Now the day began to decline. And the twelve came and said to him: Send away the multitude, that, going into the towns and villages round about, they may lodge and get victuals; for we are here in a desert place.
η δε ημερα ηρξατο κλινειν προσελθοντες δε οι δωδεκα ειπον αυτω απολυσον τον οχλον ινα απελθοντες εις τας κυκλω κωμας και τους αγρους καταλυσωσιν και ευρωσιν επισιτισμον οτι ωδε εν ερημω τοπω εσμεν
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As the evening approached, the disciples, who were becoming known for their kindness and pastoral care, expressed concern for the crowd and said, "Dismiss them so they can seek healing for their ailments promptly and have their needs addressed."
As the evangelist recounts, when the day was coming to a close and evening had arrived, the disciples sought to tend to the needs of the multitude. They suggested, “Send them away so that they can go to the nearby villages and fields, camp there, and find food, for we are in a barren area.” However, it is important to delve deeper into the phrase “send them away.” In doing so, we can witness both the remarkable faith of the holy Apostles and the divine and miraculous might of Christ, our Savior, in what He aims to achieve. As previously mentioned, some followers came to Him, pleading for liberation from the evil spirits that tormented them, while others sought healing from various ailments.
Hence, recognizing that with a mere flicker of His will, He could fulfill the requests of those in need, the disciples proposed, “Send them away.” This was not out of annoyance or a belief that the moment had passed, but rather from a genuine love for the people, indicating their growing pastoral concern—setting an example for us to emulate. Approaching and interceding for others is a hallmark of the saints, a responsibility of those who shepherd spiritually, and a testament to a heart that prioritizes the welfare of others over personal interests; such surpassing love stands as a vivid illustration. Moreover, if we may elevate our discussion beyond worldly matters, we assert, for the benefit of those who seek understanding, that when we fervently pray alongside Christ—whether we are seeking healing for the ailments of our souls, deliverance from other afflictions, or desiring anything for our good—there is no doubt that when we petition in prayer for what benefits us, our rational faculties and the holy men with direct access to Him humbly intercede on our behalf.
This event clearly illustrates that the act of showing kindness and hospitality is greatly rewarded by God. Furthermore, these recent occurrences can be related to the earlier miracles, all stemming from the same divine authority. In the wilderness, God bestowed manna upon the Israelites, providing them with heavenly bread. As expressed in the Psalms, humanity consumed the nourishment of angels (Ps 77:24-25). Here too, in a desolate place, He generously supplied food for those in need, seemingly sending it down from above. The miraculous multiplication of a small offering to feed a vast crowd mirrors the initial miracle.
Matthew encapsulates the account of the miracle involving the five loaves as follows: As evening approached, His disciples approached Him, expressing, “This location is desolate, and the hour is late; send the crowds away so they can go to the nearby villages and procure food for themselves.” However, Jesus responded, “They do not need to depart; you give them something to eat.” He further noted, “There were about five thousand men who ate, not counting women and children.” This miracle is recounted by all four Gospel writers, and while their narratives may appear to have discrepancies, we should examine and analyze them to glean principles of effective communication, which are applicable in other instances where varied expressions convey the same truth and maintain the genuine essence.
It is advisable to start not with Matthew, even though his account comes first, but with John, whose description is so thorough that he includes the names of the disciples present with the Lord at that moment. He writes: Jesus lifted His gaze and, seeing a great crowd approaching, asked Philip, “Where are we to buy bread for these people to eat?” Philip replied, “Even two hundred denarii would not suffice to give each of them a little.” Another disciple, Andrew, Simon Peter's brother, pointed out, “There is a boy here who has five barley loaves and two fish; but what is this among so many?” Jesus instructed them to have the people sit down. There was plenty of grass in that area, and about five thousand individuals reclined. Then Jesus took the loaves, gave thanks, and distributed them to the disciples, who in turn shared them with those who were reclining, along with the fish, as much as they desired. Once they had eaten their fill, He directed His disciples, “Gather up the fragments that remain, so that nothing is lost.” They collected and filled twelve baskets with the leftover pieces from the five barley loaves after those who had eaten were satisfied.
Only after the woman, representing the Church, was restored from her affliction and the apostles were sent to announce the Gospel of the Kingdom of God, did He start to dispense the nourishment of divine grace. This nourishment is not offered to the idle or to those engrossed in worldly matters, such as within synagogues or amidst earthly distinctions, but to those earnestly seeking Christ in the solitude of the wilderness. Christ embraces those who exhibit humility and lack of excess, providing them with the Word of God, which speaks not of worldly desires but of the Kingdom of God. Those still burdened by the wounds of earthly desires receive His healing with open hearts.
