THIS MATERIAL HAS NOT BEEN EDITED FOR
SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR
THE GOSPEL TO THE CHURCH
LESSON FIVE
BIBLE TEXT
John 6:4-14
4The Jewish Passover Feast was near. 5 When Jesus looked up and saw a great crowd coming toward him, he said to Philip, "Where shall we buy bread for these people to eat?" 6 He asked this only to test him, for he already had in mind what he was going to do. 7 Philip answered him, "Eight months' wages would not buy enough bread for each one to have a bite!" 8 Another of his disciples, Andrew, Simon Peter's brother, spoke up, 9 "Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?" 10 Jesus said, "Have the people sit down." There was plenty of grass in that place, and the men sat down, about five thousand of them. 11 Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish.
12 When they had all had enough to eat, he said to his disciples, "Gather the pieces that are left over. Let nothing be wasted." 13 So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten. 14 After the people saw the miraculous sign that Jesus did, they began to say, "Surely this is the Prophet who is to come into the world." NIV
6:4 And (Now) the Passover…was nigh…] i.e. “near at hand” (John 2:13, 7:2, 11:55), and not as (Irenaeus) and some moderns have taken it, “lately past.” The notice of the feast is probably designed to give a clue to the understanding of the spiritual lessons of the miracle which are set forth in the discourse which followed (1 Corinthians 5:7) For Christ, our Passover lamb, has been sacrificed. And at the same time it serves to explain how trains of pilgrims on their way to Jerusalem may have been attracted to turn aside to the new Rabbi (Teacher), in addition to “the multitude” who was already attached to Jesus.
FEASTS
Hag (from a root, to dance) is the Hebrew applied to the Passover, and still more to the feast oftabernacles, as both were celebrated with rejoicings and participation of food (Exo. 12:14; Lev. 23:39; Num. 29:12; Deut. 16:39). But mo`eed (OT:4150) is the general term for all sacred assemblies convoked on stated anniversaries; God's people by His appointment meeting before Him in brotherly fellowship for worship. Their communion was primarily with God,then withone another. These national feasts tended to join all in one brotherhood. Hence, arose Jeroboam's measures to counteract the effect on his people (1 Kings 12:26-27).
Hezekiah made the revival of the national Passover a primary step in his efforts for a reformation (2 Chron 30:1). The Roman government felt the feast a time whenespecial danger of rebellion existed (Matt 26:5; Luke 13:1). The "congregations," "calling of assemblies," "solemn meetings" (Isa 1:13; Ps81:3), both on the convocation days of the three great feasts, Passover, Pentecost, andtabernacles, andalso on the Sabbaths, imply assemblies for worship, the forerunners of the synagogue (compare 2 Kings4:23).(From Fausset's Bible Dictionary, Electronic Database Copyright (c) 1998 by Biblesoft)
6:4 the feast of the Jews…] i.e. “the well-known feast.” The phrase when it stands alone signifies the Feast of Tabernacles, “the one great national feast.” Compare (John 7:2where the order is different), and (John 5:1 note).
FEASTS
The septenary number prevails in the great feasts. Pentecost was seven weeks (sevens) after Passover; Passover and the feast of tabernacles lasted seven days each; the days of holy convocation were seven in the year, two at Passover, one at Pentecost, one at the feast of trumpets, one on the day of atonement (the first day or new moon of the seventh month), and two at the feast of tabernacles.
JOHN LESSON FIVE
The last two solemn days were in the seventh month, and the cycle of feasts is seven months, from Nissan to Tisri. There was also the sabbatical year, and the year of jubilee. The continued observance of the three feasts commemorative of the great facts of Israelite history make it incredible that the belief of those facts could have been introduced at any period subsequent to the supposed time of their occurrence if they never took place. The day, the month, and every incident of Israel's deliverance out of Egypt are embalmed in the anniversary Passover. (From Fausset's Bible Dictionary,)
6:5. When Jesus then lifted up…and saw…come…he saith…] Jesus therefore having lifted up his eyes and seen that…cometh…saith. Comp. (John 4:35, (1:38).
Come (cometh)] literally, is coming. Jesus and His disciples sailed across the lake (Matthew 14:13), but “the multitudes” observed their departure and reached Bethsaida on foot (Mark 6:33). The point of time here is evidently the first arrival of the people. A day of teaching and healing must be intercalated before the miracle of feeding was wrought (Matt. 14:14; Mark 6:34; Luke 9:11).John appears to have brought together into one scene, as we now regard it, the first words spoken to Philip on the approach of the crowd, and the words in which they were afterwards taken up by Andrew, when the disciples themselves at evening restated the difficulty (Matt. 14:15; Mark 6:35; Luke 9:12).If this view be true, so that the words addressed to Philip with his answer preceded the whole day’s work, then the mention of “two hundred pennyworth of bread” made by the disciples in Mark (6:37) gains great point, and so too the phrase “what He was about to do” (v. 6), which otherwise appears to be followed too quickly by its fulfillment. It appears also from (v. 15) that the Lord came down from the mountain before the miracle was wrought.
