Outline of the Book of John
- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
John 6 NLT
1 After this, Jesus crossed over to the
far side of the Sea of Galilee, also known as the Sea of Tiberias.
2 A huge crowd kept following him wherever
he went, because they saw his miraculous signs as he healed the sick.
3Then Jesus climbed a hill and sat down with
his disciples around him.
4 (It was nearly time for the Jewish
Passover celebration.)
5 Jesus soon saw a huge crowd of people
coming to look for him. Turning to Philip, he asked, “Where can we buy bread to
feed all these people?”
6 He was testing Philip, for he already
knew what he was going to do.
7 Philip replied, “Even if we worked for
months, we wouldn’t have enough money to feed them!”
8 Then Andrew, Simon Peter’s brother,
spoke up.
9 “There’s a young boy here with five
barley loaves and two fish. But what good is that with this huge crowd?”
10 “Tell everyone to sit down,” Jesus said.
So they all sat down on the grassy slopes. (The men alone numbered about
5,000.)
11 Then Jesus took the loaves, gave thanks
to God, and distributed them to the people. Afterward he did the same with the
fish. And they all ate as much as they wanted.
12 After everyone was full, Jesus told his
disciples, “Now gather the leftovers, so that nothing is wasted.”
13 So they picked up the pieces and filled
twelve baskets with scraps left by the people who had eaten from the five
barley loaves.
14When the people saw him do this miraculous
sign, they exclaimed, “Surely, he is the Prophet we have been expecting!”
15 When Jesus saw that they were ready to
force him to be their king, he slipped away into the hills by himself.
16 That evening Jesus’ disciples went down
to the shore to wait for him.
17But as darkness fell and Jesus still hadn’t
come back, they got into the boat and headed across the lake toward
Capernaum.
18 Soon a gale swept down upon them, and
the sea grew very rough.
19 They had rowed three or four miles when
suddenly they saw Jesus walking on the water toward the boat. They were
terrified,
20 but he called out to them, “Don’t be
afraid. I am here! ”
21 Then they were eager to let him in the
boat, and immediately they arrived at their destination!
22 The next day the crowd that had stayed
on the far shore saw that the disciples had taken the only boat, and they
realized Jesus had not gone with them.
23 Several boats from Tiberias landed near
the place where the Lord had blessed the bread and the people had eaten.
24 So when the crowd saw that neither Jesus
nor his disciples were there, they got into the boats and went across to
Capernaum to look for him.
25They found him on the other side of the lake
and asked, “Rabbi, when did you get here?”
26 Jesus replied, “I tell you the truth,
you want to be with me because I fed you, not because you understood the
miraculous signs.
27 But don’t be so concerned about
perishable things like food. Spend your energy seeking the eternal life that
the Son of Man can give you. For God the Father has given me the seal of his
approval.”
28 They replied, “We want to perform God’s
works, too. What should we do?”
29 Jesus told them, “This is the only work
God wants from you: Believe in the one he has sent.”
30 They answered, “Show us a miraculous
sign if you want us to believe in you. What can you do?
31 After all, our ancestors ate manna while
they journeyed through the wilderness! The Scriptures say, ‘Moses gave them
bread from heaven to eat.’ ”
32 Jesus said, “I tell you the truth, Moses
didn’t give you bread from heaven. My Father did. And now he offers you the
true bread from heaven.
33 The true bread of God is the one who
comes down from heaven and gives life to the world.”
34 “Sir,” they said, “give us that bread every
day.”
35 Jesus replied, “I am the bread of life.
Whoever comes to me will never be hungry again. Whoever believes in me will
never be thirsty.
36 But you haven’t believed in me even
though you have seen me.
37 However, those the Father has given me will
come to me, and I will never reject them.
38 For I have come down from heaven to do
the will of God who sent me, not to do my own will.
39 And this is the will of God, that I
should not lose even one of all those he has given me, but that I should raise
them up at the last day.
40For it is my Father’s will that all who see
his Son and believe in him should have eternal life. I will raise them up at
the last day.”
41 Then the people began to murmur in
disagreement because he had said, “I am the bread that came down from
heaven.”
42 They said, “Isn’t this Jesus, the son of
Joseph? We know his father and mother. How can he say, ‘I came down from
heaven’?”
43 But Jesus replied, “Stop complaining
about what I said.
44 For no one can come to me unless the
Father who sent me draws them to me, and at the last day I will raise them
up.
45 As it is written in the Scriptures,
‘They will all be taught by God.’ Everyone who listens to the Father and learns
from him comes to me.
46 (Not that anyone has ever seen the
Father; only I, who was sent from God, have seen him.)
47 “I tell you the truth, anyone who
believes has eternal life.
48 Yes, I am the bread of life!
49 Your ancestors ate manna in the
wilderness, but they all died.
50 Anyone who eats the bread from heaven,
however, will never die.
51 I am the living bread that came down
from heaven. Anyone who eats this bread will live forever; and this bread,
which I will offer so the world may live, is my flesh.”
52 Then the people began arguing with each
other about what he meant. “How can this man give us his flesh to eat?” they
asked.
53 So Jesus said again, “I tell you the
truth, unless you eat the flesh of the Son of Man and drink his blood, you
cannot have eternal life within you.
54 But anyone who eats my flesh and drinks
my blood has eternal life, and I will raise that person at the last day.
55For my flesh is true food, and my blood is
true drink.
56 Anyone who eats my flesh and drinks my
blood remains in me, and I in him.
57 I live because of the living Father who
sent me; in the same way, anyone who feeds on me will live because of me.
58 I am the true bread that came down from
heaven. Anyone who eats this bread will not die as your ancestors did (even
though they ate the manna) but will live forever.”
59 He said these things while he was
teaching in the synagogue in Capernaum.
60 Many of his disciples said, “This is
very hard to understand. How can anyone accept it?”
61 Jesus was aware that his disciples were
complaining, so he said to them, “Does this offend you?
62 Then what will you think if you see the
Son of Man ascend to heaven again?
63 The Spirit alone gives eternal life.
Human effort accomplishes nothing. And the very words I have spoken to you are
spirit and life.
64 But some of you do not believe me.” (For
Jesus knew from the beginning which ones didn’t believe, and he knew who would
betray him.)
65Then he said, “That is why I said that people
can’t come to me unless the Father gives them to me.”
66 At this point many of his disciples
turned away and deserted him.
67 Then Jesus turned to the Twelve and
asked, “Are you also going to leave?”
68 Simon Peter replied, “Lord, to whom
would we go? You have the words that give eternal life.
69 We believe, and we know you are the Holy
One of God. ”
70 Then Jesus said, “I chose the twelve of
you, but one is a devil.”
71 He was speaking of Judas, son of Simon
Iscariot, one of the Twelve, who would later betray him.
John 6
In this chapter we
have, I. The miracle of the loaves (v. 1-14).
II. Christ’s walking upon the water (v. 15-21).
III. The people’s flocking after him to Capernaum (v. 22-25). IV. His conference with them, occasioned by
the miracle of the loaves, in which he reproves them for seeking carnal food,
and directs them to spiritual food (v. 26, v. 27), showing them how they must labour for
spiritual food (v. 28, v. 29),
and what that spiritual food is (v. 30-59).
V. Their discontent at what he said, and the reproof he gave them for it (v. 60-65). VI. The apostasy of many from him, and his
discourse with his disciples that adhered to him upon that occasion (v. 66-71). Verses 1-14 We have here an account of Christ’s
feeding five thousand men with five loaves and two fishes, which miracle is
in thisrespect remarkable, that it is the only passage of the actions
of Christ’s life that is recorded by all the four evangelists. John,
who does not usually relate what had been recorded by those who wrote before
him, yet relates this, because of the reference the following discourse has to
it. Observe,I. The place and time where and when this
miracle was wrought, which are noted for the greater evidence of the truth of
the story; it is not said that it was done once upon a time, nobody knows
where, but the circumstances are specified, that the fact might be enquired
into.1. The country that Christ was in (v. 1): He
went over the sea of Galilee, called elsewhere the lake of
Gennesareth, here the sea of Tiberias, from a city adjoining,
which Herod had lately enlarged and beautified, and called so in honour of
Tiberius the emperor, and probably had made his metropolis. Christ did not go
directly over cross this inland sea, but made a coasting voyage to
another place on the same side. It is not tempting God to choose to go by water, when
there is convenience for it, even to those places whither we might go by
land; for Christ nevertempted the Lord his God, Mt. 4:7 .2. The company that he was attended
with: A great multitude followed him, because they saw his
miracles, v. 2. Note, (1.) Our Lord Jesus, while he went
about doing good, lived continually in a crowd, which gave
him more trouble than honour. Good and useful men must not complain of
a hurry of business, when they are serving God and their generation;
it will be time enough to enjoy ourselveswhen we come to that world where
we shall enjoy God. (2.) Christ’s miracles drew manyafter him that
were not effectually drawn to him. They had their curiosity gratified
by the strangeness of them, who had not their consciences convinced by the
power of them.3. Christ’s posting himself advantageously to entertain them (v. 3): He went up into amountain, and
there he sat with his disciples, that he might the more conveniently
be seen and heard by the multitude that crowded after him; this was
a natural pulpit, and not, like Ezra’s, made for the
purpose. Christ was now driven to be a field preacher; but his
word was never the worse, nor the less acceptable, for that, to those who knew
how to value it, who followed him still, not only when he went out to
a desert place, but when hewent up to a mountain,
though up-hill be against heart. He sat there, as
teachers do in cathedra—in the chair of instruction. He did not sit
at ease, not sit in state, yet he sat as one having authority, sat ready to
receive addresses that were made to him; whoever would might come, and find him
there. He sat with his disciples; he condescended to take them
to sit with him, to put a reputation upon them before the people, and
give them an earnest of the glory in which they should shortly sit with him. We
are said to sit with him,Eph. 2:6 .4. The time when it was. The first
words, After those things, do not signify that this immediately
followed what was related in the foregoing chapter, for it was a considerable
time after, and they signify no more than in process of time; but we are told (v. 4) that it was when the passover was
nigh, which is here noted, (1.) Because, perhaps, that had brought in all
the apostles from their respective expeditions, whither they were sent as
itinerant preachers, that they might attend their Master to Jerusalem, to keep
the feast. (2.) Because it was a custom with the Jews religiously to observe
the approach of the passover thirty days before, with some sort of
solemnity; so long before they had it in their eye, repaired the roads, mended
bridges, if there was occasion, and discoursed of the passover and the
institution of it. (3.) Because, perhaps, the approach of the passover, when
every one knew Christ would go up to Jerusalem, and be absent for some time,
made the multitude flock the more after him and attend the more diligently on
him. Note, The prospect of losing our opportunities should quicken us to
improve them with double diligence; and, when solemn ordinances are
approaching, it is good to prepare for them by conversing with the word of
Christ.II. The miracle itself. And here observe,1. The notice Christ took of
the crowd that attended him (v. 5): He lifted up his
eyes, and saw a great company come to him, poor, mean, ordinary
people, no doubt, for such make up the multitudes, especially in such remote corners
of the country; yet Christ showed himself pleased with their attendance, and
concerned for their welfare, to teach us to condescend to those of
low estate, and not to set those with the dogs of our
flockwhom Christ hath set with the lambs of his. The souls of the poor are as
precious to Christ, and should be so to us, as those of the rich.2. The enquiry
he made concerning the way of providing for them. He directed himself to
Philip, who had been his disciple from the first, and had seen all his miracles,
and particularly that of his turning water into wine, and therefore it might be
expected that he should have said, "Lord, if thou wilt, it is easy to thee
to feed them all.’’ Those that, like Israel, have been witnesses of Christ’s
works, and have shared in the benefit of them, are inexcusable if they
say, Can he furnish a table in the wilderness? Philip was of
Bethsaida, in the neighbourhood of which town Christ now was, and therefore he
was most likely to help them to provision at the best hand; and probably much
of the company was known to him, and he was concerned for them. Now Christ
asked, Whence shall we buy bread, that these may eat? (1.) He takes
it for granted that they must all eat with him. One would think that
when he had taught and healed them he had done his part; and that now they
should rather have been contriving how to treat him and his disciples, for some
of the people were probably rich, and we are sure that Christ and his
disciples were poor; yet he is solicitous to entertain them. Those
that will accept Christ’s spiritual gifts, instead of paying for
them, shall be paid for their acceptance of them. Christ, having fed
their souls with the bread of life, feeds their bodies also with food
convenient, to show that the Lord is for the body, and to encourage us to
pray for our daily bread, and to set us an example of compassion to the poor,James. 2:15, James. 2:16 . (2.) His enquiry is, Whence shall we buy
bread? One would think, considering his poverty, that he should rather
have asked, Where shall we have money to buy for them? But he
will rather lay out all he has than they shall want. He will buy to give, and
we must labour, that we may give, Eph. 4:28 .3.
