Exegetical and Hermeneutical Commentary of John 6:15

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

15. take him by force ] Carry Him up to Jerusalem and proclaim Him king at the Passover. This again is peculiar to S. John. In his Epic he points out how the enmity of Christ’s foes increases; and nothing increased it so much as popular enthusiasm for Him: comp. Joh 3:26, Joh 4:1-3, Joh 7:40-41; Joh 7:46, Joh 8:30, Joh 9:30-38, Joh 10:21; Joh 10:42, Joh 11:45-46, Joh 12:9-11.

again ] He had come down to feed them.

into a mountain ] Better, as in Joh 6:3, into the mountain, or the hill country.

himself alone ] S. Matthew and S. Mark tell us that the solitude He sought was for prayer. S. Luke (Luk 9:18) mentions both the solitary prayer and also a question which seems to refer to this burst of enthusiasm for Christ; ‘Whom say the people that I am?’ Thus the various accounts supplement one another.

Fuente: The Cambridge Bible for Schools and Colleges

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

Fuente: Albert Barnes’ Notes on the Bible

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

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

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

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. departed . . . to a mountainhimself alone(1) to rest, which He came to this “desertplace” on purpose to do before the miracle of the loaves, butcould not for the multitude that followed Him (see Mr6:31); and (2) “to pray” (Mat 14:23;Mar 6:46). But from Hismountain-top He kept watching the ship (see on Joh6:18), and doubtless prayed both for them, and with a view to thenew manifestation which He was to give them of His glory.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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

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

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

Fuente: John Gill’s Exposition of the Entire Bible

Christ Walks on the Water.

      15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.   16 And when even was now come, his disciples went down unto the sea,   17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.   18 And the sea arose by reason of a great wind that blew.   19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.   20 But he saith unto them, It is I; be not afraid.   21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

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

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

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

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

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

      II. Here is the disciples’ distress at sea. They that go down to the sea in ships, these see the works of the Lord, for he raiseth the stormy wind,Psa 17:23; Psa 17:24. Apply this to these disciples.

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

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

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

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

Fuente: Matthew Henry’s Whole Bible Commentary

Perceiving (). Second aorist active participle of . It was not hard for Christ to read the mind of this excited mob.

They were about (). Present active indicative of . Probably the leaders were already starting.

Take him by force (). Present active infinitive of , old verb for violent seizing (Matt 11:12; Matt 13:19). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate.

To make him king ( ). Purpose clause with and the first aorist active subjunctive of with as predicate accusative. It was a crisis that called for quick action.

Himself alone ( ). At first he had the disciples with him (verse 3). But he sent them hurriedly by boat to the western side (Mark 6:45; Matt 14:22) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mark 6:46; Matt 14:23).

Fuente: Robertson’s Word Pictures in the New Testament

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

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

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

Fuente: Vincent’s Word Studies in the New Testament

JESUS WALKED UPON THE SEA, v. 15-21

1) ”When Jesus therefore perceived,” (lesous oun gnous) “Therefore Jesus realizing,” the attitudes and impulses of the people of Galilee.

2) “That they would come and take him by force,” (hoti mellousin erchesthai kai harpazein autoun) “That they were about (ready) to come, of their own accord and seize him,” to swoop down as a falcon on its prey, as a result of the last miracle that had affected such a mighty throng of them, and had become known shortly by others of the immediate area. These people, headed for Jerusalem, were ready to throw off the yolk of Rome, and of Herod, who had just murdered John the Baptist.

3) “To make him a king,” (hina poiesosin basilea) “In order that they might make a king,” of Him, publicly announce Him as their king, as an ideal leader of supernatural powers, which He used for their compassionate care, in so many miraculous ways, Joh 1:33; Joh 1:36. Jesus had to press upon the disciples to leave Him and let Him handle the dispersing of the milling crowd, Mat 14:22; Mar 6:45.

4) “He departed again into a mountain himself alone.” (anechoresen palin eis to oros autos monos) “He went away again into the mountain range alone,” similar to that referred to v. 3, there this time to pray, Mat 14:23; Mar 6:46.

Fuente: Garner-Howes Baptist Commentary

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

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

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

We know how furious were the efforts of adversaries to extinguish the glory of Christ. That violence, indeed, reached its extreme point when he was crucified. But by means of his crucifixion salvation was obtained for the world, (126) and Christ himself obtained a splendid triumph over death and Satan. If he had permitted himself to be now made a king, his spiritual kingdom would have been ruined, the Gospel would have been stamped with everlasting infamy, and the hope of salvation would have been utterly destroyed. Modes of worship regulated according to our own fancy, and honors rashly contrived by men, have no other advantage than this, that they rob God of his true honor, and pour upon him nothing but reproach.

And take him by force. We must also observe the phrase, take by force They wished to take Christ by force, the Evangelist says; that is, with impetuous violence they wished to make him a king, though against his will. If we desire, therefore, that he should approve of the honor which we confer upon him, we ought always to consider what he requires. And, indeed, they who venture to offer to God honors invented by themselves are chargeable with using some sort of force and violence towards him; for obedience is the foundation of true worship. Let us also learn from it with what reverence we ought to abide by the pure and simple word of God; for as soon as we turn aside in the smallest degree, the truth is poisoned by our leaven, so that it is no longer like itself. They learned from the word of God that he who was promised to be the Redeemer would be a king; but out of their own head they contrive an earthly kingdom, and they assign to him a kingdom contrary to the word of God. Thus, whenever we mix up our own opinions with the word of God, faith degenerates into frivolous conjectures. Let believers, therefore, cultivate habitual modesty, lest Satan hurry them into an ardor of inconsiderate and rash zeal, (127) so that, like the Giants, they shall rush violently against God, who is never worshipped aright but when we receive him as he presents himself to us.