Philip…] (John 1:44, 12:21, 14:8).
PHILIP
[FILL ihp] (Lover of horses)-the name of four men in the New Testament:
1. One of the twelve apostles of Christ (Matt 10:3; Mark 3:18; Luke 6:14) and a native of Bethsaidain Galilee (John 1:44; 12:21). According to the Gospel of John, Philip met Jesus beyond the Jordan River during John the Baptist's ministry. Jesus called Philip to become His disciple. Philip responded and brought to Jesus another disciple, named Nathanael (John 1:43-51) or Bartholomew (Mark 3:18). Philip is usually mentioned with Nathanael. Before Jesus fed the five thousand, He tested Philip by asking him how so many people could possibly befed. Instead of responding in faith, Philip began to calculate the food it would take to feed them and the cost (John 6:5-7). (Nelson’s Illustrated Bible Dictionary)
6:5. Whence shall we…] the words are one expression of the feeling of tender compassion noticed by the other Gospels (Matt. 14:14; Mark 6:34).
6:6. To prove…] literally, trying him, to see whether he could meet the difficulty. (Compare 2 Cor. 13:5,6; Rev. 2:2).
13:5 Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you-unless, of course, you fail the test? 6 And I trust that you will discover that we have not failed the test. 2 Corinthians 13:5, 6 NIV
2:2I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. Revelation 2:2 NIV
JOHN LESSON FIVE
The word does not necessarily carry with it (as these passages show) the secondary idea of temptation (comp. also Matt. 22:35; Mark 12:15); but practically in the case of men such trial assumes for the most part this form, seeing that it leads to failure, either as designed by him who applies it (Matt. 16:1; 19:3,22:18), or consequentuponthe weakness of him to whom it is applied (Hebrews 11:17; 1 Cor. 10:13). Comp. (Deuteronomy 13:1-3; Revelation 13:13-15).
13:1If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. Deuteronomy 13:1-3 KJV.
13:13And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,14 And deceives them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13-15 KJV
Even though we see in Deuteronomy the sign or wonder comes to pass if it does not give glory to God it could be a trial of your faith and the Scripture in Revelation is yet future and many will be deceived by these wonders if they don’t know God and His Scriptures to guide them. See my Study on Prophecy on our Web Site Paul the Learner.
6:6 For he himself knew…would (was about to) do…] Throughout the Gospel the Evangelist speaksas one whohad an intimate knowledge of the Lord’s mind. He reveals both the thoughts that belong to His own internal, absolute knowledge (vv. 61, 64, 13:3, 18:4, 19:28), and also those which answered to actual experience and insight (v. 15, 4:1, 5:6, 16:19).
Homily 42 - John 6:1, 4
Ver. 7, 6. "Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. And this He said to prove him: for He Himself knew what He would do."
What meaneth, "To prove him"? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old [Testament]. For there too it is said, "And it came to pass after these things that God did tempt Abraham, and said unto him, Take thy beloved son whom thou loves" (Gen 22:1, 2); yet it doth not appear in that place either, that when He saith this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knoweth all things before they come into existence? But the words in both cases are spoken after themanner of men. For as when (the Psalmist ) saith that He "Searcheth the hearts of men," he meaneth not a search of ignorance but of exact knowledge, just so when the Evangelist saith that He proved (Philip), he meaneth only that He knew exactly. And perhaps one might say another thing, that as He once made Abraham more approved, so also did He this man, bringing, him by this question to an exact knowledgeof the miracle. The Evangelist therefore, that thou mayest not stop at the feebleness of the expression, and so form an improper opinion of what was said, added, "He Himself knew what He would do."
JOHN LESSON FIVE
Moreover we must observe this, that when there is any wrong suspicion, the writer straightway very carefully corrects it. As then in this place that the hearers might not form any such suspicion, he adds the corrective, saying, "For He Himself knew what He would do": so also in that other place, when He saith, that "the Jews persecuted Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God," had there not been the assertion of Christ Himself confirmed by His works, he would there also have subjoined this correction. (Chrysostom A.D. 400)
6:7. Two hundred pennyworth…] i.e. between six and seven English pounds worth. (See Mark 6:37). We cannot tell by what calculation this exact sum was reached. The reference may be to some unrecorded fact.