Those He healed from their ailments were also satisfied with spiritual sustenance, for one cannot partake of Christ’s bread prior to receiving healing; those invited to the feast must first undergo healing. The lame received the ability to walk so they could attend the banquet, and those deprived of sight had their vision restored in order to enter the house of the Lord. A divine order is universally observed: first, through the forgiveness of sins, wounds are healed, and then the feast of the heavenly banquet is provided. However, this crowd has not yet been nourished with solid food, nor has the Body and Blood of Christ been gifted to hearts that hold little strong faith.
Scripture states, “I fed you with milk, and not with solid food, for you were not yet able; and even now you are not able.” The five loaves symbolize this milk, while the more substantial food represents the Body of Christ, and the richer drink symbolizes the Blood of the Lord. We do not immediately indulge in all consumables; first, the Scripture states, “Drink this.” There is a sequence: first, you eat one thing, then another, and then a third. Five loaves come first, followed by seven.
Let us not neglect the Lord, who generously provides us with sustenance according to our capacity! Strong food is light for the strong, and soft food satisfies the weak; let the weary partake of herbs. Yet, for those who have shed the chains of weakness, they should partake of the five loaves and two fish. If one feels hesitant to request nourishment, let him forsake all of his own and run to the Word of God; as he begins to listen, he will be filled. The apostles noticed a man in need, despite not grasping his true hunger; Christ understood that it was not for earthly nourishment, but for His divine sustenance.
He expressed, “I do not want to send them away hungry, lest they faint on the way.” The Lord is generous but requires effort from us, providing us with strength. Oh, Lord Jesus, may You not let these people suffer hunger together with me, but rather feed them with Your nourishment, so they may be strengthened and not fear the frailty of hunger! If You had said regarding us, “I do not want to let them go hungry,” what reason would You provide? You have already revealed that if anyone goes away hungry, they would grow weak on their earthly journey, before reaching the destination, before understanding that Christ comes from the Father and from heaven.
Thus, so they might not tire along their path, He instructed, “Give them something to eat.” They replied that they only had five loaves and two fish and questioned whether they should buy food for the whole multitude. The apostles had yet to realize that the bread for the faithful is not for sale. Christ understood that we are in need of redemption and that His nourishment requires no payment. While His disciples may not have possessed the redemptive food, they did possess the means to satiate and strengthen us; for bread revives the heart of man.
The Lord shows compassion, ensuring that none stumble in their journey. If any are weary, it is not due to the Lord Jesus, but must be attributed to their own shortcomings. No accusations can be leveled against the Lord, the ultimate judge. What defense will you have before Him who has provided you with all His strength? Did He not bring you into being, did He not nurture you? His food is indeed strength, His nourishment is life-giving. Should you lose the strength you have garnered through negligence, you have not been deprived of divine sustenance but rather of your own soul’s vigilance. The Lord sends rain upon both the righteous and the unrighteous and nourishes both.
By the effectiveness of sacred nourishment, Elijah, weary in his journey, traveled forty days, sustained by food given to him by an angel. But if Christ feeds you and you cherish the nourishment you receive, you will not merely endure forty days or nights; drawing from Scripture, you may persist for forty years after exiting Egypt, until you arrive in a land abundant in plenty—a land flowing with milk and honey, which the Lord promised to our forebears. You must seek the strength of that land, which the humble shall inherit; I am not referring to this barren earth, but to that which Christ sustains, governed by the eternal King and inhabited by a multitude of saints.
Thus, the Lord Jesus generously dispenses nourishment to all. When He breaks bread and offers it to His disciples, if you do not reach out to receive it, you will find yourself weakened along your path and cannot shift your responsibility to Him who bestows mercy. He provides for those who remain steadfast with Him in the wilderness, who do not turn back prematurely. It is recorded, “I have compassion on the multitude, for they have now been with Me for three days.” What mercy and kindness He shows! He refuses to allow them to leave hungry for fear that they might grow faint along the way.
Do not tire of God’s instruction and do not lose heart when He disciplines you. Do not allow fatigue to take hold now, lest you find yourself devoid of strength later. How will you justify yourself if you squander the strength provided by the food He offers you? You can’t claim He has failed to provide sustenance; His generosity is extended to all. You cannot assert that He has withheld goodness from you, to whom He presents the choice between good and evil, so that your righteous actions may be inherently volition, not compulsion. There is a significant difference between acting out of obligation and choosing to do good willingly; if acted involuntarily, it is merely fulfilling a duty; if willingly, a reward follows.