It is astonishing that five thousand men should have been seized with such daring presumption, that they did not hesitate, by making a new king, to provoke against themselves Pilate’s army and the vast power (128) of the Roman empire; and it is certain that they would never have gone so far, if they had not, relying on the predictions of the Prophets, hoped that God would be on their side, and, consequently, that they would overcome. But still they went wrong in contriving a kingdom of which the Prophets had never spoken. So far are they from having the hand of God favorable to aid their undertaking that, on the contrary, Christ withdraws. That was also the reason why wretched men under Popery wandered so long in gross darkness — while God was, as it were, absent — because they had dared to pollute the whole of his worship by their foolish inventions. (129)

(126) “ Le salut a este acquis aux hommes;” — “salvation was obtained for men.”

(127) “ En une ardeur de zele inconsidere et temeraire.”

(128) “ La grande puissance.”

(129) “ Par leurs folles inventions.”

Fuente: Calvin’s Complete Commentary

(15) When Jesus therefore perceived. . . .St. John has told us of the effect of the sign on the multitude. He knows also the reason of Christs retirement, while St. Matthew and St. Mark only state the fact that He retired to pray. They knew not that He wished to avoid that throng of people who thought of the Messiah as a temporal king, and would have borne Him with them to the great feast at the royal city. St. Luke does not contain this section, but comp. the question recorded by him in Joh. 9:18 et seq., which grows immediately out of it.

A mountain.Better, the mountain, or the hill-country (Joh. 6:3). He withdrew again to the place where He was before.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

65. JESUS WALKS ON THE SEA, Joh 6:15-21 .

Mat 14:22-36; Mar 6:45-56.

Fuente: Whedon’s Commentary on the Old and New Testaments

15. Make him a king Just as the devil had long before proposed. See note on Mat 4:8.

Fuente: Whedon’s Commentary on the Old and New Testaments

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

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

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

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

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

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

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

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

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

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 6:15. When Jesus therefore perceived The people thus fed by miracle were unspeakablyastonished; for indeed it was wonderful to see the food extending itself among their hands. In the height of their transport, they proposed to take Jesus by force, and make him a king, that is to say, to constrain him to assume the title of Messiah without further delay. Anciently it was usual for great men, who courted the favour of the populace, to give public feasts, at which theyinvited all the inhabitants of a town or city. Le Clerc therefore fancies that the multitude took the miracle of the loaves for a thing of this kind; and that they expressed their gratitude to Jesus, by offering to aid him in what they supposed was his purpose. It is, however, full as probable, if not more so,that in this they fulfilled their own inclinations, which led them to wish for the coming of the Messiah’s kingdom, wherein they all expected to enjoy great secular advantages; for, to say the truth, they might very naturally imagine that he, who with five loaves and two fishes could feed so many thousands, was in a condition to support armies any length of time that he pleased. See the note on Mat 14:22. Into a mountain should rather be rendered into the mountain, mentioned above, Joh 6:3. Before Jesus went into this mountain, several things happened, which the other evangelists have related, and to which we refer.

Fuente: Commentary on the Holy Bible by Thomas Coke

When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. (16) And when even was now come, his disciples went down unto the sea, (17) And entered into a ship, and went over the sea, toward Capernaum. And it was now dark, and Jesus was not come to them. (18) And the sea arose, by reason of a great wind that blew. (19) So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. (20) But he saith unto them, It is I, be not afraid, (21) Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

How little did the multitude know, that Jesus was indeed Jehovah’s king in Z ion, which from everlasting had been set up in the decrees of covenant engagements! How little was Christ known then, and how little even now, by many that follow him and profess themselves to be Christians, but are no more so than by name! I do not think it necessary to notice in this place again, what hath been observed in the relation of the same account by Matthew. See Mat 14:24 . But I beg the Reader both then and now, not to lose sight of such a demonstration of Christ’s Godhead, by two such mighty acts, as walking upon the sea, and causing the arrival of the ship the moment he entered it, to be at the destined place the disciples had embarked for. And doth not Jesus now in spirit walk over all the stormy dispensations of his people, to come to their relief? And doth he not after bring them home, long before their expectations, when through fire and water he brings them through into a wealthy place? Psa 66:12 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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

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

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

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

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

Fuente: Henry Alford’s Greek Testament

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

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Joh 6:15

15So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone.

Joh 6:15 The crowd was excited by Jesus’ Messianic miracle of providing food. This verse may relate to the evil one’s temptation of Mat 4:3.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

perceived. See note on Joh 1:10. App-132.

would come = were about to come.

to = in order that (Greek. hina) they might.

departed = withdrew. Greek. anachoreo. Only here in John.

