Exegetical and Hermeneutical Commentary of Luke 9:12
And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
12. to wear away ] Rather, to decline.
then came the twelve ] They were afraid that when once the brief twilight was over, the famished multitude might lose their way or come to harm, and some calamity happen which would give a fresh handle against Jesus. John alone tells us that He had compassionately suggested the difficulty to Philip, watching with gentle irony the trial of his faith ; and that Philip despairingly said that it would cost more than 200 denarii (as we might say $ 10) to procure them even a minimum of food. Philip was “of Bethsaida,” but this had nothing to do with our Lord’s speaking to him, for he belonged to the western Bethsaida.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 12. Send the multitude away] See this miracle explained at large, on the parallel places, Mt 14:15-21; Mr 6:36-44.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The history of this miracle is recorded by all the four evangelists. See Poole on “Mat 14:15“, and following verses to Mat 14:22, and See Poole on “Mar 6:35“, and following verses to Mar 6:44. We shall again meet with it, Joh 6:5-14, with some further circumstances. Luke hath nothing but what we have before met with.
Fuente: English Annotations on the Holy Bible by Matthew Poole
When the day began to wear away,…. Or “to decline”, as the Vulgate Latin and Arabic versions; or “to incline”, as the Syriac; that is, as the Ethiopic version renders it, “when the sun was declining” towards the “horizon” and was almost set; or “when the evening time was come”, as the Persic version:
then came the twelve; that is, “the disciples”, as the Persic version; or “his disciples”, as the Syriac: and
said unto him, send the multitude away, that they may go into the towns and country round about; the place where they were, round about the city of Bethsaida, the several adjacent houses in the fields, villages, towns, and cities:
and lodge, and get victuals; where they might have lodging for that night, it being too far for them to reach their habitations that evening; and also that they might provide themselves with proper and sufficient food, which was not to be had in the place where they were:
for we are here in a desert place; which afforded no conveniency for lodging, nor any supply of food.
Fuente: John Gill’s Exposition of the Entire Bible
To wear away (). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting.
Lodge (). First aorist active subjunctive of , a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge (, inn, Lu 2:7). Only here and 19:7 in the N.T. in this sense.
Get victuals ( ). Ingressive aorist active of , very common verb.
Victuals (, from , to provision oneself, , from , wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on Mark 6:32-44; Matt 14:13-21 for discussion of details.
Fuente: Robertson’s Word Pictures in the New Testament
And when the day began to wear away. Omit when. Render, and the day began, etc. To wear away [] . Lit., to decline. Wyc., very literally, to bow down.
Lodge [] . Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Mt 5:17; Mr 13:2). Intransitively, to take up one’s quarters; lodge; either because the harness of the traveler’s horses is loosed, or because the fastenings of their garments are untied. The kindred word kataluma, a guest – chamber, occurs, Mr 14:14; or inn, Luk 2:7.
Victuals [] . Only here in New Testament. Properly a stock of provisions. Thus Xenophon. “Cyrus hastened the whole journey, except when he halted in order to furnish himself with supplies” [ ] .
Desert [] . See on Mt 14:15.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when the day began to wear away,” (he de hemera erksato klinein) “Then as the day began to decline,” to approach evening, Mat 14:15.
2) “Then came the twelve, and said unto him,” (proselthontes de hoi dodeka eipan auto) “And approaching the twelve said directly to him,” to Jesus, Mat 14:15.
3) “Send the multitude away,” (apoluson ton echlon) “Dismiss or disperse the crowd,” Mat 14:15; Mar 6:36. For a place to lodge would soon be as necessary for the huge crowd as food.
4) “That they may go into the towns and country round about,” (hina poreuthentes eis tas kuklo komas kai agrous) “In order that they may go into the villages and farms nearby,” Mat 14:15.
5) “And lodge, and get victuals:” (katalusosin kai heurosin episitismon) “That they may lodge and find provisions,” Mat 14:15; Mar 6:36.
6) “For we are here in a desert place.” (hote hode en eremo topo esmen) “Because we are here in a desert, or uninhabited area,” Mar 6:35.
Fuente: Garner-Howes Baptist Commentary
(12) And when the day began . . .Literally, and the day began to wear away, and the Twelve came . . .
Into the towns and country.Better, as before (Luk. 9:6, Luk. 8:34), the villages and farms.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And the day began to wear away, and the twelve came, and said to him, “Send the crowd away, that they may go into the villages and country round about, and lodge, and get provisions, for we are here in a desert place.” ’
The crowds had come flocking to the wilderness near Bethsaida Julius, to the north of the Sea of Galilee. They were a long way from their homes and many had brought no food, or those who had had already long eaten it, so that it became apparent to the disciples that the crowds were hungry and would need food. To them the logical conclusion was that the crowds be advised to go and find themselves food in the villages round about, and they suggested to Jesus that, as it was after noon (when the day began to wear away), they be despatched for that purpose.
The account is simplified (as all such accounts must be). We are given no details of the discussions that took place between the disciples, and then the different comments made by them to Jesus as they gathered round Him in their quandary, or what He said to some of them (which appear in the other Gospels). We are simply given the bare bones of the matter, and the final most obvious suggestion.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Feeds The Seeking Crowds (9:12-17).
The wider nature of Jesus’ mission having been revealed by the sending out of the Apostles to preach, Jesus now demonstrates to the Apostles their further responsibility. In the light of the establishment of a new covenant community they are to ‘feed’ the people. Thus He arranges for the miraculous provision of food in a similar way to Elisha before Him (2Ki 4:42-44). But it is necessarily here in greater abundance, for He is the greater than Elijah. He is the Messiah of God (Luk 9:20) and the Bread of Life (Joh 6:35). It comes as the guarantee that He is able to meet the needs of all His people as the Bread of Life, dispensed through His Apostles. What He has brought is not only for His own disciples. It is offered to all who will follow Him. It gains even more in significance with the threat of death hanging over Him, a threat also made clear in John 6, where the threat of death is also linked to the Judaisers (who are in league with the Herodians – Mar 3:6).
It is no accident that Luke puts this covenant meal immediately before their recognition of His Messiahship, and the commencement of His set purpose to go to Jerusalem. It is because of what the meal symbolises in the formation of a ‘new Israel’ that He is going there. Matthew makes clear the same point when he tells us that Jesus declared, ‘on this rock I will build my new covenant community (church)’ (Mat 16:18). But Luke wants his readers to see it as applying to all believers, both Jew and Gentile.
