Now the pasch, the festival day of the Jews, was near at hand.
ην δε εγγυς το πασχα η εορτη των ιουδαιων
12 Church Fathers comment on this verse
Why, you will say, does He not go to the feast? When all are hastening to Jerusalem, why does He depart into Galilee, and not by Himself only, but taking His disciples with Him, and from there to Capernaum?
Because He was already beginning little by little to loosen the Law, having occasion for this in the Jews’ treachery.
“The Passover, the feast of the Jews, was near,” he says. Yet He does not go to it, but withdraws into Galilee, because He was no longer subject to the ordinances of the Law, so as to fulfill the legal feasts.
Alternatively, since the malice of the Jews pursued Him, He took the occasions given and gradually weakened the Law. The type came to an end.
Note this also: “the feast of the Jews.” It was not Christ’s feast when Christ did not go to it, but only the Jews.
When the Lord withdrew from Jerusalem, according to what was said by the prophets, “I have forsaken My house, I have abandoned My inheritance” Jer 12:7, He thrust away the disobedient and unbridled Jewish people and gives Himself to the Gentiles. Then “a great multitude follows Him.” He also ascends the mountain, in complete accord with what He said beforehand: “And I, when I am lifted up from the earth, will draw all men to Myself” Jn 12:32. He was lifted up from the earth when He ascended the Cross for our sake. He was also lifted up in another way when, as upon a mountain, He ascended into divine honor and glory. For we do not dishonor Him like the Jews, but worship Him as God and Savior. Among them He was regarded as someone low and utterly insignificant.
They did not even shudder to call Him a Samaritan, Jn 8:48. They dishonored Him somewhat more decently by calling Him the carpenter’s son, Mt 13:55. But among those who believe in Him, He inspires reverence as wonderworker and God, as the performer of marvelous works. Indeed, listen to the pious aim that guided those who followed Him: “because,” it is said, “they beheld the signs over the sick.” For this reason they thought it right to follow Him fervently. From the works being performed, they came to a knowledge corresponding to the One who performed them. Through divine omnipotence they understood the Son, who is clothed with it by nature. By this same path the Savior commanded us to come to faith in Him, when He said: “For the works which I do, the works themselves bear witness of Me” Jn 5:36. And again: “If I do not do the works of My Father, do not believe Me. But if I do them, even if you do not believe Me, believe the works” Jn 10:37-38. Just as from “the greatness and beauty of created things their Creator is contemplated” as God, Wis 13:5, so from divine signs, by exactly the same reasoning, the performer of the signs is contemplated. The faith of His followers, therefore, rightly ought to revere Him. But I think that in these words there is also hidden a subtler and more complex meaning. Let us notice that, according to the Evangelist, those who followed Christ were not merely spectators of “signs” in general. He also indicates the particular “signs” before which they rightly stood in reverence, for he adds: “which He performed over the sick.” Through this he shows the opposition of thought between the Jews and those who followed Him. The former are impiously indignant because He healed the paralytic. The latter not only marvel at this when He is present with them, but also gather to Him as He departs, as to a wonderworker and God. Therefore let us flee the folly proper to the Jews. Confessing Christ as our Master, let us cleave to Him unceasingly. The wisest disciples patiently did this, never allowing themselves to fall behind Him or be separated from Him. At last, by their very deeds, they boldly cried out what Paul said: “Who shall separate us from the love of Christ?” Rom 8:35. Let us follow Him even when He is persecuted and withdraws from the stubbornness of His enemies. Then we too may ascend “the mountain” and sit with Him there. That is, let us be raised to the most glorious and radiant grace through reigning together with Him. As He Himself said: “You who have followed Me in My temptations, in the regeneration, when the Son of Man shall sit on the throne of His glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel” Mt 19 and Lk 22:28. Such contemplations, I think, are contained in the saying that the disciples remained with the Savior and, having ascended, sat with Him on the mountain.
Why did Jesus Christ not go to the feast? When everyone was setting out for Jerusalem, why does He not only go Himself into Galilee, but also lead His disciples?
