Mark 6:41

[[links from Mt 14:13-21; Mk 6:31-46; Lk 9:10-17]] Sermon for the Fourth Sunday in Lent; John 6:1-15 The Feeding of the 5000 I. THE FEEDING OF THE FIVE THOUSAND. 1 In today's Gospel Christ gives us another lesson in faith, that we should not be overanxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6,33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God's Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4,4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves. 2 Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, Who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in Jn 6:26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Mt 5,45. Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God's creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created. 3 That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Ps 34:11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he bath filled with good things; and the rich he hath sent empty away.” Lk 1:53. 4 Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God's will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings be has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow. II. THE ALLEGORICAL INTERPRETATION. 5 That Christ by the miraculous feeding of the five thousand has encouraged us: to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” Jn 6,26-27. In harmony with these words we will explain also this evangelical history in its spiritual meaning and significance. 6 First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, Jn 4,22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit. 7 The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Phil 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Annas, neither the Pharisees nor the Scribes follow Christ and see Christ's signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God. 8 The five loaves signify the outward, natural word formed by the voice and understood by man's senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Mt 25:1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Rom 3:2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ's works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached. This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23:10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his Spirit, that is, against false teachers, who, teach their own wisdom. 9 The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Rom 4,2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance. 10 The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses' books); as John 21,25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ. 11 That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God's Word is and how doctrines do not help the least without God's Word. 12 That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God's laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fulness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace. 13 Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

, Mar 6:13 . Different opinions of Christ, Mar 6:14-16 . Account of the beheading of John Baptist, Mar 6:17-29 . The disciples return, and give an account of their mission, Mar 6:30 . He departs with them to a place of privacy, but the people follow him, Mar 6:31-33 . He has compassion on them, and miraculously feeds five thousand with five loaves and two fishes, Mar 6:34-44 . He sends the disciples by sea to Bethsaida, and himself goes into a mountain to pray, Mar 6:45 , Mar 6:46 . The disciples meet with a storm, and he comes to them walking upon the water, and appeases the winds and the sea, Mar 6:47-52 . They come into the land of Gennesaret, and he works many miracles, Mar 6:53-56 . Verse 1 And he went out from thence - That is, from Capernaum. See on Mat 13:54 (note). Verse 2 Were astonished - επι τῃ διδαχῃ αυτου, at his doctrine, or teaching. This is added by the Codex Bezae and eight others, later Syriac, Armenian, Vulgate, and all the Itala. Verse 3 Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son. 1. To circumcise him. 2. To redeem him. 3. To teach him the law. 4. To teach him a trade. And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade. Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph. Verse 4 See this curious subject explained, Mat 13:55-58 (note). Verse 7 By two and two - That they might encourage and support each other; and to show that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See on Luk 10:1 (note). Verse 8 A staff only - It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Mat 10:10 . But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a Staff across his shoulder. Verse 9 Shod with sandals - The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman's dress; ancient authors represent them as worn only by women. In Mat 10:10 , the disciples are commanded to take no shoes, ὑποδηματα, which word is nearly of the same import with σανδαλια, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfill his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal, which is mere Chaldee, סנדל might be properly translated a light shoe; as it is compounded of סין sin, a shoe, (see Targum, Deu 25:9 , Deu 25:10 ), and דל dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many excellent observations on this subject in Martinius's Etymolog. Lexicon, under the word Sandalium. Verse 11 And whosoever shall not receive you - Ὁς αν τοπος μη δεξηται, whatsoever Place will not receive you: this is the reading of BL, four others, and the later Syriac in the margin. Verily, etc. - All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Mat 10:15 . See this subject, from Mar 6:7-11 , explained at large on Mat 10:1-15 (note). Verse 13 Anointed with oil many that were sick - This is only spoken of here, and in Jam 5:14 . This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place. Verse 14 And king Herod heard? - Την ακοην αοτου, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense. Verse 15 Or, as one of the prophets - η, or, is omitted by ABCEGHKLMS - BHV, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much. Verse 19 Would have killed - Εζητει, Sought to kill him. C and five of the Itala. See the whole of this account, from Mar 6:17-29 , explained on Mat 14:2-12 (note). Verse 21 Lords - Μεγιστασιν, probably governors of particular districts. High captains - Χιλιαρχοις; literally, chiefs or captains over a thousand men, military chiefs. Chief estates - Πρωτοις; probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See Kypke an the place. Verse 23 Unto the half of my kingdom - A noble price for a dance! This extravagance in favor of female dancers has the fullest scope in the east, even to the present day. M. Anquetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Surat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: "That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint governess of the empire with himself." Verse 26 For their sakes which sat with him - Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices. Verse 30 The apostles gathered themselves together - For they went different ways before, by two and two, Mar 6:7 ; and now they return and meet Christ at Capernaum. Verse 31 Rest a while - Rest is necessary for those who labor; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave. Verse 33 The people - Or, οχλοι, the multitudes. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach. Verse 34 Much people, etc. - See this miracle explained on Mat 14:14 (note), etc. Verse 40 By hundreds, and by fifties - "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish? Verse 41 And blessed - I think the word God should be inserted here, as in Mat 14:19 . See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty. Verse 43 Twelve baskets - These were either the baskets used by the disciples, see Mat 14:20 , or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed. Verse 44 Were about five thousand - ὡσει, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Mat 14:21 , but it stands without any variation in Luk 9:14 , and Joh 6:10 . This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ. Verse 45 To the other side before unto Bethsaida - John says, Joh 6:17 , to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee. Verse 47 The ship was in the midst of the sea - See all the parts of this wonderful transaction considered, on Mat 14:22-33 (note). Verse 49 They supposed it had been a spirit - That is, by whom the storm had been raised. Verse 52 Their heart was hardened - See this explained Mat 14:33 (note). Verse 53 The land of Gennesaret - This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גן, gen, a garden, and סר sar, a prince, either because the king had a garden there, or because of its great fertility. Verse 54 They knew him - Επιγνοντες, They recollected him; for he had before preached and wrought miracles in different places of the same country. Verse 56 Villages - Probably small towns near cities. Country - Villages at a distance from cities and large public towns. See the notes on Mat 14:34-36 (note). Christ went about doing good - he confined his ministry and miracles to no place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel. Introduction The Pharisees find fault with the disciples for eating with unwashen hands, Mar 7:1-5 . Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, Mar 7:6-13 . He shows what things defile men, Mar 7:14-16 ; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, Mar 7:17-23

30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men. In there verses, we have, I. The return to Christ of the apostles whom he had sent forth ( v. 7 ), to preach, and work miracles. They had dispersed themselves into several quarters of the country for some time, but when they had made good their several appointments, by consent they gathered themselves together, to compare notes, and came to Jesus, the centre of their unity, to give him an account of what they had done pursuant to their commission: as the servant that was sent to invite to the feast, and had received answers from the guests, came, and showed his Lord all those things, so did the apostles here; they told him all things, both what they had done, and what they had taught. Ministers are accountable both for what they do, and for what they teach; and must both watch over their own souls, and watch for the souls of others, as those that must give account, Heb. xiii. 17 . Let them not either do any thing, or teach any thing, but what they are willing should be related and repeated to the Lord Jesus. It is a comfort to faithful ministers, when they can appeal to Christ concerning their doctrine and manner of life, both which perhaps have been misrepresented by men; and he gives them leave to be free with him, and to lay open their case before him, to tell him all things, what treatment they have met with, what success, and what disappointment. II. The tender care Christ took for their repose, after the fatigue they had ( v. 31 ); He said unto them, perceiving them to be almost spent, and out of breath, Come ye yourselves apart into a desert place, and rest awhile. It should seem that John's disciples came to Christ with the mournful tidings of their master's death, much about the same time that his own disciples came to him with the report of their negotiation. Note, Christ takes cognizance of the frights of some, and the toils of others, of his disciples, and provides suitable relief for both, rest for those that are tired, and refuge for those that are terrified. With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev. iv. 8 . And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. Come, my people, enter thou into thy chambers. Return to thy rest. And those that work diligently and faithfully, may cheerfully retire to rest. The sleep of the labouring man is sweet. But observe, 1. Christ calls them to come themselves apart; for, if they had any body with them, they would have something to say, or something to do, for their good; if they must rest, they must be alone. 2. He invites them not to some pleasant country-seat, where there were fine buildings and fine gardens, but into a desert place, where the accommodations were very poor, and which was fitted by nature only, and not by art, for quietness and rest. But it was of a piece with all the other circumstances he was in; no wonder that he who had but a ship for his preaching place, had but a desert for his resting place. 3. He calls them only to rest awhile; they must not expect to rest long, only to get breath, and then to go to work again. There is no remaining rest for the people of God till they come to heaven. 4. The reason given for this, is, not so much because they had been in constant work, but because they now were in a constant hurry; so that they had not their work in any order; for there were many coming and going, and they had no leisure so much as to eat. Let but proper time be set, and kept for every thing, and a great deal of work may be done with a great deal of ease; but if people be continually coming and going, and no rule or method be observed, a little work will not be done without a deal of trouble. 5. They withdrew, accordingly, by ship; not crossing the water, but making a coasting voyage to the desert of Bethsaida, v. 32 . Going by water was much less toilsome than going by land would have been. They went away privately, that they might be by themselves. The most public persons cannot but wish to be private sometimes. III. The diligence of the people to follow him. It was rude to do so, when he and his disciples were desirous, for such good reason, to retire; and yet they are not blamed for it, nor bid to go back, but bid welcome. Note, A failure in good manners will easily be excused in those who follow Christ, if it be but made up in a fulness of good affections. They followed him of their own accord, without being called upon. Here is no time set, no meeting appointed, no bell tolled; yet they thus fly like a cloud, and as the doves to their windows. They followed him out of the cities, quitted their houses and shops, their callings and affairs, to hear him preach. They followed him afoot, though he was gone by sea, and so, to try them, seemed to put a slight upon them, and to endeavour to shake them off; yet they stuck to him. They ran afoot, and made such haste, that they out-went the disciples, and came together to him with an appetite to the word of God. Nay they followed him, though it was into a desert place, despicable and inconvenient. The presence of Christ will turn a wilderness into a paradise. IV. The entertainment Christ gave them ( v. 34 ); When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd, they seemed to be well-inclined, and manageable as sheep, and willing to be taught, but they had no shepherd, none to lead and guide them in the right way, none to feed them with good doctrine: and therefore, in compassion to them, he not only healed their sick, as it is in Matthew, but he taught them many things, and we may be sure that they were all true and good, and fit for them to learn. V. The provision he made for them all; all his hearers he generously made his guests, and treated them at a splendid entertainment: so it might truly be called, because a miraculous one. 1. The disciples moved that they should be sent home. When the day was not far spent, and night drew on, they said, This is a desert place, and much time is now past; send them away to buy bread, v. 35, 36 . This the disciples suggested to Christ; but we do not find that the multitude themselves did. They did not say, Send us away (though they could not but be hungry), for they esteemed the words of Christ's mouth more than their necessary food, and forgot themselves when they were hearing him; but the disciples thought it would be a kindness to them to dismiss them. Note, Willing minds will do more, and hold out longer, in that which is good, than one would expect from them. 2. Christ ordered that they should all be fed ( v. 37 ); Give ye them to eat. Though their crowding after him and his disciples hindered them from eating ( v. 31 ), yet he would not therefore, to be even with them, send them away fasting, but, to teach us to be kind to those who are rude to us, he ordered provision to be made for them; that bread which Christ and his disciples took with them into the desert, that they might make a quiet meal of it for themselves, he will have them to partake of. Thus was he given to hospitality. They attended on the spiritual food of his word, and then he took care that they should not want corporal food. The way of duty, as it is the way of safety, so it is the way to supply. Let God alone to fill the pools with rain from heaven, and so to make a well even in the valley of Baca, for those that are going Zion-ward, from strength to strength, Ps. lxxxiv. 6, 7 . Providence, not tempted, but duly trusted, never yet failed any of God's faithful servants, but has refreshed many with seasonable and surprising relief. It has often been seen in the mount of the Lord, Jehovah-jireh, that the Lord will provide for those that wait on him. 3. The disciples objected against it as impracticable; Shall we go, and buy two hundred penny-worth of bread, and give them to eat? Thus, through the weakness of their faith, instead of waiting for directions from Christ, they perplex the cause with projects of their own. It was a question, whether they had two hundred pence with them, whether the country would of a sudden afford so much bread if they had, and whether that would suffice so great a company; but thus Moses objected ( Num. xi. 22 ), Shall the flocks and the herds be slain for them? Christ would let them see their folly in forecasting for themselves, that they might put the greater value upon his provision for them. 4. Christ effected it, to universal satisfaction. They had brought with them five loaves, for the victualling of their ship, and two fishes perhaps they caught as they came along; and that is the bill of fare. This was but a little for Christ and his disciples, and yet this they must give away, as the widow her two mites, and as the church of Macedonia's deep poverty abounded to the riches of their liberality. We often find Christ entertained at other people's tables, dining with one friend, and supping with another: but here we have him supping a great many at his own charge, which shows that, when others ministered to him of their substance, it was not because he could not supply himself otherwise (if he was hungry, he needed not tell them ); but it was a piece of humiliation, that he was pleased to submit to, nor was it agreeable to the intention of miracles, that he should work them for himself. Observe, (1.) The provision was ordinary. Here were no rarities, no varieties, though Christ, if he had pleased, could have furnished his table with them; but thus he would teach us to be content with food convenient for us, and not to be desirous of dainties. If we have for necessity, it is no matter though we have not for delicacy and curiosity. God, in love, gives meat for our hunger; but, in wrath, gives meat for our lusts, Ps. lxxviii. 18 . The promise to them that fear the Lord, is, that verily they shall be fed; he doth not say, They shall be feasted. If Christ and his disciples took up with mean things, surely we may. (2.) The guests were orderly; for they sat down by companies on the green grass ( v. 39 ), they sat down in ranks by hundreds and by fifties ( v. 40 ), that the provision might the more easily and regularly be distributed among them; for God is the God of order, and not of confusion. Thus care was taken that every one should have enough, and none be over-looked, nor any have more than was fitting. (3.) A blessing was craved upon the meat; He looked up to heaven, and blessed. Christ did not call one of his disciples to crave a blessing, but did it himself ( v. 41 ); and by virtue of this blessing the bread strangely multiplied, and so did the fishes, for they did all eat, and were filled, though they were to the number of five thousand, v. 42 , 44 . This miracle was significant, and shows that Christ came into the world, to be the great feeder as well as the great healer; not only to restore, but to preserve and nourish, spiritual life; and in him there is enough for all that come to him, enough to fill the soul, to fill the treasures; none are sent empty away from Christ, but those that come to him full of themselves. (4.) Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God's good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away. Christ Walking on the Sea.

(v) "and blessed" 1Sam 9:13, Mt 26:26, Lk 24:30