The passage may be analysed as follows:
a The day began to wear away, and the twelve came, and said to Him, “Send the crowd away, that they may go into the villages and country round about, and lodge, and get provisions, for we are here in a desert place” (Luk 9:12).
b But He said to them, “You give them to eat.” And they said, “We have no more than five loaves and two fishes, unless we should go and buy food for all this people” (Luk 9:13)
For they were about five thousand men. And He said to His disciples, “Make them sit down in companies, about fifty each.” And they did so, and made them all sit down (Luk 9:14-15).
He took the five loaves and the two fishes, and looking up to heaven, He blessed them, and broke, and gave to the disciples to set before the great crowd (Luk 9:16).
They ate, and were all filled. And there was taken up that which remained over to them of broken pieces, twelve baskets (Luk 9:17).
Note that in ‘a’ the disciples make clear that it is impossible to feed the multitude of people and in the parallel that they did all eat and were filled. In ‘b’ He tells the disciples to feed the people, but they demur, and in the parallel they feed the people because of His provision. Central to the whole was the great size of the crowd.
Fuente: Commentary Series on the Bible by Peter Pett
The miracle of the loaves and the fish:
v. 12. And when the day began to wear away, then came the Twelve and said unto Him, Send the multitude away that they may go into the towns and country round about, and lodge, and get victuals; for we are here in a desert place.
v. 13. But He said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
v. 14. For they were about five thousand men. And He said to His disciples, Make them sit down by fifties in a company.
v. 15. And they did so, and made them all sit down.
v. 16. Then He took the five loaves and the two fishes, and looking up to heaven, He blessed them, and brake, and gave to the disciples to set before the multitude.
v. 17. And they did eat, and were all filled; and there was taken up of fragments that remained to them twelve baskets. Jesus had been busy preaching and healing without ceasing all day long. But now the day began to decline, to draw near its close, bringing an unwelcome interruption in the Lord’s beneficent labors. The apostles felt it their duty to interfere at this point. They urged Jesus to dismiss the people, to send them away. The place where they were was an uninhabited region; but there were towns, Bethsaida Julias itself and other small hamlets, within walking distance round about; there the people might go and find places to lodge and also provisions for themselves. The disciples were not yet filled with the love for others which recognizes no sacrifice and sternly represses all selfishness. Their words rather express a certain peevishness as though they had been bothered long enough by these unwelcome guests. But Jesus gives them a lesson, both as to hospitality and trust in Him. He suggested immediately that the disciples be hosts to the multitudes. But their faces fell at the mere suggestion. They had, by some exploration, ascertained that there were five loaves and two fishes as provisions; that was the entire stock. And they add: Unless perhaps we are to go and buy food for the whole people. Neither their words nor their tone implied that they relished the idea very strongly or were very fond of the prospect. One of them had even figured out that the amount of money on hand would not be sufficient to buy bread for all those present, since there were some five thousand men present, without the women and children. And all this fuss and excitement with Jesus standing before them, of whom they knew and had the evidence of their senses that He was able to help at all times, even when death had laid his cold hands on a person and driven away the living soul. The disciples certainly do not appear to good advantage in this story. Note: This same lack of faith is found all too often in the Christians of these latter days. Worry and care for the body is all too apt to take the place of firm, and undoubting trust in the providence and goodness of Christ and our heavenly Father. “That is the great fault that we, also in our days, not only on account of food, but also in manifold troubles and temptations feel that we know well how to figure out what we need, and how these needs should be met and help given to us. But if it is not there quickly as we like it, then nothing remains of our figuring but discontent and sadness. And it would be far better if we would leave God to deal with the situation and would not think of what we need. ” But Jesus now took the matter in hand. He had His disciples command the people to recline on the grass which grew at that place, in dining parties, or companies, of fifty each. He was preparing to spread a banquet before them. Then He took the five loaves and the two fishes, and, looking up to heaven, He spoke a blessing upon them, He blessed the food. Then He broke both bread and fishes into smaller pieces and gave these to His disciples, who acted as His waiters upon this momentous occasion. And all ate, and all were filled, they were fully satisfied, they had all they wanted to eat. And then, at Christ’s command, that which was left over to them that ate, the fragments, were picked up, and these filled twelve large baskets. Christ here appears again as the almighty Lord and Creator of heaven and earth, upon whom the eyes of all creatures wait, that He may give them their food in due season. There is a world of comfort for Christians in the fact that Jesus, to whom we owe the salvation and life of our soul, also has the food for every day in His hand and will give us our daily bread every day. We are taken care of in body and soul.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 9:12. And lodge, The original word , is used by mariners to signify to come back, or retire from the sea to the haven; and thence it is applied to travellers who go to their inn; and in a general sense it implies to refresh one’s
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1507
THE FIVE THOUSAND FED
Luk 9:12-13. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. But he said unto them, Give ye them to eat.
WITH all our active services for the Lord it is proper to blend devotion and retirement; that so we may not neglect our own vineyard, whilst we are cultivating that of others. But there are calls which may properly supersede for a time our private duties; as God has told us by the prophet, I will have mercy, and not sacrifice.
Our blessed Lord, wearied with his continual labours, had retired to a desert place for meditation and prayer. But the people still following him in great numbers, he denied himself those necessary enjoyments, and not only renewed his exertions with all his wonted earnestness, but supplied by miracle the wants of all who waited on him. This event being replete with instruction, I shall set before you,
I.
The Miracle he wrought
The multitudes who followed him were reduced to the greatest straits
[The evening was closing in upon them, and they had no provision for the support of their bodies after their great fatigues. What their motives were for such a protracted attendance upon him we do not exactly know. It is possible that some loved to hear his instructions; whilst others sought to obtain either for themselves or their friends a miraculous cure of their disorders: and some possibly were actuated by no better motive than that of gratifying an idle curiosity. But, however this might be, our Lord had compassion on them,and determined to avert from them the evils to which their inconsiderate zeal had exposed them. He proposed indeed to Philip, in the first instance, to purchase bread for them. But this proposal was made solely to try the faith of Philip; Philip knew that no funds which they possessed would suffice to feed so many. Two hundred pence, which is about six guineas of our money, would scarcely suffice to give to every one of them a little piece of bread, and much less to satisfy their hunger: and therefore the Apostles proposed that the multitude should be dispersed.]
But our Lord wrought a stupendous miracle for their relief
[He ordered the multitude to be arranged in rows of fifty in depth and a hundred in breadth: and, that being done, he told his Disciples to dispense to them all the food which they had, consisting of five loaves and two small fishes. This was done: and every Apostle, whilst distributing the food, found the pieces in his hand still undiminished. And, after all were satisfied, he commanded the remnants to be gathered, to no less an amount than twelve baskets full; so ample was the supply, and so indisputable the miracle that had been wrought for them.]