Because He was already gradually dissolving the typological Law, having found the occasion for this in the envy of the Jews. Moreover, in time He was going to bring the typological Passover to an end by giving us the true one.
It should be noted that, when he was about to write about this miracle with the loaves, the evangelist John first related that the Passover, the feast of the Jews, was near.
Matthew and Mark say that this took place immediately after John was killed. From this one may conclude that John was beheaded on the eve of that same feast of Passover.
A year after this, when the time of Passover came again, the mystery of the Lord’s sufferings took place.
Meanwhile the people were setting out from all the towns for the approaching feast in Jerusalem. As the preaching about Jesus spread, and after the death of John, their attention and reverence toward Jesus increased.
They gathered around Him in greater numbers from day to day. The Lord Himself did not intend to go to Jerusalem, for “His time had not yet come” (Jn 7:6, 8).
Thus, because of reports about Herod’s desire and in order to give His disciples rest, the Lord resolved to go with them to a secluded place, Bethsaida, lying beyond the Sea of Galilee.
This city, in the region of Gaulanitis, belonged not to Herod Antipas but to his brother Philip (Lk 9:10). They crossed the lake, and the people followed Him along the shore.
Seeing that withdrawal was useless, the Lord turned to the people with teaching about the kingdom of heaven and mercifully healed the sick. The day was already passing, but the people did not leave Him, while they remained without food.
Yet quiet as their departure was, it did not pass unnoticed, and people soon learned of it. The secluded and deserted shore toward which they were heading was only about ten versts across the lake from Capernaum.
The boat, evidently delayed by an unfavorable wind, moved slowly forward not far from the shore. When it reached its destination, it became clear that the purpose for which they had come there had not been attained at all.
Some of the people had outstripped them and were already crowding at the landing when the boat touched the flinty shore. In the distance one could even see a crowd of Passover pilgrims going to Jerusalem, since the feast of Passover was already near.
Drawn by the growing fame of the great prophet, they turned aside from the direct road and joined the other hearers. Christ was moved with compassion for them, because they were like sheep having no shepherd.
When He came ashore, He and His disciples went up the slope of the mountain and waited there until all the people had gathered. Then He went down to the people, taught them, preached about the kingdom of heaven, and healed the sick.
“Now the Passover was drawing near”: see the note on Mt 26:2 and the parallels. This remark, placed here almost in passing, has, on one hand, the force of a chronological indication.
It lets us know that there is a large break here in the Gospel narrative. On the other hand, it has a characteristic significance within John’s Gospel itself.
John does not say that at this third feast of Passover the Lord was in Jerusalem, and nowhere is it evident that He was there. He did not go to Jerusalem at that time because, as John says further on, the Jews were seeking to kill Him (Jn 7:1).
His hour had not yet come, and He preached only in Galilee. He had not been in Judea and Jerusalem for a long time, about a year and a half.
Now He is surrounded by people, many of whom, according to the Law, must soon set out for Jerusalem for the feast of Passover.
Let them tell the believers there that, far from them and far from the temple, in the wilderness, He whom they despised in Jerusalem is celebrating the forefeast of the new Passover in a wondrous manner.
He feeds thousands of people with a few loaves and fish, and then solemnly explains the mystery of this new Passover in the synagogue at Capernaum.
If even those who were fed and taught should waver in faith, let the world know that blindness has fallen upon almost all Israel. Let it know that unbelief has overcome Israel.
For this, the Kingdom of God will be taken from Israel and given to the Gentiles. To show as clearly and vividly as possible this stubborn unbelief of the people and their leaders is one of the most characteristic features of John’s Gospel.
Jesus Christ stayed in Jerusalem only a few days and then returned again to Galilee. At the next Passover He did not go to Jerusalem at all, because the leaders of the Jewish people were greatly embittered against Him and were seeking occasion to kill Him.
Yet the hour of His Passion and death had not yet come (Jn 6:4; 7:1).
Of all the events that took place in Galilee during Jesus Christ’s stay there between the second and third Passovers, and that are described in detail by the first three evangelists, John pauses over only one.
