Matthew's record of this miracle, which all four Gospels contain, stresses Jesus' power to create, His compassion, and the disciples' responsibility to minister to multitudes as Jesus' representatives. It also previews the kingdom banquet.
14:13-14 Since verses 3-12 are an excursus, the opening words of this pericope must refer to Herod's response to Jesus' ministry. When Jesus heard that, He withdrew from Herod's animosity and his territory (cf. 12:15). Evidently Jesus believed Herod Antipas would oppose Him as he had opposed His forerunner.
However, Jesus could not escape the crowds that followed Him wherever He went. The lonely place where Jesus retreated was evidently near Bethsaida Julias on Galilee's northeast shore (Luke 9:10). Jesus travelled there from Capernaum by boat, but the crowds beat Him there on foot having learned where He was going. They walked east along the northern coast of Galilee. Matthew again noted the great compassion of the King (cf. 9:36).
14:15-17 In view of the context (v. 23) and the meaning of "evening"(Gr. opsios), the time must have been late afternoon. There were several small towns within walking distance of this region where the people could have bought their own suppers.
Jesus directions (v. 16) turned the disciples' attention to their own resources. By urging them to consider these Jesus was leading them to recognize their personal inadequacy and to appeal to Him as the only adequate resource (cf. John 2:1-11). There is nothing in the text or context that suggests the number of the loaves and fishes had symbolic significance, though many of the commentators have thought so.
14:18-21 Jesus' acts of looking heavenward, thanking God, and then breaking the loaves were normal for the head of any Jewish household.589Jesus then performed the miracle, namely creating enough bread and fish to feed the assembled throng. With 5,000 men present, the total size of the crowd may have been 10,000 to 20,000. Everyone had enough to eat and felt satisfied (v. 20). Jesus' provision was so abundant that there were 12 large wicker baskets of scraps left over, even after many thousands had eaten all they wanted. Evidently each of the 12 disciples had a large basket (Gr. kophinos) and circulated among the crowd until his basket was full (cf. John 6:12-13).
"This sign was very important to three groups--the disciples, the believing remnant, and the wonder-watching unbelievers. >From now on the miracles are primarily for the benefit of the disciples in that they are designed to instruct them. But in addition they confirm the faith of those who believe and the unbelief of the unbelieving masses. That they are for the disciples' training is seen in the fact that the rejection of the Lord is evident. The cities in which He had performed most of His mighty works had already indicated their apathy and opposition. He had left the masses so that He could be apart with the disciples."590
Jesus' training of the disciples is evident in His questioning them and His using them as His agents.
"The significance of this miracle was intended primarily for the disciples. Jesus was illustrating the kind of ministry they would have after His departure. They would be involved in feeding people, but with spiritual food. The source for their feeding would be the Lord Himself. When their supply ran out, as with the bread and fish, they would need to return to the Lord for more. He would supply them, but the feeding would be done through them."591
The Jews had a tradition that when Messiah came He would feed the people with bread from heaven as Moses had done (Deut. 18:15).592Elisha also had miraculously fed 100 men (2 Kings 4:42-44). This miracle proved Jesus' ability to provide for Israel as her King. It probably reminded the spiritually perceptive in the crowd of the messianic banquet that the Old Testament predicted Messiah would provide (Ps. 132:15; cf. Matt. 6:11).
