Exegetical and Hermeneutical Commentary of John 6:5
When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
5. When Jesus then, &c.] Better, Jesus therefore having lifted up His eyes and seen that a great multitude cometh.
he saith unto Philip ] Why Philip? Because he was nearest to Him; or because his forward spirit (Joh 14:8) needed to be convinced of its own helplessness; or because, as living on the lake (Joh 1:44) he would know the neighbourhood. Any or all of these suggestions may be correct. As Judas kept the bag it is not likely that Philip commonly provided food for the party. A more important question remains: “we notice that the impulse to the performance of the miracle comes in the Synoptists from the disciples; in S. John, solely from our Lord Himself.” This is difference, but not contradiction: S. John’s narrative does not preclude the possibility of the disciples having spontaneously applied to Christ for help either before or after this conversation with Philip. “For the rest the superiority in distinctness and precision is all on the side of S. John. He knows to whom the question was put; he knows exactly what Philip answered; and again the remark of Andrew, Simon Peter’s brother Some memories are essentially pictorial; and the Apostle’s appears to have been one of these. It is wonderful with what precision every stroke is thrown in. Most minds would have become confused in reproducing events which had occurred so long ago; but there is no confusion here. The whole scene could be transferred to canvas without any difficulty.” S. pp. 121 123.
Whence shall we buy ] Or, whence must we buy; the deliberative subjunctive.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 5. Saw a great company] See this miracle explained at large on Mt 14:13, c. Mr 6:31, c. Lu 9:10, c.
In speaking of the passovers, and various other matters, it does not appear that John follows any strict chronological order.
From Joh 6:15, it appears that our Lord had come down from the mountain, and fed the multitudes in a plain at the foot of it.
Saith unto Philip] This, with what follows, to the end of Joh 6:7 the seventh verse, is not mentioned by any of the other evangelists.
Philip was probably the provider for the disciples, as Judas was the treasurer.
Whence shall we buy bread] Instead of , shall we buy, I should read , may we buy, which is the reading of ABDEHLS, Mt. VB, and many others. As Philip was of Bethsaida, Joh 1:44; Joh 12:21, he must have been much better acquainted with the country in which they then were than any other of the disciples.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is apparently the same history which we have met with in all the former three evangelists. Mat 14:15-21; Mar 6:35-44; Luk 9:10-17. See the differing circumstances considered in our annotations on those chapters. The other evangelists observe, that Christ had first been preaching to them, until it was near night; and then bring in the disciples first moving him (because they had eaten nothing) to send them away to provide themselves food. This evangelist begins with some words Christ should speak to Philip.
Fuente: English Annotations on the Holy Bible by Matthew Poole
When Jesus then lift up [his] eyes,…. Being before engaged in close conversation with his disciples, and looking wistly and intently on them, whilst he was discoursing with them:
and saw a great company come unto him; who came on foot, over the bridge at Chammath, from Capernaum, and other cities of Galilee:
he saith unto Philip; he directed his discourse to him particularly, because he was of Bethsaida, near to which place Christ now was, and therefore might be best able to answer the following question:
whence shall we buy bread, that these may eat? This, according to the other evangelists, must be said after Christ came from the mountain, and the people were come to him, and he had received them kindly, and had instructed them about the kingdom of God, and had healed the diseased among them, and expressed great compassion for them; and after the disciples had desired him to dismiss them, that they might go to the adjacent towns, and provide food for themselves; which Christ would not admit of and declared it unnecessary, and then put this question, with the following view.
Fuente: John Gill’s Exposition of the Entire Bible
Lifting up his eyes ( ). First aorist active participle of . See the same phrase in 4:35 where it is also followed by ; John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude.
Cometh unto him ( ). Present middle indicative, “is coming to him.” The same (here ) of verse 2 that had followed Jesus around the head of the lake.
Whence are we to buy? ( ;). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34; Matt 14:14; Luke 9:11) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matt 15:33). See Nu 11:13-22 (about Moses) and 2Ki 4:42f. (about Elisha).
Bread (). “Loaves” (plural) as in Mt 4:3.
That these may eat ( ). Purpose clause with and the second aorist active subjunctive of (defective verb).
Fuente: Robertson’s Word Pictures in the New Testament
Come [] . Better, is coming. Unto Him [] is rather toward. Bread [] . Properly, loaves. See on Mt 4:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “When Jesus then lifted up his eyes,” (eparas oun tous ophthalmous ho lesous) “Therefore when Jesus lifted up his eyes,” to behold a moving throng, ascending the hills from below, Mat 14:14, Luk 9:10-11.
2) “And saw a great company come unto him,” (kai theasamenos hoti polus ochlos erchetai pros auton) ”And was beholding or gazing (upon) a large crowd that was coming toward him,” out there in the mountain area, winding their way up to where He had retreated for a time, with His disciples, alone. They may have been a caravan on their way to the Passover feast at Jerusalem, who were intent on seeing Jesus, the miracle worker, while they were on their way.
3) ”He saith unto Philip,” (lege pros Philippon) “He says to Philip,” who, at this time, was apparently the treasurer, who kept the money to buy the food and personal needs for Jesus and the disciples in their travels, Joh 6:7.
4) “Whence shall we buy bread, that these may eat?” (pothen agorasomen artous hina phagosin houtoi) “Where may we buy loaves in order that these may eat?” Jesus incited the idea of feeding them, as weary travelers, an act of benevolence, charity, or brotherly love, Heb 13:2. Philip apparently was familiar with the market places of the area, and knew what place might carry enough food to feed such a multitude, if the money to buy it were available.
Fuente: Garner-Howes Baptist Commentary
5. He saith to Philip. What we here read as having been said to Philip alone, the other Evangelists tell us, was said to all. But there is no inconsistency in this; for it is probable that Philip spoke according to the opinion entertained by all, and, therefore, Christ replies to him in particular; just as John, immediately afterwards, introduces Andrew as speaking, where the other Evangelists attribute the discourse to all alike. Perceiving that they have no conception of an extraordinary remedy, he then arouses their minds, which may be said to be asleep, so that they may, at least, have their eyes open to behold what shall be immediately exhibited to them. The design of all that is alleged by the disciples is, to persuade Christ not to detain the people; and, perhaps, in this respect they consult their private advantage, that a part of the inconvenience may not fall upon themselves. Accordingly, Christ disregards their objections, and proceeds in his design.
Fuente: Calvin’s Complete Commentary
(5) The converse with Philip is also peculiar to this Gospel. (Comp. Joh. 14:8 et seq.) The impression of the immediate antecedents of the miracle is different from, but not opposed to, that of the other narratives. They all represent the request coming from the disciples as the first step. St. John does not say it was not so They represent what took place as seen from the outer circle; he, from the point of view of those near to his Master. We may think of the group of disciples seated round Him, and of the first-called Andrew and Peter, James and John, and Philip (comp. Joh. 1:40 et seq.) as closer to Him than the others, who come and speak to Him about the multitudes. While the wants of all are present, the wants of the individuals are not absent. There is something in the character of Philip which this occasion may test. To him is the question spoken which may yet have been an answer to their remark. For saw a great company come, read saw that a great multitude cometh. It is the vivid present of the crowd coming. Whence shall we buy bread . . .? or rather, Whence are we to buy bread? with the best MSS.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5-13. See parallel passage in Matthew.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus therefore, lifting up his eyes, and seeing that a huge crowd is coming to him, says to Philip, “How are we to buy bread that these may eat?” ’
The ‘coming’ must be seen as over a period of time. He had been with the crowds earlier (Joh 6:2), and now many of them were still following Him. But these were the more steadfast who had followed Him round the lake.
‘Lifting up his eyes.’ We can compare a similar expression in Joh 4:35 ‘Lift up your eyes and look –’. Here Jesus lifts up His eyes and looks. Was He seeing further fields white for harvest s he looked at this crowd? We can hardly doubt it.
It would appear that He has now come down from the hills (Joh 6:3) as Joh 6:15 says ‘He withdrew again into the hills’. John is not trying to give a full account, but to present only the essential elements. The other Gospels tell us that He now spent some time with the crowds, teaching them throughout the day with the numbers still continuing to grow.
‘Says to Philip, “How are we to buy bread that these may eat?” ‘How’ could mean either ‘with what resources’ or ‘from what place’. Reading the different accounts it is clear that different disciples expressed their concern at the growing problem in different ways, but all had one concern, how were the crowds to get food? They were beginning to appreciate their responsibility for others. No account gives us the full story, for each draws attention to different aspects of the situation. John selects a comment Jesus made to Philip. ‘How are we to buy bread that these people may eat?’.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus tests the faith of the disciples:
v. 5. When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?
v. 6. And this He said to prove him; for He Himself knew what He would do.
v. 7. Philip answered Him, Two hundred pennyworth of bread is not sufficient for them that every one of them may take a little.
v. 8. One of His disciples, Andrew, Simon Peter’s brother, saith unto Him,
v. 9. There is a lad here which hath five barley loaves and two small fishes; but what are they among so many?
Jesus was busy all day, teaching and healing the sick, and hardly had time to look around. In the meantime, however, the crowd increased in number continually; the people kept coming all day long. When Jesus, then, upon the urgent request of the disciples, halted in His work of mercy and raised His eyes, He saw the assembled multitudes all around Him in the plain at the foot of the hill. The emphatic suggestion of the disciples as to the dismissal of the people at once caused a plan to form in the mind of the Lord, whose principal part concerned the disciples themselves. He proposed both to feed the multitude and to test the faith of His followers. Addressing Himself to Philip, whose acquaintance with the country hereabout might be assumed to be reasonably good, Jesus asked where there was a place at which they might buy food. His speech presupposes it as a self-evident fact that the people should be treated as the guests of the apostles and Himself. He had fully decided what He would do, but He was anxious to try out the faith of Philip, as well as that of the rest. Philip, having ascertained the amount of money at hand, answered according to, His understanding that two hundred denarii (almost thirty-four dollars) would hardly buy a sufficient quantity of bread to give to each one at least a little. Philip’s anxiety had caused him to make a careful calculation. He had forgotten the first miracle at Cana as well as the many that had happened since. He figured in exactly the same way as the average person, even if he be a confessed Christian, who tends to forget that God has His own ways to figure in emergencies, if His Christians will but trust in Him. Andrew was no better than Philip, so far as his trust in the Lord was concerned. He had scouted around and found that there was a small boy present who had five barley loaves and two small fishes for his provisions, but he immediately added, in doleful helplessness, that there was no hope that this would reach with so many people present. The weakness of both disciples is repeated in numerous instances in our days. Christians are often worried with anxious care for the needs of the body. Then they sit and calculate and go through all possible cupboards and storing-places to find out whether they will have enough to sustain their lives. They forget the almighty power of their Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 6:5. He saith unto Philip, Our Lord addresses himself to Philip particularly, because, he was a native of Bethsaida, and best acquainted with that country. See Ch. Joh 1:44 and on Luk 9:10.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 6:5-6 . According to the reading , whence are we to buy? deliberative conjunctive. The fact that Jesus thus takes the initiative (as host , Ewald thinks, but this is not enough), and takes action without the prompting of any expressed need, however real, is not to be explained merely on the supposition that this is an abridgment (Lcke, Neander, Hengstenberg) of the synoptical account (Mat 14:15 ); it is a discrepancy , which, however, does not destroy the fact that John was an eye-witness. It is purely arbitrary on Baur’s part to assume the design to be that of directing attention more directly to the spiritual purpose of the miracle, or, with Hilgenfeld, to regard all here as composed out of synoptical materials to prove the omnipotence of the Logos. The most simple and obvious course is to explain the representation given as flowing from the preponderating idea of the Messiah’s autonomy . [225] See on Mat 14:15 . It is an analogous case when Jesus Himself gave occasion to and introduced the miracle at Bethesda, Joh 5:6 . It is a supplement to the narrative in the Synoptics, that Jesus discussed with Philip (Joh 1:44 ) the question of bread. Why with him? According to Bengel, because it fell to him to manage the res alimentaria , which is improbable, for Judas was treasurer, Joh 13:29 . Judging from Joh 6:6 , we might say it was because Philip had to be tested according to his intellectual idiosyncrasy (Joh 14:8 ff.), and convinced of his inability to advise. The does not signify the trial of faith (so usually, even Hengstenberg), but, as shows, was a test whether he could here suggest any expedient; and the answer of the disciple (Joh 6:7 ) conveys only the impression that he knew of none . This consciousness, howzever, was intended also to prepare the disciple, who so closely resembled Thomas, and for whom the question, therefore, had an educative purpose, the more readily to feel, by the new and coming miracle, how the power of faith in the divine agency of his Lord transcended all calculations of the intellect. This was too important a matter for Jesus with respect to that disciple, to allow us to suppose that is a mere notion of John’s own, which had its origin among the transfiguring recollections of a later time (Ewald). , Theodore of Mopsuestia; in which there is nothing to suggest our attributing to Philip a “ simplicit nave ,” Godet.
