John Calvin Commentary John 6

Afterwards, Jesus went. Although John was accustomed to collecting those actions and sayings of Christ that the other three Evangelists had omitted, yet in this passage, contrary to his custom, he repeats the account of a miracle that they had related. But he does so for the express purpose of transitioning from it to Christ’s sermon, which was delivered the next day at Capernaum, because the two events were connected; and therefore this narrative, though the other three Evangelists also record it, has this distinctive feature: it is directed toward a different objective, as we will see.

The other Evangelists (Matthew 14:13; Mark 6:32; Luke 9:10) state that this happened shortly after the death of John the Baptist, and by this detail of timing they point out the reason for Christ’s departure; for when tyrants have once stained their hands with the blood of the godly, they are incited to greater cruelty, in the same way that excessive drinking aggravates the thirst of drunkards.

Christ therefore intended to lessen Herod’s rage by His absence. He uses the term, Sea of Galilee, meaning the Lake of Gennesaret. When he adds that it was called the Sea of Tiberias, he further clarifies the place where Christ withdrew; for the entire lake did not bear that name, but only that part of it adjacent to the bank on which Tiberias was located.

And a great multitude followed him. Such great ardor in following Christ arose from this: having witnessed his power in miracles, they were convinced that he was some great prophet and that he had been sent by God. But the Evangelist here omits what the other three relate: that Christ spent a part of the day in teaching and in healing the sick, and that, when the sun was setting, his disciples requested him to send away the multitudes (Matthew 14:13–14; Mark 6:34–35; Luke 9:11–12). For he considered it enough to give the substance of it in a few words, so that he might take this opportunity of leading us to the remaining statements which immediately follow.

Here we see, in the first place, how eager the people’s desire was to hear Christ, since all of them, forgetting themselves, showed no concern about spending the night in a desert place. So much the less excusable is our indifference, or rather our sloth, when we are so far from preferring the heavenly doctrine to the pangs of hunger that the slightest interruptions immediately lead us away from meditation on the heavenly life.

Very rarely does it happen that Christ finds us free and disengaged from the entanglements of the world. So far are we from being ready to follow him to a desert mountain, that scarcely one in ten can endure to receive him when he presents himself at home in the midst of comforts. And though this spiritual ailment prevails nearly throughout the whole world, it is certain that no one will be fit for the kingdom of God until, laying aside such pampering, they learn to desire the food of the soul so earnestly that their belly does not hinder them.

But as the flesh urges us to attend to its conveniences, we should also observe that Christ, of his own accord, takes care of those who neglect themselves in order to follow him. For he does not wait until they are famished and cry out that they are perishing from hunger and have nothing to eat, but he provides food for them before they have asked for it.

It might be objected that this does not always happen, for we often see that godly persons, though they have been entirely devoted to the kingdom of God, are exhausted and almost fainting with hunger. I reply that although Christ chooses to test our faith and patience in this manner, yet from heaven he sees our needs and is careful to relieve them, as far as is necessary for our well-being. And when assistance is not immediately granted, it is done for the best reason, even though that reason is hidden from us.

Jesus therefore went up into a mountain. Christ unquestionably sought a place of retirement until the feast of the Passover; and therefore, it is said that he sat down on a mountain with his disciples. Such was undoubtedly the purpose which he formed as man, but the purpose of God was different, which he willingly obeyed.

Although, therefore, he avoided the sight of men, yet he permits himself to be led by the hand of God as into a crowded theater; for there was a larger assembly of men in a desert mountain than in any populous city, and greater renown arose from the miracle than if it had happened in the open marketplace of Tiberias.

We are therefore taught by this example to form our plans in accordance with the course of events, but in such a way that, if the result is different from what we expected, we should not be displeased that God is above us and regulates everything according to his pleasure.

He says to Philip. What we here read as having been said to Philip alone, the other Evangelists tell us, was said to all. But there is no inconsistency in this, for it is probable that Philip spoke according to the opinion held by all, and therefore, Christ replies to him in particular, just as John, immediately afterwards, introduces Andrew as speaking, where the other Evangelists attribute the discourse to all alike.

Perceiving that they have no conception of an extraordinary remedy, he then arouses their minds, which may be said to be asleep, so that they may, at least, have their eyes open to behold what will be immediately exhibited to them.

The design of all that is alleged by the disciples is to persuade Christ not to detain the people; and perhaps, in this respect, they consider their own advantage, so that a part of the inconvenience may not fall upon themselves. Accordingly, Christ disregards their objections and proceeds with his design.

Two hundred denarii. According to the calculation of Budaeus, the denarius is equal to four times the value of a carolus and two deniers of Tours. This sum therefore amounts to thirty-five francs, or approximately that much.

If this sum were divided among five thousand men, each hundred of them would receive less than seventeen pence sterling. If we then include an estimated thousand women and children, it is found that Philip allots to each person only about the sixth part of an English penny, to buy a little bread.

Furthermore, as commonly happens with large crowds, Philip likely overestimated the number of people present. And since the disciples were poor and had little money, Andrew’s intention was to alarm Christ with the magnitude of the sum needed, implying that they were not wealthy enough to provide for so many people.