The design of this enquiry; it was only to try the faith of Philip, for he
himself knew what he would do, v. 6.
Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how
difficult soever the case is, he knows what he has to do and what course he
will take, Acts. 15:18 . He knows the thoughts he has
towards his people (Jer. 29:11 ) and is never at uncertainty; when we
know not, he himself knows what he will do. (2.) When Christ is
pleased to puzzle his people, it is only with a design
to prove them. The question put Philip to a nonplus, yet Christ
proposed it, to try whether he would say, "Lord, if thou wilt exert thy
power for them, we need not buy bread.’’4. Philip’s answer to this
question: "Two hundred pennyworth of bread is not sufficient, v. 7. Master, it is to no purpose to talk of
buying bread for them, for neither will the country afford so much bread, nor
can we afford to lay out so much money; ask Judas, who carries the bag.’’ Two
hundred pence of their money amount to about six pounds
of ours, and, if they lay out all that at once, it will exhaust their
fund, and break them, and they must starve themselves. Grotius computes
that two hundred pennyworth of bread would scarcely reach to two
thousand, but Philip would go as near hand as he could, would
have every one to take a little; and nature, we say, is content with
a little. See the weakness of Philip’s faith, that in this strait, as if the
Master of the family had been an ordinary person, he looked for
supply only in an ordinary way.Christ might now have said to him, as he
did afterwards, Have I been so long time with you, and yet hast thou
not known me, Philip? Or, as God to Moses in a like case, Is the
Lord’s hand waxen short? We are apt thus to distrust God’s power when
visible and ordinary means fail, that is, to trust him no further than we can
see him.5. The information which Christ received from another of his disciples
concerning the provision they had. It was Andrew, here said to be Simon
Peter’s brother; though he was senior to Peter in discipleship, and
instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him
that he is described by his relation to Peter: he acquainted Christ with what
they had at hand; and in this we may see,(1.) The strength of
his love to those for whom he saw his Master concerned, in that he
was willing to bring out all they had, though he knew not but they might want
themselves, and any one would have said, Charity begins at home. He
did not go about to conceal it, under pretence of being a better husband of
their provision than the master was, but honestly gives in an account of all
they had. There is a lad here, paidarion —a little lad, probably
one that used to follow this company, as settlers do the camp, with provisions
to sell, and the disciples had bespoken what he had for themselves; and it
was five barley-loaves, and two small fishes. Here, [1.] The
provision was coarse and ordinary; they were barley
loaves. Canaan was a land of wheat(Deu. 8:8 ); its inhabitants were commonly fed
with the finest wheat (Ps. 81:16 ), the kidneys of wheat (Deu. 32:14 ); yet Christ and his disciples were
glad of barley-bread. It does not follow hence that we should tie
ourselves to such coarse fare, and place religion in it (when God brings that
which is finer to our hands, let us receive it, and be thankful); but it does
follow that therefore we must not be desirous of dainties (Ps. 23:3 ); nor murmur if we be reduced to coarse
fare, but be content and thankful, and well reconciled to it; barley-bread is
what Christ had, and better than we deserve. Nor let us
despise the mean provision of the poor, nor look upon it with contempt,
remembering how Christ was provided for. [2.] It was
but short and scanty; there were but five
loaves, and those so small that one little lad carried them all; and we
find (2 Ki. 4:42, 2 Ki. 4:43 ) that twenty barley-loaves, with some other
provision to help out, would not dine a hundred men without a miracle. There
were but two fishes, and those small ones (dyo opsaria ),
so small that one of them was but a morsel, pisciculi assati. I take
the fish to have beenpickled, or soused, for they had not fire
to dress them with. The provision of bread waslittle, but that
of fish was less in proportion to it, so that many a bit of
dry bread they must eat before they could make a meal of this provision; but
they were content with it. Breadis meat for our hunger; but of those that
murmured for flesh it is said, They asked meat for their lust, Ps. 78:18 . Well, Andrew was willing that the
people should have this, as far as it would go. Note, A distrustful fear of
wanting ourselves should not hinder us from needful charity to others.(2.) See
here the weakness of his faith in that word, "But
what are they among so many? To offer this to such a multitude is but to
mock them.’’ Philip and he had not that actual consideration of the power of
Christ (of which they had had such large experience) which they should have
had. Who fed the camp of Israel in the wilderness? He that could make one
man chase a thousand could make one loaf feed a thousand.6. The
directions Christ gave the disciples to seat the guests (v. 10): "Make the men
sit down, though you have nothing to set before them, and trust me
for that.’’ This was
like sending providence to market, and going to buy
without money: Christ would thus try their obedience. Observe, (1.) The
furniture of the dining-room: there was much grass in that
place, though a desert place; see how bountiful nature is, it makes
grass to grow upon the mountains, Ps. 147:8 .
This grass was uneaten; God gives not only enough, but more then enough. Here
was this plenty of grass where Christ was preaching; the gospel brings other
blessings along with it: Then shall the earth yield her
increase, Ps. 67:6 . This plenty of grass made the place
the more commodious for those that must sit on the ground, and served them for
cushions, or beds (as they called what they sat on at meat, Esth. 1:6 ), and, considering what Christ says of
the grass of the field (Mt. 6:29, Mt. 6:30 ),
these beds excelled those of Ahasuerus: nature’s pomp is the most glorious.
(2.) The number of the guests: About five thousand: a great
entertainment, representing that of the gospel, which is a feast for all
nations (Isa. 25:6 ), a feast for allcomers. 7. The
distribution of the provision, v. 11.
Observe,(1.) It was done with thanksgiving: He gave thanks. Note,
[1.] We ought to give thanks to God for our food, for it is a mercy to have it,
and we have it from the hand of God, and must receive it with
thanksgiving, 1 Tim. 4:4, 1 Tim. 4:5 . And this is the sweetness of our creature-comforts, that
they will furnish us with matter, and give us occasion, for that
excellent duty of thanksgiving. [2.] Though our provision be coarse and scanty,
though we have neither plenty nor dainty, yet we must give thanks to God for
what we have.(2.) It was distributed from the hand of Christ by the hands of
his disciples, v. 11. Note, [1.] All our comforts come to
us originally from the hand of Christ; whoever brings them,
it is he that sendsthem, he distributes to those who distribute to us.
[2.] In distributing the bread of life to those that follow him, he is pleased
to make use of the ministration of his disciples; they are the servitors at
Christ’s table, or rather rulers in his household, to give to every one
his portion of meat in due season. (3.) It was done to universal
satisfaction. They did not every one take a little, but all
had as much as they would; not a short allowance, but a full
meal; and considering how long they had fasted, with what an appetite they sat
down, how agreeable this miraculous food may be supposed to have been, above
common food, it was not a little that served them when they ate as much as they
would and on free cost. Those whom Christ feeds with the bread of life he does
not stint, Ps. 81:10 . There were but two small
fishes, and yet they had of them too as much as they
would. He did not reserve them for the better sort of the guests, and put
off the poor with dry bread, but treated them all alike, for they were all
alike welcome. Those who call feeding upon fishfasting reproach the
entertainment Christ here made, which was a full feast. 8. The care
that was taken of the broken meat. (1.) The orders Christ gave concerning it (v. 12):When they were filled, and every man
had within him a sensible witness to the truth of the miracle, Christ said
to the disciples, the servants he employed, Gather up the
fragments.Note, We must always take care that we make no waste of any of God’s
good creatures; for the grant we have of them, though large and full, is with
this proviso, wilful waste only excepted. It is just with God to
bring us to the want of that which we make waste of. The Jews were very careful
not to lose any bread, nor let it fall to the ground, to be trodden
upon. Qui panem contemnit in gravem incidit paupertatem—He who
despises bread falls into the depths of poverty, was a saying among them.
Though Christ could command supplies whenever he pleased, yet he would have the
fragments gathered up. When we are filled we must remember that others want,
and we may want. Those that would have wherewith to
be charitable must be provident. Had this broken meat been
left upon the grass, the beasts and fowls would have gathered it up; but that
which is fit to be meat for men is wasted and lost if it be thrown to the
brute-creatures. Christ did not order the broken meat to be gathered up till
all were filled; we must not begin to hoard and lay up till all is laid out
that ought to be, for that is withholding more than is meet. Mr. Baxter notes
here, "How much less should we lose God’s word, or helps, or our time, or
such greater mercies!’’ (2.) The observance of these orders (v. 13): They filled twelve baskets
with the fragments, which was an evidence not only of
the truth of the miracle, that they were fed, not with fancy, but
with real food (witness those remains), but of the greatness of it;
they were not only filled, but there was all this over and above. See how large
the divine bounty is; it not only fills the cup, but makes
it run over; bread enough, and to spare, in our Father’s house. The
fragments filled twelve baskets, one for each disciple; they were thus repaid
with interest for their willingness to part with what they had for public
service; see 2
Chr. 31:10 .