] Himself , without having any need to resort to the advice of another.
[225] Amid such minor circumstances, the idea might certainly supplant the more exact historical recollection even in a John. We have no right, however, on that account, to compare Jesus, according to John’s representation, to a housewife, who, when she sees the guests coming in the distance, thinks in the first place of what she can set before them, as Hase ( Tbing. Schule , p. 4) very inappropriately has done.
Vers. 7 9. For 200 denarii (about 80 Rhenish Guldens, nearly 7) we cannot get bread enough for them , etc. This amount is not named as the contents of the purse , but generally as a large sum , which nevertheless was inadequate to meet the need. Different in Mar 6:37 .
Joh 6:8-9 . A special trait of originality.
. . ] may seem strange, for Philip was himself a disciple, and it is explained by Wassenbach as a gloss . It has, however, this significance; Philip had been specially asked, and after he had answered so helplessly, another from the circle of the disciples , viz. Andrew, directed a communication to the Lord, which, though made with a consciousness of helplessness, was made the instrument for the further procedure of Jesus.
] who had these victuals for sale as a market boy, not a servant of the company, B. Crusius. It may be read one single lad (Mat 11:16 ), or even one single young slave (see Lobeck, ad Phryn . p. 240; Schleusner, Thes . III. p. 160). Comp. the German ein Brschchen (a lad), as also the manner in which is used (Aristoph. Ran . 37; Nub . 131). In which of the two senses it stands here we cannot decide. In neither case can stand for , but , as well as the diminutive , helps to describe the meagre-ness of the resource, the emphasis, however, being on the latter; and hence follows , which is not to be taken as an argument against its genuineness (Gersd. p. 420; Lcke, and most others), though in all other places, when John uses with a substantive (Joh 7:21 , Joh 8:41 , Joh 10:16 , Joh 11:50 , Joh 18:14 , Joh 20:7 ), the numeral has the emphasis, and therefore takes the lead. But here: “one single lad ,” a mere boy, who can carry little enough!
] comp. Xen. Anab . iv. 5. 31; Luc. Macrob . 5. Barley bread was eaten mainly by the poorer classes; Jdg 7:13 , and Studer, in loc.; Liv. xxvii. 13; Sen. ep . xviii. 8; see also Wetstein and Kypke, I. p. 368.
] denotes generally a small relish, but in particular used, as here (comp. Joh 21:9 ; Joh 21:13 ), of fish. It belongs to later Greek. See Wetstein.
] for so many . Comp. Xen. Anab . i. 1. 10 : .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
Ver. 5. He saith unto Philip ] The people took no thought for food. Christ doth it for them. And surely if he so far provided for those, that out of a sudden motion, and no great good intention, came out after him, can we think he will be wanting to those that seek him constantly, and with full purpose of heart adhere unto him?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] Here there is considerable difficulty, on account of the variation from Matt., Mark, and Luke, who relate that the disciples came to the Lord after He had been teaching and healing the multitudes, and when it was now evening, and asked him to dismiss the multitudes, that they might buy food; whereupon He commanded, ‘Give ye them to eat;’ whereas here apparently, on their first coming, the Lord Himself suggests the question, how they were to be fed, to Philip. This difference is not to be passed over, as it has usually been by English Commentators, without notice. Still less are we to invent improbable and hardly honest harmonistic shifts to piece the two narratives together. There can be no doubt, fairly and honestly speaking, that the narratives, in their mere letter , disagree. But those who are not slaves to the mere letter will see here that inner and deeper accordance of which Augustine (De Consensu Evang. ii. 46, vol. iii. pt. i.) speaks in commenting on this passage: “Ex qua universa varietate verborum, rerum autem sententiarumque concordia, satis apparet salubriter nos doceri, nihil qurendum in verbis nisi loquentium voluntatem; cui demonstrand invigilare debent omnes veridici narratores, cum de homine vel de angelo vel de Deo aliquid narrant.” I repeat the remark so often made in this Commentary, that if we were in possession of the facts as they happened, there is no doubt that the various forms of the literal narrations would fall into their places, and the truthfulness of each historian would be apparent: but as we cannot at present reconcile them in this way, the humble and believing Christian will not be tempted to handle the word of God deceitfully, but to admire the gracious condescension which has given us the evidence of so many independent witnesses, whose very difference in detail makes their accordance in the great central truths so much the more weighty. On every point of importance here, the four sacred historians are entirely and absolutely agreed . That every minor detail related by them had its ground in historical fact, we fully believe; it is the tracking it to this ground in each case, which is now beyond our power; and here comes in the simplicity and reliance of faith: and the justification of those who believe and receive each Gospel as they find it written.
. ] Why to Philip , does not appear; perhaps some reason lay in the , which is now lost to us. From his words in ch. Joh 14:8 , we cannot infer, as has been done by Chrys. (Hom. xlii. 1, in Joann. vol. viii. p. 249) and others, that he was weaker in faith, or tardier in spiritual apprehension, than the rest. Of all the Apostles who appear in the sacred narrative, something might be quoted shewing equal unreadiness to believe and understand. I would take the circumstance as simple matter of fact, implying perhaps that Philip was nearest to our Lord at the moment. We must not fall into the mistake of supposing that Philip being of Bethsaida the city of Andrew and Peter (ch. Joh 1:45 ) throws any light on the question: for the Bethsaida near which our Lord now was, Luk 9:10 , was another place , see notes there.
whence ‘from what store.’ Hence Philip’s answer.
Fuente: Henry Alford’s Greek Testament
Joh 6:5 . , not the same crowd as was mentioned in Joh 6:2 , else the article would have been inserted, but a Passover caravan coming from some other direction, and probably guided to Jesus’ retirement by some of those who had followed in the first crowd. Seeing the crowd approaching, He initiates the idea of giving them a meal. The synoptic account is different. . Why to Philip? The question was put to Philip not because he happened at the moment to be nearest to Jesus (Alford); nor, as Bengel suggests, because he had charge of the commissariat, “fortasse Philippus rem alimentariam curabat inter discipulos”; nor “because he knew the country best”; nor only, as Euthymius says, , ; but Cyril is right who finds the explanation in the character of Philip and in the word of Joh 6:6 [ ]. Philip was apparently a matter-of-fact person (Joh 14:8 ), a quick reckoner and good man of business, and therefore perhaps more ready to rely on his own shrewd calculations than on unseen resources. This weakness Jesus gives him an opportunity of conquering, by putting the question ; “Whence are we to buy bread?” [lit. loaves]. may either mean “from what village,” or “from what pecuniary resources”. Cf. ; Soph., Philoct. , 1159.
Fuente: The Expositors Greek Testament by Robertson
When . . . lifted up = having lifted up.
then = therefore. Compare Joh 6:15, and see App-176.
saw = having seen. Greek. theaomai, App-133.
a great . . . come = that a great . . . is coming.
company = crowd, as in Joh 6:2.
unto = toward. Greek pros. App-104. Not the same word as in verses: 16, 27.