Without dwelling on any of the smaller incidents of the miracle, we may proceed to consider,
II.
The instruction to be derived from it
Truly, it will be found very instructive
1.
In a moral view
[Many valuable lessons does it suggest to us. We may here learn contentment: for, when our blessed Lord would feast this whole multitude, he did it not by spreading before them a luxurious entertainment, but by giving them only such provisions as were suited to a laborious fisherman, some barley bread and some cold dried fish. Shall it then be a matter of any concern to us, if we are constrained to subsist on coarser fare, whilst people in higher life are fed with dainties? I am persuaded that this meal was to their taste far sweeter, yes, and in their eyes, more splendid too, than the feast of King Ahasuerus to the heads of his one hundred and twenty-seven provinces. In fact, it is a small matter whether our tables be strewed with delicacies, or we have merely the food that is convenient and necessary for us. Having food and raiment, though of the coarsest kind, we may well therewith be content; and may say, as Paul, when his necessities were thus supplied, I have all, and abound [Note: Php 4:18.].
And surely we may well learn from hence liberality also: for when our Lord proposed to his Disciples to give to the distressed multitude all the food which they had, the answer made, was not, Lord, what then shall we have left for ourselves? but simply, Lord, for so great a multitude our little store will be of no use whatever: and when our Lord gave the order to distribute it all, the order was obeyed without the smallest hesitation or delay. This kind of liberality would be but little approved by the Christian world in general. But it is highly approved in the Holy Scriptures; and the poor widow, who gave her whole substance for the use of the temple, was commended for it. In truth, there is no luxury under heaven that can be purchased with money, that is equal to the luxury of doing good. If only we give as unto the Lord, we shall never repent of having given too much: for what we so give to the poor, we lend unto the Lord; and at no distant period he will repay us again.
Methinks, too, we may here learn affiance also. Our Lord suffered these his followers to come into great straits, and then supplied their wants. And us also he may permit to be encompassed with difficulties for a season: but he will only make them an occasion of manifesting his own watchful care over us, and of magnifying his mercy towards us. True, we are not to expect miracles to be wrought in our behalf: but he has ten thousand ways of providing for his people; and he will do it in the time and manner that he shall see to be best for us: for he has said, Seek first the kingdom of God and his righteousness, and all needful things shall be added unto you [Note: Mat 6:33.]. Let him give us ever so much, we are to suffer no waste, but to preserve our very remnants for future use: on the other hand, let our wants be ever so great, we should never doubt but he will supply us in the time of need.]
2.
In a religious view
[Who does not see in the conduct of this multitude how we should seek the Lard? Did they press upon him thus for the sake of obtaining healing for their bodies, and shall not we for the healing of our souls? Did they forget the very necessities of nature that they might reap the benefit of his instructions, and shall we account any self-denial too great for the obtaining of grace and peace at his hands? I do not indeed think it necessary, or even right, for us to neglect our worldly callings as they did. They could not otherwise have gained access to our blessed Lord, whose august character fully authorized and called for those extraordinary attentions: whereas we have access to him at all times in his ordinances, and may therefore easily make our attendance on him consistent with the discharge of all our relative and social duties. But in heart and affection we may well leave all to follow him: nor should our own carnal ease or worldly interests ever be suffered to detain us from him, or to interfere with the concerns of our souls.
Here, too, we see what we may expect at his hands. See how richly he fed that whole multitude: and will he withhold the bread of life from you? Will he not abundantly supply all of you out of his own inexhaustible fulness? Methinks you are here waiting upon him, and seated, as it were, before him to receive at his hands the communications of his grace: and here am I dispensing to you the bread of life according to his command. True, it is but barley bread that you receive: yet shall you find it sufficient for all your necessities, if only you receive it as from Him, and feed upon it as the food of your souls. You are told that, when Jesus took the loaves and fishes, he looked up to heaven, and blessed them, and then brake and gave them to the disciples, and through the disciples to the multitude. Now, if you will beg of him to bless your provision also that is now dispensed by me, what may you not hope for? Truly your souls shall be fed, yea, and nourished too, unto life eternal. And see that multitude when dismissed to their homes: was there one amongst them that did not adore and magnify their glorious Benefactor? O that it may be so with you at this time! that not one soul may be sent empty away, but every one of you depart refreshed and strengthened for all your future labours! Even so, Amen and Amen.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
Ver. 12. See Mat 14:15 ; Mar 6:35 ; Joh 6:5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] As the three agree in their account, and John differs from them, see the difference discussed in notes there. In his account, the enquiry proceeds from our Lord Himself , and is addressed to Philip, and answered by Philip and Andrew.
Fuente: Henry Alford’s Greek Testament
Luk 9:12 . , the day began to decline ; the fact is alluded to here, not in a participial clause, but in an independent sentence, as bringing an unwelcome close to the beneficent labours of Jesus. He went on teaching and healing, but ( ) the day, etc. : the disciples in Lk. are solicitous about the lodging as well as the feeding of the people. , provisions, here only in N. T., but often in classics, e.g. , with reference to the provisioning of an army (commeatus).
Fuente: The Expositors Greek Testament by Robertson
Luke
BREAD FROM HEAVEN
Luk 9:10 – Luk 9:17
The Apostles needed rest after their trial trip as evangelists. John the Baptist’s death had just been told to Christ. The Passover was at hand, and many pilgrims were on the march. Prudence and care for His followers as well as Himself suggested a brief retirement, and our Lord sought it at the Eastern Bethsaida, a couple of miles up the Jordan from its point of entrance to the lake. Matthew and Mark tell us that He went by boat, which Luke does not seem to have known. Mark adds that the curious crowd, which followed on foot, reached the place of landing before Him, and so effectually destroyed all hope of retirement. It was a short walk round the north-western part of the head of the lake, and the boat would be in sight all the way, so that there was no escape for its passengers.
Luke records the self-oblivious cordiality of Christ’s reception of the intrusive crowd. Without a sigh or sign of impatience, He ‘welcomed them’-a difficult thing to do, and one which few of us could have achieved. The motives of most of them can have been nothing higher than what leads vulgar people of all ranks and countries to buzz about distinguished men, utterly regardless of delicacy or considerateness. They want to see the notoriety, no matter what it costs him. But Jesus received them patiently, because, as Mark touchingly tells, He was ‘moved with pity,’ and saw in their rude crowding round Him the token of their lack of guides and teachers. They seemed to Him, not merely a mob of intrusive sight-seers, but like a huddled mass of unshepherded sheep.
Christ’s heart felt more lovingly than ours because His eye saw deeper, and His eye saw deeper because His heart felt more lovingly. If we would live nearer Him, we should see, as He did, enough in every man to draw our pity and help, even though he may jostle and interfere with us.
The short journey to Bethsaida would be in the early morning, and a long day of toil followed instead of the hoped-for quiet. Note that singular expression, ‘Them that had need of healing He healed.’ Why not simply ‘them that were sick’? Probably to bring out the thought that misery made unfailing appeal to Him, and that for Him to see need was to supply it. His swift compassion, His all-sufficient power to heal, and the conditions of receiving His healing, are all wrapped up in the words. Coming to the miracle itself, we may throw the narrative into three parts-the preliminaries, the miracle, and the abundant overplus.
I. Our Lord leads up to the miracle by forcing home on the minds of the disciples the extent of the need and the utter inadequacy of their resources to meet it, and by calling on them and the crowd for an act of obedience which must have seemed to many of them ludicrous.
The strange suggestion that the disciples should feed the crowd must have appeared to them absurd, but it was meant to bring out the clear recognition of the smallness of their supply. Therein lie great lessons. Commands are given and apparent duties laid on us, in order that we may find out how impotent we are to do them. It can never be our duty to do what we cannot do, but it is often our duty to attempt tasks to which we are conspicuously inadequate, in the confidence that He who gives them has laid them on us to drive us to Himself, and there to find sufficiency. The best preparation of His servants for their work in the world is the discovery that their own stores are small. Those who have learned that it is their task to feed the multitude, and who have said ‘We have no more than such and such scanty resources,’ are prepared to be the distributors of His all-sufficient supply.
What a strange scene that must have been as the hundred groups of fifty each arranged themselves on the green grass, in the setting sunlight, waiting for a meal of which there were no signs! It took a good deal of faith to seat the crowd, and some faith for the crowd to sit. How expectant they would be! How they would wonder what was to be done next! How some of them would laugh, and some sneer, and all watch the event! We, too, have to put ourselves in the attitude to receive gifts of which sense sees no sign; and if, in obedience to Christ’s word, we sit down expecting Him to find the food, we shall not be disappointed, though the table be spread in the wilderness, and neither storehouse nor kitchen be in sight.
II. The miracle itself has some singular features.
All the accounts tell of Christ’s ‘blessing.’ Matthew and Mark do not say what He blessed, and perhaps the best supplement is ‘God,’ but Luke says that He blessed the food. What He blesses is blessed; for His words are deeds, and communicate the blessing which they speak. The point at which the miraculous multiplication of the food came in is left undetermined, but perhaps the difference in the tenses of the verbs hints at it. ‘Blessed’ and ‘brake’ are in the tense which describes a single act; ‘gave’ is in that which describes a continuous repeated action. The pieces grew under His touch, and the disciples always found His hands full when they came back with their own empty. But wherever the miraculous element appeared, creative power was exercised by Jesus; and none the less was it creative, because there was the ‘substratum’ of the loaves and fishes. Too much stress has been laid on their being used, and some commentators have spoken as if without them the miracle could not have been wrought. But surely the distinction between pure creation and multiplication of a thing already existing vanishes when a loaf is ‘multiplied’ so as to feed a thousand men.
The symbolical aspect of the miracle is set forth in the great discourse which follows it in John’s Gospel. Jesus is the ‘Bread of God which came down from heaven.’ That Bread is broken for us. Not in His Incarnation alone, but in His Death, is He the food of the world; and we have not only to ‘eat His flesh,’ but to ‘drink His blood,’ if we would live. Nor can we lose sight of the symbol of His servants’ task. They are the distributors of the heaven-sent bread. If they will but take their poor stores to Jesus, with the acknowledgment of their insufficiency, He will turn them into inexhaustible supplies, and they will find that ‘there is that scattereth, and yet increaseth.’ What Christ blesses is always enough.
III. The abundance left over is significant.
His provision is more than enough for a hungry world, and they who share it out among their fellows have their own possession of it increased. There is no surer way to receive the full sweetness and blessing of the Gospel than to carry it to some hungry soul. These full baskets teach us, too, that In Christ’s gift of Himself as the Bread of Life there is ever more than at any given moment we can appropriate. The Christian’s spiritual experiences have ever an element of infinity in them; and we feel that if we were able to take in more, there would be more for us to take. Other food cloys and does not satisfy, and leaves us starving. Christ satisfies and does not cloy, and we have always remaining, yet to be enjoyed, the boundless stores which neither eternity will age nor a universe feeding on them consume. The Christian’s capacity of partaking of Christ grows with what it feeds on, and he alone is safe in believing that ‘To-morrow shall be as this day, and much more abundant.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Luk 9:12-17
12Now the day was ending, and the twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place.” 13But He said to them, “You give them something to eat!” And they said, “We have no more than five loaves and two fish, unless perhaps we go and buy food for all these people.” 14(For there were about five thousand men.) And He said to His disciples, “Have them sit down to eat in groups of about fifty each.” 15They did so, and had them all sit down. 16Then He took the five loaves and the two fish, and looking up to heaven, He blessed them, and broke them, and kept giving them to the disciples to set before the people. 17And they all ate and were satisfied; and the broken pieces which they had left over were picked up, twelve baskets full.
Luk 9:12 Jesus’ popularity had caused Him to preach out in the countryside; no building was large enough and the Jewish leaders did not want Him preaching in the Synagogues. The problem was that there were no facilities in these remote areas to accommodate the needs of the crowd (food, shelter, latrines, etc.). The Apostles were exhibiting concern and practicality, but Jesus wanted them to exhibit faith!
Luk 9:13 “You give them something to eat” The account of feeding the five thousand is recorded in all four Gospels (cf. Mat 14:13-31; Mar 6:32-44; Joh 6:1-4). These miraculous feedings were tremendous evidences of Jesus as the promised Messiah based on the rabbinical interpretation of OT promises about the Messiah providing food, like Moses (cf. Deu 18:15; Deu 18:18; Psa 132:15; Isa 49:10). It is even possible it is an allusion to 2Ki 4:42-44, which would make it another sign of Jesus’ prophetic role. However, they are also related to the temptation experiences of Jesus (cf. Luk 4:3-4). Quite often the crowds misunderstood His motive and followed Him for the wrong reasons (cf. Joh 6:14-15).
“We have no more than five loaves and two fish” We learn from Joh 6:9 that this was one boy’s lunch. Jesus’ command (aorist active imperative) was met with an analysis of their resources. They were not trusting in His provision!
“unless” This is a third class condition which usually has ean, but here it has ei (cf. 1Co 14:5 and Php 3:12). This denotes potential action.
Luk 9:14 “(For there were about five thousand men)” Exactly how large the crowd was is uncertain, but the presence of at least some women and children is probable, indicating many more people.
“Sit down to eat in groups of about fifty each” Jesus organized the task. Just think of how many groups of fifty it would take to accommodate 5,000 plus people. Even with twelve disciples serving them, this was a major task!
Luk 9:16 “He looked up to heaven” Jesus knew and acknowledged the source of His power. The typical physical position for Jewish prayer was:
1. standing
2. hands lifted to God
3. eyes open looking up
4. direct address to God
“He blessed them, broke them, and kept giving them” The first two verbs are aorist active indicatives, implying a prayer and a breaking, but the third is an imperfect active indicative, implying a continual giving. The miracle continued to occur as He broke the food and kept passing it out! Think again of the size of this crowd! The disciples were amazed again.
Luk 9:17 “twelve baskets full” “Baskets” are also mentioned in the feeding of the four thousand, found in Mar 8:8. But, the baskets there are large, hamper-sized baskets (spuris), while the baskets in this text are small knapsacks (kophinos). The disciples collected the food to eat later. Jesus did not regularly multiply food for the disciples’ needs.
Luke follows Mark’s chronology, but for some reason, a major section of Mark (i.e., Mar 6:45 to Mar 8:26) is omitted between Luk 9:17 and Luk 9:18. The exact reason is uncertain, but most scholars assume it has to do with Luke wanting to keep Jesus’ activity in Galilee. Mark’s Gospel has Jesus’ activity outside Galilee (Mar 6:14 to Mar 8:30). Luke’s structure is Jesus traveling to Jerusalem. To maintain this emphasis he omits some events of Jesus’ life that Mark chose to include.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
wear away = decline.
lodge. Peculiar to Luke, here. Greek. kataluo, to unloose, disband, halt, also destroy, its most frequent meaning. Compare Luk 19:7; Luk 21:6. Mat 5:17. Mar 14:58.
victuals = provisions.
in. Greek. en. App-104. Not the same word as in verses: Luk 9:48, Luk 9:49.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] As the three agree in their account, and John differs from them, see the difference discussed in notes there. In his account, the enquiry proceeds from our Lord Himself, and is addressed to Philip, and answered by Philip and Andrew.
Fuente: The Greek Testament
Chapter 55
Two Fish, Five Loaves
And Five Thousand To Dine
This passage gives us Lukes inspired account of our Lords great miracle of feeding five thousand men with five pieces of bread and two small fish. This miracle is recorded more frequently and more fully than any of our Lords other miracles. Matthew, Mark, Luke, and John were all inspired to record it. Evidently, the Holy Spirit intends for us to give it special attention.
The Holy Spirit inspired all the gospel writers to record these stories of our Lords dealings with men upon the earth so that we might read them often, study them carefully, and learn from them continually. His miracles have not yet been fathomed. His words and his ways have not yet been comprehended. Like the cloud that Elijahs servant saw (1Ki 18:44), these gospel stories seem to get bigger and bigger every time we look at them. Like the widows barrel of meal, there is an inexhaustible fullness of spiritual instruction in this holy Book. I read a lot of books. Most of them can be comprehended with one or two careful readings. But the more I read the Word of God, the more I am lost in the richness, fullness, and freshness of it.
I have said all that because I want you to realize that when I have finished this study, there will be much more that needs to be said. I will have only scratched the surface of this deep, deep mine. Having scratched around the surface of this rich mine, I have found five, choice nuggets of gold that I want to show you.
Nothing Impossible
First, this passage gives us a display of the fact that with God our Saviour nothing is impossible. Oh, how I wish I could learn this, really learn it. With God nothing is impossible. Our Lord Jesus Christ, he who is God our Saviour is God omnipotent! By the mere exercise of his will, he fed 5000 men with five pieces of bread and two small fish.
This is not a fable, or even a parable, or an allegory. This great miracle was performed in public before thousands. That same divine power that created all things out of nothing in the beginning, here made food where there was none.
This was not the trickery of some snake oil huckster, nor the work of some make believe miracle worker. Nothing except the fact that Jesus Christ is God can explain this great deed. Five thousand hungry men would not have said they were full had they still been hungry. Twelve baskets of fragments would not have been left over had any of the men remained hungry. The very same hand that sent quails in the wilderness, rained manna from heaven and caused water to gush forth out of the rock here multiplied five small loaves and two small fish to feed five thousand men.
He who is God our Saviour, the Lord Jesus Christ, is King over creation, King over providence and the King of grace. He calleth those things which be not as though they were (Rom 4:17). With Christ our God, nothing is impossible! When he wills something, it is done. When he commands a thing, it is performed. He creates light out of darkness, makes order out of chaos and brings strength out of weakness. He turns sorrow into laughter, weeping into singing, and mourning into gladness of heart. And he brings food out of nothing!
With regard to the work we are set upon, we might well despair were we not the servants of him who is God mighty to save! When I see the corruption of mens lives and know the depravity of their hearts, when their obstinate hardness of heart is repeatedly manifest, when unbelief appears so firmly and wilfully established in the hearts of men, I would be in utter despair were it not for this one thing: he who is our God and Saviour is God the Almighty! He is God mighty to save! His power is unlimited. His grace is unconstrained. His arm is mighty. Well might the prophet ask, Can these bones live? If God says, live, they can! Can that poor soul over there be saved? If God saves him, he can! Can this rebel son be converted? If God turns him, he can! Can this profligate daughter be won? If God is set to win her, she can!
It is written of our great Saviour, Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him (Joh 17:2). We have before us an undeniable proof of our Saviours omnipotence as the mighty God. It was promised by Isaiah that the Messiah would be both a man born of a woman (Isa 7:14) and the Mighty God (Isa 9:6). Here is a display of his omnipotence as the mighty God. With five loaves and two small fish, the Lord Jesus fed 5,000 men, beside women and children. The task was manifestly impossible for anyone other than God himself, who alone has creative power, who alone giveth food to all flesh (Psa 136:5).
Let every believer treasure up in his heart these blessed facts. Our Saviour, who is full of compassion toward us, is himself the Mighty God, the Creator and Sustainer of all things, and nothing is too hard for him!