The Jews lay it as a law upon themselves, when they have eaten a meal, to be
sure to leave a piece of bread upon the table, upon which the blessing after
meat may rest; for it is a curse upon the wicked man (Job. 20:21 ) that there shall none of his meat
be left. III. Here is the influence which this miracle had upon the people
who tasted of the benefit of it (v. 14): They
said, This is of a truth that prophet. Note, 1. Even the vulgar Jews with
great assurance expected the Messiah to come into the world, and to be
a great prophet, They speak here with assurance of his coming. The
Pharisees despised them as not knowing the law; but, it should seem,
they knew more of him that is the end of the law than the Pharisees
did. The miracles which Christ wrought did clearly demonstrate that he was the
Messiah promised, a teacher come from God, the great prophet, and could not but
convince the amazed spectators that this was he that should come. There were
many who were convinced he was that prophet that should come into the world who
yet did not cordially receive his doctrine, for they did not continue in it.
Such a wretched incoherence and inconsistency there is between the faculties of
the corrupt unsanctified soul, that it is possible for men to acknowledge that
Christ is that prophet, and yet to turn a deaf ear to him. Verses 15-21 Here
is, I. Christ’s retirement from the multitude.1. Observe what induced him to
retire; because he perceived that those who acknowledged him to be that prophet
that should come into the world would come, and take him by force,
to make him a king, v. 15. Now here we have an instance,(1.) Of the
irregular zeal of some of Christ’s followers; nothing would serve but they
would make him a king. Now, [1.] This was an act of
zeal for the honour of Christ, and against the contempt which the ruling
part of the Jewish church put upon him. They were concerned to see so great a
benefactor to the world so little esteemed in it; and therefore, since royal
titles are counted the most illustrious, they would make him a king, knowing
that the Messiah was to be a king; and if a prophet, like Moses, then a sovereign
prince and lawgiver, like him; and, if they cannot set him up upon the
holy hill of Zion, amountain in Galilee shall serve for the present.
Those whom Christ has feasted with the royal dainties of heaven should, in
return for his favour, make him their king, and set him upon the
throne in their souls: let him that has fed us rule
us. But, [2.] It was an irregularzeal; for First, It was
grounded upon a mistake concerning the nature of Christ’s kingdom, as if it
were to be of this world, and he must appear with outward pomp, a
crown on his head, and an army at his foot; such a king as this they would make
him, which was as great a disparagement to his glory as it would be to lacquer
gold or paint a ruby. Right notions of Christ’s kingdom would keep us to right
methods for advancing it. Secondly, It was excited by the love of the
flesh; they would make him their king who could feed them so
plentifully without their toil, and save them from the curse of eating
their bread in the sweat of their face. Thirdly, It was intended to
carry on a secular design; they hoped this might be a fair
opportunity of shaking off the Roman yoke, of which they were weary. If they
had one to head them who could victual an army cheaper than another could provide
for a family, they were sure of the sinews of the war, and could not fail of
success, and the recovery of their ancient liberties. Thus is religion often
prostituted to a secular interest, and Christ is served only to serve a
turn, Rom. 16:18 . Vix
quaritur Jesus properterJesusm, sed propter aliud—Jesus
is usually sought after for something else, not for his own
sake. —Augustine. Nay, Fourthly, It was a tumultuous, seditious
attempt, and a disturbance of the public peace; it would make the country a
seat of war, and expose it to the resentments of the Roman
power. Fifthly, It was contrary to the mind of our Lord Jesus
himself; for they would take him by force, whether he would or no.
Note, Those who force honours upon Christ which he has not required at their
hands displease him, and do him the greatest dishonour. Those that say I
am of Christ, in opposition to those that are of Apollos and Cephas (so
making Christ the head of a party), take him by force, to make him a king,
contrary to his own mind.(2.) Here is an instance of the humility and
self-denial of the Lord Jesus, that, when they would have made him a king,
he departed;so far was he from countenancing the design that he
effectually quashed it. Herein he has left a testimony, [1.] Against ambition
and affectation of worldly honour, to which he was perfectly mortified, and has
taught us to be so. Had they come to take him by force and make him a prisoner,
he could not have been more industrious to abscond than he was when they would
make him a king. Let us not then covet to be the idols of the
crowd, nor be desirous of vainglory. [2.] Against faction and
sedition, treason and rebellion, and whatever tends to disturb the peace of
kings and provinces. By this it appears that he was no enemy to Caesar, nor
would have his followers be so, but the quiet in the land; that he
would have his ministers decline every thing that
looks like sedition, or looks towards it, and improve their
interest only for their work’s sake.2. Observe whither he
retired: He departed again into a mountain, eis to oros —into
the mountain, the mountain where he had preached (v. 3), whence he came down into the plain, to feed
the people, and then returned to it alone, to be private. Christ, though so
useful in the places of concourse, yet chose sometimes to be alone, to teach us
to sequester ourselves from the world now and then, for the more free converse
with God and our own souls; and never less alone, says the
serious Christian, than when alone. Public services must not jostle
out private devotions.II. Here is the disciples’ distress at sea. They
that go down to the sea in ships, these see the works of the Lord, for he
raiseth the stormy wind, Ps. 17:23, Ps. 17:24 .
Apply this to these disciples.1. Here is their going down to the
sea in a ship (v. 16, v. 17):When
even was come, and they had done their day’s work, it was time to look
homeward, and therefore they went aboard, and set sail for Capernaum. This they
did by particular direction from their Master, with design (as it should seem)
to get them out of the way of the temptation of countenancing those that would
have made him a king.2. Here is thestormy wind arising and fulfilling
the word of God. They were Christ’s disciples, and were now in the way of
their duty, and Christ was now in the mount praying for them; and yet they were
in this distress. The perils and afflictions of this present time may very well
consist with our interest in Christ and his intercession. They had lately been
feasted at Christ’s table; but after the sun-shine of comfort expect a storm.
(1.) It was now dark; this made the storm the more dangerous and
uncomfortable. Sometimes the people of God are in trouble, and cannot see their
way out; in the dark concerning the cause of their trouble, concerning the
design and tendency of it, and what the issue will be. (2.) Jesuswas not come to them. When
they were in that storm (Mt. 8:23 , etc.) Jesus was with
them; but now their beloved had withdrawn himself, and was gone. The
absence of Christ is the great aggravation of the troubles of Christians. (3.)
The sea arose by reason of a great wind. It was calm and fair when
they put to sea (they were not so presumptuous as to launch out in a storm),
but it arose when they were at sea. In times of tranquillity we must
prepare for trouble, for it may arise when we little think of it. Let it
comfort good people, when they happen to be in storms at sea, that the
disciples of Christ were so; and let the promises of a gracious God balance the
threats of an angry sea. Though in a storm, and in the dark, they are
no worse off than Christ’s disciples were. Clouds and darkness sometimes
surround the children of the light, and of the day.3. Here is Christ’s
seasonable approach to them when they were in this peril, v. 19. They had rowed (being forced
by the contrary winds to betake themselves to their
oars) about twenty-five or thirty furlongs. The Holy Spirit that
indicted this could have ascertained the number of furlongs precisely, but
this, being only circumstantial, is left to be expressed according to the
conjecture of the penman. And, when they were got off a good way at sea,
they seeJesus walking on the sea. See here, (1.) The power Christ has
over the laws and customs of nature, to control and dispense with them at his
pleasure. It is natural for heavy bodies to sink in water, but Christ
walked upon the water as upon dry land, which was more than Moses’s
dividing the water and walking through the water. (2.) The concern
Christ has for his disciples in distress: He drew nigh to the
ship; for therefore he walked upon the water, as he rides
upon the heavens, for the help of his people,Deu. 33:26 . He will not leave them comfortless
when they seem to be tossed with tempests and not
comforted. When they are banished (as John) into remote places, or shut up
(as Paul and Silas) in close places, he will find access to them, and will be nigh
them. (3.) The relief Christ gives to his disciples in their fears.
They were afraid, more afraid of an apparition (for so they supposed
him to be) than of the winds and waves. It is more terrible to wrestle with the
rulers of the darkness of this world than with a tempestuous sea. When they
thought a demon haunted them, and perhaps was instrumental to raise the storm,
they were more terrified than they had been while they saw nothing in it but
what was natural. Note, [1.] Our real distresses are often much increased by
our imaginary ones, the creatures of our own fancy. [2.] Even the approaches of
comfort and deliverance are often so misconstrued as to become the occasions of
fear and perplexity. We are often not only worse frightened than hurt, butthen most frightened when
we are ready to be helped. But, when they were in this fright, how
affectionately did Christ silence their fears with that compassionate word (v. 20), It is I, be not afraid! Nothing
is more powerful to convince sinners than that word, I am Jesus whom
thou persecutest; nothing more powerful to comfort saints than
this, "I am Jesuswhom thou lovest; it is I that love thee, and seek
thy good; be not afraid of me, nor of the storm.’’ When trouble is nigh Christ
is nigh.4. Here is their speedy arrival at the port they were bound for, v. 17. (1.) They welcomed Christ into the
ship; they willingly received him.Note, Christ’s absenting himself for a
time is but so much the more to endear himself, at his return, to his
disciples, who value his presence above any thing; see Cant:4. (2.) Christ
brought them safely to the shore: Immediately the ship was at the
land whither they went. Note, [1.] The ship of the church, in which the
disciples of Christ have embarkedthemselves and their all, may be much
shattered and distressed, yet it shall come safe to the harbour at
last; tossed at sea, but not lost; cast down, but not
destroyed; the bush burning, but not consumed. [2.] The power and presence of
the church’s King shall expedite and facilitate her deliverance, and conquer
the difficulties which have baffled the skill and industry of all her other
friends. The disciples had rowed hard, but could not make their point till they
had got Christ in the ship, and then the work was done suddenly.If we have
received Christ Jesus the Lord, have received him willingly, though the night
be dark and the wind high, yet we may comfort ourselves with this, that we
shall be at shore shortly, and are nearer to it than we think we are. Many a
doubting soul is fetched to heaven by a pleasing surprise, or ever it is aware. Verses 22-27 In
these verses we have,I. The careful enquiry which the people made after
Christ, v. 23, v. 24.
They saw the disciples go to sea; they saw Christ retire to the mountain,
probably with an intimation that he desired to be private for some time; but,
their hearts being set upon making him a king, they way-laid his
return, and the day following, the hot fit of their zeal still
continuing,1. They were much at a loss for him. He was gone, and they
knew not what was become of him. They saw there was no boat there but
that in which the disciples went off, Providence so ordering it for the
confirming of the miracle of his walking on the sea, for there was no boat for
him to go in. They observed also that Jesus did not go with his
disciples, but that they went off alone, and left him
among them on their side of the water. Note, Those that
would find Christ must diligently observe all his motions, and learn to
understand the tokens of his presence and absence, that they may steer
accordingly.2. They were very industrious in seeking him. They
searched the places thereabouts, and when they saw that Jesus was not
there, nor his disciples (neither he nor any one that could give tidings
of him), they resolved to search elsewhere. Note, Those that would find Christ
must accomplish a diligent search, must seek till they find, must go from sea to
sea, to seek the word of God, rather than live without it; and those whom
Christ has feasted with the bread of life should have their souls carried out
in earnest desires towards him. Much would have more, in communion with Christ.
Now, (1.) They resolved to go to Capernaum in quest of him. There were his
head-quarters, where he usually resided. Thither his disciples were gone; and
they knew he would not be long absent from them. Those that would
find Christ must go forth by the footsteps of the flock. (2.) Providence
favoured them with an opportunity of going thither by sea, which was the
speediest way; for there came other boats from Tiberias, which lay
further off upon the same shore, nigh, though not so nigh to the
place where they did eat bread, in which they might soon make a trip
to Capernaum, and probably the boats were bound for that port. Note, Those that
in sincerity seek Christ, and seek opportunities of converse with him, are
commonly owned and assisted by Providence in those pursuits. The evangelist,
having occasion to mention their eating the multiplied bread,
adds, After that the Lord had given thanks, v. 11. So much were the disciples affected with
their Master’s giving thanks that they could never forget the impressions made
upon them by it, but took a pleasure in remembering the gracious words that
then proceeded out of his mouth. This was the grace and beauty of that meal,
and made it remarkable; their hearts burned within them.3. They laid hold of
the opportunity that offered itself, and they also took shipping,
and came to Capernaum, seeking for Jesus. They did not defer, in
hopes to see him again on thisside the water; but their convictions
being strong, and their desires warm, they followed him presently. Good motions
are often crushed, and come to nothing, for want of
beingprosecuted in time. They came to Capernaum, and, for aught
that appears, these unsound hypocritical followers of Christ had a calm and pleasant passage,
while his sincere disciples had a rough and stormy one. It
is not strange if it fare worst with the best men in this evil world.
They came, seeking Jesus. Note, Those that would find Christ,
and find comfort in him, must be willing to take pains, and, as here,
to compass sea and land to seek and serve him who came from heaven to
earth to seek and save us.II. The success of this enquiry: They found him
on the other side of the sea, v. 25.
Note, Christ will be found of those that seek him, first or last; and it is
worth while to cross a sea, nay, to go from sea to sea, and from the river
to the ends of the earth, to seek Christ, if we may but find him at last.
These people appeared afterwards to be unsound, and not actuated by any good
principle, and yet were thus zealous. Note, Hypocrites may be very forward in
their attendance on God’s ordinances. If men have no more to show for
their love to Christ than their running after sermons and prayers, and their
pangs of affection to good preaching, they have reason to suspect themselves no
better than this eager crowd.But though these people were no better
principled, and Christ knew it, yet he was willing to be found of them, and admitted
them into fellowship with him. If we could know the hearts of hypocrites, yet,
while their profession is plausible, we must not exclude them from our
communion, much less when we do not know their hearts.III. The question they
put to him when they found him: Rabbi, when camest thou hither? It
should seem byv. 59that they found him in the
synagogue. They knew this was the likeliest place to seek Christ in, for
it was his custom to attend public assemblies for religious
worship, Lu. 4:16 . Note, Christ must be sought, and will
be found, in the congregations of his people and in the administration of his
ordinances; public worship is what Christ chooses to own and grace with his
presence and the manifestations of himself. There they found him, and all they
had to say to him was, Rabbi, when camest thou hither? They saw he
would not be made a king, and therefore say no more of this, but call him
Rabbi, their teacher. Their enquiry refers not only to the time, but
to the manner, of his conveying himself thither; not
only When, but, "How, camest thou thither?’’ for there
was no boat for him to come in. They were curious in asking concerning Christ’s
motions, but not solicitous to observe their own.IV. The answer Christ gave
them, not direct to their question (what was it to
them when and how he came thither?) but such an answer as
their case required.1. He discovers the corrupt
principle they acted from in following him (v. 26): "Verily, verily, I say unto
you, I that search the heart, and know what is in man, I the Amen, the
faithful witness, Rev. 3:14, Rev. 3:15 . You
seek me; that is well, but it is not from a good principle.’’ Christ knows
not only what we do, but why we do it. These followed
Christ, (1.) Not for his doctrine’s sake: Not because you saw the
miracles. The miracles were the great confirmation of his doctrine;
Nicodemus sought for him for the sake of them ch. 3:2), and argued from the power of his works to
the truth of his word; but these were so stupid and mindless that they never
considered this. But, (2.) It was for their own bellies’ sake: Because you
did eat of the loaves, and were filled; not because he taught them,
but because he fed them. He had given them, [1.] A full meal’s
meat: They did eat, and were filled; and some of them perhaps were so
poor that they had not known of a long time before now what it was to have
enough, to eat and leave. [2.] A dainty meal’s meat; it is probable
that, as the miraculous wine was the best wine, so was the miraculous food more
than usually pleasant. [3.] A cheap meal’s meat, that cost them
nothing; no reckoning was brought in. Note, Many follow Christ
for loaves, and not for love. Thus those do who aim at
secular advantage in their profession of religion, and follow it because by
this craft they get their preferments. Quantis profuit nobis haec fabula
deChristo—This fable respecting Christ, what a gainful concern we have made of
it! said one of the popes. These people complimented Christ with
Rabbi, and showed him great respect, yet he told them thus faithfully of their
hypocrisy; his ministers must hence learn not to flatter those that flatter
them, nor to be bribed by fair words to cry peace to all
that cry rabbi to them, but to give faithful reproofs where there is
cause for them.2. He directs them to better principles (v. 27): Labour for that meat which endures
to everlasting life.With the woman of Samaria he had discoursed of
spiritual things under the similitude ofwater; here he speaks of them
under the similitude of meat, taking occasion from the loaves they
had eaten. His design is,(1.) To moderate our worldly pursuits: Labour not
for the meat that perishes. This does not forbid honest labour for food
convenient, 2 Th. 3:12. But we must not make the things of this
world our chief care and concern. Note, [1.] The things of the world
are meat that perishes. Worldly wealth, honour, and pleasure,
aremeat; they feed the fancy (and many times this is all) and fill
the belly. These are things which mean hunger after
as meat, and glut themselves with, and which a carnal heart, as long
as they last, may make a shift to live upon; but they perish, are of
a perishing nature, wither of themselves, and are exposed to a thousand
accidents; those that have the largest share of them are not sure to have them
while they live, but are sure to leave them and lose them when they die. [2.]
It is therefore folly for us inordinately to labour after
them. First, We must not labour in religion, nor work the works
thereof, for this perishing meat, with an eye to this; we must not
make our religion subservient to a worldly interest, nor aim at secular
advantages in sacred exercises. Secondly, We must not at
all labour for this meat; that is, we must not make these perishing
things our chief good, nor make our care and pains about them
our chief business; not seek those
thingsfirst and most, Prov. 23:4, Prov. 23:5 .(2.) To quicken and excite our gracious
pursuits: "Bestow your pains to better purpose, and labour for that
meat which belongs to the soul,’’ of which he shows,[1.] That it
is unspeakably desirable: It is meat which endures to
everlasting life; it is a happiness which will last as long as we must,
which not only itself endures eternally, but will nourish us up to everlasting
life. The blessings of the new covenant are our preparative for eternal life,
our preservative to it, and the pledge and earnest of it.[2.] It
is undoubtedly attainable. Shall all the treasures of the world be
ransacked, and all the fruits of the earth gathered together, to furnish us with
provisions that will last to eternity? No, The sea saith, It is not in
me, among all the treasures hidden in the sand. It cannot be gotten
for gold; but it is that which the Son of man shall
give; hen dosei , either which meat, or
which life, the Son of man shall give. Observe here, First,Who
gives this meat: the Son of man, the great householder and master of
the stores, who is entrusted with the administration of the kingdom of God
among men, and the dispensation of the gifts, graces, and comforts of that
kingdom, and has power to give eternal life, with all the means of it and
preparatives for it. We are told to labour for it, as if it were to
be got by our own industry, and sold upon that valuable consideration, as the
heathen said, Dii laboribus omnia vendunt—The gods sell all advantages
to the industrious. But when we have laboured ever so much for it, we
have not merited it as ourhire, but the Son of man gives it. And
what more free than gift? It is an encouragement that he who has the giving of
it is the Son of man, for then we may hope the sons of menthat
seek it, and labour for it, shall not fail to have it. Secondly, What
authority he has to give it; for him has God the Father
sealed, touton gar ho Pater esphragisen, ho Theos —for him the Father
has sealed (proved and evidenced) to be God; so some read
it; he has declared him to be the Son of God with power. He has sealed
him, that is, has given him full authority to deal between God and man, as
God’s ambassador to man and man’sintercessor with God, and has
proved his commission by miracles. Having given himauthority, he has given
us assurance of it; having entrusted him with unlimited
powers, he has satisfied us with undoubted proofs of them; so
that as he might go on with confidence in his undertaking for us, so may we in
our resignations to him. God the Father scaled him with the Spirit
that rested on him, by the voice from heaven, by the testimony he bore to him
in signs and wonders. Divine revelation is perfected in him, in him
the vision andprophecy is sealed up (Dan. 9:24 ), to him all
believers seal that he is true ch. 3:33 ),
and in him they are all sealed, 2 Co. 1:22 . Verses 28-59 Whether
this conference was with the Capernaites, in whose synagogue Christ now was, or
with those who came from the other side of the sea, is not certain nor
material; however, it is an instance of Christ’s condescension that he gave
them leave to ask him questions, and did not resent the interruption as an
affront, no, not from his common hearers, though not his immediate followers.
Those that would be apt to teach must be swift to hear, and study to answer. It
is the wisdom of teachers, when they are asked even impertinent unprofitable
questions, thence to take occasion to answer in that which is profitable, that
the question may be rejected, but not the request. Now,I. Christ having told
them that they must work for the meat he spoke of,
must labour for it, they enquire what work they must do, and he
answers them, v. 28, v. 29.