Let us recall that we will stand before the judgment seat of Christ. We will have no justification to offer. He will remind us as He has through the prophet, “My people, what have I done to you? Or how have I wearied you? Answer Me!” He will question the one who falters along the way, “Why are you weary on your journey? Did I not create and bless the loaves and command them to be distributed? Why did you refuse to receive them?” How many here will weaken along the journey after these teachings? These messages should be revered like sustenance, for no one can call Jesus Lord except through the Holy Spirit. How many, I ask, will grow weary and be led astray into the misguided paths of the ungodly! Even if it’s just one and not many! Yet, Christ is not the cause of weariness, even if one may feel fatigued. He provides bread to all who follow Him, whether they number five thousand or four thousand.
After the one who embodies the Church has been restored from the hemorrhage, and once the apostles have been commissioned to proclaim the kingdom of God, the nourishment of divine grace is bestowed. It is important to recognize the recipients of this gift: it is not given to the indifferent, nor to those who dwell in the city as if it were a synagogue or indulge in the allurements of this world, but rather to those who pursue Christ in the solitude of the wilderness. Indeed, those who are open to His presence are embraced by Christ, and the divine message does not concern earthly matters, but speaks of the heavenly realm. Furthermore, those who bear the marks of physical suffering are met with His healing remedy.
Thus, He satisfies the hunger of those He has restored from their afflictions with spiritual sustenance. Therefore, it can be concluded that no one partakes of Christ’s nourishment unless they have first experienced healing; those called to the feast must first be summoned to restoration. For instance, a lame person must gain the ability to walk before they can attend; similarly, one blind from birth cannot enter the Lord's house until their sight is returned.
traveled to nearby villages and towns to find solace. The preceding chapter in the Gospel of Matthew offers further insight into this matter. Nevertheless, He refers to rest as a form of refuge and shelter.
As the festival approached, individuals from various towns journeyed to Jerusalem, drawn by the spreading message of Jesus. Following the passing of John, their admiration and focus on Jesus intensified, and they began to gather around Him in increasing numbers each day. However, the Lord had no plans to journey to Jerusalem since His time had yet to arrive (John 7:6, 8). Thus, with the unsettling news of Herod's intentions and for the reassurance of His disciples, He chose to retreat with them to a quiet location—Bethsaida, situated on the opposite side of the Lake of Galilee. This city, part of the region of Gavaonitis, was governed by His brother Philip rather than Herod Antipas (Luke 9:10). They traveled across the lake, and the crowds followed along the shoreline.
Realizing that their efforts to evade the multitude were futile, the Lord addressed the people, speaking about the kingdom of heaven, and out of compassion, He healed those who were afflicted. As the day wore on, the people remained with Him, even though they had not eaten.
The extraordinary event of feeding over five thousand individuals with just five loaves and two fish took place when Jesus and His apostles reached a desolate lakeside, completely devoid of shelter or provisions. As evening approached and the multitude awaiting Jesus could find neither rest nor sustenance, the apostles urged Him to send the crowd away, saying: The place is deserted and the time is late; let the people go, that they may go into the villages and buy food for themselves (Matthew 14:15).
As evening approached and the sun dipped behind the hills to the west, the gathered crowd remained captivated by the healing words and divine teachings of Christ. The onset of night was imminent, and after the brief twilight characteristic of the east, this eager multitude, who had become so absorbed that they overlooked their fundamental needs, would soon find themselves in darkness, famished and far from any settlement. Concern arose among the disciples, who feared that the day might conclude with an unfortunate event, potentially provoking further hostility from the already resentful adversaries of their Lord.
In Luke's narrative, we find an account of the Lord's retreat to a solitary location and the miraculous provision of food for the crowds. This story occupies a position that is intermediate in length between the shorter account found in Matthew and the more extensive telling by Mark. While it does not introduce any new elements compared to those versions, it does specify that the deserted area was close to Bethsaida (Julia), situated to the northeast of the Lake of Gennesaret, not far from the eastern bank of the Jordan River. The details in this account align closely with those presented by the first two Evangelists. See note on Matthew 14:13-21, Mark 6:30-44.
Passages read together with this verse.
Greek text, 32 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS