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Explanation for:
Matthew
14
:
22
And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He instructed the disciples to navigate across the sea and encouraged them to board the boat; this indicates their hesitance to part from the Lord, as their deep affection for their Master made them reluctant to be away from Him, even for a brief time."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"If, when in His presence, they believed that something more akin to a dream than reality had transpired, such thoughts could no longer persist once He was absent. Therefore, He instructed the disciples to thoroughly examine what had occurred, commanding them to take the signs and evidences of the miracles with them and to depart from Him. In other instances where Christ performed remarkable deeds, He would send people and even His disciples away, thereby teaching us not to pursue human accolades or seek out crowds. The term ‘Ponudi’ used by the evangelist suggests that the disciples did not willingly part from Him. Christ sent them away under the guise of dispersing the multitudes, yet His true intent was to ascend the mountain. He exemplified for our benefit that we should not solely strive to remain with the masses or to avoid them entirely; rather, we are to draw wisdom from both solitude and companionship based on our needs. Let us strive to be with Jesus, but not for material gain, so that we might not be reproached as the Jews were. As He stated, ‘You seek Me, not because you have seen a sign, but because you have eaten the bread, and have been fed’ (John 6:26). This is the reason He performed such miracles infrequently, limiting them to just two instances, teaching them not to be servants of the flesh but to prioritize spiritual treasures. We too shall seek the heavenly bread, and once we have received it, we will cast aside worldly concerns. If the Jews, having left behind their homes, cities, and families, remained in the wilderness and did not forsake Jesus despite their hunger, how much more should we, who come to partake in such a feast, demonstrate greater discernment, longing for spiritual sustenance before seeking physical needs? The Jews were not criticized for desiring Him for bread but for letting that be their primary motivation. One who neglects the greater gifts in pursuit of trivial ones forfeits the former; conversely, if one cherishes that which is significant, lesser gifts are granted as added blessings since they pale in comparison. Thus, let us not fixate on earthly benefits, considering both their acquisition and loss as trivial, akin to Job who, despite his possessions, did not cling to them and, when stripped of them, did not seek them. Hence, they are termed goods (crhmata) because they should be utilized (crhswmeqa) for our needs—not hoarded. Just as an artist masters their craft, a wealthy individual may find themselves lacking in various skills; thus, they should learn to wield their wealth appropriately, engaging in acts of kindness to the poor, for in doing so, they acquire a skill far surpassing all others. This divine art is established in heaven, using not iron or brass as tools, but rather goodness and benevolence. Christ and His Father instruct us in this art, as stated, ‘Be merciful, as your heavenly Father is’ (Luke 7:36). Remarkably, this superior art requires neither toil nor time—one merely needs the desire, and it manifests. \\n\\nSo, what is its ultimate purpose? Heaven and its unutterable blessings, unimaginable glory, spiritual abodes, radiance, communion with the Bridegroom, and treasures beyond comprehension, setting it apart from other skills. While many crafts serve us solely in this life, this one extends its usefulness into the age to come. Its superiority over necessary crafts like medicine, architecture, and similar trades is evident, as these cannot even be deemed art without rigorous study. I regard many of these lesser crafts as not being true arts. For instance, what need do we have for culinary arts? Nothing. On the contrary, they often prove harmful, luring individuals into indulgence, the root of numerous ailments. Additionally, I would not classify mere painting or decorative design as valuable, as they invite unnecessary expenditures, while essential crafts that sustain life are meant to serve and prepare our necessities. God has granted us the wisdom to devise means for sustaining life; yet, to paint animals on walls or garments—what utility does that hold? Much of what is produced by cobblers and tailors leans towards extravagance; the necessary has often been spoiled, and artifice added to art. The same can be said of architecture: as long as it serves to build homes rather than theaters, focusing on what is essential instead of excess, I call it an art. Similarly, weaving that prepares essential clothing rather than pointless embellishments retains its status as art, while shoemaking fulfills its function as long as it produces footwear. However, when it caters to vanity, transforming men into caricatures of weakness, I view it as a detrimental craft, no longer deserving of the title. I understand that my entry into this discourse may seem trivial to some; however, this should not deter me. The root of many ills is that countless individuals regard such offenses as inconsequential, leading to negligence in addressing them. Some may question, ‘What sin could be more trivial than a man wearing beautiful, brightly colored, and tightly fitting boots, if it can even be labeled a sin?’ Do you wish for me to speak against him and expose his faults? Will you hear me without frustration? Even if you do grow angry, your folly is evident in dismissing this vanity as insignificant, compelling us to rise against such ostentation. We must examine how serious this malady truly is. When you embroider your boots with silk threads, threads unfit even to defile your garments, what mockery and scorn should be directed at you? Should you ignore our perspective, heed the words of Paul, who strictly forbids such adornment, and then you will grasp the absurdity of it. Paul states, ‘Not in weavings, nor with gold, or beads, or garments of much value’ (1 Tim. 2:9). Do you believe you have any justification when Paul prohibits your wife from splendid garments, yet you indulge in opulence in your boots, devising countless garments worthy of derision and condemnation? For the threads you flaunt, ships are constructed, oarsmen and shipwrights are employed, sails are raised, and the vast seas are traversed; for these threads, a merchant forsakes his family and homeland, risking life amid perils, yet you take those very threads and sew them onto your boots, beautifying your exterior. What folly surpasses such senselessness? This was not the attire of our forebears; rather, it was suitable for men. From this, I deduce that soon our youth will don women’s shoes without shame. Most troubling of all, the fathers observe this without disapproval, treating it as trivial. Would you care to hear something even more grievous? This occurs amid the plight of the impoverished. Can you bear to witness Christ, starving, unclothed, persecuted, bound? How deserving of thunderous wrath are you, who turn a blind eye to Christ, who lacks sustenance, while you meticulously adorn your appearance! When instructing His disciples, Christ even forbade them from having shoes, yet we neither walk barefoot nor even know how to wear shoes correctly. What is more disordered and absurd than this? Such behavior reveals a man indulged in vanity and cruelty. Will one so absorbed in excess have time for essentials? Will such a youth devote himself to caring for his soul or even contemplating its existence? He is petty who marvels at extravagant footwear; he is cruel who scorns those in need for their sake; and he is devoid of all virtue who exhausts himself on such attire. With such obsession over the quality of fabric, the vibrance of colors, and meticulous patterns, will he find time to behold the heavens? Can he marvel at the splendor of the skies when he is entranced by earthly beauty and has sunk to the mundane? God has spread out the heavens and ignited the sun to draw your gaze upwards; yet, you choose to wallow in the earth, capitulating to base desires. This wicked spirit has conceived such vile distractions that, having turned your attention from the divine, you are ensnared by earthly matters. The Lord, who beckons us towards heaven, is overshadowed by the devil, who entices us with fleeting appearances, drawing our focus to superficiality. A young man, who ought to seek wisdom regarding heavenly matters, is instead captivated by terrestrial things, priding himself on his boots more than on any genuine merit. He scarcely walks through the marketplace, fretting that inclement weather may tarnish his boots with mud, or dust them in the summer heat. What do you say to this, man? Through such indulgence, you have reduced your soul to rubble, obsessing over your boots yet neglectful of stepping on sacred ground! Reflect on their true purpose; let shame fill you regarding your sentiments for them. Boots exist to trample through mud, dung, and all manner of filth. If this displeases you, I suggest you wear them around your neck or place them atop your head. You may laugh at this notion; yet, I weep over the foolishness and misplaced priorities of those who care so deeply for their boots. They would sooner allow their bodies to wallow in dirt than allow their footwear to become soiled. Such individuals epitomize pettiness and an excessive love of wealth. Those ensnared in this obsession often feel compelled to spend extravagantly on clothing and other luxuries, ultimately requiring a substantial income. If their father is benevolent, they deepen their indulgence in this vice, while a miser compels them to resort to shameful means to finance such feasts. This accounts for why many young men have compromised their dignity, becoming jesters for the wealthy, subjecting themselves to servility only to fulfill their whims. It is evident that such individuals will be greedy, vain, neglecting essential responsibilities while inevitably tumbling into numerous transgressions. It is undeniable that vain pursuits foster a hard heart. Such a heart stands unmoved when encountering the needy, blinded by obsession with appearances, unable to spare a glance for