Their enquiry was pertinent enough (v. 28): What shall we do, that we may work the
works of God? Some understand it as a pert question: "What works of
God can we do more and better than those we do in obedience to the law of
Moses?’’ But I rather take it as a humble serious question, showing them to be,
at least for the present, in a good mind, and willing to know and do their
duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that
murmured (v. 41, v. 42),
and strove (v. 52), for those are expressly called the
Jews, who came out of Judea (for those were strictly called Jews) to
cavil, whereas these were of Galilee, and came to be taught. This question here
intimates that they were convinced that those who would obtain this everlasting
meat, (1.) Must aim to do something great. Those who look high in
their expectations, and hope to enjoy theglory of God, must aim
high in those endeavours, and study to do the works of God,works
which he requires and will accept, works of God, distinguished from
the works of worldly men in their worldly pursuits. It is not enough to speak
the words of God, but we must do the works of God. (2.) Must be willing to do
any thing: What shall we do? Lord, I am ready to do whatever thou
shalt appoint, though ever so displeasing to flesh and blood, Acts. 9:6 . Christ’s answer was plain enough (v. 29): This is the work of God that ye
believe. Note, (1.) The work of faith is the work of God. They enquire
after the works of God (in the plural number), being careful
about many things; but Christ directs them to one work, which
includes all, the one thing needful: that you believe, which
supersedes all the works of the ceremonial law; the work which is necessary to
the acceptance of all the other works, and which produces them, for without
faith you cannot please God. It isGod’s work, for it is of
his working in us, it subjects the soul to his working on us, and
quickens the soul in working for him, (2.) That faith is the work of
God which closes with Christ, and relies upon him. It is to believe on
him as one whom God hath sent, as God’s commissioner in the
great affair of peace between God and man, and as such to restupon him,
and resign ourselves to him. See ch. 14:1 .II.
Christ having told them that theSon of man would give them this
meat, they enquire concerning him, and he answers their enquiry.1. Their
enquiry is after a sign (v. 30): What
sign showest thou? Thus far they were right, that, since he required them
to give him credit, he should produce hiscredentials, and make
it out by miracle that he was sent of God. Moses having confirmed his
mission by signs, it was requisite that Christ, who came to set aside
the ceremonial law, should in like manner confirm his: "What dost
thou work? What doest thou drive at? What lasting characters of a divine
power does thou design to leave upon thy doctrine?’’ But herein they
missed it,(1.) That they overlooked the many miracles which they had seen
wrought by him, and which amounted to an abundant proof of his divine mission.
Is this a time of day to ask, "What sign showest thou?’’ especially at
Capernaum, the stapleof miracles, where he had done so many mighty
works, signs so significant of his office and undertaking? Were not these
very persons but the other day miraculously fed by him? None so blind as they
that will not see; for they may be so blind as to question whether it be day or
no, when the sun shines in their faces.(2.) That they preferred the miraculous
feeding of Israel in the wilderness before all the miracles Christ wrought (v. 31): Our fathers did eat manna in the
desert; and, to strengthen the objection, they quote a scripture for
it: He gave them bread from heaven (taken from Ps. 78:24 ), he gave them of the corn of
heaven. What a good use might be made of this story to which they here
refer! It was a memorable instance of God’s power and goodness, often mentioned
to the glory of God (Neh. 19:20, Neh. 19:21 ), yet see how these people perverted it, and made an ill
use of it. [1.] Christ reproved them for their fondness of the miraculous
bread, and bade them not set their hearts upon meat which
perisheth; "Why,’’ say they, "meat for the belly was
the great good thing that God gave to our fathers in the desert; and why should
not we then labour for that meat? If God made much of them, why should not we
be for those that will make much of us?’’ [2.] Christ had fed five thousand men
with five loaves, and had given them that as one sign to prove him sent of
God; but, under colour of magnifying the miracles of Moses, they
tacitly undervalue this miracle of Christ, andevade the evidence
of it. "Christ fed his thousands; but Moses his hundreds of thousands;
Christ fed them but once, and then reproved those who followed him in hope to
be still fed, and put them off with a discourse of spiritual food; but Moses
fed his followers forty years, and miracles were not their rarities, but their
daily bread: Christ fed them with bread out of the
earth, barley-bread, and fishes out of the sea; but Moses fed
Israel with bread from heaven, angel’s food.’’ Thus big did these
Jews talk of the manna which their fathers did eat; but
their fathers had slighted it as much as they did now the barley-loaves, and
called light bread, Num. 21:5 . Thus apt are we to slight and overlook
the appearances of God’s power and grace in our own times, while we pretend to
admire the wonders of which our fathers told
us. Suppose this miracle of Christ was outdone by that of Moses,
yet there were other instances in which Christ’s miracles outshone his; and,
besides, all true miracles prove a divine doctrine, though not equally
illustrious in the circumstances, which were
ever diversified according as the occasion did require. As much as the
manna excelled the barley-loaves, so much, and much more, did the doctrine of
Christ excel the law of Moses, and his heavenly institutions the carnal
ordinances of that dispensation.2. Here is Christ’s reply to this enquiry,
wherein,(1.) Herectifies their mistake concerning
the typical manna. It was true that their fathers did
eatmanna in the desert. But, [1.] It was not Moses that gave it to them,
nor were they obliged to him for it; he was but the instrument, and therefore
they must look beyond him to God. We do not find that Moses did so much as pray
to God for the manna; and he spoke unadvisedly when he
said, Must we fetch water out of the rock? Moses gave them not
either that bread or that water. [2.] It was not given
them, as they imagined, from heaven,from the highest heavens, but only
from the clouds, and therefore not so much superior to that which had
its rise from the earth as they thought. Because the scripture saith, He
gave them bread from heaven, it does not follow that it was heavenly
bread, or was intended to be the nourishment of souls. Misunderstanding
scripture language occasions many mistakes in the things of God.(2.)
He informs them concerning the true manna, of which that
was a type: But my Father giveth you the true bread from heaven; that
which is truly and properly the bread from heaven, of which the manna
was but a shadow and figure, is now given, not to your
fathers, who are dead and gone, but to you of this present age,
for whom the better things were reserved: he is now
giving you that bread from heaven, which is truly so
called. As much as the throne of God’s glory is above the clouds of the air, so
much does the spiritual bread of the everlasting gospel excel
themanna. In calling God his Father, he proclaims himself
greater than Moses; for Moses was faithful but as a servant, Christ as
a Son, Heb. 3:5, Heb. 3:6 .III.
Christ, having replied to their enquiries, takes further occasion from their
objection concerning themanna to discourse of himself under the
similitude of bread, and of believing under the similitude
of eating and drinking; to which, together with his putting both together
in theeating of his flesh and drinking of
his blood, and with the remarks made upon it by the hearers, the rest
of this conference may be reduced.1. Christ having spoken
of himself as the great gift of God, and the true
bread (v. 32),
largely explains and confirms this, that we may rightly
know him.(1.) He here shows that he is the true bread; this he
repeats again and again, v. 33, v. 35, v. 48-51. Observe, [1.] That Christ
is bread is that to the soul which bread is to the body, nourishes
and supports the spiritual life (is the staff of it) as bread does the bodily
life; it is the staff of life. The doctrines of the gospel
concerning Christ—that he is the mediator between God and man, that he is our peace,
our righteousness, our Redeemer; by these things do men live. Our
bodies could better live without food than our souls without
Christ. Bread-corn is bruised (Isa. 28:28 ), so was Christ; he was born at
Bethlehem, the house of bread, and typified by
the show-bread.[2.] That he is the bread of God (v. 33), divine bread; it is he that is of
God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our
souls; the bread of God’s family, his children’s bread. The Levitical
sacrifices are called the bread of God(Lev. 21:21, Lev. 21:22 ), and Christ is the great sacrifice;
Christ, in his word and ordinances, the feast upon the sacrifice.
[3.] That he is the bread of life (v. 35,
and again,v. 48), that bread of life, alluding to
the tree of life in the midst of the garden of Eden, which was to Adam the seal
of that part of the covenant, Do this and live, of which he
might eat and live. Christ is the bread of life, for he is the fruit
of the tree of life. First, He is the living bread (so he
explains himself, v. 51): I am the living bread. Bread is
itself a dead thing, and nourishes not but by the help of the faculties of a
living body; but Christ is himself living bread, and nourishes by his
own power. Manna was a dead thing; if kept but one night, it putrefied and bred
worms; but Christ is ever living, everlasting bread, that never moulds, nor
waxes old. The doctrine of Christ crucified is now as strengthening and
comforting to a believer as ever it was, and his mediation still of as much
value and efficacy as ever. Secondly, He gives life unto the world (v. 33), spiritual and eternal life; the life of the
soul in union and communion with God here, and in the vision and fruition of
him hereafter; a life that includes in it all happiness. The manna did
only reserve and support life, did not preserve and perpetuate life, much less
restore it; but Christ gives life to those that were dead in sin. The
manna was ordained only for the life of the Israelites, but Christ is given for
the life of the world; none are excluded from the benefit of this
bread, but such as exclude themselves. Christ came to put life into
the minds of men, principles productive of acceptable performances. [4.] That
he is the bread which came down from heaven; this is often repeated here, v. 33, v. 50, v. 51, v. 58.
This denotes,First, The divinity of Christ’s person. As God, he had a
being in heaven, whence he came to take our nature upon him: I came
down from heaven, whence we may infer hisantiquity, he was in
the beginning with God; his ability, for heaven is the firmament of
power; and his authority, he came with a divine
commission. Secondly, The divine original of all that good which
flows to us through him. He comes, not only katabas —that
came down (v. 51), but katabainoi —that comes
down; he is descending, denoting a constant communication of light, life,
and love, from God to believers through Christ, as the mannadescended
daily; see Eph. 1:3 . Omnia desuper—All things from
above. [5.] That he isthat bread of which the manna was a
type and figure (v. 58), that bread, the true bread,v. 32. As the rock that they drank of was Christ,
so was the manna they ate of spiritual bread, 1 Co. 10:3, 1 Co. 10:4 . Manna was given to Israel; so Christ to the
spiritual Israel. There was manna enough for them all; so in Christ a
fulness of grace for all believers; he that gathers much of
this manna will have none to spare when he comes to use it; and he
that gathers little, when his grace comes to be perfected in glory, shall find
that he has no lack. Manna was to be gathered in the morning; and
those that would find Christ mustseek him early. Manna was sweet, and, as
the author of the Wisdom of Solomon tells us (Wisd. 16:20 ), was agreeable to every palate; and to
those that believe Christ isprecious. Israel lived
upon manna till they came to Canaan; and Christ is our life. There
was a memorial of the manna preserved in the ark; so of Christ in the
Lord’s supper, as the food of souls.(2.) He here shows what his undertaking
was, and what his errand into the world. Laying aside the metaphor, he speaks
plainly, and speaks no proverb, giving us an account of his business among
men, v. 38-40.[1.] He assures us, in general, that he came
from heaven upon his Father’s business (v. 38),
not do his own will, but the will of him that sent him. He came
from heaven, which bespeaks him an intelligent active being, who
voluntarily descended to this lower world, a long journey, and a great step
downward, considering the glories of the world he came from and the calamities
of the world he came to; we may well ask with wonder, "What moved him to
such an expedition?’’ Here he tells that he came to do, not his own
will, but the will of his Father; not that he had any will that stood in
competition with the will of his Father, but those to whom he spoke suspected
he might. "No,’’ saith he, "my own will is not the spring I act from,
nor the rule I go by, but I am come to do the will of him that sent
me.’’ That is, First,Christ did not come into the world as
a private person, that acts for himself only, but under a public
character, to act for others as an ambassador, or plenipotentiary,
authorized by a public commission; he came into the world as God’s great agent
and the world’s great physician. It was not any private business that brought
him hither, but he came to settle affairs between parties no less considerable
than the great Creator and the whole creation. Secondly, Christ, when
he was in the world, did not carry on any private design, nor had
any separate interest at all, distinct from theirs for whom he acted.