Every one of them…] Omit of them.
6:8. Andrew…] He appears elsewhere in connection with Philip, (John 1:44, 12:22).
ANDREW
[AN droo] (Manly)-brother of Simon Peterand one of Jesus' first disciples. Both Andrew and Peter were fishermen (Matt 4:18; Mark 1:16-18) from Bethsaida (John 1:44), on the northwest coast of the Sea of Galilee. They also had a house at Capernaum in this vicinity (Mark 1:29).According to the Gospel of John, Andrew and an unnamed friend were among the followers of John the Baptist (John 1:35-40). When John the Baptist identified Jesus as the Lamb of God, both he and Andrew followed Jesus (John 1:41). Andrew then brought his brother Simon to meet the Messiah (John 1:43-51)-an action that continues to be a model for all who bring others to Christ.At the feeding of the 5,000, Andrew called Jesus' attention to the boy with five barley loaves and two fish (John 6:5-9). Later Philip and Andrew decided to bring to Jesus the request of certain Greeks for an audience with Him (John 12:20-22). Andrew is mentioned a final time in the gospels, when he asked Jesus a question concerning last things in the company of Peter, James, and John (Mark 13:3-4). (Nelson’s Illustrated Bible Dictionary)
6:9. Barley loaves…] (v. 13). The detail is peculiar to John. Comp. (2 Kings 4:42). Barley bread was the food of the poor. (Wetstein) has collected a large number of passages to show the small account in which it was held. (See Judges 7:13; Ezekiel 13:19).
Small fishes…] Rather, fishes. It is worthy of remark that the original Greek word (small fishes).
John 6:9Fishes opsaria (NT:3795). The word occurs only here and at(John 21:9). The Synopsis’s useichthues (NT:2486). The King James Version, "small fishes," is intended to render the diminutive.
(Vincent's Word Studies of the New Testament)
It may have been a familiar Galilean word.
Homily 42 - John 6:1,4
When both the disciples had owned themselves at a loss, then He wrought the miracle; If or thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after firstgiving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raiseth their thoughts of it and showeth them the difference (between Himself and others). For when the loaves had not yet appeared, that thou mayest learn, that things that are not are to Him asthough they were, (as Paul saith, "who calleth the things that be not as though they were"-Rom 4:17,).
JOHN LESSON FIVE
He commanded them as though the table were prepared and ready, straightway to sit down, rousing by this the minds of His disciples. And because they had profited by the questioning, they immediately obeyed, and were not confounded, nor said, "How is this, why dost Thou bid us sit down, when there isnothing before us?" The same men, who at first disbelieved so much as to say, "Whence shall we buybread?" began so far to believe even before they saw the miracle that they readily made the multitudes to sit down. (Chrysostom)
6:10. And Jesus…]
6:10And Jesus said, make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.John 6:10
Sit down anapesein (NT:377)). Literally, "recline."
Grass chortos (NT:5528). Originally "an enclosure." Thus, (Homer speaks of Peleus) offering a sacrifice, aulees (NT:833) en (NT:1722) chortoo (NT:5528), "in the enclosure of the court" (Iliad, xi.774). Hence, "a feeding-place," and so "grass, provender." The sense is merely that of our abstract "pasture." Matthew and Mark mention the grass, Mark. With the epithet "green." (Wycliffe): "hay."
(Vincent's Word Studies of the New Testament)
The men…the men…] the people…the men…about five thousand. The change of Greek words in the latter case implies the remark added by Matthew (14:21) beside women and children.
(NT:444) anthropos(anth'-ro-pos); from (NT:435) and ops (the countenance; from NT:3700); man-faced, i.e. a human being:KJV - certain, man. This is the first word men in this sentence. (NT:435)
Aner (an-ayr'); a primary word [compare NT:444]; a man (properly as an individual male):KJV - fellow, husband, man, sir. This is the second word men in this sentence.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-HebrewDictionary).
6:10 much grass…] See note on (Mark 6:39)
Mark 6:39
By companies sumposia (NT:4849) sumposia (NT:4849). Peculiar to Mark. The Jewish dining room was arranged like the Roman ones-three tables forming three sides of a square, and with divans or couches following the outside line of the tables. The open end of the square admitted the servants who waited at table. This explains the arrangement of the multitude here described by Mark. The people sat down, literally, in table groupings, arranged like guests at table-some companies of a hundred and some of fifty-in squares or oblongs open at one end, so that the disciples could pass along the inside and distribute the loaves (Vincent Word Studies)