the beggar who is starving while adorning their boots with gold. Vain are they, seeking to attract attention with trivialities. It seems that while a commander may take pride in victory, a frivolous young man revels in the vanity of their ostentatious boots, grand attire, and elaborate hairstyles—all born from the skills of others. If one boasts of external accomplishments, how can they not take pride in their own? Shall I utter something more startling, or is this sufficient? Let us conclude our discourse. This observation is intended for those who remain steadfast and find nothing inappropriate in such conduct. I acknowledge that many youths may disregard my counsel, intoxicated by their passions; nevertheless, they should not be silent in their folly. If the fathers remain vigilant and concerned, they can guide their children toward appropriate behavior, albeit reluctantly. Thus, do not dismiss certain actions as meaningless, for such attitudes corrode everything. It is essential to educate them in all matters, even seemingly trivial ones, to cultivate an enduring and noble spirit, disregarding ostentation. This diligence will enable them to excel in significant matters. What could be less significant than mastering the alphabet? Nonetheless, those who embark upon this journey often become rhetors, sophists, philosophers. Meanwhile, those ignorant of the alphabet will remain bereft of wisdom. And let us not confine this discussion to the young alone, but extend it to wives and maidens, who face similar reproaches—especially maidens, who are particularly in need of modesty. Therefore, let us apply all that has been said regarding young men to ourselves, lest we find ourselves in similar circumstances. Yet now, let us close our discourse with a prayer. Join me in praying that young men, especially those of the Christian faith, may live in modesty and reach a dignified old age; for those who neglect such a life do not merit the blessing of longevity. Yet, whoever lives with wisdom in youth, I pray they may enjoy a long life, become parents of virtuous children, bring joy to their parents, and, above all, please God, their Creator; may they be entirely free not only from the affliction of ostentation in shoes and garments but also from all spiritual maladies. Just as uncultivated land, if neglected, yields many thorns, so too does youthful neglect. Therefore, let us ignite the Spirit's fire, eradicate evil desires, cultivate our hearts, and prepare them to receive the divine Word; let us endeavor to make our young men chaste, even more so than the elderly. When chastity radiates from a young man, it is indeed exemplary. One who remains chaste in old age earns only a minor reward; such virtue comes naturally to age. It is miraculous to maintain composure amid temptation, to retain grace in trials, and to abstain from indulgence in youth. May we ever strive to emulate the blessed Joseph, who embodied all these virtues, and may we be rewarded with the same crowns through the grace and compassion of our Lord Jesus Christ, with whom and the Father and the Holy Spirit be glory now and always, and forevermore. Amen."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The significance of these events is illuminated by contrasting transient occurrences with the impending revelation. His solitude during the evening foreshadows the isolation He will experience during His suffering, when His followers will abandon Him out of fear. Subsequently, He instructs His disciples to board the boat and journey to the opposite shore, while He disperses the crowds. After the multitudes have departed, He ascends the mountain. This action symbolizes His journey through the world and within the Church: He directs His presence to be carried forth until His glorious return to those who remain among the people of Israel, to bestow upon them salvation and the forgiveness of sins. By allowing the people to depart, the Lord metaphorically permits their entrance into the kingdom of heaven. He then offers praise to God the Father, representing His acknowledgment of His position in glory and majesty."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Matthew highlighted the close bond of the disciples by describing them as ‘compelled,’ reflecting their desire to remain with Him at all times. The Lord allowed the crowds to depart, as He wished for them not to follow Him, fearing it might give the impression of personal ambition."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Even though the disciples were reluctant to part from Him, He urged them to board the boat and travel ahead to the other side, suggesting that He would stay behind with the crowd. In truth, His intention was for the disciples to examine the leftovers from the miracle without His presence, so they could affirm that the event was not an illusion. Many fragments were intentionally left, as the disciples needed more assurance than others since they were to be the universal instructors to all of creation. This serves as one reason for His sending them away. The other reason is that Christ intended to ascend the mountain alone, demonstrating that it is not always required to be among the people nor always to avoid them, but that both can be beneficial at different times. Thus, we too should leave behind the distractions of the cities and follow Christ closely, who guides us into solitude and tranquility, remaining with Him who imparts all that leads to salvation, so we may be filled with divine grace through fasting and by abstaining from worldly desires."