So strongly was Christ moved by this feeling of compassion, that though, in common with his disciples, he was fatigued and almost worn out by uninterrupted toil, he did not spare himself. He had endeavored to obtain some relaxation, and that on his own account as well as for the sake of his disciples; but when urgent duty calls him to additional labor, he willingly lays aside that private consideration, ³ and devotes himself to teaching the multitudes. Although he has now laid aside those feelings which belonged to him as a mortal man, yet there is no reason to doubt that he looks down from heaven on poor sheep that have no shepherd, provided they ask relief of their wants. Mark says, that he began to teach them MANY things; that is, he spent a long time in preaching, that they might reap some lasting advantage. Luke says, that he spoke to them concerning the Kingdom of God, which amounts to the same thing. Matthew makes no mention of any thing but miracles, because they were of great importance in establishing Christ’s reputation; but it may naturally be concluded that he did not leave out doctrine, which was a matter of the highest importance.

15. When the evening was drawing on. The disciples had now lost their object, and they see that Christ is again absorbed in teaching, while the multitudes are so eager to receive instruction that they do not think of retiring. They therefore advise that for the sake of attending to their bodily wants, Christ should send them away into the neighboring villages. He had purposely delayed till now the miracle which he intended to perform; first, that his disciples might consider it more attentively, and might thus derive from it greater advantage; and next, that the very circumstance of the time might convince them that, though he does not prevent, and even does not immediately supply, the wants of his people, yet he never ceases to care for them, but has always at hand the assistance which he affords at the very time when it is required.

16. Give you to them something to eat. As a fuller exposition of this miracle will be found at the sixth chapter of John’s Gospel, instead of troubling my readers with a repetition of what I have said, I would rather send them to that exposition; but rather than pass over this passage entirely, I shall offer a brief recapitulation. Hitherto Christ had bestowed his whole attention on feeding souls, but now he includes within his duties as a shepherd the care even of their bodies. And in this way he confirms his own saying, that to those who

seek the kingdom of God, and his righteousness,
all other things will be added, (Matthew 6:33.)

We have no right, indeed, to expect that Christ will always follow this method of supplying the hungry and thirsty with food; but it is certain that he will never permit his own people to want the necessaries of life, but will stretch out his hand from heaven, whenever he shall see it to be necessary to relieve their necessities. Those who wish to have Christ for their provider, must first learn not to long for refined luxuries, but to be satisfied with barley-bread.

Christ commanded that the people should sit down in companies; and he did so, first, that by this arrangement of the ranks the miracle might be more manifest; secondly, that the number of the men might be more easily ascertained, and that, while they looked at each other, they might in their turn bear testimony to this heavenly favor. Thirdly, perceiving that his disciples were anxious, he intended to make trial of their obedience by giving them an injunction which at first sight appeared to be absurd; for, as no provisions were at hand, there was reason to wonder why Christ was making arrangements that resembled a feast. To the same purpose is what follows, that he gave them the loaves, in order that in their hands the astonishing increase might take place, and that they might thus be the ministers of Christ’s divine power; for as if it had been of small importance that they should be eye-witnesses, Christ determined that his power should be handled by them. ⁴ Two hundred pence, according to the computation of Budaeus, are worth about thirty-four French livres; ⁵ and so when the disciples speak of what is sufficient for them, that every one of them may take a little, they calculate at the rate of a farthing for each individual. Forming so high an estimate of the sum of money that would be required to purchase bread barely sufficient for procuring a morsel to the people, they are entitled to no small praise for their obedience, when they implicitly comply with the command of Christ, and leave the result to his disposal.

19. He blessed. In this passage, as in many others, blessing denotes thanksgiving. Now Christ has taught us, by his example, that we cannot partake of our food with holiness and purity, unless we express our gratitude to God, from whose hand it comes to us. Accordingly, Paul tells us, that every kind of food which God bestows upon us is sanctifed by the word of God and prayer, (1 Timothy 4:5;) by which he means, that brutal men, who do not regard by faith the blessing of God, and do not offer to him thanksgiving, corrupt and pollute by the filth of their unbelief all that is by nature pure; and, on the other hand, that they are corrupted and defiled by the food which they swallow, because to unbelievers nothing is clean. Christ has therefore laid down for his followers the proper manner of taking food, that they may not profane their own persons and the gifts of God by wicked sacrilege.

Raising his eyes towards heaven. This expresses warm and earnest supplication. Not that such an attitude is at all times necessary when we pray, but because the Son of God did not choose to disregard the outward forms which are fitted to aid human weakness. It ought also to be taken into account, that to raise the eyes upwards is an excitement well fitted to arouse us from sloth, when our minds are too strongly fixed on the earth.

20. And carried away what was left. The fragments that remained after satisfying so vast a multitude of men were more than twelve times larger in quantity than what was at first put into their hands, and this contributed not a little to the splendor of the miracle. In this way all came to know that the power of Christ had not only created out of nothing the food that was necessary for immediate use, but that, if it should be required, there was also provision for future wants; and, in a word, Christ intended that, after the miracle had been wrought, a striking proof of it should still remain, which, after being refreshed by food, they might contemplate at leisure.

Now though Christ does not every day multiply our bread, or feed men without the labor of their hands or the cultivation of their fields, the advantage of this narrative extends even to us. If we do not perceive that it is the blessing of God which multiplies the corn, that we may have a sufficiency of food, the only obstacle is, our own indolence and ingratitude. That, after we have been supported by the annual produce, there remains seed for the following year, and that this could not have happened but for an increase from heaven, each of us would easily perceive, were he not hindered by that very depravity which blinds the eyes both of the mind and of the flesh, so as not to see a manifest work of God. Christ intended to declare that, as all things have been delivered into his hands by the Father, so the food which we eat proceeds from his grace.

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Footnotes

1. “Rendit graces;” — “gave thanks.” ↩

2. “Puis recueillerent le residu des pieces des pains;” — “then gathered what was left of the pieces of bread.” ↩

3. “Mettant arriere ceste consideration particuliere de donner repos au corps;”— “setting aside that private consideration of giving rest to the body.” ↩

4. “Car Christ ne se contentant point de leur faire voir de leurs propres yeux sa vertu, a voulu mesme qu’elle passast par leurs mains, et qu’ils la touchassent;”— “for Christ, not satisfied with making them see his power with their own eyes, determined even that it should pass through their hands, and that they should touch it.” ↩

5. The value of a livre was so much affected both by time and by place, that it is not easy to determine with exactness how it was rated by Budaeus or Calvin. Most probably, the reference is to la livre Parisis*,* which was three times the value of a franc*,* or about two shillings and sixpence sterling; and thirty-four of these would amount to four pounds, five shillings, sterling. Now reckoning the Roman denarius*,* or the eighth part of an ounce of silver, to be worth sevenpence halfpenny of our own money, une livre Parisis must have been equal to four denarii*,* and therefore two hundred denarii must have been worth—not thirty-four but fifty livres Parisis, or six pounds, five shillings, sterling.—Ed. ↩