This is the miraculous feeding of five thousand people with five loaves and two fish. Even this miracle John describes briefly (vv. 1-21), using it as the occasion for a detailed exposition (vv. 23-71) of Jesus Christ’s discourse with the people “on the bread of life,” that is, the Mystery of Holy Communion.
When the apostles returned from preaching, they told Christ the Savior all that they had taught and done. After their heavy labors they needed rest.
Yet the gathering of the people, who wished to see and hear the Lord, was so great that they had no time even to refresh themselves with food. Then the Lord said, “Come aside by yourselves to a deserted place, and rest a little.”
Sending the disciples alone into a secluded place, that is, without the people, He also wished to go with them Himself. The immediate occasion for this journey was the news of the martyric death of His Forerunner.
His time had not yet come (Jn 7:5). Avoiding possible danger from Herod Antipas, the ruler of Galilee, He resolved to withdraw into the dominions of his brother Philip, into the region of Bethsaida.
This city lay at the northeastern corner of the Sea of Galilee, not far from the place where the Jordan flows into it. To distinguish it from the Galilean village of the same name, the homeland of the apostolic fishermen, it was called Bethsaida Julias, in honor of the daughter of the Roman emperor Augustus.
There, to the deserted outskirts of this city, the boat directed its course, with Jesus Christ and the apostles aboard. But the people saw them depart, many recognized them and told others.
Then people from all the towns ran on foot along the shore, keeping the boat in sight and trying to outstrip it. When Jesus Christ came out of the boat, He found a multitude on the shore, which had arrived before Him.
He had pity on these people, because they were like sheep without a shepherd. He began to teach them, speaking of the Kingdom of God, and healed the sick among them.
After this He went up the mountain with His disciples and sat down, while the people continued to come to Him. Much time had passed, and the day was inclining toward evening.
Verses 1-4. “After these things Jesus went to the other side of the Sea of Galilee, of Tiberias.” The expression “after these things” indicates an indefinite time, either shorter or longer. After the paralytic had been healed in chapter 5, many miracles were performed, according to verse 2. John does not relate them. Many events occurred which are described by the other Evangelists, and much time passed. According to John himself, the feeding of the people with five loaves took place when “the Passover, the feast of the Jews, was near” Jn 6:4. That is, it occurred before the third Passover, when Jesus was not in Jerusalem.
The events closest to the miraculous feeding of the people were the sending of the Apostles to preach, and their return to Jesus with news of their success, Mk 6:7, 30; Lk 9:2, 10. Another circumstance connected with the preaching of the disciples was the alarm of Herod Antipas. By his will the Forerunner was beheaded, Mt 14:12. This Herod was a ruler in name, but in reality the obedient servant of a wanton woman. He was as superstitious as he was sensual, as vain as he was soulless. Hearing of the preaching and miracles of Jesus, he anxiously said: “This is the Baptist risen from the dead.” Passionately attracted to the marvelous, he wished to see Jesus in order to be an eyewitness of His miracles, Lk 9:7, 9. It is understandable that the Lord Jesus wanted nothing to do with such an empty man. And so, both so that His disciples could rest in a solitary place and so that He might not meet the soulless Herod and his servants, He withdrew beyond the Sea of Galilee, Mk 6:14-16; Mk 6:31; Mt 2:13, a misprint in the original, more correctly Mt 14:1-2. The Slavonic translation, “He went to the other side of the Sea of Galilee, of Tiberias,” is as inaccurate and obscure as the Russian: “He went to the other side of the Sea of Galilee, to the region of Tiberias.” Before this, Jesus had been in Nazareth and its environs, Mt 13:54; Mk 6:5-6. Tiberias is four and a half hours northeast of Nazareth, and three hours south of Capernaum. All these places were on the western side of the Sea of Galilee. Since Tiberias lay on the western shore of the Sea of Galilee, Plinius, Hist. 5, 15, Jesus could not, after crossing to the eastern shore, have been “in the region” of Tiberias. The Slavonic translation followed the thought of Zigabenus: “to the other side of the Sea of Galilee or Tiberias.” But in the original text there is no ητοι, “or.” Holding strictly to the text, one translates: Jesus went to the other side of the Sea of Galilee, opposite Tiberias. According to St. Luke, Jesus withdrew to a deserted place near Bethsaida, Lk 9:10. John points out a mountain in this wilderness, where the disciples and the Savior rested, Jn 6:3. Bethsaida on the eastern side of the Sea of Galilee was otherwise called Julias. It is known not only to Josephus, De bello Iud. 3, 10, 7, but also to Pliny, Hist. nat. 5, 15. Being in lower Gaulanitis, it belonged to the tetrarchy of Philip, Josephus, De bello 2, 9, 1; Antiq. 