Faith
Second, this miracle is intended to give us a lesson about faith. The disciples wanted to send the multitude away. They were ready to limit the Holy One. By their actions they were saying, like Israel of old, Can God prepare a table in the wilderness? They measured the Lord Jesus ability by their own ability, or inability. They looked upon the Son of God as Naaman did the Jordan River, with Syrian eyes! Let us learn from their mistake and be warned. When we think of God, we must put down Hagar and raise up Sarah, silence human reason and act according to God-given faith. Faith believes without evidence, and even contrary to evidence, that things which are impossible with men are possible with God. Two sentences in these verses are bursting with spiritual instruction. Hear these two words from the lips of the Son of God, and ask for grace to trust him.
He said unto them, Give ye them to eat. Matthew tells us that he preceded that command with this sweet assurance, They need not depart (Mat 14:16). What a blessed word of grace and assurance! If there was no necessity for these hungry souls to depart from Christ for food, there can never be a reason for you and me to depart from him. There is no need for the bride of Christ to wander from beneath his banner of love. Mary may sit at Jesus feet always!
They need not depart. That means that there is never an excuse for compromising the gospel. There is never a reason for disobedience to Christ. There is never a cause for neglecting Christ, his worship and his service. Whatever we need, our Saviour is ready to give to us or do for us (Heb 4:16; Pro 3:5-6).
Then he took the five loaves and two fishes, and blessed them (Luk 9:16). Bring all that you are and all that you have to Christ. He will remove the curse, add his blessing, and make our paltry loaves and fishes instruments of great usefulness and spiritual benefit to chosen sinners in his kingdom. Little is much in the Masters hands! It has always been Gods delight and glory to use that which men consider useless. He used a babys cry to move the heart of Pharaohs daughter. He used a shepherds crook to work miracles in Egypt. He used a boy and a slingshot to bring down Goliath. He used a poverty-stricken widow to feed his prophet. He used a little girl to lead Naaman to Elisha. He used Balaams ass to teach him obedience. He used the jawbone of an ass to slay a thousand Philistines. He used a little child to teach his disciples humility. He used a boys lunch to feed thousands. And he uses men, who are in themselves useless sinners, to call out his own elect (1Co 1:26-29; 2Co 4:7).
The Gospel
Third, this miracle serves as a beautiful and clear allegory of the gospel of Gods grace. We must never attempt to make allegories where the Holy Spirit does not make them. We must never try to make the scriptures say what they obviously do not say. But just as Paul used Sarah and Hagar as an allegory to teach the distinction between law and grace (Galatians 4), so the Holy Spirit has given us these recorded miracles of Christ to teach us spiritual, gospel truths.
This hungry multitude in a desert place is a good representation of lost mankind in this world. All the sons of Adam are an assembly of perishing souls, lost, helpless, starving, and upon the verge of eternal ruin, without the gospel of Christ. There is but a breath between them and everlasting ruin. Their only hope of salvation is the gospel of Christ (Rom 1:15-16).
The loaves and fishes, so readily despised as being inadequate to meet the needs of so many, might well be looked upon as representing the preaching of the gospel, Jesus Christ and him crucified, which God has ordained for the saving of his elect (1Co 1:21-23; Joh 6:33). Like the loaves and fish in this passage, the preaching of the cross of Christ meets all the spiritual needs of sinners in this world.
Human Instrumentality
Fourth, the Lord our God graciously condescends to use human instruments to accomplish his work in this world. No, a thousand times no, God does not need us. He who fed this multitude could easily have done so without the use of his poor, weak, unbelieving disciples; but that was not his purpose. He commanded his disciples to do what they could not do. Give ye them to eat. Then he put bread and fish in their hands and those empty handed men fed five thousand souls! This entire event seems expressly arranged to give us a picture parable of the kingdom of God.
The hungry multitude is a vivid emblem of mankind. Sinners in this great wilderness, this desert place, are a company of empty souls in the midst of empty souls, starving for lack of bread, sheep without a shepherd, hungry souls with no bread. But our blessed Lord Jesus Christ is a great, compassionate Saviour. Mark and Luke both tell us that our Lord had compassion when he saw the multitude before him. And he has given us that which will meet all the needs of mens souls in the gospel. The gospel of the grace of God is the bread of heaven. It is the power of God unto salvation.
These disciples, who had the great privilege of distributing the loaves and fish, are representatives of all Gods preachers in this world. We have no bread; but he does! And he has given it to us to give to men. Our work is simple. The Master says, Give ye them to eat! Yet, it is vital. Had they not received the bread and fish from the hands of his disciples, this crowd would have gone away hungry. And those who will not submit to being fed by faithful pastors will remain without bread (Rom 10:17; Heb 13:7; Heb 13:17). The preaching of the gospel is vital to the welfare of your soul (Eph 4:8-12). See that you do not neglect it.
All Filled
Fifth, we read in Luk 9:17 that all who ate were filled. The satisfaction of all the crowd and the basketsful leftover appear to me to be a beautiful representation of the fullness of grace to be found in the Lord Jesus Christ. You will never go away from his table hungry. Those whom he feeds he fills. When Christ gives, he always gives enough. All who are fed by the Lord Jesus Christ are filled. There is enough in him for all and enough in him for each one. He freely gives all to all who trust him. All who come to him have all they want and need. Finding all in him, we find satisfaction for our souls. Drinking the water that he gives, we never thirst again. Yet, the storehouse of grace is never diminished. He replenishes every hungry soul, abundantly satisfies it with the goodness of his house. There were twelve baskets of fragments taken up, assuring us that in our Fathers house there is bread enough and to spare (Psa 34:7-10; Psa 37:23-26; Psa 107:9; Psa 23:1-6).
Our Saviours name is Jehovah-Jireh. He is the Lord who will provide all our needs. Those who serve him will never lack anything because of their service to him (Luk 22:35). And he always supplies our needs to serve him (Php 4:19). Our great God and Saviour can cause the empty barrel of meal to overflow and the cruise of oil to be constantly flowing. As we use what he puts in our hands for his glory, he graciously supplies us with more to use for his glory. The old proverb is, Little is much when God is in it. The blessing of Christ will make very little go a long way. It is written, The little that the righteous man has is better than the riches of many wicked, a dinner of herbs better than a stalled ox.
