What steps Herod took to secure an interview we do not know; but the verb indicates more than a wish on his part; it implies some plan or attempt to gratify the wish; and probably it was these advances of Herod, together with the Apostles' need of rest after the strain and excitements of their mission, which prompted Jesus to seek a place of retirement outside the bounds of Antipas. On the northern shore of the Sea of Galilee, and on the eastern bank of the Jordan, was a second Bethsaida, or "House of Fish" as the name means, built by Philip, and to which, in honour of Cæsar's daughter, he gave the surname of "Julias." The city itself stood on the hills, some three or four miles back from the shore; while between the city and the lake swept a wide and silent plain, all untilled, as the New Testament "desert" means, but rich in pasturage, as the "much grass" of John vi. 10 would show. This still shore offered, as it seemed, a safe refuge from the exacting and intrusive crowds of Capernaum, whose constant coming and going left them no leisure so much as to eat; and bidding them launch the familiar boat, Jesus and the twelve sail away to the other side. The excited crowds, however, which followed them to the water's edge, are not so easily to be shaken off; but guessing the direction of the boat, they seek to head her off by a quick _detour_ round the shore. And some of them do; for when the boat grates on the northern shingle some of the swift-footed ones are already there; while stretching back for miles is a stream of humanity, of both sexes and of all ages, but all fired with one purpose. The desert has suddenly grown populous.
And how does Jesus bear this interruption to His plans? Does He chafe at this intrusion of the people upon His quiet hours? Does He resent their importunity, calling it impertinence, then driving them from Him with a whip of sharp words? Not so. Jesus was accustomed to interruptions; they formed almost the staple of His life. Nor did He repulse one solitary soul which sought sincerely His mercy, no matter how unseasonable the hour, as men would read the hours. So now Jesus "received" them, or "welcomed" them, as it is in the R.V. It is a favourite word with St. Luke, found in his Gospel more frequently than in the other three Gospels together. Applied to persons, it means nearly always to receive as guests, to welcome to hospitality and home. And such is its meaning here. Jesus takes the place of the host. True, it is a desert place, but it is a part of the All-Father's world, a room of the Father's house, carpeted with grass and ablaze with flowers; and Jesus, by His welcome, transforms the desert into a guest-chamber, where in a new way He keeps the Passover with His disciples, at the same time entertaining His thousands of self-bidden guests, giving to them truth, speaking of the kingdom of God, and giving health, healing "those that had need of healing."
It was toward evening, "when the day began to wear away," that Jesus gave to a bright and busy day its crowning benediction. The thought had already ripened into purpose, in His mind, to spread a table for them in the wilderness; for how could He, the compassionate One, send them to their homes famishing and faint? These poor, shepherdless sheep have put themselves into His care. Their simple, unproviding confidence has made Him in a sense responsible, and can He disappoint that confidence? It is true they have been thoughtless and improvident. They have let the enthusiasm of the hour carry them away, without making any provision of the necessary food; but even this does not check the flow of the Divine compassion, for Jesus proceeds to fill up their lack of thought by His Divine thoughtfulness, and their scarcity with His Divine affluence.