Fuente: Companion Bible Notes, Appendices and Graphics

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

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

Fuente: The Greek Testament

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

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

Fuente: Gnomon of the New Testament

Joh 6:15

Joh 6:15

Jesus therefore perceiving that they were about to come and take him by force, to make him king,-The Jews supposed that this prophet was to be a king that would deliver them from bondage, and they went about to make him a king. The faith of these Jews seems to have been impulsive and momentary. When they saw the manifestation of power they were aroused, but when cooled down their faith passed away. They went about to make him their king, hoping that he would deliver them from bondage to the Roman rulers. Jesus felt the human love of power, was flattered by the favor shown him, and felt the human temptation to yield. Paul says that he hath been in all points tempted like as we are, yet without sin. (Heb 4:15). He resisted the temptation, sent away his disciples (Mat 14:22), and [he went into the mountain alone. Convinced that he was Christ, they sought to proclaim him king, to raise his standard, and establish his government.]

withdrew again into the mountain himself alone.-For a season of prayer and communion with his Father. When Jesus was tempted and tried, overcome as a human being with labor, or had important work pressing on him, he sought the seclusion of the mountain and the coming of night for continued seasons of prayer to God. (Luk 6:12; Luk 9:28).

Fuente: Old and New Testaments Restoration Commentary

Jesus Brings Peace to Troubled Hearts

Joh 6:15-21

The most conclusive proof that our Lord was no weak fanatic or enthusiast is afforded by the calm temper which refused the eager impulse of the crowds to make Him king. Here the temptation of the wilderness was repeated; and only one who was filled with the unwavering determination to do Gods will, could have refused this short cut to Messianic empire. Notice these withdrawals of our Lord to the calm of natures stillness and the bosom of God. If he needed such spaces of undisturbed meditation and communion, surely we do.

He knew when he pressed the disciples into the boat, that the night would be full of storm, but He did not hesitate to expose them to its peril; he was conscious of His ability to turn that storm to the highest use by coming to their help. His advent is often delayed, but he always comes. Delays are not denials. He is as near in the storm as though already in the boat. The storm-waves are His pathway. Be not afraid! The people hurried across the Lake in the early morning, conveyed in the boats which had come to take them off; but as Jesus sorrowfully perceived, their object was to receive His gifts and not Himself.

Fuente: F.B. Meyer’s Through the Bible Commentary

perceived: Joh 2:24, Joh 2:25, Heb 4:13

take: Joh 7:3, Joh 7:4, Joh 12:12, Joh 12:13, Mar 11:9, Luk 19:38

he departed: Joh 5:41, Joh 18:36, Mat 14:22, Mar 6:46-52

Reciprocal: Jdg 8:22 – Rule thou Isa 3:6 – a man Mat 8:18 – saw Mat 14:23 – he was Mar 1:35 – General Mar 3:9 – because Mar 6:45 – straightway Luk 5:16 – General Luk 12:14 – who Joh 6:3 – General Joh 6:26 – Ye seek Joh 7:31 – believed Act 14:18 – scarce

Fuente: The Treasury of Scripture Knowledge

THE KING AND THE KINGDOM

Jesus therefore perceiving that they were about to come and take Him by force, to make Him king, withdrew again into the mountain Himself alone.

Joh 6:15 (R.V.)

It was the miracle of the loaves and fishes that provoked the popular enthusiasm; and no doubt the people thought that, if He were their king, all their material wants would be certain to receive satisfaction.

I. It is not Christs first object to secure for men in this life outward conditions favourable to universal ease and comfort.That was clearly not His object in the creation of the material universe which He has built for our home. Men have to live by the sweat of their brow, and in most parts of the world they have to work hard in order to live. There are fogs and floods; harvests are blighted; there is intolerable heat; there is intolerable cold. Men are disciplined to endurance by physical discomfort. Their intellectual life is provoked to strenuous activity by the hardships and difficulties of their condition. The proverbial garden of the sluggard is not a reproach to Providence, but to the sluggard. It was Gods will that he should have not only a garden bright with flowers, but that he should have the physical vigour, the industry, and the intelligence that would come from cultivating it. God cares more for the man than for the garden.

II. Nor is it Christs first object to give us a social and political order that shall certainly secure for men universal physical happiness. Government is a Divine institution; but it is through human virtue, human self-sacrifice, human patience, human sagacity, that the material blessings which are possible through the social condition are to be actually won; and it is not Gods will that we should have the material blessings apart from the virtues and the intellectual labours which are necessary for the maintenance of a just social order. It was impossible that Christ should accept power on the terms upon which He knew it was offered Him.

III. The relations of Christ to the political, economic, and social order have exercised the thoughts of men ever since He returned to His glory. He declared before His Ascension that all authority had been given to Him in heaven and on earth; the great words of the psalmist had been fulfillednot the elect race only, but all nations had been given to Him as His inheritance, and the uttermost parts of the earth as His possession. During His earthly ministry He and His apostles had declared that the Kingdom of Heaven was at hand; after His resurrection that proclamation ceased; the kingdom was no longer at hand; it had actually come, for the King had come; and through the redemption which He had achieved the whole race stood in a new relation to God. He was King of kings and Lord of lordsKing by Divine right, Lord by Divine appointment. There were no longer any aliens from the Divine commonwealth; every man was a subject of Christ by birth; revolt was still possible, but revolt is a crime of which only the subjects of a lawful prince can be guilty; men are the subjects of Christ by the Divine Will, though it lies with their own will whether they will be obedient to His laws and loyal to His throne. His authority extends over every province of human life: over the business of men and their pleasures; over science, literature, and art; over the family, over the State, as well as over the Church.

Let men learn to acknowledge Him as the true King of men, and within a generation the whole life of the country would be changed.

Illustration

If the social order is to be great, men must be great; if the social order is to be kindly, men must be kindly. We can only hope for great and enduring changes for the better in the social order as the result of great and enduring changes for the better in the spirit and character of the whole people. The ethical quality of the organisation of a Statepolitical, economic, socialmust, I suppose, be always more or less inferior to the general ethical life of the nation. Reforms which are far in advance of that life may be carried as the result of transient enthusiasm, but they will not be effective, and they will not endure.

Fuente: Church Pulpit Commentary

5

Take him by force sounds as if mere human beings could overpower the Son of God by superior strength. Of course we know that is not the idea, for He who could calm the storm and the raging sea, could certainty prevent any physical effort to take Him. But the people meant well in their intention to “draft” Jesus for the position of king. However, that was not the manner in which He was to come into his kingdom; besides, it was not the time for such a move. But rather than offend their good motives by overpowering force, Jesus quietly moved out and went into a mountain.

Fuente: Combined Bible Commentary

WE should notice, in these verses, our Lord Jesus Christ’s humility. We are told that, after feeding the multitude, He “perceived that they would come and take him by force to make him a king.” At once He departed, and left them. He wanted no such honors as these. He had come, “not to be ministered unto, but, to minister and to give his life a ransom for many.” (Mat 20:28.)

We see the same spirit and frame of mind all through our Lord’s earthly ministry. From His cradle to His grave He was “clothed with humility.” (1Pe 5:5.) He was born of a poor woman, and spent the first thirty years of His life in a carpenter’s house at Nazareth. He was followed by poor companions,-many of them no better than fishermen. He was poor in his manner of living: “The foxes had holes, and the birds of the air their nests: but the Son of man had not where to lay his head.” (Mat 8:20.) When He went on the Sea of Galilee, it was in a borrowed boat. When He rode into Jerusalem, it was on a borrowed ass. When He was buried, it was in a borrowed tomb. “Though he was rich, yet for our sakes he became poor.” (2Co 8:9.)

The example is one which ought to be far more remembered than it is. How common are pride, and ambition, and high-mindedness! How rare are humility and lowly-mindedness! How few ever refuse greatness when offered to them! How many are continually seeking great things for themselves, and forgetting the injunction,-“Seek them not”! (Jer 45:5.) Surely it was not for nothing that our Lord, after washing the disciples’ feet, said,-“I have given you an example that ye should do as I have done.” (Joh 13:15.) There is little, it may be feared, of that feet-washing spirit among Christians. But whether men will hear or forbear, humility is the queen of the graces. “Tell me,” it has been said, “how much humility a man has, and I will tell you how much religion he has.” Humility is the first step toward heaven, and the true way to honor. “He that humbleth himself shall be exalted.” (Luk 18:14.)

We should notice, secondly, in these verses, the trials through which Christ’s disciples had to pass. We are told that they were sent over the lake by themselves, while their Master tarried behind. And then we see them alone in a dark night, tossed about by a great wind on stormy waters, and, worst of all, Christ not with them. It was a strange transition. From witnessing a mighty miracle, and helping it instrumentally, amidst an admiring crowd, to solitude, darkness, winds, waves, storm, anxiety, and danger, the change was very great! But Christ knew it, and Christ appointed it, and it was working for their good.

Trial, we must distinctly understand, is part of the diet which all true Christians must expect. It is one of the means by which their grace is proved, and by which they find out what there is in themselves. Winter as well as summer,-cold as well as heat,-clouds as well as sunshine,-are all necessary to bring the fruit of the Spirit to ripeness and maturity. We do not naturally like this. We would rather cross the lake with calm weather and favorable winds, with Christ always by our side, and the sun shining down on our faces. But it may not be. It is not in this way that God’s children are made “partakers of His holiness.” (Heb 12:10.) Abraham, and Jacob, and Moses, and David, and Job were all men of many trials. Let us be content to walk in their footsteps, and to drink of their cup. In our darkest hours we may seem to be left,-but we are never really alone.

Let us notice, in the last place, our Lord Jesus Christ’s power over the waves of the sea. He came to His disciples as they were rowing on the stormy lake, “walking on” the waters. He walked on them as easily as we walk on dry land. They bore Him as firmly as the pavement of the Temple, or the hills around Nazareth. That which is contrary to all natural reason was perfectly possible to Christ.

The Lord Jesus, we must remember, is not only the Lord, but the Maker of all creation. “All things were made by him; and without him was not anything made that was made.” (Joh 1:3.) It was just as easy for Him to walk on the sea as to form the sea at the beginning,-just as easy to suspend the common laws of nature, as they are called, as to impose those laws at the first. Learned men talk solemn nonsense sometimes about the eternal fixity of the “laws of nature,” as if they were above God Himself, and could never be suspended. It is well to be reminded sometimes by such miracles as that before us, that these so-called “laws of nature” are neither immutable nor eternal. They had a beginning, and will one day have an end.

Let all true Christians take comfort in the thought that their Savior is Lord of waves and winds, of storms and tempests, and can come to them in the darkest hour, “walking upon the sea.” There are waves of trouble far heavier than any on the Lake of Galilee. There are days of darkness which try the faith of the holiest Christian. But let us never despair if Christ is our Friend. He can come to our aid in an hour when we think not, and in ways that we did not expect. And when He comes, all will be calm.