18, 2, 1. Consequently it was not under the authority of Herod Agrippa, the wretched murderer of the Forerunner. “And a great multitude followed Him.” According to St. Mark, “they ran there on foot from all the cities and arrived before them” Mk 6:33. Jesus and the disciples crossed to the eastern shore in a boat, Mt 14:13. The people went around the lake by land, yet arrived at the place before Jesus. “So great was their desire, so strong was their thirst, that they overcame every obstacle,” says Chrysostom. “Because they saw His signs which He performed on those who were sick.” In saying this, the Evangelist John assumes that his readers know from the other Gospels about the healings performed by the Savior before this time. And indeed, according to Lk 9:27 and following, and Mt 9:35 and following, many miracles had just been performed. Almost all of them consisted in the healing of the sick. In the wilderness of Bethsaida, according to Luke, the Savior “spoke” to those who came “about the kingdom of God, and healed those who had need of healing.” St. Mark depicts the reality more precisely and vividly. “When Jesus came out” of the boat, “He saw a great multitude and was moved with compassion for them, because they were like sheep without a shepherd; and He began to teach them” Mk 6:34. John notes: “Now the Passover, the feast of the Jews, was near.” Why is this noted? Most likely to explain why there was now such a large crowd around Jesus. People went to Jerusalem for Passover in whole caravans. These pilgrims, of course, hoped that the great Teacher would also go to Jerusalem for Passover, and that they would accompany Him. Yet the law prescribed celebrating Passover in Jerusalem. None of the circumstances that, according to tradition, exempted some from the Passover journey applied to Jesus Christ: illness, old age, blindness, or lameness. Nevertheless, Christ Jesus was not in Jerusalem for this Passover. In Himself He showed the Lord of the Sabbath and of the Passover. Or, as Chrysostom says, He did this “taking as the occasion the corruption of the Jews.” The miraculous feeding of the people that followed is described by all four Evangelists, Mt 14:15-21; Mk 6:35-44; Lk 9:12-18. John supplements the description of the others with several particular details, though he also omits some things.
The “great multitude” that followed the Lord was a simple and good people. They were, as the Lord said of them in mercy, “like sheep not having a shepherd” (Mk 6:34).
This people stood in sharp contrast to those whom John calls Jews, Pharisees, and Sadducees. These simple Galileans loved the Lord with their simple hearts so much that, in their simplicity, they wished to make Him king (below, v. 15).
If even in Galilee there were murmurers and blasphemers who disputed with the Lord, they again were those same Jews, as is clearly indicated in v. 41. They were also disturbed when they heard the teaching about the mystery of the flesh and blood, v. 52.
This is shown very clearly by the fact that the Lord spoke this in the synagogue at Capernaum, v. 59. There the leading and influential men were certainly Pharisees and scribes.
Although these “Jews” were at first moved by the Lord’s words, as we shall see below, the word was choked in them, or was snatched away by the enemy of mankind. Therefore they withdrew from the Lord, below vv. 60 and 66.
But the simple, untaught people followed Jesus in crowds, knowing in their hearts that He is the Lord. We note here that the miracle of the multiplication of the bread and fish took place twice.
The first time involved five loaves, Mt 14:13 and following; Mk 6:30; Lk 9:10. The other involved seven loaves, Mt 15 and 16:9-10. On the basis of the Lord’s clear words in Mt 16:9-10, we cannot confuse these two miracles.
The Evangelist John relates the first miracle, with the five loaves. Passover: see Jn 6:1.
Passages read together with this verse.
Greek text, 9 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS