Bible Commentaries
John 6

Verse 1

I

SEASON OF RETIREMENT

PART I

Harmony, pages 76-89 and Matthew 14:13-16:12; Mark 6:30-8:26; Luke 9:10-17; John 6:1-7:1.

We now take up Part V of the Harmony, the general theme of which is "Season of Retirement into Districts Around Galilee." The time is six months, i.e., from just before the Passover (John 6:4) to the Feast of Tabernacles. There are four of these retirements, found in sections 57, 61, 62, 63-67, respectively. The occasion of the first was twofold, (1) the hearing of the death of John the Baptist, and (2) the return of the twelve apostles for rest. The place of this retirement was Bethsaida Julias, which is referred to by Luke, as over against the Bethsaida mentioned by Mark, which was near Capernaum. The occasion of the second retirement was also twofold, (1) the fanaticism of the disciples in trying to make him king (John 6:15), and (2) the hostility of the Jewish rulers (Matthew 15:1). The place of the second retirement was Phoenicia, about Tyre and Sidon. The occasion of the third retirement was the suspicion of Herod Antipas, who was a very wicked man and had much fear respecting Jesus and his great works. The place of this retirement was Decapolis. The occasion of the fourth retirement was continued Jewish hostilities, and the place was Caesarea Philippi, in the extreme northern part of Palestine on the east side of the Jordan. In every case he avoided Herod’s jurisdiction.

The first outstanding event of these retirements is the feeding of the five thousand, the account of which is prefaced by the report of the twelve apostles, who had just returned from their first missionary tour. This is a glowing account of their work and their teaching. The latter item of this report is unusual in a missionary report. Matthew says that Jesus withdrew to a desert place apart when he heard of the death of John the Baptist. In this desert place the multitudes thronged from the cities, and this excited the tender compassion of Jesus because they were like sheep without a shepherd. Mark says that he taught them many things. His work here continued until the day was far spent, upon which the disciples besought him to send the multitudes away to buy food. Here begins the beautiful story of "Feeding the Five Thousand," which is told by all four of the evangelists and does not need to be repeated in this expression, but there are certain facts and lessons here that need to be emphasized. First, there is the test of his disciples as to what they were willing to undertake. Second, this furnished the occasion for the great discourse of John 6 on the Bread of Life. Third, it was the occasion of sloughing off unworthy disciples. Fourth, it supplied the physical wants of the people. Fifth, there is here a most excellent lesson on order in doing things. Sixth, Christ is presented here as the great wonder-worker in supplying the needs of his people.

Following this miracle is the incident of Jesus walking on the sea. After feeding the five thousand Jesus retired to the mountain to pray and sent the disciples back across the sea in a boat. A storm arose and they were distressed, but on the troubled sea they saw Jesus walking and they were afraid. Out from the storm of their distress came the voice of Jesus: "It is I; be not afraid." What a lesson for us! Jesus walks on the troubled sea. But Peter, impulsive Peter, must put the matter to a test and he receives the command to try his strength in walking on the sea, but the wind and the waves disturb his faith and he sinks, only to be rescued by the hand divine. Our Lord rebukes his “little faith,” as he does the "little faith" of others in two other instances in this division of the Harmony, (viz., on pp. 88, 95).

This incident made a profound impression on the disciples. Matthew says, "They that were in the boat worshiped him, saying, Of a truth thou art the Son of God." Mark says, "They were sore amazed in themselves; for they understood not concerning the loaves, but their heart was hardened." John says, "They were willing therefore to receive him into the boat." There seems, at first sight, to be some discrepancy here, but these evangelists are speaking from different standpoints. Matthew seems to look at it from the standpoint of the effect in strengthening their faith in his divinity; John, from the standpoint of their scare when they first saw him, and Mark, from the standpoint of the preceding incident of "Feeding the Five Thousand." Broadus says, "Mark (Mark 6:52) censures their astonishment at this miracle, for which the miracle of the loaves would have prepared them if their minds had not been stupid and dull. This language of Mark does not necessarily forbid the supposition that they were now convinced Jesus was divine; but it best falls in with the idea that they were at a lower standpoint." They straightway landed at Gennesaret, according to Matthew and John, where the people came in great numbers to touch his garment that they might be healed. Mark’s description of this healing work of our Lord is most vivid, closing with the words, "as many as touched him were made whole."

All this prepared the way for the great discourse of our Lord on the Bread of Life in John 6 (Harmony, pp. 81-82). This is a marvelously strong discourse on the spirituality of his kingdom. The introduction (John 6:22-25) explains the connection of this discourse with the miracle of the loaves and how the multitudes found Jesus after that event in Capernaum. In John 6:26-40 we have the first dialogue between them and Jesus in which Jesus reveals their purposes and exhorts them to seek the Bread of Life. Then they ask, "How?" and he explains that it is by accepting him whom the Father sent. Then they demand a sign, referring to the sign of the manna to the Israelites in the wilderness, upon which Jesus showed them the typical and spiritual import of the manna, explaining that it referred to him. In John 6:41-51 we have the second dialogue arising from their murmuring at his teaching, that he came down from heaven. Here he announced the great doctrine of God’s drawing in order to salvation, his relation to the Father and the nature of the salvation he brought as eternal, over against the perishable manna which their fathers ate in the wilderness. In John 6:52-59 we have the third dialogue arising from their strife among themselves about his teaching, in which Jesus shows them their utter hopelessness apart from him and his sacrifice. In John 6:60-65 we have the fourth dialogue, which was between Jesus and his disciples, growing out of their murmuring at his hard doctrine. Here he explains that the words which he had spoken were spiritual and life-giving, and then revealed the fact that one among them was an unbeliever. This he knew, says John, from the beginning. In John 6:66-71 we have the final effect of his discourse upon them, driving many of his disciples back, but confirming his immediate disciples in his divine mission as voiced by this first great confession of Peter: "We believe and know that thou art the Holy One of God." But Jesus let them know that one of them was a devil. Note that this revelation of the betrayer was nearly a year before the revelation of Judas at the Passover supper (John 13), and shows that Jesus knew all the time that Judas would betray him. Note also that this discourse is progressive. Each dialogue brings a new revelation and the effect of this progress upon his audience is marked, finally driving them away from our Lord to walk with him no more, while the severity of the test brought forth from his disciples their strongest expression of faith in his divinity up to this time.

In section 60 (Matthew 15:1-20; Mark 7:1-23; John 7:1) we have the account of another issue between Christ and the Pharisees at Capernaum. They sent an embassy to him from Jerusalem and asked why his disciples did not keep the tradition of the elders with regard to the washing of their hands, the full explanation of which is given by Mark and needs only a careful reading to be understood. To this Jesus responded with a charge of hypocrisy and quotes a prophecy of Isaiah which he applies to them. This prophecy has in it a double charge, (1) of emptiness, of heartlessness, in their service and (2) that they taught the doctrines and precepts of men. This applied to all their traditions, what a comment on the whole of the Jewish Talmud! Then he goes further and charges them with transgressing the commandment of God because of their tradition in respect to honoring parents. If they should say that their property was "Corban," i.e., given to God, that exempted them, according to the Jewish tradition, which made void the word of God. Then he explained the fallacy of their tradition by showing that it was not what goes into a man that defiles him, but that defilement was an issue of the heart. But this offended the Pharisees, to which he replied to his disciples with the parable of the blind guides, which the disciples did not understand, as it applied to the matter under consideration. This called for a more elaborate explanation, that the heart and stomach of a man were vastly different and that sin issuing from the heart was the only true defilement of the man. Mark gives thirteen items in his list of sins coming out of the heart, and Matthew seven, but these are but illustrations of the principle that all sin issues from the heart.

Immediately following this issue with the authorities at Jerusalem, Jesus retired to the region of Tyre and Sidon, in the territory of Phoenicia, which is outside of the land of Israel. This retirement, as already explained, was caused by the fanaticism of his disciples in trying to make him king, and the hostility of the Jewish rulers. Phoenicia (see map) was located northwest of Palestine and contained two cities of importance – Tyre and Sidon. It was in this territory and while on this retirement that Jesus healed the Syrophoenician, or Canaanitish woman’s daughter. The term "Canaanitish," as used by Matthew, refers back to the time when the inhabitants of this section were called Canaanites. It is probable that the Jews continued to apply this name to the inhabitants of Phoenicia, though the after inhabitants may have been of later origin. To Matthew’s Jewish readers this word would show that she was a Gentile. (Broadus’ Commentary). But Mark says that she was a Greek, meaning a Gentile, and a Syrophoenician, meaning an inhabitant of the united countries of Syria and Phoenicia, a term used to distinguish this country from Libyphoenicia, or the Carthaginians. To Mark’s Gentile readers this name also would mean a Gentile. This country of Syria extended from the northern part of Palestine all the way up the Mediterranean coast to the headwaters of the Euphrates, following that river east to the great Syrian Desert, and thence south to the headwaters of the Jordan, including Antioch and Damascus, two cities well known to Bible history. This country has a vital connection with the Greeks. It was conquered by Alexander the Great, allotted to the Seleucids after his death, who built Antioch and ruled this country till it was taken by the Romans. This was in the fourth, third, and second centuries before Christ.

It was in this country Jesus sought retirement and rest for himself and disciples, but this rest was broken by the coming of the Syrophoenician woman to Jesus in behalf of her daughter. Jesus could not be hid because of his fame and his approachableness by those who were in distress. We find that, in every effort which he made at retirement, the people found him. So, this Canaanitish, Greek, Syrophoenician woman found him when he came into those parts. The facts of this case are as follows: This Syrophoenician woman had a little daughter who was grievsouly demonized. She heard of the presence of Jesus in those parts, came and besought him to cast forth the demon out of her. He made no answer. Then the disciples intervened and asked him to send her away, but he answered that he was not sent but unto the lost sheep of the house of Israel. The woman personally renews her petition and begs for help, but Jesus tells her that it is not meet to give the children’s bread to the dogs. She answered that she would be satisfied with the crumbs, and this brought forth from the Saviour the highest commendation of her faith.

Now let us look at this picture again and see if we can find in it the lessons intended for us. First, let us look for the proofs of this woman’s faith. There are four of these: (1) Her address in which she calls him the Son of David; (2) she worshiped him; (3) she recognized Jewish priority; (4) her humility and importunity.

This scene was, perhaps, on the road and not in the house, which helps us to understand better some of the points in the story. The seeming indifference of Jesus was only to test and develop her faith. The intervention of the disciples was not to ask that she be dismissed without help, but, rather, to give her the blessing and let her go. Evidently the woman did not hear Christ’s reply to the disciples. Being in advance of the woman on the road, this conversation was not understood by her, which explains the next statement that "she came and worshiped him." The statement of Jesus to the disciples that he was not sent but to the lost sheep of the house of Israel meant that he was unwilling to carry on a general ministry in Phoenicia, because his mission was to the Jews. The "crumb" idea here introduced by the woman and acted upon by Christ does not conflict with this idea of avoiding a general ministry in Phoenicia. This referred to the smaller blessing to a Gentile dog which would not take any of the children’s bread. She seems here to argue that Jesus is now away from the Jews and not feeding them. So a blessing in this isolated case would not interfere with the blessings for the Jews. The dogs here referred to were little dogs. The word in the Greek is diminutive and means the little house dogs allowed to run around in the house and under their master’s table. The woman was willing not only to be called a dog, but to be called a little dog and to have a little dog’s share of food. This incident is also an illustration of the scriptural teaching that we should pray for the salvation of others who are not even interested.

After the incident of the Syrophoenician woman Jesus hastened to return to the land of Israel. Going from the borders of Tyre and Sidon he passed through Sidon, thence across to the east side of the Jordan and down on the east side of the Sea of Galilee through the borders of Decapolis. This was intentional, to avoid the territory of Herod, who was suspicious of Jesus. As soon as he arrived they brought him a deaf and dumb man whom he healed, and charged not to tell it, but he published it the more, which resulted in their bringing the multitudes of the unfortunate to him for a blessing. He healed all of these and then fed four thousand, the circumstances and particulars of which are similar to the feeding of the five thousand.

Then, sending away the multitudes, he crossed over the Sea of Galilee to the borders of Magadan, where he was met again by the Pharisees demanding a sign, but sighing deeply in his spirit he rebuked them and left them, never to return to this part again to teach. This text illustrates the grieving of the Holy Spirit. On leaving here he went across the Sea of Galilee to Bethsaida, where he tarried a short time on his way to Caesarea Philippi. When they arrived at Bethsaida the disciples were reminded by a little parable of Jesus that they had forgotten to take bread with them. This parable referred to the leaven of the Pharisees and Sadducees, which was their doctrine, but the disciples did not understand it and thought that he referred to their forgetting the bread. Then he issued a sharp rebuke to his disciples as follows: (1) for hardness of heart; (2) for dimness of perception; (3) for a torpid memory; (4) for lack of faith. Then they understood that he referred to the teaching of the Pharisees and Sadducees. Does teaching, or doctrine, leaven? It seems to have leavened them. Does it make any difference what we believe? Certainly there is a moral quality of belief.

At Bethsaida was brought to him a blind man whom he carried out of the village. He healed him by the use of means; at least apparently, and gradually, thus illustrating the gradual perception of conversion. Then he sent him away and would not even permit him to go into the village. This case is very similar to the case of the deaf and dumb whom he healed in the borders of Decapolis. In each case he took the person out and healed him privately. In each case he also used means, apparently. Why this method in these two cases particularly? On the point of the "why" here we cannot be dogmatic. Perhaps it was to prevent excitement as far as possible by making it appear that he used means; that he was healing more in the natural way and thus avoid the excitement that usually followed his regular method.

QUESTIONS

1. What is the theme of Part V of the Harmony?

2. What was the time and what the time limits of this division?

3. How many retirements in this period and where are they found in the Harmony?

4. What was the occasion and place of each?

5. What was the first outstanding event of this period of retirements and how is it prefaced?

6. What, in order, are the events which led up to the feeding of the five thousand?

7. Tell the story of the feeding of the five thousand.

8. What are the lessons of this incident?

9. Give the story of Jesus walking on the sea and its lessons.

10. How do you harmonize Matthew, Mark, and John on this incident?

11. Where did they land and what incidents there?

12. What was the occasion and nature of the great discourse in John 6?

13. Give an analysis of this discourse, showing its introduction, its dialogues, the progress of the thought in these parts of the discourse, the progress of its effect on the enemy and its effect on the disciples of Jesus.

14. What issue raised between Christ and the Pharisees at Capernaum and how did Christ meet it?

13. Give an account of the progress of this issue and show the final outcome of it.

16. Bid Jesus ever leave the land of Israel? If so, why?

17. In what country were Tyre and Sidon?

18. State the geographical position of Phoenicia.

19. Explain the terms "Ganaanitiah," "Greek," and "Syrophoenician" as applied to the woman who approached Christ in these parts.

20. What is the extent of Syria?

21. What, briefly, was Syria’s connection with the Greeks, and how long since to this incident?

22. Why should Jesus desire to remain incognito here?

23. How was the rest broken?

24. Why could not Jesus be hid?

25. What are the facts of this case in their order?

26. What was the proofs of this woman’s faith?

27. Was this scene in the house or out doors?

28. Why did Jesus so act in this case?

29. Did his disciples ask that she be dismissed without help?

30. Why should Jesus avoid a general ministry in Phoenicia?

31. Explain how "crumbs" did not conflict with this idea.

32. What kind of dogs here referred to and what the import?

33. What is the lesson here on praying for others not interested?

34. Trace on the map the journey of Jesus from Tyre to the neighborhood of the Sea of Galilee. Why this course?

35. What were the events of his stay in this section?

36. Where did he go from there and what were the events at the next place?

37. Where then did he go, and what important lesson did he there teach his disciples and how?

38. What are the items of his rebuke here and what the importance of doctrine as here indicated?

39. Give the incident of the healing of the blind man here and its lessons.