The scope of his whole life was to glorify God and do good to men. He therefore
never consulted his own ease, safety, or quiet; but, when he was to lay down
his life, though he had a human nature which startled at it, he set aside the consideration
of that, and resolved his will as man into the will of God: Not as I will,
but as thou wilt. [2.] He acquaints us, in particular, with that will of
the Father which he came to do; he here declares the decree, the
instructions he was to pursue.First, The private
instructions given to Christ, that he should be sure to save all the
chosen remnant; and this is the covenant of redemption between the
Father and the Son (v. 38): "This is the Father’s will,
who hath sent me; this is the charge I am entrusted with, that of all
whom he hath given me I should lose none.’’ Note, 1. There is a
certain number of the children of men given by the Father to Jesus
Christ, to be his care, and so to be to him for a name and a praise; given him
for an inheritance, for a possession. Let him do all that for them
which their case requires; teach them, and heal them, pay their debt, and plead
their cause, prepare them for, and preserve them to, eternal life, and then let
him make his best of them. The Father might dispose of them as he pleased: as
creatures, their lives and beings were derived from him; as sinners,
their lives and beings were forfeited to him. He might have sold them
for the satisfaction of his justice, and delivered them to the
tormentors; but he pitched upon them to be the monuments of his mercy, and
delivered them to the Saviour. Those whom God chose to be the objects of his
special love he lodged as a trust in the hands of Christ. 2. Jesus Christ has
undertaken that he will lose none of those that were thus given
him of the Father. The many sons whom he was to bring to
glory shall all be forth-coming, and none of them missing, Mt. 18:14 . None of them shall be lost, for want
of a sufficient grace to sanctify them. If I bring him not unto thee,
and set him before thee, then let me bear the blame for ever, Gen. 43:9 . Christ’s undertaking for those that
are given him extends to the resurrection of their bodies. I will raise
it up again at the last day, which supposes all that goes before, but
this is to crown and complete the undertaking. The body is a part of the man,
and therefore a part of Christ’s purchase and charge; it pertains to the
promises, and therefore it shall not be lost. The undertaking is not
only that he shall lose none, noperson, but that he
shall lose nothing, no part of the person, and therefore not the
body. Christ’s undertaking will never be accomplished till the resurrection,
when the souls and bodies of the saints shall be re-united and gathered to
Christ, that he may present them to the Father: Behold I, and the children
that thou has given me, Heb. 2:13 ; 2 Tim. 1:12 . The spring and original of all this is
the sovereign will of God, the counsels of his will, according to
which he works all this. This was the commandment he gave to his Son, when he
sent him into the world, and to which the Son always had an
eye.Secondly, Thepublic instructions which were to be given to the
children of men, in what way, and upon what terms, they might obtain salvation
by Christ; and this is the covenant of gracebetween God and man. Who
the particular persons were that were given to Christ is asecret: The Lord knows
them that are his, we do not, nor is it fit we should; but, though their
names are concealed, their characters are published. An offer is made of life
and happiness upon gospel terms, that by it those that were given to Christ
might be brought to him, and others left inexcusable (v. 40): "This is the will, the
revealed will, of him that sent me, the method agreed upon, upon
which to proceed with the children of men, thatevery one, Jew or Gentile,
that sees the Son, and believes on him, may have everlasting
life, and I will raise him up.’’ This
is gospel indeed, good news. Is it now reviving to hear this? 1.
That eternal life may be had, if it be not our own fault; that
whereas, upon the sin of the first Adam, the way of the tree of
life was blocked up, by the grace of the second Adam it is laid upon
again. The crown of glory is set before us as the prize of our high calling,
which we may run for and obtain. 2. Every one may have it. This gospel is to be
preached, this offer made, to all, and none can say, "It belongs not to
me,’’ Rev. 22:17 . This everlasting life is sure to all
those who believe in Christ, and to them only. He thatsees the
Son, and believes on him, shall be saved. Some understand
this seeing as alimitation of this condition of salvation to
those only that have the revelation of Christ and his grace made to them. Every
one that has the opportunity of being acquainted with Christ, and improves this
so well as to believe in him, shall have everlasting life, so that
none shall be condemned for unbelief (however they maybe for other sins) but
those who have had the gospel preached to them, who, like these Jews here (v. 36), have seen, and yet
have not believed; have known Christ, and yet not trusted in him. But
I rather understand seeing here to mean the same thing
with believing, for it is theoron , which signifies not so
much the sight of the eye (as v. 36, heorakate
me —ye have seen me ) as the contemplation of the
mind. Every one that sees the Son, that is, believes on
him, sees him with an eye of faith, by which we come to be duly acquainted
and affected with the doctrine of the gospel concerning him. It is to look upon
him, as the stung Israelites upon the brazen serpent. It is not
a blind faith that Christ requires, that we should be willing to have
our eyes put out, and then follow him, but that we
should see him, and see what ground we go upon in our faith. It
is then right when it is not taken up upon hearsay(believing as
the church believes), but is the result of a due consideration of, and insight
into, the motives of credibility: Now mine eye sees thee. We have heard
him ourselves. 4. Those who believe in Jesus Christ, in order to their
having everlasting life, shall be raised up by his power at the last day. He
had it in charge as his Father’s will (v. 39),
and here he solemnly makes it his own undertaking: I will raise him
up, which signifies not only the return of the body to life, but the
putting of the whole man into a full possession of the eternal life
promised.2. Now Christ discoursing thus concerning himself, as the bread
of life that came down from heaven, let us see what remarks his hearers
made upon it.(1.) When they heard of such a thing as the bread of
God, which gives life, they heartily prayed for it (v. 34): Lord, evermore give us this
bread. I cannot think that this is spoken scoffingly, and in a way of
derision, as most interpreters understand it: "Give us such bread as this,
if thou canst; let us be fed with it, not for one meal, as with the five
loaves, but evermore;’’ as if this were no better a prayer than that
of the impenitent thief: If thou be the Christ, save thyself and
us. But I take this request to be made, though ignorantly, yet honestly,
and to be well meant; for they call him Lord, and desire a share in
what hegives, whatever he means by it. General and confused notions of
divine things produce in carnal hearts some kind of desires towards them, and
wishes of them; like Balaam’s wish, to die the death of the
righteous. Those who have an indistinct knowledge of the things of God,
who see men as trees walking, make, as I may call them, inarticulate prayers
for spiritual blessings. They think the favour of God
a good thing, and heaven a fine place,and cannot but wish
them their own, while they have no value nor desire at all for that holiness
which is necessary both to the one and to the other. Let this be the desire of
our souls; have we tasted that the Lord is gracious, been feasted with the word
of God, and Christ in the word? Let us say, "Lord, evermore give us
this bread; let the bread of life be our daily bread, the heavenly manna our
continual feast, and let us never know the want of it.’’(2.) But, when they
understood that by this bread of life Jesus
meant himself, then they despised it. Whether they were the
same persons that had prayed for it (v. 34),
or some others of the company, does not appear; it seems to be some others, for
they are called Jews. Now it is said (v. 41), They
murmured at him. This comes in immediately after that solemn declaration
which Christ had made of God’s will and his own undertaking concerning man’s
salvation (v. 39, v. 40),
which certainly were some of the most weighty and gracious words that ever
proceeded out of the mouth of our Lord Jesus, the most faithful, and best
worthy of all acceptation. One would think that, like Israel in Egypt, when
they heard that God had thus visited them, they should
have bowed their heads and worshipped; but on the contrary, instead
of closing with the offer made them, they murmured, quarrelled with what
Christ said, and, though they did not openly oppose and contradict it, yet they
privately whispered among themselves in contempt of it, and instilled into one
another’s minds prejudices against it. Many that will not professedly
contradict the doctrine of Christ (their cavils are so weak and groundless that
they are either ashamed to own them or afraid to have them silenced), yet say
in their hearts that they do not like it. Now, [1.] That which
offended them was Christ’s asserting his origin to be from heaven, v. 41, v. 42.
How is it that he saith, I came down from heaven? They had heard of
angels coming down from heaven, but never of a man, overlooking the
proofs he had given them of his being more than a man. [2.] That which they
thought justified them herein was that they knew his extraction on
earth: Is not this Jesus the son of Joseph, whose father and mother we
know? They took it amiss that he should say that he came down from heaven,
when he was one of them. They speak slightly of his blessed
name, Jesus: Is not this Jesus. They take it for granted that Joseph
was really his father, though he was only reputed to be so. Note,
Mistakes concerning the person of Christ, as if he were a mere man, conceived
and born by ordinary generation, occasion the offence that is taken at his
doctrine and offices. Those who set him on a level with the other sons of men,
whose father and mother we know, no wonder if they derogate from the honour of
his satisfaction and the mysteries of his undertaking, and, like the Jews here,
murmur at his promise to raise us up at the last day. 3. Christ,
having spoken of faith as the great work of God (v. 29), discourses largely concerning this work,
instructing and encouraging us in it.(1.) He shows what it is to believe
in Christ. [1.] To believe in Christ is to come to Christ. He
that comes to me is the same with him thatbelieves in me (v. 35), and again (v. 37): He
that comes unto me; so v. 44, v. 45. Repentance towards God is coming to
him (Jer. 3:22 ) as our chief good and highest end; and
so faith towards our Lord Jesus Christ is coming to him as our prince and
Saviour, and our way to the Father. It denotes the out-goings of our affection
towards him, for these are the motions of the soul, and actions agreeable; it
is to come off from all those things that stand in opposition to him
or competition with him, and to come up to those terms upon which
life and salvation are offered to us through him. When he was here on earth it
was more that barely coming where he was; so it is now more than coming to his
word and ordinances. [2.] It is to feed upon Christ (v. 51): If any man eat of this bread.The
former denotes applying ourselves to Christ; this denotes applying Christ to
ourselves, with appetite and delight, that we may receive life, and strength,
and comfort from him. To feed on him as the Israelites on the manna, having
quitted the fleshpots of Egypt, and not depending on
the labour of their hands (to eat of that), but living purely on
the bread given them from heaven.(2.) He shows what is to be got by believing
in Christ. What will he give us if we come to him? What shall we
be the better of we feed upon him? Want and death are the
chief things we dread; may we but be assured of the comforts of our being, and
the continuance of it in the midst of these comforts, we have enough; now these
two are here secured to true believers.[1.] They shall never want, never
hunger, never thirst, v. 35. Desires they have, earnest desires, but
these so suitably, so seasonably, so abundantly satisfied, that they cannot be
called hunger and thirst, which are uneasy and painful. Those that did eat
manna, and drink of the rock, hungered and thirsted afterwards. Manna surfeited
them; water out of the rock failed them. But there is such an over-flowing
fulness in Christ as can never be exhausted, and there are
suchever-flowing communications from him as can never be interrupted.[2.]