Fuente: Discovering Christ In Selected Books of the Bible
when: Mat 14:15-21, Mar 6:35, Mar 6:36-44, Joh 6:1, Joh 6:5-15
Send: Mat 15:23, Mat 15:32
for: Psa 78:19, Psa 78:20, Eze 34:25, Hos 13:5
Reciprocal: Mar 5:31 – Thou seest Mar 8:19 – the five
Fuente: The Treasury of Scripture Knowledge
2
The desert was on the east side of Jordan, but the country in general was unsettled and not equipped with many markets at which to buy food.
Fuente: Combined Bible Commentary
THE miracle described in these verses is more frequently related in the Gospels than any that our Lord wrought. There is no doubt a meaning in this repetition. It is intended to draw our special attention to the things which it contains.
We see, for one thing, in these verses, a striking example of our Lord Jesus Christ’s divine power. He feeds an assembly of five thousand men with five loaves and two fishes. He makes a scanty supply of victuals, which was barely sufficient for the daily wants of Himself and His disciples, satisfy the hunger of a company as large as a Roman legion. There could be no mistake about the reality and greatness of this miracle. It was done publicly, and before many witnesses. The same power which at the beginning made the world out of nothing, caused food to exist, which before had not existed. The circumstances of the whole event made deception impossible. Five thousand hungry men would not have agreed that they were “all filled,” if they had not received real food. “Twelve baskets full of fragments” would never have been taken up, if real material loaves and fishes had not been miraculously multiplied. Nothing, in short, can explain the whole transaction, but the finger of God. The same hand which sent manna from heaven in the wilderness to feed Israel, was the hand which made five loaves and two fishes supply the wants of five thousand men.
The miracle before us is one among many proofs that with Christ nothing is impossible. The Savior of sinners is Almighty. He “calleth those things which be not as though they were.” (Rom 4:17.) When He wills a thing, it shall be done. When He commands a thing, it shall come to pass. He can create light out of darkness, order out of disorder, strength out of weakness, joy out of sorrow, and food out of nothing at all. Forever let us bless God that it is so! We might well despair, when we see the corruption of human nature, and the desperate hardness and unbelief of man’s heart, if we did not know the power of Christ.-“Can these dry bones live? Can any man or woman be saved? Can any child, or friend of ours ever become a true Christian? Can we ourselves ever win our way through to heaven?”-Questions like these could never be answered, if Jesus was not Almighty. But thanks be to God, Jesus has all power in heaven and earth. He lives in heaven for us, able to save to the uttermost, and therefore we may hope.
We see, for another thing, in these verses, a striking emblem of Christ’s ability to supply the spiritual wants of mankind. The whole miracle is a picture. We see in it, as in a glass, some of the most important truths of Christianity. It is, in fact, a great acted parable of the glorious Gospel.
What is that multitude which surrounded our Lord in the wilderness; poor and helpless, and destitute of food? It is a figure of mankind. We are a company of poor sinners, in the midst of a wicked world, without strength, or power to save ourselves, and sorely in danger of perishing from spiritual famine.
Who is that gracious Teacher who had compassion on this starving multitude in the wilderness, and said to His disciples, “Give ye them to eat”? It is Jesus Himself, ever pitiful, ever kind, ever ready to show mercy, even to the unthankful and the evil. And He is not altered. He is just the same to-day as He was eighteen hundred years ago. High in heaven at the right hand of God, He looks down on the vast multitude of starving sinners, who cover the face of the earth. He still pities them, still cares for them, still feels for their helplessness and need. And He still says to His believing followers, “Behold this multitude, give ye them to eat.”
What is that wonderful provision which Christ miraculously made for the famishing multitude before Him? It is a figure of the Gospel. Weak and contemptible as that Gospel appears to many, it contains “enough and to spare” for the souls of all mankind. Poor and despicable as the story of a crucified Savior seems to the wise and prudent, it is the power of God unto salvation to every one that believeth. (Rom 1:16.)
What are those disciples who received the loaves and fishes from Christ’s hand, and carried them to the multitude, till all were filled? They are a figure of all faithful preachers and teachers of the Gospel. Their word is simple, and yet deeply important. They are appointed to set before men the provision that Christ has made for their souls. Of their own invention they are not commissioned to give anything. All that they convey to men, must be from Christ’s hands. So long as they faithfully discharge this office, they may confidently expect their Master’s blessing. Many, no doubt, will always refuse to eat of the food that Christ has provided. But if ministers offer the bread of life to men faithfully, the blood of those who are lost will not be required at their hands.
What are we doing ourselves? Have we discovered that this world is a wilderness, and that our souls must be fed with bread from heaven, or die eternally? Happy are they who have learned this lesson, and have tasted by experience, that Christ crucified is the true bread of life! The heart of man can never be satisfied with the things of this world. It is always empty, and hungry, and thirsty, and dissatisfied, till it comes to Christ. It is only they who hear Christ’s voice, and follow Him, and feed on Him by faith, who are “filled.”
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Notes-
v14.-[By fifties in a company.] The word translated “company,” is only used in this place in the New Testament. It signifies “a company of people reclining at meat.”
Our Lord’s love of order and dislike to confusion, appear strongly in the description here given about the disposition of the multitude, before He fed them. He teaches us the importance of doing everything in an orderly and methodical way.
v17.-[Of fragments…twelve baskets.] Let our Lords disapprobation of waste be noted. If “the great Housekeeper of the world,” Burkitt says, “is so particular about saving fragments, what account will they give in the day of judgment, who think nothing of wasting time, money, health, and strength in the service of sin and the world?”
The remark of Brentius on this miracle is worth notice. He says, “the whole sixth chapter of John is the true explanation of the use of this miracle. Christ is the bread of life, and he who eats of Him shall live for ever.”
[Baskets.] The Greek word so translated is only used in the New Testament, in the account given by Matthew, Mark, Luke, and John, of this miracle. It means a wicker basket such as the Jews were remarkable for carrying with them, as remarked even by the Roman poet, Juvenal. It is worthy of notice, that in the second miracle of feeding the multitude, recorded by Matthew and Mark only, where seven baskets of fragments were taken up, the word translated “basket,” is entirely different from that used here. It signifies, in that miracle, a large wicker basket, and is said by Hesychius to be a vessel for corn. At any rate, it means a very large basket, for it is the same word used where it is said that Paul was “let down in a basket from the wall.” (Act 9:25.)
Fuente: Ryle’s Expository Thoughts on the Gospels
This miracle of our Saviour’s feeding five thousand with five loaves and two fishes, is recorded by all the evangelists, and in the history of it we have these observable particulars:
1. The seasonable expression of the disciples’ pity towards the multitude, who had long fasted, and wanted now the ordinary comforts and supports of life; it well becomes the ministers of Christ to have respect to the bodily wants as well as to the spiritual necessities of their people.