},{"author-name":"Gregorios Palamas","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bfc03f555204c307b7e_Gregorios%20Palamas.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"James, the Lord's brother, instructs us: \\"Have all joy when you fall into various temptations\\" (James 1:2). He does not merely tell us to “rejoice,” but rather to “have all joy,” indicating that while feelings of sorrow are natural, we are encouraged to cultivate a soul disposition that surpasses sorrow. This joy he speaks of is perfect, abundant, and everlasting, particularly in the face of diverse trials. Why is this so? Because enduring temptations strengthens us and refines our character in the sight of God. Furthermore, we gain invaluable experience through these trials. As the Wisdom of Solomon notes about the Saints: \\"As God tempts them, and finds them worthy of Himself\\" (Prem. 3:5). Is such a trial not deserving of all joy? (Job 40:3). God said to Job, alleviating his sorrow due to his trials: \\"Dost thou think that I have created thee in another way, that thou mayest be righteous?\\" (Job 40:3). What does the Lord mean here? It is a test of your faith in Me, during times of health and prosperity, where you showed righteousness by using your blessings according to My will. Likewise, I have tested you in sickness, disgrace, and poverty, and you demonstrated your righteousness, saying, \\"If we receive good things from the hand of the Lord, shall we not suffer evil?\\" (Job 2:10). Thus, where does patience amid trials come from? It arises from knowing that such trials serve as a test of faith in God; thus, these temptations operate as means to assess the faithful. Consequently, as James encourages us to rejoice in trials, he adds: \\"The temptation of your faith worketh patience; but patience,\\" he goes on, \\"worketh perfect endurance.\\" When facing temptations, he advises us to ensure our virtuous deeds do not falter, and alongside patience, we should add the fullness of virtue. Hence, because what is outside of human control does not alone lead to perfection, the cultivation of qualities that depend on our choices—such as discernment, righteousness, and love for God and our neighbors—must accompany it, since these are also necessary for completeness. Therefore, the divine Apostle states: \\"But patience is a perfect work, so that you may be perfect and complete, lacking in nothing,\\" indicating that to make your faith in God perfect, do not just endure external hardships with courage, but also engage in righteous deeds, despite the challenges. When endeavors are coupled with sufferings for a good cause, they lead to perfection in God. Why does he say, \\"Rejoice when you do virtue,\\" but instead, \\"when you find yourselves in temptations\\"? This is because virtue is within our control, while encountering temptations is not. Without these challenges, neither perfection nor the revelation of faith is possible. Therefore, when someone striving for a perfect faith encounters temptations, they should rejoice as one who discovers what will lead to their perfection. Temptations are beneficial for those with strong faith, as they reveal that faith; even more astonishing is that temptations can also perfect those who are lacking. This truth is clear from today’s Gospel reading. \\n\\nAt that time, Jesus commanded His disciples to get into the boat and wait for Him on the sea until He had sent the crowds away. After sending them off, He went up a mountain by Himself to pray (Matthew 14:22–23). What do we mean by \\"that time\\"? It was when with five loaves and two fish, He fed five thousand men, plus women and children, so abundantly that there were still twelve baskets left over, as recounted last week. One might wonder why the Lord instructed the disciples to enter the boat. It could be suggested that He was organizing the situation for His work. In fact, I would be confused had He not urged the disciples into the boat. By His actions, He exemplified for all how to interact beautifully with the crowds to nourish and heal them and also to commune with God by elevating one’s mind away from worldly concerns. Solitude, wilderness, and silence naturally guide us towards this. The disciples, who cherished being near Him, could hardly see Him ascend the mountain alone unless He had urged them to set out in the boat before Him. There is further significance as well: just as He healed, taught, and miraculously fed the multitude, then sent them away and ascended the mountain, He similarly healed our nature through His Incarnation, nourished us with Himself, and having ascended into heaven, sent His disciples into the world—the sea of nations filled with challenges—with the Gospel and the Church in the spirit of the Gospel. He not only sent them but compelled them. Anyone familiar with the account written by John, the beloved Theologian of Christ, understands this: that the tribulation under Stephen and the subsequent persecution were permitted because the disciples were hesitant to leave Jerusalem. They were scattered by the persecution, which fulfilled their mission."