They shall never die, not die eternally; for, First, He
that believes on Christ has everlasting life (v. 47); he has the assurance of it, the grant of
it, the earnest of it; he has it in the promise and first-fruits. Union with
Christ and communion with God in Christ are everlasting
life begun.Secondly, Whereas they that did eat manna died,
Christ is such bread as a man may eat of and never die, v. 49, v. 50.
Observe here, 1. The insufficiency of the typical manna:Your fathers did eat
manna in the wilderness, and are dead. There may be much good use made of
the death of our fathers; their graves speak to us, and their monuments are our
memorials, particularly of this, that the greatest plenty of the
most dainty food will neither prolong the thread of life nor avert
the stroke of death. Those that did eat manna, angel’s food, died like other
men. There could be nothing amiss in their diet, to shorten their days, nor
could their deaths be hastened by the toils and fatigues of life (for they
neither sowed nor reaped), and yet they died. (1.) Many of them
died by the immediate strokes of God’s vengeance for their unbelief and
murmurings; for, though they did eat that spiritual meat, yet with
many of them God was not well-pleased, but they were overthrown in the
wilderness, 1 Co. 10:3-5 . Their eating manna was no security to themfrom
the wrath of God, as believing in Christ is to us. (2.) The
rest of them died in a course of nature, and their carcases fell, under a
divine sentence, in that wilderness where they did eat manna. In that
very age when miracles were daily bread was the life of man reduced
to the stint it now stands at, as appears, Ps. 90:10 .
Let them not then boast so much of manna. 2. The all-sufficiency of
the true manna, of which the other was a type: This is the bread
that cometh down from heaven, that truly divine and heavenly
food, that a man may eat thereof and not die; that is, not fall
under the wrath of God, which is killing to the soul; not die the
second death; no, nor the first death finally and irrecoverably. Not
die, that is, not perish, not come short of the heavenly Canaan, as the
Israelites did of the earthly, for want of faith, though they
had manna. This is further explained by that promise in the next
words: If any man eat of this bread, he shall live for ever, v. 51. This is the meaning of this never
dying: though he go down to death, he shall pass through it to
that world where there shall be no more death. To live for
ever is not tobe for ever (the damned in hell shall be for
ever, the soul of man was made for an endless state), but to
be happy for ever. And because the body must needs die, and be as
water spilt upon the ground, Christ here undertakes for the gathering of that
up too (as before,v. 44, I will raise him up at the last
day ); and even that shall live for ever.(3.) He shows what encouragements
we have to believe in Christ. Christ here speaks of some who had seen him
and yet believed not, v. 36. They saw his person and miracles, and heard
him preach, and yet were not wrought upon to believe in him. Faith is not
always the effect of sight; the soldiers were eye-witnesses of his
resurrection, and yet, instead of believing in him,
they belied him; so that it is a difficult thing to bring people to
believe in Christ: and, by the operation of the Spirit of grace, those
that have not seen have yet believed. Two things we are here assured
of, to encourage our faith:—[1.] That the Son will bid all those welcome that
come to him (v. 37): Him that cometh to me I will in
no wise cast out. How welcome should this word be to our souls which bids
us welcome to Christ! Him that cometh; it is in the singular number,
denoting favour, not only to the body of believers in general, but to every
particular soul that applies itself to Christ. Here, First, The duty
required is a pure gospel duty: to come to Christ, that we may come
to God by him. His beauty and love, those great attractives,
must draw us to him; sense of need and fear of danger
must drive us to him; any thing to bring us to Christ. Secondly, The
promise is a pure gospel promise: I will in no wise cast out —ou me
ekbago exo . There are two negatives: I will not, no, I will
not. 1. Much favour is expressed here. We have reason to fear that he
should cast us out. Considering our meanness, our vileness, our
unworthiness to come, our weakness in coming, we may justly expect that he
should frown upon us, and shut his doors against us; but he obviates these
fears with this assurance, he will not do it; will not disdain us
though we are mean, will not reject us though we are sinful. Do poor scholars
come to him to be taught? Though they be dull and slow, he will not cast
them out. Do poor patients come to him to
be cured, poorclients come to him to be advised? Though
their case be bad, and though they come empty-handed, he will in no wise
cast them out. But, 2. More favour is implied than is expressed; when it
is said that he will no cast them out the meaning is, He will receive them, and
entertain them, and give them all that which they come to him for. As he will
not refuse them at their first coming, so he will not afterwards, upon every
displeasure, cast them out. His gifts and callings are without
repentance. [2.] That the Father will, without fail, bring all those to
him in due time that were given him. In the federal transactions between the
Father and the Son, relating to man’s redemption, as the Son undertook for the
justification, sanctification, and salvation, of all that should come to him
("Let me have them put into my hands, and then leave the management of
them to me’’), so the Father, the fountain and original of being, life, and
grace, undertook to put into his hand all that were given him, and bring them
to him. Now,First, He here assures us thatthis shall be done: All
that the Father giveth me shall come to me, v. 37. Christ had complained (v. 36) of those who, though they
had seen him, yet would not believe on him; and then he adds
this,a. For their conviction and awakening, plainly intimating
that their not coming to him, and believing on him, if they persisted in it,
would be a certain sign that they did not belong to the election of grace; for
how can we think that God gave us to Christ if we give ourselves to the world
and the flesh? 2 Pt. 1:10 .b. For his own comfort
and encouragement: Though Israel be not gathered, yet shall I
be glorious. The electionhas obtained, and shall though
multitudes be blinded, Rom. 11:7 .
Though he lose many of his creatures, yet none of his charge:
All that the Father gives him shall come to himnotwithstanding. Here we
have, (a. ) The election described: All that the father giveth me,pan
ho didosi —every thing which the Father giveth to me; the
persons of the elect, and all that belongs to them; all their services, all
their interests. As all that he has is theirs, so all that they have
is his, and he speaks of them as his all: they were given him in full
recompense of his undertaking. Not only all persons, but all things, are
gathered together in Christ (Eph. 1:10 ) and reconciled, Col. 1:20 . The giving of the chosen remnant to
Christ is spoken of (v. 39) as a thing done; he hath
given them. Here it is spoken of as a thing in the
doing; he giveth them; because, when the first begotten was
brought into the world, it should seem, there was a renewal of the grant;
see Heb. 10:5 , etc. God was now about to give
him the heathen for his inheritance (Ps. 2:8 ),
to put him in possession of the desolate heritages (Isa. 49:8 ), to divide him a portion
with the great, Isa. 53:12 . And though the Jews,
who saw him, believed not on him, yet these (saith he)
shall come to me; the other sheep, which are not of this fold, shall
be brought, ch. 10:15, ch. 10:16 .
See Acts. 13:45-48 . (b. ) The effect of it
secured: They shall come to me. This is not in the nature of
a promise, but a prediction, that as many as were in the
counsel of God ordained to life shall be brought to life by being brought to
Christ. They are scattered, are mingled among the nations, yet none
of them shall be forgotten; not a grain of God’s corn shall be lost, as is
promised, Amos. 9:9 . They are by
nature alienated from Christ, and averse to him, and
yet they shall come. As God’s omniscience is engaged for the
finding of them all out, so is his omnipotence for the bringing of them all in.
Not, They shall bedriven, to me, but, They shall come freely, shall be
made willing. Secondly, He hereacquaints us how it
shall be done. How shall those who are given to Christ be brought to him? Two
things are to be done in order to
it:—a. Their understandings shall beenlightened; this is
promised, v. 45, v. 46.
It is written in the prophets, who spoke of these things before, And they
shall be all taught of God; this we find, Isa. 54:13 , and Jer. 31:34. They shall all know
me. Note,(a. ) In order to our believing in Jesus
Christ, it is necessary that we be taught of God; that is,
[a. ] That there be a divine revelation made to us, discovering
to us both what we are to believe concerning Christ and why we are to believe
it. There are some things which even nature teaches, but to
bring us to Christ there is need of a higher light. [b. ] That there be a divine
work wrought in us, enabling us to understand and receive these revealed
truths and the evidence of them. God, in giving us reason, teaches us more than
the beasts of the earth; but in giving us faith he teaches more than
the natural man. Thus all the church’s children, all that
are genuine, are taught of God; he hath undertaken their
education.(b. ) It follows then, by way of inference from this,
that every man that has heard and learned of the Father
comes to Christ, v. 45. [a. ] It is here implied that none will
come to Christ but those that have heard and learned of the
Father. We shall never be brought to Christ but under a divine conduct;
except God by his grace enlighten our minds, inform our judgments, and rectify
our mistakes, and not only tell us that we may hear, but
teach us, that we may learn the truth as it is in Jesus, we shall
never be brought to believe in Christ. [b. ] That this divine
teaching does so necessarily produce the faith of God’s
elect that we may conclude that those who do notcome to Christ have
never heard nor learned of the Father; for, if they had,
doubtless they would have come to Christ. In vain do men pretend to
be taught of God if they believe not in Christ, for he teaches no
other lesson, Gal. 1:8, Gal. 1:9 .