Observe, 2. The motion which the disciples make to Christ on behalf of the multitude: Send them away, that they may go into the towns and country, and get victuals. Here was a strong charity, but a weak faith; a strong charity in desiring the people’s relief, but a weak faith in supposing that they could no other way be relieved, but by sending them away; forgetting that Christ, who had healed the multitude miraculously, could also feed them miraculously whenever he pleased; all things being equally easy to an almighty power.
Observe, 3. Our Saviour’s strange reply to the disciples’ request: They need not depart, give ye them to eat. Need not depart, why? The people must either feed or famish; victuals they must have, and a dry desert will afford none; yet says Christ to his disciples, Give ye them to eat. Alas poor disciples! They had nothing for themselves to eat, how then should they give the multitude to eat?
When Christ requires of us what we of ourselves are unable to perform, it is to discover to us our own impotency and weakness, to provoke us to look up to him, and to depend by faith on his almighty power.
Observe, 4. What a poor and slender provision the Lord of the whole earth has for himself and his family: five barley loaves, and two fishes: teaching us, that these bodies of ours must be fed, but not pampered. Our belly must not be our master, much less our god. The end of food is to sustain nature; we must not stifle her with a gluttonous variety. And as the quality of the victuals was plain, so the quantity of it was small; five loaves, and two fishes: well might the disciples say, What are they among so many? The eye of sense and reason sees an utter impossibility of those effects which faith can easily apprehend, and a divine power more easily reproduce.
Observe, 5. How Christ, the great master of the feast does marshal his guests: He commands them all to sit down by fifties in a company. None of them reply, “Sit down! But to what? Here are the mouths, but where’s the meat? We may soon be set, but what shall we be served?” Not a word like this, but they obey and expect.
Lord! How easy it is to trust thy providence, and rely upon thy power, when there is corn in the barn, bread in the cupboard, money in the purse; but when our stores are empty, when we have nothing in hand, then to depend upon an invisible bounty, is a noble act of faith indeed.
Observe, 6. The actions performed by our blessed Saviour: He blessed, and brake, and gave the loaves to the disciples, and they to the multitude.
1. He blessed them teaching us by his example never to use or receive the good creatures of God, without prayer and praise; never to sit down to our food as a beast to his fodder.
2. Christ brake the loaves: he could have multiplied them whole. Why then would he rather do it in the breaking? Perhaps to teach us that we may rather expect his blessing in the distribution of his bounty than in the reservation of it. Scattering is the way to increasing, liberality is the way to riches.
3. Christ gave the loaves thus broken to the disciples, that they might distribute to the multitude. But why did Christ distribute by the disciples’ hands? Doubtless to gain respect to his disciples from the people: and the same course does our Lord take in a spiritual distribution. He that could feed the world by his own immediate hand, chooses rather by the hand of his ministers to divide the bread of life amongst his people.
Observe, 7. The certainty and greatness of this miracle: They did all eat, and were filled, they did all eat, not a crumb or a bit, but a satiety and fullness; all that were hungry did eat, and all that did eat were satisifed; and yet twelve baskets of fragments remain: more is left than was at first set on.
It is hard to say which was the greatest miracle; the miraculous eating or the miraculous leaving. If we consider what they left, we may wonder that they ate anything; if what they ate, that they left anything.
Observe lastly, these fragments, though of barley loaves and fish-bones, must not be lost, but at our Saviour’s command gathered up: the great Housekeeper of the world will not allow the loss of his leftovers.
Lord! How tremendous will their accounts be, who having large and plentiful estates, do consume them upon their lust! How will they wish they had been born to poverty and want, when they appear to make up their account before God!
Fuente: Expository Notes with Practical Observations on the New Testament
2 d. Luk 9:12-15. The Preparations.
It was absolutely impossible to find sufficient food in this place for such a multitude; and Jesus feels Himself to some extent responsible for the circumstances. This miracle was not, therefore, as Keim maintains, a purely ostentatious prodigy. But in order to understand it thoroughly, it must be looked at from the point of view presented by John. In the Syn. it is the disciples who, as evening draws near, call the attention of Jesus to the situation of the people; He answers them by inviting them to provide for the wants of the multitude themselves. In John it is Jesus who takes the initiative, addressing Himself specially to Philip; then He confers with Andrew, who has succeeded in discovering a young lad furnished with some provisions. It is not difficult to reconcile these two accounts; but in the first we recognise the blurred lines of tradition, in the second the recollections of an eyewitness full of freshness and accuracy.
The two hundred pennyworth of bread forms a remarkable mark of agreement between the narrative of John and that of Mark. John does not depend on Mark; his narrative is distinguished by too many marks of originality. Neither has Mark copied from John; he would not have effaced the strongly-marked features of the narrative of the latter. From this coincidence in such a very insignificant detail we obtain a remarkable confirmation of all those little characteristics by which Mark’s narrative is so often distinguished, and which De Wette, Bleek, and others regard as amplifications.
Jesus has no sooner ascertained that there are five loaves and two fishes than He is satisfied. He commands them to make the multitude sit down. Just as though He had said: I have what I want; the meal is ready; let them be seated! But He takes care that this banquet shall be conducted with an order worthy of the God who gives it. Everything must be calm and solemn; it is a kind of passover meal. By the help of the apostles, He seats His guests in rows of fifty each (Matthew), or in double rows of fifty, by hundreds (Mark). This orderly arrangement allowed of the guests being easily counted. Mark describes in a dramatic manner the striking spectacle presented by these regularly-formed companies, each consisting of two equal ranks, and all arranged upon the slope of the hill ( , , Luk 9:39-40). The pastures at that time were in all their spring splendour, and John and Mark offer a fresh coincidence here, in that they both bring forward the beauty of this natural carpet ( , John; , Mark; Matthew says, ). In conformity with oriental usage, according to which women and children must keep themselves apart, the men alone ( , Joh 6:10) appear to be seated in the order indicated. This explains why, according to the Syn., they alone were counted, as Luke says (Luk 9:14), also Mark (Mar 6:44), and, more emphatically still, Matthew (Mat 14:21, without women and children).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus undoubtedly used this suggestion as a teaching device to face the Twelve with the inadequacy of their resources so they would turn to Him for help (cf. 2Ki 4:42-44). They failed this test and thought instead of buying food. The non-local people would need lodging for the night, a detail that only Luke recorded.