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Notes-

v15.-[When Jesus therefore perceived.] This would be more literally rendered, “Jesus knowing, or having known.” It seems to imply Divine knowledge of the multitude’s secret intentions. Jesus knew men’s hearts and thoughts.

[That they would come.] This would be more literally, “that they are about to come.”

[Take Him by force to make him a king.] The intention or wish was probably to place Him at their head, and proclaim Him their king, with or without His consent, and then to hurry Him away to Jerusalem, so as to arrive there at the passover feast, and announce Him as a Deliverer to the crowd assembled at that time.-The idea evidently in their mind was, that one who could work such a mighty miracle must be a mighty temporal Redeemer, raised up, like the Judges of old, to break the bonds of the Romish government, and restore the old independence and kingdom to Israel. There is no reason to suppose that there was any more spiritual feeling in the minds of the multitude. Of sense of spiritual need, and of faith in our Lord as a Saviour from sin, there is no trace. Popularity and the good opinion of excited crowds are both worthless and temporary things.

Rollock remarks that the Jews were very sensitive about the tyranny and dominion of the Romans, while they did not feel the far greater tyranny and dominion of sin. He points out that we who are expecting the second advent of Christ in the present day should take care that we increasingly feel the burden and yoke of sin, from which Christ’s second advent will deliver the creation. Otherwise Christ’s second advent will do us no more good than his first advent did to the Jews.

[He departed again into a mountain….alone.] This would be more literally rendered, “the mountain,” as at Joh 6:3.

Matthew and Mark both mention another reason why our Lord withdrew to the mountain, beside His desire to avoid the intention of the multitude. They tell us that He “sent the multitude away and departed to pray.” (Mat 14:23; Mar 6:46.)

Some think that a miracle must have been wrought when our Lord withdrew Himself from the multitude, and that He must have passed through them invisibly, as after the miracle at Bethesda, and at Nazareth. Yet it seems hardly necessary to suppose this.

It is worth noticing that after Luke’s account of this miracle, he immediately relates that our Lord asked the disciples, “Whom say the people that I am?” (Luk 9:18.) It does not however follow that He asked immediately, but after an interval of some days. But the wish of the multitude here related may have occasioned the question.

v16.-[When even….disciples went down unto the sea.] Matthew and Mark both say that our Lord “constrained” them to embark in the ship and depart. He “obliged” or “compelled” them. He probably saw that in their ignorance of the spiritual nature of His kingdom they were ready to fall in with the wishes of the multitude, and to proclaim Him a king.

v17.-[Entered into a ship.] This would be more literally “the ship.” It seems to mean that particular vessel or fishing-boat which our Lord and His disciples always used on the lake of Galilee, and which probably was lent for His use by the relatives of those of His disciples who were fishermen, if not by the four themselves,-viz., James, John, Andrew, and Peter. There is no necessity for supposing that when they left their calling to become disciples they gave up their boats so entirely as to have no more use of them when they wished. The last chapter of this very Gospel seems to prove the contrary. When Peter said, “I go a fishing,” there was “the boat” ready for them at once. (Joh 21:3.)

[Went over the sea….Capernaum.] This would be more literally “were going,” “were in the act of going.” Capernaum lay on the north-west shore of the lake of Galilee, and the point where the disciples embarked was on the north-east shore. To reach Capernaum they would pass the point where the Jordan ran into the lake, and leave that point and the town of Bethsaida on their right hand. The place where the miracle was wrought was not at Bethsaida itself, we must remember, but in the desert country and district lying to the east of Bethsaida. Luke specially mentions this (Luk 9:10), and unless we keep it in mind we shall not understand Mark’s words, that our Lord made His disciples “go to the other side before unto Bethsaida.” To go to Capernaum they must need go “in the direction of” Bethsaida, though they would leave it on the right as they passed. Thomson, in the “Land And The Book,” maintains this view, and Rollock, 250 years ago, held the same opinion.

I repeat the opinion that I see no necessity for the theory of Alford and other commentators that there were two Bethsaidas.

Capernaum was the city where our Lord passed more time, and probably worked more miracles, than He did in any other place during His ministry. This is probably the reason why our Lord speaks of it as “exalted unto heaven.” (Mat 11:23.) No city had such privileges and saw so much of the Son of God while He was manifest in the flesh.

[It was now dark, and Jesus was not come.] The Greek word for “dark” is always rendered “darkness” in other places, except Joh 20:1. The simple circumstance of the disciples being alone in the boat, on the sea, and in darkness, has been felt in every age to be an instructive emblem of the position of the Church of Christ between the first and second advents. Like them, the Church is on a sea of trouble, and separate from its Head. In estimating, however, the position and feelings of the disciples, we must not forget that four of them at least were fishermen, and familiar from their youth with the management of boats, and all the dangers of the lake. We must not therefore think of them as inexperienced landsmen, or as little children unable to take care of themselves.

We learn to know the value of Christ’s company, when we have it, by the discomfort we experience when we have it not.

v18.-[And the sea arose….great wind that blew.] The Greek word rendered “arose” would be more literally rendered “was being raised or stirred.”

At first sight it may seem surprising that the waters of an inland lake, like the sea of Galilee, could be so much agitated. But it is remarkable that the testimony of travellers in modern times is distinct, that this lake is peculiarly liable to be visited by violent squalls of wind, and to become very rough while they last. Thomson, the American traveller, says,-“My experience in this region enabled me to sympathize with the disciples in their long night’s contest with the wind.-I have seen the face of the lake like a huge boiling caldron. The wind howled down the valleys from the north-east and east with such fury that no efforts of rowers could have brought a boat to shore at any point along that coast.-To understand the causes of these sudden and violent tempests we must remember the lake lies low,-six hundred feet lower than the ocean,-that water-courses have cut out profound ravines and wild gorges, converging to the head of the lake, and that these act like gigantic funnels to draw down the cold winds from the mountains. On the occasion referred to we pitched our tents on the shore, and remained for three days and nights exposed to this tremendous wind. We had to double-pin all the tent-ropes, and frequently were obliged to hang with our whole weight upon them, to keep the quivering tabernacle from being carried up bodily into the air. No wonder the disciples toiled and rowed hard all that night.” In another place he says,-“Small as the lake is, and placid in general as a molten mirror, I have repeatedly seen it quiver, and leap, and boil like a caldron, when driven by fierce winds.”-THOMPSON’S “LAND AND THE BOOK.”

Burkitt remarks that the position of the disciples, immediately tempest-tossed after witnessing and partaking in a mighty miracle, is an instructive type of the common experience of believers. After seasons of peculiar privileges there often come sharp trials of faith and patience.

This sudden trial of faith by danger was no doubt intended to be a lesson to the disciples as to what they must expect in the exercise of their ministry. Affliction and crosses are the grindstones on which God is constantly sharpening those instruments which He uses most.”

v19.-[So when…rowed about five and twenty or thirty furlongs.] We might gather from the disciples “rowing,” and not sailing, that the wind was against them, and we are expressly told, both by Matthew and Mark, that “the wind was contrary.” From the distance they had rowed, and the known width of the lake, at that particular part of it, they were probably now about the middle of their passage. Matthew says,-they were “in the midst of the sea.” (Mat 14:24.) This would make them at least two or three miles from shore, a fact which should be carefully noted with reference to what follows.

Let the expression “twenty-five or thirty” be noted. It is not necessary to define to a hair’s breadth distances and quantities in narrating an event. Even an inspired writer does not. He uses the common language of men, and such language as those present on the occasion would have used. In a dark night they could not possibly have spoken with precise accuracy. John was there himself, and knew that excessive accuracy is sometimes suspicious, and looks like a made-up story. Joh 2:6 is a similar expression.

Bengel says, “The Holy Spirit knew, and could have told John precisely how many furlongs there were. But in Scripture he imitates popular modes of expression.”

[They see Jesus walking on the sea, etc., etc.] This was undoubtedly as great a miracle as any that our Lord wrought.

“Moses,” says Theophylact, “as a servant, by the power of God divided the sea. But Christ, the Lord of all, by His own power walked on the sea.”

For a solid body to walk on the face of the water as on dry land, is an entire suspension of what are called the laws of nature. It was, of course, as easy for Him by whom the waters were first created to walk upon them as to create them. But the whole proceeding was so entirely supernatural, that we can thoroughly understand the disciples being “afraid.” Nothing is found to alarm human nature so much as being suddenly brought into contact with anything apparently supernatural and belonging to another world, and especially in the night. The feelings called forth on such occasions, even in ungodly and irreligious men, are one of the strongest indirect proofs, that all men’s consciences recognize an unseen world.

That a mighty miracle really was wrought upon this occasion is the only reasonable account that can be given of the fact that we are told. Mark adds to John’s account, that when Jesus came near the ship, “He would have passed by them.” (Mar 6:48.) Matthew adds another fact of even greater importance. He tells us that Peter said, “Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus.” (Mat 14:28-29.) Such a fact as this cannot possibly be explained away. Not only did our Lord walk on the water Himself, but He also gave one of His twelve apostles power to do the same.

To say in the face of such facts as these, that there was in reality no miracle,-that the disciples were mistaken,-that our Lord was only walking on the shore near the vessel,-that the superstitious fear of the disciples made them fancy that He was walking on the sea,-that they finally put to shore, and took Him on board,-to say such things as these pleases some persons who profess not to believe any miracles at all! But such views cannot possibly be reconciled with the account of what really happened, given by two witnesses, Matthew and John, who were actually present on the occasion, and by another writer,-viz., Mark, who was intimate with that very Peter who walked on the water himself.

If the disciples were “in the midst of the sea,” and two or three miles from shore, how could they possibly have seen our Lord walking on the shore?

If it was “dark” when these things happened, it stands to reason that they could not distinguish anyone on shore, even supposing that they were not two miles off.

If there was a heavy gale blowing, and the waves were rough, it is absurd to suppose that they could hold a conversation with anyone walking on shore.

The plain truth is that it requires far more faith to accept such improbable and preposterous explanations as these, than to take the whole account simply as we find it, and to believe that a real mighty miracle was wrought.-Unless men are prepared to say that Matthew, Mark, and John, wrote accounts of the events of this night, which are incorrect, and not trustworthy, it is impossible for any honest and unprejudiced person to avoid the conclusion, that a miracle took place.-Of course, if Matthew, Mark, and John give incorrect accounts, and are not to be trusted here, they are not to be trusted anywhere, and all their records of our Lord’s doings and sayings become utterly worthless. This unhappily is the very result to which many would be glad to lead us. From denying all miracles to downright infidelity is nothing but a regular succession of steps. If a man begins with throwing overboard the miracles, he cannot stop logically till he has given up the Bible and Christianity.

v20.-[But he saith, It is I; be not afraid.] Our Lord’s tenderness for His disciples’ feelings appears beautifully here. No sooner does He see fear than He proceeds to calm it. He assures them that the figure they see walking on the deep is no spirit or ghost,-no enemy or object of dread. It is their own beloved Master. His voice, well-known as it must have been, would, of course, help to calm their fears. Yet even that was not enough till Peter had said, “If it be thou, bid me come to thee.”

The practical remark has often been made, that many of the things which now frighten Christians and fill them with anxiety, would cease to frighten them if they would endeavour to see the Lord Jesus in all, ordering every providence, and overruling everything, so that not a hair falls to the ground without Him.

They are happy who can hear His voice through the thickest clouds and darkness, and above the loudest winds and storms, saying, “It is I; be not afraid.”

It has been thought by some that the words, “It is I,” might be more literally rendered, “I am,” and that they are intended to refer to the name of God, so familiar to Jews, “I am.” But I doubt the correctness of the idea. It is a pious thought, but hardly in keeping with the context and the circumstances of the occurrence. Our Lord desired first to relieve the fears of His disciples by showing them who it was that they feared; and the Greek words for “It is I,” are the only words that He could well have used.

It may be noted here that there seems to be no feeling or passion to which Christians are so liable as “fear.” There is none, certainly, against which, our Lord so often exhorts His disciples. “Fear not:-be not afraid:-let not your heart be troubled:” are very common sayings of His.

v21.-[Then they willingly received…ship.] This would be rendered more literally: “Then they were willing,” “they were glad, and wished.”-It evidently implies, that at first the disciples were afraid of our Lord. But as soon as they recognized Him, their fears departed; and so far from wishing to be rid of the figure they had seen walking on the sea, their great desire now was to receive Him on board.

[Immediately the ship was at the land whither they went.] This sentence either means that shortly after our Lord joined the disciples in the boat they reached their destination, or that immediately, by miraculous agency, they arrived at the shore. There is, perhaps, no occasion to suppose any other miracle. Both Matthew and Mark distinctly say that “the wind ceased,” as soon as our Lord entered the boat. The storm, according to the custom of storms on the lake, suddenly ceased, and the disciples consequently had no trouble in rowing to the shore. The wind was no longer against them; and the sea, in so small a compass as the Lake of Galilee, would naturally soon go down.

The old practical lesson still remains to be remembered. Christ’s Church is now a tossed ship, in the midst of a stormy sea. The great Master has gone up into heaven to intercede for His people, left alone for awhile, and to return. When Jesus returns again to His tossed and afflicted Church, at the second advent, their troubles will soon be over. They will soon be in harbour. His voice, which will fill the wicked with terror, will fill His people with joy.

The place where they landed was evidently Capernaum, or close to it. The discourse which follows was at any rate finished (wherever it may have begun) in “the synagogue at Capernaum,” and follows in unbroken succession after the events we have now been considering. The statement of Matthew and Mark, that our Lord and His disciples reached the shore in “the land of Genesaret,” is quite reconcilable with John’s account. The “land of Genesaret” was a plain, on the north-west coast of the Lake of Galilee, extending from Magdala at the south, to Capernaum at the north.

In leaving this passage, I call the reader’s attention to the very marked and peculiar position which the two miracles recorded by John in this chapter occupy. They immediately precede that wonderful discourse in the synagogue of Capernaum, in which our Lord proclaims Himself to be “the living bread which came down from heaven and giveth life to the world,” and declares that “except we eat His flesh and drink His blood we have no life in us.”-I believe that the two miracles were intended to prepare the minds of the disciples to receive the mighty truths which the discourse contained. Did they stumble at the announcement that He was the “bread of God,” and “gave life to the world”? It would surely help their weak faith to remember that the very day before they had seen Him suddenly supply the wants of a mighty multitude with five loaves and two fishes.-Did they stumble at the doctrine, that “His flesh was meat indeed and his blood drink indeed”? It would surely assist their feeble spiritual apprehension to remember that the very night before they had seen that body walking on the face of the sea. They had had ocular proof that there was a deep mystery about our Lord’s human nature, and that although He was real and true man, there was at the same time something about Him far above man. These things I believe are worth noticing. The connection between our Lord’s miracles and His teaching is often far closer than at first sight appears.

Fuente: Ryle’s Expository Thoughts on the Gospels

Joh 6:15. Jesus therefore perceiving that they were about to come and carry him off to make him king, retired again into the mountain himself alone. The thought of Messiah is the connecting link between the exclamation related in the last verse and the purpose here mentioned. The Messiah is to reign in the royal city: to Jerusalem therefore they would now carry Him by force, and there proclaim Him king. Their words here given are taken up again in chap. Joh 12:13, when the Galilean multitudes go to meet Him to escort Him in triumph into Jerusalem, crying out, Blessed is He that cometh in the name of the Lord, the King of Israel. But the hour for a triumphant entry has not yet arrived. Jesus reads their purpose, and frustrates it by retiring again to the mountain (Joh 6:3), from which He came down to teach the multitudes and to heal their sick (Luk 9:11). The first two Evangelists tell us that He retired into the mountain to pray; but the two motives assigned are in no way inconsistent with each other. Our Lords withdrawal from view after His miracles is frequently noticed in this Gospel. The reason here explained would naturally operate at other times also; but there are peculiarities of language which seem to show that John beheld in all the signswhich were occasional manifestations of the glory of Jesusemblems of His whole manifestation, of all that lay between His coming forth from the Father and His final withdrawal from the world and return to the Father. There is a beautiful harmony between the prayer of which other Gospels speak, the solitariness (Himself alone) here brought before us, and the later words of Jesus, He that sent me is with me, He hath not left me alone (chap. Joh 8:29), I am not alone, because the Father is with me (Joh 16:32).

No one can read the four narratives of this miracle without being struck with their essential harmony in the midst of apparent diversities. Every narrative contributes some new feature; almost every one introduces some particular which we cannot with positive certainty adjust with the other narratives, though we may see clearly that in more ways than one it might be so adjusted. It is especially necessary in this place to call attention to these other narratives, because John alone records the impression made upon the multitude, and (as has been well suggested by Godet) this impression may explain a very remarkable word used both by Matthew and by Mark. These Evangelists relate (Mat 14:22; Mar 6:45) that Jesus compelled His disciples to return to their boat until He should have dismissed the people. No motive for the compulsion is supplied by the two writers who use the word. If, however, this was the crisis of the Galilean ministry, and the multitudes, impressed by other recent miracles, and moved beyond measure by the last, must now be withheld from their premature design to proclaim Him king, it becomes necessary forcibly to separate the disciples as well as Himself from the excited crowds in the hour of their highly-wrought enthusiasm. Even though Jesus Himself were absent, yet if the contagious excitement of the people should communicate itself to the Galilean disciples also, the plan of His working would (humanly speaking) be frustrated. Perhaps, too, this decisive breaking with the impulses of the multitude, this practical renunciation of the honours the people would confer and of the political sovereignty to which they would raise Him, may furnish one reason for Johns selection of this miracle, already so well known in the Church. Another reason is made evident by the discourse of this chapter.

Fuente: A Popular Commentary on the New Testament

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

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

Fuente: Expository Notes with Practical Observations on the New Testament

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

Fuente: Joseph Bensons Commentary on the Old and New Testaments

JESUS WALKS UPON THE WATER

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

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

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

PETER WALKING ON THE WATER & SINKING

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

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

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

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

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

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

Fuente: William Godbey’s Commentary on the New Testament

Joh 6:15-25. After the Miracle: the Walking on the Sea.Though the details are obscure, Jn. gives the key to the situation by recording the dangerous enthusiasm of the crowds, as later on he shows the dangers which threatened from their disillusionment. If we compare the other accounts it would seem that Jesus made the disciples, who no doubt shared the popular excitement, put off in their boat while He dealt with the crowd. Then He retires to the higher ground to pray. As He does not return the disciples put out to sea (?) in the direction of Bethsaida. After rowing about three or four miles, they see Him on, or by the sea, and are frightened. He reassures them, and they wish to take Him into the boat but do not do so, probably a true detail. Soon after, they reach land nearer Capernaum than perhaps they had intended. The story now returns to the crowd. Those who had not dispersed after seeing the disciples put out, and knowing there was no other boat for Him to use, take the opportunity afforded by the coming of boats from the W. side to cross to where they expect He must have gone, Capernaum. They are said to find him, not there, but across the sea, perhaps between Bethsaida and Capernaum. The account, though difficult, is not impossible, and does not seem to be dominated by the theological tendency of the author.

Fuente: Peake’s Commentary on the Bible

6:15 {2} When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

(2) Not only is Christ not delighted by a preposterous worship, but he is greatly offended by it.

Fuente: Geneva Bible Notes

Moses had also provided military leadership for the Israelites and had liberated them from the oppression of the Egyptians. These Jews concluded that Jesus could do the same for them and sought to secure His political leadership forcefully. This decision marks the apogee of Jesus’ popularity. Jesus realized their intention and withdrew from the crowd by ascending the mountainside farther by Himself to pray (Mat 14:23; Mar 6:46). The time was not right for Him to establish His kingdom on earth.

This sign demonstrated Jesus’ identity as the Son of God, and it prepared for Jesus’ revelation of Himself as the Bread of Life (Joh 6:22-59). [Note: See Stephen S. Kim, "The Christological and Eschatological Significance of Jesus’ Passover Signs in John 6," Bibliotheca Sacra 164:655 (July-September 2007):307-22.]

". . . the feeding miracle is understood as falling within the fulfillment of the hope of a second Exodus. This flows together with the thought of the event as a celebration of the feast of the kingdom of God, promised in the Scriptures (Isa 25:6-9)." [Note: Beasley-Murray, p. 88.]

Notice that this sign illustrates three solutions to problems that people typically try. First, Philip suggested that money was the solution to the problem (Joh 6:7). Second, Andrew looked to people for the solution (Joh 6:9). Third, Jesus proved to be the true solution (Joh 6:11). A fourth solution appears in the other Gospel accounts of the miracle (Mat 14:15; Mar 6:36; Luk 9:12): get rid of the problem. The disciples told Jesus to send the people away, to let them fend for themselves (cf. Mat 15:23).

In satisfying the need of the people, Jesus used what someone made available to Him. In this case, as in most others, He used a very insignificant person, in the sight of other people, with very insignificant resources. Jesus did not create food out of thin air.

"The practical lesson is clear: whenever there is a need, give all that you have to Jesus and let Him do the rest. Begin with what you have, but be sure you give it all to Him." [Note: Wiersbe, 1:309.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)