Charles Ellicott Commentary John 6

After these things . . . — This indicates an undefined interval, which is filled in by the earlier Gospels. We do not need to adopt the purely arbitrary assumption that a portion of the Gospel between John 5:6 has been lost, nor should we connect them in immediate chronological order. For St. John, the discourse is the primary reason the entire account is recorded. He leaves the exact sequence of events undetermined.

Went over the sea of Galilee — that is, crossed over from Galilee to the eastern side of the lake.

Sea of Tiberias. — Compare John 21:1. However, the phrases are not precisely the same. In that verse, it is simply “sea of Tiberias.” Here, it is “sea of Galilee, of Tiberias.” This latter term is either an alternative rendering for Greek readers (compare the note on John 1:28) or a limitation to the part of the lake opposite Tiberias.

We will find reason to believe that the last chapter of the Gospel should be regarded as an appendix. The present passage may mark the transition between the older names for the lake found in the other Gospels and the later name, which appears for the first time in St. John but was afterwards common among Greek writers.

The town itself is mentioned in the New Testament only in St. John's Gospel (John 6:23). It was on the west side of the lake and is the present-day, well-known Tabarîyeh. Built by Herod the Tetrarch, it was named after the Emperor Tiberius in accordance with the Herodian policy of courting Rome.

Eusebius tells us that its construction began in the fourteenth year of Tiberius, a date which is itself uncertain (compare the note on John 2:20). However, we may accept this as placing the building's construction during the time of our Lord. This also explains why the name of the town does not appear in the earlier Gospels, while at a later date—and certainly for Greek readers—the name had extended to the lake itself.

A great multitude . . . — This is explained by the facts:

1. that the Baptist had been put to death, and that those who had followed him would now follow Christ;
2. that the Twelve had now returned from their ministry in the towns and villages of Galilee;
3. that the Passover was near, and that many people would be traveling from Northern Palestine to Jerusalem.

Followed . . . saw . . . did. — Better: were following . . . were beholding . . . was doing. The verbs express a continuance of the actions. It does not mean simply that they saw these miracles on the west of the lake and followed Him across it, but that He kept on healing the sick, and that the crowds kept on following Him. The usual caravan route for the northern pilgrims was on the east side of the lake, and the crowd would increase as He went.

A mountain.—Better, the mountain, or, perhaps, the hill-country on the east shore of the sea. See the parallel passages.

A feast.—Better, the feast. Compare John 5:1. This is added by St. John only, and is not simply a note of time, but gives a key of interpretation to the sign itself, and to the discourse which followed.

The conversation with Philip is also unique to this Gospel. (Compare to John 14:8 and following) The impression of the immediate events leading up to the miracle is different from, but not opposed to, that of the other narratives. They all represent the request coming from the disciples as the first step. Saint John does not say this was not so. They represent what took place as seen from the outer circle; he, from the point of view of those near his Master.

We may think of the group of disciples seated around Him, and of the first-called Andrew and Peter, James and John, and Philip (compare to John 1:40 and following) as closer to Him than the others, who come and speak to Him about the multitudes. While the needs of all are present, the needs of the individuals are not absent. There is something in the character of Philip which this occasion may test. The question is addressed to him, which may yet have been an answer to their remark. For “saw a great company come,” read saw that a great multitude comes. It is the vivid present of the crowd coming. “From where shall we buy bread . . .?” or rather, From where are we to buy bread? according to the best manuscripts.