746
a Deut. xxx. 13; cp. Pera and
Γαλιλαίας τῆς Τιβεριάδος -
VI. 1. ΜΕΤΑ ταῦτα ἀπῆλθεν 6 *Inoods Σπέραν τῆς θαλάσσης τῆς
2. καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς,
Saphiodiée’ ὅτι ἑώρων 1 αὐτοῦ” τὰ σημεῖα & ἐποίει ἐπὶ τῶν ἀσθενούντων. a τον 3. ἀνῆλθε δὲ εἰς τὸ ὄρος 6 ᾿Ιησοῦς, καὶ ἐκεὶ ἐκάθητο μετὰ τῶν
1 ewpwv in ΝΓΔ Chrys.; εθεωρονν in BDL.
2 avrov omitted in ΝΑ ΒΕΡ it. vulg. syr.
glory, what they could win or bestow. This incapacitated them from seeing the glory of Christ, which was divine and heavenly, which men could not give or remove. The glory παρὰ ἀλλήλων is contrasted with that παρὰ τοῦ µόνου Θεοῦ from the only God, the only source, arbiter, and dispenser of praise. Seeking credit as religious men from one another, they necessarily habituated themselves to cur- rent ideas, and blotted out Divine glory from their mind.—Ver. 45. pm δοκεῖτε . . . These words bear in them the mark of truth. They spring from Jesus’ own consciousness of His intimacy with the Father. To suppose that the Jews feared He would accuse them, is to suppose that they believed Him to have influence with God. Chiefly in view is the fact that Moses will accuse them. They thought they were defending Moses’ law in accusing Christ for Sabbath-breaking: but, on the contrary, they were them- selves open to the accusation of Moses; εἰς ὃν ὑμεῖς ἠλπίκατε, in Vulgate ‘ Moy- ses in quo vos speratis”’.— Ver. 46. They will be accused by Moses because their unbelief in Christ convicts them of un- belief in Moses, εἶ yap . . . ἐμοί. Had they believed the revelation made by Moses and understood it, they would necessarily have believed in Christ. ‘* Disbelief in me is disbelief in him, in the record of the promises to the patri- archs, in the types of the deliverance from Egypt, in the symbolic institutions of the Law, in the promise of a prophet like to himself; for zt was of me (the order is emphatic) he wrote,” Westcott. —Ver. 47. The converse is true, and true with an a fortiori conveyed by the contrast between γράµµασιν and ῥήμασι. If the writings you have had before you for your study all your life, and which you have heard read in the Synagogues Sabbath after Sabbath, have not produced faith in you, and enabled you to see God and appreciate His glory, how shall ye believe the once heard words of one whose coming was prepared for, and His identification made easy by all that Moses wrote?
CuaPTeR VI. Fesus miraculously furnishes a meal for 5000 men with women and children, and thus manifests Himself as the Bread from heaven. This provokes the crisis in Galilee.—Vv. 1-13. The miracle narrated.—Ver. 1. μετὰ ταῦτα, John’s indefinite note of time. The interval between chap. v. and chap. vi. depends on the feast alluded to, v. 1. If it was Purim, only a month had elapsed ; if it was Passover, a year. In any case Jesus had left Jerusalem, the reason being that the Jews sought to slay Him (vii. 1).--ἀπῆλθεν 6 ᾿Ιησοῦς, “Jesus departed,” but whence? Evidently from Capernaum and the neighbourhood ; cf. Mt. xiv. 13, Mk. vi. 30, Lk. ix. 10.—mépav . . . Τιβεριάδος, “to the other side of the Sea of Galilee, of Tiberias”. In xxi. 1 it is called simply τῆς Τιβεριάδο. The second title may here be a gloss, either by the evangelist himself or by a later hand, to distinguish the lake from Merom, or possibly because the latter name was more familiar to some of John’s readers than the former. [Pausanias, v. 7, 3, calls it λίμνη Τιβερίς.] Grotius, followed by Meyer, says: ‘‘ Proprius denotat lacus partem quae ab adsito oppido, ut fieri solet, nomen habet proprium”. Con- sequently he thinks of Jesus as crossing the Jordan below the lake. This is groundless. The town Tiberias was only built by Herod about the year 20 A.D. (Smith’s Hist. Geog., 448). The exact locality where the following scene is laid seems to have been at-the north- east corner of the lake, not far from Bethsaida Julias.—xat ἠκολούθει .. . ἀσθενούντων. ‘A great crowd followed Him,” out of Galilee into Gaulanitis, the reason being ὅτι ἑώρων [plural although ἠκολούθει is singular], ‘‘ because they had seen the miracles which He was doing {imperfect of continuous action] on the sick’’,—émt with genitive denotes the object towards which action is directed, ἐπ᾽ οἴκου, homewards, etc. Meyer, Weiss (and Holtzmann) take it as meaning “among .---ἀνῆλθε δὲ elg τὸ ὄρος ὁ λησοῦς, “' απἁ Jesus went up,” from the