, Phi 4:19
Reciprocal: Deu 8:8 – barley Rth 2:18 – she had reserved 2Ki 4:42 – of barley
Fuente: The Treasury of Scripture Knowledge
3
People who are still hungry do not stop eating as long as there is yet something to eat at hand. The fact of having this much left after eating, proves that the multitude had a sufficiency of food.
Fuente: Combined Bible Commentary
Joh 6:13. Therefore they gathered them together, and filled twelve baskets with pieces from the five barley loaves, which remained over and above unto them that had eaten. The repetition of the words, the five barley loaves, is remarkable; the writer wishes to lay emphasis on the identity of the fragments with the loaves of the original supply. Mark speaks of the collection of the fragments of the fishes (Joh 6:43); John, intent on the idea to be unfolded, alike in the scene and in the discourse that followed it, passes by this circumstance. The number of baskets was twelve. We can hardly doubt that each Apostle had his own basket, and that each of these was filled. Nor is it fanciful to see in this a token that what was symbolized by the precious bread was destined for each tribe of Israel. In every narrative of this miracle the same word (cophinus) is used for basket; in the accounts of the feeding of the four thousand (Mat 15:37; Mar 8:8) the word is entirely different; and where the two miracles are referred to together, each retains the word that belongs to it; so that in Mat 16:9-10, and Mar 8:19-20, the word baskets, repeated in our translation, answers to different words. Johns agreement with the other Evangelists in so minute a point as the use of cophinus in connection with this miracle is interesting and important.