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"These passages were recited and interpreted in last Sunday’s Gospel. The individual who organized the Gospel readings for Sunday intentionally repeated these lines to maintain the historical continuity. Following the miracle of the five loaves, Jesus urged His disciples to depart for Bethsaida ahead of Him while He dismissed the crowds that had been fed and satisfied. After sending them away, He ascended to the mountain."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Filled with awe at the extraordinary multiplication of the loaves, the crowd intended to seize Jesus Christ and declare Him King. Aware of their motives, the Lord promptly intervened to thwart their plans. After the miracle had transpired, Jesus instructed His disciples, who were reluctant to part from Him, especially now when they believed the moment had arrived for their dreams of His reign as King of Israel to be realized. Yet He commanded them to comply: they were to board the boat and journey ahead to the opposite shore, to another Bethsaida near Capernaum, while He dismissed the people. The Lord aimed to teach His apostles to refrain from pursuing worldly acclaim or seeking to draw crowds for such ends. He also desired them to reflect earnestly, on their own, about the miracle in which they had participated, the evidence of which—the baskets of bread—was tangible in their hands."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Following the extraordinary event of feeding the multitude and collecting the remnants, Jesus urged His disciples to journey to the opposite shore of the lake, despite their eagerness to remain with Him. The Lord's desire was to distance Himself from the crowd, allowing them to disperse quietly and avoiding any potential insurrection. The people, marveling at the miracle of the loaves, recognized Jesus as the true Messiah and sought to seize Him in order to crown Him king against His own intentions, completely at odds with His vision since His kingdom is not of this world.\\n\\nIn different instances, having performed remarkable acts, Christ also sends the crowds and His followers away. This serves as a reminder to us not to pursue earthly recognition or draw attention to ourselves. Instead, we should learn to balance our time between solitude and community according to our needs.\\n\\nThe journey to \\"the other side\\" refers to the region of Gennesaret, located near Capernaum on the western bank of Lake Gennesaret, while the miraculous feeding occurred near Bethsaida, situated to the northeast of the lake. The phrase \\"before Him\\" indicates that the Lord intended to arrive there after His disciples. As He sent the people away, He did so in a calm manner, quelling the unrest that had erupted among them."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"An extraordinary miracle occurred before the gaze of a multitude numbering in the thousands—a miracle that was not only witnessed by the people but also felt, leaving no room for doubt. The profound impact it had on those surrounding Jesus was immense, leading them to declare, \\"This is indeed the Prophet who must come into the world\\" (John 6:14); in other words, the Messiah. As the Messiah, He was anticipated to be the Sovereign who would triumph over the entire world and reign eternally. The crowd wondered why He delayed in revealing His kingship. With Passover nearing, a time when Jews from across the globe would gather in Jerusalem, they resolved to take Jesus, bring Him to Jerusalem for the feast, proclaim Him King, and dismantle the despised Roman yoke. This was likely the mindset of the crowd encircling Jesus. Their enthusiasm was such that they were prepared to implement this plan, but ultimately they were calmed and permitted to disperse peacefully. When the crowd began to stir, Jesus promptly urged His disciples to board a boat and head to the other side of the sea. He then approached the crowd, soothing their fervor, allowing them to depart before ascending the mountain to pray privately. The account provided by John the Evangelist may imply that Jesus retreated to the mountain upon realizing their intent to crown Him King: \\"Jesus, when he learned that they wanted to come and take Him by force to make Him King, withdrew again to the mountain by Himself\\" (John 6:15). However, this interpretation seems to contradict the details shared by the other Evangelists, as both Matthew and Mark indicate that Jesus compelled the apostles to board the boat while He remained on the shore to send the people away (Mark 6:45). After dismissing the multitude, He ascended the mountain to pray, as noted by Matthew and Mark (Matthew 14:23; Mark 6:46). \\n\\nIt is inconceivable that Jesus Christ, who came to redeem humanity from sin and willingly laid down His life for them, would hide from an impassioned crowd capable of impulsive actions. One can assume that the One who fed thousands with five loaves and two fish could also quell their excitement. The same One who commanded the wild winds and calmed raging storms, who had miraculously passed through a frenzied crowd in Nazareth, would certainly approach the people on the shore and assuage their tumultuous emotions. He orchestrated a peaceful release of the people before ascending the mountain to pray.\\n\\nThere is no inconsistency between John's account and those of Matthew and Mark regarding the apostles' departure by boat. John does not mention that Jesus compelled the apostles to embark on the boat for the journey to the other side but only states that they went down to the sea in the evening and set sail. His omission regarding Jesus's insistence and the dismissal of the crowd does not imply that these events did not occur, but simply that he chose not to include certain details surrounding the miracle of feeding the multitudes. John aimed to complement the narratives provided by the first three Evangelists, either by omitting details they extensively covered or by briefly touching upon events to connect with subsequent occurrences not reported by them. This is evident in John's account of the conversation about the bread of life, which he narrates alone; in needing to tie this dialogue to the prior miracle of feeding the multitudes, John chose to mention the crowd's desire to crown Jesus as King, avoiding repetition of what had already been detailed by others.\\n\\nConsequently, there emerges a desire among the people to crown Jesus as King, affirming His role as the long-awaited Messiah foretold by the prophets. Why did He avoid this recognition? Why did He refrain from allowing the people to openly acknowledge Him as the Messiah at that moment? The reason lies in the fact that not only the crowds but even His closest disciples, including the Apostles, harbored misconceptions about the Messiah's role. They envisioned the promised Deliverer-Messiah as an earthly sovereign, a victorious leader, destined to conquer for the Jews. The concept of a kingdom that transcended this world was not yet within their grasp. Thus, any proclamation of Jesus as King, set against the crowd’s understanding of the Messiah’s dominion, would have been perceived solely as a challenge to Roman authority.\\n\\nThe apostles undoubtedly empathized with the throng that sought to declare Jesus as King, particularly as their Master’s exaltation pleased them. Caught up in the fervor, they could have easily been swept along with the crowd's excitement. However, Jesus commanded them to board the boat and journey across the sea without Him, while He remained with the people. The apostles set off alone to the opposite shore, with John noting their destination as Capernaum and Mark indicating they sailed to Bethsaida, while Matthew merely refers to the other side of the sea. Questions arise regarding the apostles' destination and the location of the miracle of feeding the multitude. \\n\\nThe disciples informed Jesus of John the Baptist's death while He was at Capernaum. In response, Jesus took the apostles by boat to retreat to a solitary area near Bethsaida (Luke 9:10). There, crowds pursued Him, and recognizing the proximity of Bethsaida and Capernaum on the same shoreline, it is apparent that after learning of His Forerunner's demise, Jesus withdrew with His Apostles to a secluded spot near Bethsaida-Julia, situated in the northeast of the Sea of Galilee. Meanwhile, the apostles returned alone to the opposite shore, on the northwest side, where both Bethsaida by the sea and Capernaum were close to one another. Therefore, the miracle of feeding the multitude with five loaves and two fish most likely occurred on the deserted northeastern shoreline of the Sea of Galilee, the nearest city being Bethsaida-Julia."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"This extraordinary event left a profound impact on the spectators. It aligned perfectly with their hopes for the Messiah, leading the crowd to converse among themselves about the possibility that He was indeed 'the Prophet who is to come into the world'—the 'Reconciler' spoken of in Jacob's blessing, the star and scepter from Balaam's vision, a prophet like Moses to whom obedience is due, and perhaps even Elijah, as foretold in ancient prophecies, or Jeremiah, who had revealed the mysterious site of the ark, the Urim, and the sacred fire. Jesus recognized the blatant excitement among the crowd and understood the risk that their fervor could escalate to violence, potentially provoking His demise through a revolt against the Roman authorities in an attempt to crown Him as king. He also noted that His disciples were not immune to this perilous enthusiasm. Therefore, it was imperative to take swift action. He exerted His authority to instruct His disciples to board a boat and head across the lake toward Capernaum or the western region of Bethsaida. They were reluctant to part from Him and wished to remain at His side, sensing that something monumental was about to occur. However, it was simpler for Jesus to dismiss the crowd when they observed that even His closest followers had been sent away."}]}
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