John 6:8
One of his disciples, Andrew, Simon Peter's brother, said to him,
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(8) One of his disciples.—Within the inner circle around Him—and this, too, is told us only by St. John—is another of the early disciples. He was one of the two disciples of the Baptist who first followed Jesus, and John’s own companion (John 1:40). He is always named as one of the first group of the Twelve (comp. Note on Matthew 10:2), and in some way was specially connected with Philip (John 1:44). Here, and in John 12:22 (see Note), they are named together, and also in the lists in Mark 3:18 and Acts 1:13.

6:1-14 John relates the miracle of feeding the multitude, for its reference to the following discourse. Observe the effect this miracle had upon the people. Even the common Jews expected the Messiah to come into the world, and to be a great Prophet. The Pharisees despised them as not knowing the law; but they knew most of Him who is the end of the law. Yet men may acknowledge Christ as that Prophet, and still turn a deaf ear to him.To prove him - To try him; to see if he had faith, or if he would show that he believed that Jesus had power to supply them. 4. passover … was nigh—but for the reason mentioned (Joh 7:1), Jesus kept away from it, remaining in Galilee.Ver. 8-13. The story is the same, in all substantial parts, with the relations of Matthew, Mark, and Luke, in the before mentioned places. See the annotations on those chapters. One of his disciples, Andrew, Simon Peter's brother,.... Who also, and his brother Peter, were of Bethsaida, as well as Philip, and was a disciple of Christ's; he hearing what Christ said to Philip, and what answer he returned,

saith unto him; to Christ, with but little more faith than Philip, if any.

One of his disciples, Andrew, Simon Peter's brother, saith unto him,
John 6:8. With the same matter-of-factness as Philip εἷςΠέτρου, “one of His disciples, Andrew, the brother of Simon Peter,” a description apparently inserted in forget fulness that it has already been given, John 1:41, supplementing Philip’s judgment, cf. John 12:22, λέγει αὐτῳ, “says to Him” [the dative still holds its place after λέγει, and has not quite given way, as in modern Greek, to πρός with accusative, cf. John 6:5]. Ἔστι παιδάριον ἓν ὧδε. “There is here one little boy.” [ἓν is rejected by modern editors. May it not have been rejected because unnecessary? At the same time it must be borne in mind that although in Mt. (Matthew 8:19; Matthew 26:69) εἷς is used as an indefinite article—as in German, French, etc.—it is not so used in John. The Vulgate has “est puer unus hic”. Meyer thinks it is inserted to bring out the meagreness of the resources, “but one small boy”.]8. One of his disciples] Of course this does not imply that Philip was not a disciple; the meaning rather is, that a disciple had been appealed to without results, and now a disciple makes a communication out of which good results flow. There seems to have been some connexion between S. Andrew and S. Philip (John 1:44, John 12:22). In the lists of the Apostles in Mark 3 and Acts 1 S. Philip’s name immediately follows Andrew’s. On S. Andrew see notes on John 1:40-41. The particulars about Philip and Andrew here are not found in the Synoptists’ account.John 6:8. Ὁ ἀδελφός, brother) Peter, therefore, at that time and place in which John wrote, had been better known than Andrew, either because he was older, or because he survived Andrew.Verses 8, 9. - Then saith one of his disciples to him, viz. Andrew, Simon Peter's brother. The spokesman is here specially indicated. On other occasions Andrew is singled out as the brother of Simon and friend of Philip (John 1:44; John 12:22). This repeated reference to the illustrious brother of Simon is a refutation of the ill-natured charge against the author of the Gospel, that he aimed at the depreciation of the character of the great apostle. Moreover, it is interesting to remember that in the Muratorian fragment on the Canon, "Andrew" is specially mentioned as being one of those present with John in Ephesus, who urged him to write his Gospel (see Introduction, IV. 2 (3)). There is a lad here (possibly a lad who was brought with themselves, or who had attached himself to the twelve) who has five barley loaves, the bread of the poorest classes. Of this there is ample proof ('Sotah,' 2:1, quoted by Edersheim, vol. 1:681): "While all other meat offerings were of wheat, that brought by the woman accused of adultery was to be of barley, because, as her deed is that of the animals, so her offering is of the food of animals." If this lad was conveying the food stock of the Lord and his apostles, it is an impressive but accidental hint that "for our sakes he became poor," and classed himself socially with the humblest. And two fishes. The use of this word is peculiar to our Gospel (Luke, ἰχθύες; Mark, ἰχθύας, the ordinary word for "fish; "but John uses the word ὀψάρια, the diminutive of the Greek word ὄψον, which means "savoury," eaten with bread). This opsarion mostly consisted of small fishes caught in the lake, which were dried, salted as "sardines" or "anchovies" are with ourselves for a similar purpose. This habit belonged locally to the neighbourhood of the lake, and reveals the Galilman origin or associations of the writer. The Aramaic word, ophsonim, is derived from the Greek opson, and that of aphjain, or aphiz, is the name for a small fish caught in the lake, the drying of which was a lucrative source of industry. Edersheim reminds us that the fish laid on the charcoal fire (John 21:9, 10, 13) was "opsarion," and that of this the risen Lord, on the shore of this very lake, gave to his disciples to eat, though he guided them at that time to a shoal of great fishes, ἰχθύων μεγάλων, and bade them add some of these to the ὀψάρια, which he was content to use still. The use of this word on these two occasions shows that, at the last, our Lord reminds his disciples of the miraculous feeding by the shore of the lake; and both narratives breathe the air of the northern parts of Galilee. But what are these among so many? The same lesson of the insufficiency of human resources to meet great human needs is suggested by Numbers 11:21-23. Our resources at the very best are quite exhausted. Our best, our all, avails little - an expression which would apply to the numberless offers of our poor humanity and of our limited faculties to meet the moral starvation of the world. Take the Old Testament: how can the dispensation of all its provision satisfy per se the need of mankind as a whole? Greek philosophy, even if it satisfy the few, the leisurely, the cynical, the learned, the wise men of the West, what will it do for the poor, the broken hearted, the consciously guilty? The good things of this life are equally powerless, and the proposals of even truth itself, apart from the gracious operations of the Spirit, would fail to meet the wants or necessities of the unbelieving.
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