The Divine Lamp

The unfolding of thy words gives light; it imparts understanding to the simple…Make thy face shine upon thy servant, and teach me thy statutes

Father MacEvilly’s Commentary on John 6:1-15

Posted by Dim Bulb on April 2, 2016

This post opens with Fr. MacEvilly’s brief analysis of John chapter 6, followed by his comments on verses 1-15. Text in red, if any, are my additions.


In this chapter we have an account of a miracle wrought by our Lord in the multiplication of five barley loaves and two fishes, so as to satisfy the wants of about five thousand persons. The admiration expressed by the crowd, who were witnesses of this miracle (1–15).

The miracle wrought on the sea, when immediately after having entered the boat in which the disciples laboured hard against the storm, our Lord had the boat suddenly brought to shore (17–22).

The anxious search of the multitude for Him, whom they at last succeeded in finding (24, 25).

Our Lord’s discourse, in which after having referred indistinctly and rather obscurely, to the Eucharistic bread He meant to give them (v. 27), He fully explains the most effectual means of securing this bread, viz., faith in Himself, upon which, after several interruptions, He fully dilates as far as v. 51.

At v. 51, He commences to deliver distinctly, His consoling doctrine regarding His real presence, and the necessity of partaking of His body and blood in the Holy Eucharist. This He inculcates by a threat of exclusion from eternal life, in case of disobedience, and repeated promises of eternal life, to those who obey. At the same time, He refers to the superior excellence of this promised gift (54–60).

After repeatedly corroborating the ideas which the Jews had conceived from His own words, regarding the real manducation of His body, which proves they were right; He next, in reply to their rebellious murmurings, corrects their erroneous carnal ideas regarding the mode of receiving Him.

He points out the source of their murmurings, viz., want of faith in His Divine mission, which they had not humility to pray for, to His Heavenly Father, the source of all blessings (65, 66).

The Evangelist next describes our Lord’s stern resolve, to allow His disciples and apostles leave Him, sooner than withdraw or modify or correct a word of what He delivered, regarding His real presence in the Eucharist (67, 68). He next records the confession of Peter, on behalf of the twelve, in our Lord’s Divinity—our Lord’s reference to the treason of Judas (71, 72).


1 After these things Jesus went over the sea of Galilee, which is that of Tiberias.

After these things,” etc. The occurrences referred to in the preceding chapter, took place about the Pasch or Pentecost of the second year of our Lord’s public ministry. The events the Evangelist is now about recording in this chapter, occurred about the Pasch of the following year. So, that, nearly an interval of a year elapsed between the occurrences recorded in this and the preceding chapter. St. John here passes over the election of the twelve Apostles, the Sermon on the Mount, etc., recorded fully by St. Matthew.

Although the miraculous multiplication of bread was recorded by the other Evangelists; still, St. John repeats it here with some additional circumstances as an appropriate introduction to the discourse, He was about to deliver regarding the heavenly food—His own adorable body—which He promised to give them, and gave them, by a permanent rite, at the Last Supper. The other Evangelists (Matthew 14:13; Mark 6:32; Luke 9:10, etc., record what is narrated here by St. John up to v. 14). It is not known precisely when our Lord left Judea, where the events recorded in the preceding chapter took place.

The Sea of Galilee.” According to Hebrew usage, any large expanse of water is designated a “sea.” Hence, the large lake in question is called, “the Sea of Galilee,” as it was in the province of that name, and “of Tiberias,” situated on its borders. The town was so called, after Tiberius Cæsar, by Herod the Tetrarch, who built it in honour of that Emperor (Josephus, Lib. 18, Antiq. c. 3).

Went over.” (See Matthew 14:13, Commentary on.) Some Commentators maintain, He did not cross the lake from one side to the other, from east to west; but, only crossed several creeks on the same side, the people thus following Him on foot, being even before Him at the several points of destination, owing to the difficulties in sailing. It may be also, that He Himself wished to cross these creeks slowly, so that the people could meet Him.

2 And a great multitude followed him, because they saw the miracles which he did on them that were diseased.

And a great multitude followed Him,” etc. He went by boat; they, on foot. (See Mark 6:32; Mathew 14:13.)

3 Jesus therefore went up into a mountain: and there he sat with his disciples.
4 Now the pasch, the festival day of the Jews, was near at hand.

The Pasch, the Festival day of the Jews,” their greatest and chief festival. The Pasch is mentioned on account of those, who were not well versed in Jewish history or in Jewish religious rite.

For notes on verses 5-15 Fr. MacEvilly refers us to his commentary on Matthew 14:15-22. I”ve reproduced this commentary below.

5 When Jesus therefore had lifted up his eyes and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread, that these may eat?
6 And this he said to try him: for he himself knew what he would do.
7 Philip answered him: Two hundred pennyworth of bread is not sufficient for them that every one may take a little.

Notes on Mt 14:16~St. John (6:5, &c.) states, that our Redeemer, on seeing the multitude, said to Philip, for the purpose of trying him, “Whence shall we buy bread that these may eat?” Likely, He thus spoke, after the Apostles had suggested to Him to dismiss the crowd, as St. Matthew records it here, so that both accounts contain a full statement of the entire transaction. He, probably, interrogated Philip, either because he was slower of apprehension than the other Apostles, and, by thus questioning him, He meant to impress on him the greatness of the miracle He was about to perform; or, perhaps, He asked him specially, because, being a native of Bethsaida, he was better acquainted with the resources of the district, and the places where food could be had.

It is deserving of remark, that St. John, who usually avoids mentioning what is related by the other Evangelists, especially what happened in Galilee, on this occasion refers to this miracle (c. 6), to introduce the subject of the promised bread of life. He had, moreover, particularly in view, to describe the different Passovers during the term of our Redeemer’s preaching, and, as he remained in Galilee during the third Passover, St. John relates circumstantially His works and miracles performed during that time. What is recorded by one Evangelist is not denied by the other. Both narratives form one perfect account.

Our Redeemer suggested to the Apostles to give the multitude wherewith to satiate their hunger, a thing which they regarded, humanly speaking, as utterly impossible. Mark (6:37) and John (6:7) state, that our Lord was told that two hundred pence would be necessary to procure bread, so as to give each a little, and the Apostles well knew this sum was beyond their reach. Hence, the words of Mark (6:37) are generally supposed to be spoken ironically, as if to say: Yes, indeed, we can give them to eat, but we require two hundred pence worth of bread for the purpose, which you know to be beyond our reach. It was only after He elicited from them an admission of the impossibility, humanly speaking, of what He asked, our Redeemer performed the miracle.

8 One of his disciples, Andrew, the brother of Simon Peter, saith to him:
9 There is a boy here that hath five barley loaves and two fishes. But what are these among so many?

Notes on Mt 14:17~In order to show more clearly the utter impossibility, humanly speaking, of satiating so large a crowd in the desert, our Redeemer asks, what resources they had at hand; and the Apostles reply, or rather Andrew replies in their name (John 6:8, &c.), that there were only five barley loaves and two fishes, which some boy in the crowd, who, probably, was attending the Apostles, had with him for their immediate use; “but, what are these among so many?” (John 6:9).

10 Then Jesus said: Make the men sit down. Now, there was much grass in the place. The men therefore sat down, in number about five thousand.
11 And Jesus took the loaves: and when he had given thanks, he distributed to them that were set down. In like manner also of the fishes, as much as they would.

Notes on Mt 14:18-19, 21~After commanding them to bring forward the five loaves, &c., He then ordered His disciples to arrange the men in companies, and make them sit down on the grass, with which the place abounded. This they did, arranging them in companies of hundreds and fifties (Mark 6:40; Luke 9:14). By this arrangement the number could be more easily ascertained, and the parties more regularly served.

Five thousand men.” (or, as the Greek has it, ὡσεὶ πεντακισχιλίοι, “about five thousand”). St. John (6:10), has the same form, “about five thousand.”

Besides women and children,” who might, probably, amount to an equal number, but whom it was not usual with the Jews to number. Hence, we find in the Book of Numbers, whenever the priests, and Levites, and soldiers, were numbered, the women and children were left unnumbered.

To feed a multitude in the desert was a wonderful miracle in the eyes of the Jews. “Nunquid poterit, parare mensam in deserto.”

And looking up to heaven,” which (John 6:11) expresses by “giving thanks,” that is, thanking His Heavenly Father, from whom, with His Divinity, He received power of working miracles, for His great goodness in vouchsafing to work so great a miracle, for the temporal and spiritual benefit of His people. It may mean, He invoked the beneficent power of his Father on the loaves, &c.

He took the five loaves,” &c., to show that He was Himself the author of the great miracle He was about performing.

He blessed.” St. Mark says (6:41), “He blessed and broke the loaves.” St. Luke (9:16) says, “He blessed them.” viz., the loaves; and by this benediction, imparted to them the occult efficaciousness of being multiplied.

And gave the loaves to His disciples, and the disciples to the multitudes.” The miraculous multiplication probably occurred partly, in the hands of our Redeemer; and partly, in the hands of the disciples, when distributing them, and placing them in the hands of the crowd, without any outward show. How this occurred, we cannot say. One thing seems certain, that it was not effected by the creation of new loaves or new fishes. For, from the Evangelists, it is quite clear, “He divided the two fishes among them all,” as also the five barley loaves (Mark 6:41; John 6:11).

12 And when they were filled, he said to his disciples: gather up the fragments that remain, lest they be lost.
13 They gathered up therefore and filled twelve baskets with the fragments of the five barley loaves which remained over and above to them that had eaten.

Notes on Mt 14:20~To place the miracle beyond the reach of cavil or doubt, our Redeemer ordered (John 6:12), that, what remained after the multitude were satiated, should be gathered up. This exceeded in quantity what was originally set before our Lord to be distributed. And to show, that in the exercise of charity, economy and frugality should not be neglected, He did not wish that any of it should be lost.

Twelve full baskets of fragments,” a basket for each of the Apostles.

These “baskets” were, probably, made of osiers. They were commonly used by the Jews on their journeys in other countries, to save their provisions from heathen contact and pollution. Their size is not known. They must certainly have been of considerable dimensions, to serve the purpose referred to. Juvenal (Satire 3–14), refers to them as badges of the Jewish people: “Judæis, quorum Cophinus fœnumque supellex.” Also, speaking of a fortune-telling Jewess (Satire vi. 541), he says, “Cophino fœnoque relicto.” The use of the hay was, probably, to stop the interstices of these wicker baskets, which carried their provisions and money. It is not likely they carried hay about with them in such quantities, as would serve for beds, as some authors imagine. Grotius remarks (Matt. 16:9; Mark 8:19), “In these baskets or little panniers, they used to carry along with them, bread.”

14 Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet that is to come into the world.
15 Jesus therefore, when he knew that they would come to take him by force and make him king, fled again into the mountains, himself alone.

Notes on Mt 14:22~Our Redeemer, perceiving that the people “would come and make Him king” (John 6:15), forthwith, both from motives of prudence, and to teach us to avoid all vain display, “obliged His disciples to go up into the boat, and to go before Him over the water.” Mark adds (6:45), “to Bethsaida,” whilst He dismissed the crowd. The word, “obliged,” as St. Jerome remarks, shows the great reluctance of the Apostles to be, even for the shortest period, separated from their dear Lord. Their departure, however, would enable Him to dismiss the crowd the more readily, and prevent them from conspiring with the multitude to make Him king. It would afford Him leisure to be alone, for the purposes of prayer, and would also prepare the way for the miracle of calming the sea, which followed. Perhaps the reluctance on the part of the disciples to depart, arose from seeing the glory which awaited their Master, from the crowd, who wished to make Him king. They were ordered to cross the lake in the direction of Bethsaida, but they came to Capharnaum. (John 6) Capharnaum and Bethsaida of Galilee were both on the western shore of the lake, so there is no contradiction between St. Mark and St. John. They went towards Bethsaida, but they reached Capharnaum, it might be, after having first arrived at Bethsaida, on the west shore of the lake; or, it may be, they sailed first to Capharnaum, and then to Bethsaida, which was not far distant (Patrizzi in Marcum vi. 45).


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