Philip. Because Bethsaida (App-169) was a neighbouring town. Compare Joh 1:44; Joh 12:21. See App-141.
bread = loaves.
that = in order that. Greek. hina.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] Here there is considerable difficulty, on account of the variation from Matt., Mark, and Luke, who relate that the disciples came to the Lord after He had been teaching and healing the multitudes, and when it was now evening,-and asked him to dismiss the multitudes, that they might buy food;-whereupon He commanded, Give ye them to eat;-whereas here apparently, on their first coming, the Lord Himself suggests the question, how they were to be fed, to Philip. This difference is not to be passed over, as it has usually been by English Commentators, without notice. Still less are we to invent improbable and hardly honest harmonistic shifts to piece the two narratives together. There can be no doubt, fairly and honestly speaking, that the narratives, in their mere letter, disagree. But those who are not slaves to the mere letter will see here that inner and deeper accordance of which Augustine (De Consensu Evang. ii. 46, vol. iii. pt. i.) speaks in commenting on this passage: Ex qua universa varietate verborum, rerum autem sententiarumque concordia, satis apparet salubriter nos doceri, nihil qurendum in verbis nisi loquentium voluntatem; cui demonstrand invigilare debent omnes veridici narratores, cum de homine vel de angelo vel de Deo aliquid narrant. I repeat the remark so often made in this Commentary,-that if we were in possession of the facts as they happened, there is no doubt that the various forms of the literal narrations would fall into their places, and the truthfulness of each historian would be apparent:-but as we cannot at present reconcile them in this way, the humble and believing Christian will not be tempted to handle the word of God deceitfully, but to admire the gracious condescension which has given us the evidence of so many independent witnesses, whose very difference in detail makes their accordance in the great central truths so much the more weighty. On every point of importance here, the four sacred historians are entirely and absolutely agreed. That every minor detail related by them had its ground in historical fact, we fully believe; it is the tracking it to this ground in each case, which is now beyond our power; and here comes in the simplicity and reliance of faith: and the justification of those who believe and receive each Gospel as they find it written.
.] Why to Philip, does not appear; perhaps some reason lay in the , which is now lost to us. From his words in ch. Joh 14:8, we cannot infer, as has been done by Chrys. (Hom. xlii. 1, in Joann. vol. viii. p. 249) and others, that he was weaker in faith, or tardier in spiritual apprehension, than the rest. Of all the Apostles who appear in the sacred narrative, something might be quoted shewing equal unreadiness to believe and understand. I would take the circumstance as simple matter of fact, implying perhaps that Philip was nearest to our Lord at the moment. We must not fall into the mistake of supposing that Philip being of Bethsaida the city of Andrew and Peter (ch. Joh 1:45) throws any light on the question: for the Bethsaida near which our Lord now was, Luk 9:10, was another place, see notes there.
-whence-from what store. Hence Philips answer.
Fuente: The Greek Testament
Joh 6:5. [114] , cometh) Whilst the people were coming, Jesus already provided the food for them: comp. Joh 6:6, He Himself knew what He would do: moreover He fed the people, immediately before sending them away: Mat 14:15, The disciples came to Him, saying, This is a desert place, and the time is now past; send the multitude away.-, Philip) It is the part of a good teacher at times to appeal to some one, who needs it, out of the whole band of His disciples. Perhaps also Philip was the one among the disciples who had the care of the supply of provisions.
[114] , the Passover) Preceding His passion by the interval of a year.-V. g.
Fuente: Gnomon of the New Testament
Joh 6:5
Joh 6:5
Jesus therefore lifting up his eyes, and seeing that a great multitude cometh unto him, saith unto Philip, Whence are we to buy bread, that these may eat?-The country was dry, the temperature pleasant, and the people, accustomed to an outdoor and migratory life, followed Jesus without one idea as to how long they would remain and were detained by his teaching and became hungry. And Jesus saw fit to feed this multitude that had remained until hungry and weakened by the fasting.
Fuente: Old and New Testaments Restoration Commentary
saw: Joh 4:35, Mat 14:14, Mat 14:15, Mar 6:34, Mar 6:35, Luk 9:12
Whence: Mat 15:33, Mar 8:2-4, Luk 9:13
Reciprocal: 2Ki 4:2 – What shall I Eze 37:3 – can Mat 4:4 – but Mat 10:3 – Philip Mat 14:17 – General Mar 3:18 – Philip Mar 8:19 – the five Luk 6:14 – Philip Joh 4:8 – to buy Joh 12:21 – Philip Joh 14:8 – Philip Act 1:13 – Philip
Fuente: The Treasury of Scripture Knowledge
5
The diversion from the crowds was never very long. The compassion of Jesus was always present, and at this time he realized that the people would need food, being out in the unpopulated place. Jesus aroused the interest of one of the apostles by suggesting that they provide food for the multitude.
Fuente: Combined Bible Commentary
Joh 6:5. Jesus therefore having lifted up his eyes, and having seen that a great multitude cometh unto him. The place in which the multitudes were gathering was a desert plain at the foot of the hills.
Saith unto Philip, whence are we to buy bread, that these may eat? It was as they drew near that Jesus addressed the question to Philip. The other narratives say nothing of it, but all represent the disciples as coming to their Lord when the day began to wane to beg Him to send away the multitudes. Our Lords question to Philip, then, is entirely independent of the later petition of the twelve. Even were it otherwise, however, and were John referring to the same point of time as the other Evangelists, there would be no ground whatever for asserting that there is any discrepancy between the narratives, for none of them can contain all that passed between the disciples and their Master. Besides this, the eleven may not have heard the words, of may not have seen their significance if they did hear them.
Fuente: A Popular Commentary on the New Testament
Joh 6:5-14. When Jesus lifted up his eyes, and saw a great company come to him That is, gathered round him; he saith unto Philip Namely, after he had first taught the people many things, as we learn from the other evangelists, and had healed them, that had need of healing, Mar 6:34; Luk 9:11; Whence shall we buy bread, that these may eat? He addressed himself to Philip particularly, because he, being a native of Bethsaida, was best acquainted with that country. This he said to prove him To try what idea he had conceived of his divine power, and to give him an opportunity of observing what followed more attentively. Philip answered, Two hundred pennyworth of bread is not sufficient, &c. The Roman denarius, or penny, being equal to about seven pence half- penny of English money, two hundred of them were equal to about six pounds five shillings sterling, as much, probably, as their whole stock amounted to. One of his disciples saith In answer to Jesuss inquiring how many loaves they had, Mar 6:38; There is a lad here which hath five barley loaves and two small fishes He meant which might be purchased of him; but what are they To satisfy the hunger of so great a company? It seems, this disciple did not think on the proofs which Jesus had formerly given of his power, or did not form a just notion thereof. Jesus said, Make the men sit down For an explanation of the circumstances of the miracle recorded in the following verses of this paragraph, see notes on Mat 14:15-21; Mar 6:30-44. Then those men Who were present upon this occasion, and were thus miraculously entertained, when they had seen the miracle that Jesus did, after all the wonderful cures he had wrought upon the sick that same day; said, This is of a truth that prophet Who has been so long and impatiently expected by us, even the Messiah himself; that should come into the world According to the prediction of Moses, Deu 18:18.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 5-7. Jesus therefore, lifting up His eyes and seeing a great multitude coming to Him, says to Philip: Whence shall we buy bread, that these may eat? 6. Now this he said to prove him; for, as for himself, he knew what he was going to do. 7. Philip answered him: Two hundred denarii-worth of bread is not sufficient for them,that every one of them may take a little.
John does not say how long the confidential interview of Jesus with His disciples, which is mentioned in Joh 6:3, continued. The term , he sat there, Joh 6:3, which the Sinatic MS. wrongly changes into proves that He remained for a certain time alone with them while the companies were successively coming up. For it is impossible to imagine five or six thousand persons arriving all at once in the locality into which Jesus had withdrawn (this in answer to Weiss). While Jesus and His disciples came directly by water from Capernaum or the environs, these crowds of people, who had observed from the western shore the point towards which the bark directed its course, made on foot (, Mar 6:33; Mat 14:13), the circuit of the northern shore of the lake, and thus arrived successively during the day at the scene of action. According to the Synoptics, Jesus went forth from the solitude (Matt. and Mark) and received them with kindness (Luke).
Thus a part of the day was devoted to teaching and healing. Then seeing the crowd which was so eager and was continually increasing (Mar 6:33 : They ran thither afoot from all the cities), Jesus experiences that feeling of profound compassion which Matthew and Mark describe. But another feeling, of which John alone has caught the secret, is predominant in His heart: it is that of joy. No doubt, He had wished to be alone, and this arrival thwarted His purpose. But such earnestness, such perseverance are for Him an irresistible appeal. He enters with eagerness into the new situation which is opened to Him; for He discerns here a thought of the Father and He prepares Himself to give to this body of people the feast for which the opportunity is thus granted Him. Indeed, in John, it is Jesus who takes the initiative; He addresses Himself to Philip: There are our guests; we must give them supper. Have you already thought of it?
In the Synoptics, it is the disciples who are disturbed about the multitude, and urge Jesus to dismiss them. The need of food may have occupied the minds of Jesus and the disciples simultaneously as they saw the evening drawing on. But as for Jesus, He had already taken His resolution (Joh 6:6). The thought of what He was going to do had formed itself in His mind during the work of that day. The narrative of the Synoptics is written from the disciples’ point of view, which must very naturally have prevailed in the stories emanating from the Twelve, particularly in those of Peter and Matthew, while John, who had read the heart of the Master, brings out the other point of departurethe inward impulse of the Lord. Thus, the disciples address themselves to Jesus and communicate their anxiety to Him. Jesus, having already formed His plan, says to them: Give ye them to eat, and, in speaking thus, addresses Himself especially to Philip, as we have just seen. Why to him, rather than some other? Bengel thinks that he was charged with the care of the res alimentaria. But it seems more probable from Joh 13:29, that it was Judas who made the purchases. According to Luthardt, Jesus wished to bring an educating influence on Philip, who had a hesitating and over-careful character. This is possible. But the playful tone of Jesus’ question: Whence shall we buy? may lead us to suppose that naivete8 was one of the traits of this disciple’s character. This is the reason why Jesus addresses him this question, which was insoluble from the standpoint of natural resources; and he, on his side, answers it with a good-natured simplicity. This slight touch gives an idea of the amenity which prevailed in the relations of Jesus to His disciples; it appertained to the picture of the glory full of grace of the Word made flesh.
The expression: to prove him, does not have the solemn sense which this term ordinarily has. It signifies merely that Jesus desired to see whether, in this situation, he would know how to find the true answer of faith. Philip makes his calculation with prudence. It is good sense, not faith, which speaks through his mouth. The denarius was a Roman coin worth about fifteen cents; two hundred denarii were, therefore, equivalent to thirty dollars of our money; a large sum, which, however, was still far below the necessity of the case! Mark has also preserved this circumstance respecting the two hundred denarii; only, he puts this calculation in the mouth of the disciples in general. If the connection between the question of Jesus and Philip’s answer were not so close in John, we might try to insert here between Joh 6:6-7 the brief conversation of Jesus with the disciples reported in Mar 6:37. But it is much more probable that the reflection which Mark attributes to the disciples in general is nothing else than the reproduction of Philip’s words, which are preserved by John in their most exact historical form.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
6:5 {1} When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
(1) They that follow Christ sometimes hunger, but they are never without help.
Fuente: Geneva Bible Notes
John telescoped the events of the day. He omitted mention of Jesus’ teaching and healing ministry (Mat 14:14; Mar 6:34; Luk 9:11) as well as the disciples’ concern for food (Mat 14:15; Mar 6:35-36; Luk 9:12). Instead he focused on the miracle. His account also shows Jesus’ initiative in solving the food problem. Only John recorded that Jesus approached Philip about the need. This would have been normal since Philip was from Bethsaida, the nearest sizable town (Joh 1:44). John also explained that Jesus’ question was a test in Philip’s discipleship training, not an indication that Jesus wondered what to do initially.