See how God deals with men as reasonable creatures, draws them with
the cords of a man, opens the understanding first, and then by that,
in a regular way, influences the inferior faculties; thus he comes in by the
door, but Satan, as a robber, climbs up another way. But lest any should dream
of a visible appearance of God the Father to the children of men (to teach them
these things), and entertain any gross conceptions about hearing and learning
of the Father, he adds (v. 46): Not that any man hath seen
the Father; it is implied, nor can see him, with bodily
eyes, or may expect to learn of him as Moses did, to whom he spoke face to
face;but God, in enlightening men’s eyes and teaching them, works in a
spiritual way. The Father of spirits hath access to, and influence upon, men’s
spirits, undiscerned. The Father of spirits hath access to, and influence upon,
men’s spirits, undiscerned. Those that have not seen his face have felt his
power. And yet there is one intimately acquainted with the Father, he who
is of God, Christ himself, he hath seen the Father, ch. 1:18 . Note,First, Jesus Christ is of
God in a peculiar manner, God of God, light of light; not only sent of God, but
begotten of God before all worlds. Secondly, It is the prerogative of
Christ to have seen the Father, perfectly to know him and his
counsels. Thirdly, Even that illumination which is preparative to
faith is conveyed to us through Christ. Those thatlearn of the
Father, forasmuch as they cannot see him themselves, must learn of Christ,
who alone hath seen him. As all divine discoveries are made through Christ, so
through him all divine powers are exerted.b. Their wills shall be bowed. If
the soul of man had now its original rectitude there needed no more to
influence the will than the illumination of the understanding; but in the
depraved soul of fallen man there is a rebellion of the will against the right
dictates of the understanding; a carnal mind, which
is enmity itself to the divine light and law. It is therefore
requisite that there be a work of grace wrought upon the will, which is here
called drawing, (v. 44): No man can come to me except the
Father, who hath sent me, draw him. The Jews murmured at the doctrine of
Christ; not only would not receive it themselves, but were angry that others
did. Christ overheard their secret whisperings, and said (v. 43), "Murmur not among
yourselves; lay not the fault of your dislike of my doctrine one upon
another, as if it were because you find it generally distasted; no, it is owing
to yourselves, and your own corrupt dispositions, which are such as amount to
a moral impotency; your antipathies to the truths of God, and
prejudices against them, are so strong that nothing less than a divine power
can conquer them.’’ And this is the case of all mankind: "No man can
come to me, can persuade himself to come up to the terms of the
gospel, except the Father, who hath sent me, draw him,’’ v. 44. Observe, (a. ) The nature of the work:
It is drawing, which denotes not a force put upon the will,
whereby of unwilling we are made willing, and a new bias is given to the soul,
by which it inclines to God. This seems to be more than a moral
suasion, for by that it is in the power to draw; yet it is not
to be called a physical impulse, for it lies out of the road
ofnature; but he that formed the spirit of man within
him by his creating power, and fashions the hearts of men by his
providential influence, knows how to new-mould the soul, and to alter its bent
and temper, and make it conformable to himself and his own will, without doing
any wrong to its natural liberty. It is such a drawing as works not only
a compliance,but a cheerful compliance, a complacency: Draw
us, and we will run after thee. (b. ) The necessity of
it: No man, in this weak and helpless state, can come to Christ
without it. As we cannot do any natural action without the
concurrence of common providence, so we cannot do any action morally
good without the influence of special grace, in which thenew
man lives, and moves, and has its being, as much as the mere
man has in the divine providence. (c. ) The author of it:
The Father who hath sent me. The Father, having sent Christ, will succeed
him, for he would not send him on a fruitless errand. Christ having undertaken
to bring souls to glory, God promised him, in order thereunto, to bring them to
him, and so to give him possession of those to whom he had given him a right.
God, having by promise given the kingdom of Israel to David, did at
length draw the hearts of the people to him; so, having sent Christ
to save souls, he sends souls to him to be saved by him. (d. ) The crown
and perfection of this work: And I will raise him up at the last day.This
is four times mentioned in this discourse, and doubtless it includes all the
intermediate and preparatory workings of divine grace. When he raises them
up at the last day, he will put the last hand to his
undertaking, will bring forth the topstone. If he undertakes this,
surely he can do any thing, and will do every thing that is necessary
in order to do it. Let our expectations be carried out towards a happiness
reserved for thelast day, when all the years of time shall be fully
complete and ended.4. Christ, having thus spoken of himself as the bread
of life, and of faith as the work of God, comes more
particularly to show what of himself is this bread, namely, his
flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of
food. Observe, here, thepreparation of this food: The bread that I
will give is my flesh (v. 51), the flesh of the Son of man and
his blood, v. 53. His flesh is meat indeed, and his blood
is drink indeed, v. 55. observe, also, the participation of
this food: We must eat the flesh of the Son of man and drink his
blood (v. 53); and again (v. 54), Whoso
eateth my flesh and drinketh my blood;and the same words (v. 56, v. 57),
he that eateth me. This is certainly a parable or figurative
discourse, wherein the actings of the soul upon things spiritual and divine are
represented by bodily actions about things sensible, which made the truths of
Christ more intelligible to some, and less so to others, Mk. 4:11-12 . Now,(1.) Let us see how this discourse
of Christ was liable to mistake and misconstruction, that men might see,
and not perceive. [1.] It was misconstrued by the
carnal Jews, to whom it was first delivered (v. 52): They strove among
themselves; they whispered in each other’s ears their
dissatisfaction: How can this man give us his flesh to eat? Christ
spoke (v. 51) of giving his flesh for us, to
suffer and die; but they, without due consideration, understood it of his
giving it to us, to be eaten, which gave occasion to Christ to tell
them that, however what he said was otherwise intended, yet even that also
of eating of his flesh was no such absurd thing (if rightly
understood) as prima facie—in the first instance, they took it to be.
[2.] It has been wretchedly misconstrued by the church of Rome for the support
of their monstrous doctrine of transubstantiation, which gives the lie to our
senses, contradicts the nature of a sacrament, and overthrows all convincing
evidence. They, like these Jews here, understand it of a corporal and carnal
eating of Christ’s body, like Nicodemus, ch. 3, 4. The Lord’s supper was not
yet instituted, and therefore it could have no reference to that; it is
a spiritual eating and drinking that is here spoken of, not a sacramental. [3.]
It is misunderstood by many ignorant carnal people, who hence infer that, if
they take the sacrament when they die, they shall certainly go to heaven,
which, as it makes many that are weak causelessly uneasy if they want it, so it
makes many that are wicked causelessly easy if they have it. Therefore,(2.) Let
us see how this discourse of Christ is to be understood.[1.] What is meant by
the flesh and blood of Christ. It is called (v. 53),The flesh of the Son of man, and his
blood, his as Messiah and Mediator: the flesh and blood which
he assumed in his incarnation (Heb. 2:14 ),
and which he gave up in hisdeath and suffering: my flesh
which I will give to be crucified and slain. It is said to begiven
for the life of the world, that is, First, Instead of
the life of the world, which wasforfeited by sin, Christ gives
his own flesh as a ransom or counterprice. Christ was our bail, bound body
for body (as we say), and therefore his life must go
for ours, that ours may be spared. Here am I, let these go their
way. Secondly, In order to the life of the world, to purchase
a general offer of eternal life to all the world, and
the specialassurances of it to all believers. So that the flesh and
blood of the Son of man denote the
Redeemer incarnate and dying; Christ and him
crucified, and the redemption wrought out by him, with all the precious
benefits of redemption: pardon of sin, acceptance with God, the adoption of
sons, access to the throne of grace, the promises of the covenant, and eternal
life; these are called the flesh and blood of Christ, 1. Because they
are purchased by his flesh and blood, by the breaking of his body, and shedding
of his blood. Well may the purchased privileges be denominated from the price
that was paid for them, for it puts a value upon them; write upon
them pretium sanguinis—the price of blood. 2. Because they are meat
and drink to our souls. Flesh with the blood was prohibited (Gen. 9:4 ), but the privileges of the gospel are
as flesh and blood to us, prepared for the nourishment of our souls. He had
before compared himself to bread, which is necessary food; here
toflesh, which is delicious. It is a feast of fat things, Isa. 25:6 . The soul is satisfied with Christ
as with marrow and fatness, Ps. 63:5 .
It is meat indeed, and drink indeed; truly so,that is
spiritually; so Dr. Whitby; as Christ is called the true
vine; or truly meat, in opposition to the shows and shadows with
which the world shams off those that feed upon it. In Christ and his gospel
there is real supply, solid satisfaction; that is meat
indeed, and drink indeed, which satiates and replenishes, Jer. 31:25, Jer. 31:26 .[2.] What is meant by eating this
flesh and drinking this blood, which is so necessary
and beneficial; it is certain that is means neither more nor less than
believing in Christ. As we partake of meat and drink by eating and drinking, so
we partake of Christ and his benefits by faith: and believing in
Christ includes these four things, which eating and
drinking do:—First, It implies an appetite to Christ. This
spiritual eating and drinking begins
with hungering andthirsting (Mt. 5:6 ),
earnest and importunate desires after Christ, not willing to take up with any
thing short of an interest in him: "Give me Christ or else I
die.’’ Secondly, Anapplication of Christ to ourselves.
Meat looked upon will not nourish us, but meat fed
upon, and so made our own, and as it were one with
us. We must so accept of Christ as to appropriate him to
ourselves: my Lord, and my God, ch. 20:28 . Thirdly, A delight in
Christ and his salvation. The doctrine of Christ crucified must be meat
and drink to us, most pleasant and delightful. We must feast upon the
dainties of the New Testament in the blood of Christ, taking as great
a complacency in the methods which Infinite Wisdom has taken to redeem and save
us as ever we did in the most needful supplies or grateful delights of
nature. Fourthly, A derivation of nourishment from him and
a dependence upon him for the support and comfort of our spiritual life, and
the strength, growth, and vigour of the new man. To feed upon
Christ is to do all in his name, in union with him, and by
virtue drawn from him; it is to live upon him as we do upon our meat. How our
bodies are nourished by our food we cannot describe, but that they are so we
know and find; so it is with this spiritual nourishment. Our Saviour was so
well pleased with this metaphor (as very significant and expressive) that, when
afterwards he would institute some outward sensible signs, by which to
represent our communicating of the benefits of his death, he chose
those of eating and drinking, and made
them sacramental actions.(3.) Having thus explained the general
meaning of this part of Christ’s discourse, the particulars are reducible to
two heads:—[1.] The necessity of our feeding upon Christ(v. 53): Except you eat the flesh of the Son
of man, and drink his blood, you have no life in you. That
is, First, "It is a certain sign that
you have no spiritual life in you if you have
no desire towards Christ, nor delight in him.’’ If the soul
does not hunger and thirst,certainly it does
not live: it is a sign that we are dead indeed if we are dead to such
meat and drink as this. When artificial bees, that by curious springs
were made to move to and fro, were to be distinguished from natural ones
(they say), it was done by putting honey among them, which the natural bees
only flocked to, but the artificial ones minded not, forthey had no life
in them. Secondly, "It is certain that you can have no
spiritual life, unless you derive it from Christ by faith; separated from him
you can do nothing.’’ Faith in Christ is the primum vivens—the first
living principle of grace; without it we have not
the truth ofspiritual life, nor any title to eternal life: our
bodies may as well live without meat as our souls without Christ.[2.]
The benefit and advantage of it, in two
things:—First, We shall beone with Christ, as our bodies are with our
food when it is digested (v. 56): He that eats my flesh, and drinks my
blood, that lives by faith in Christ crucified (it is spoken of as a
continued act), he dwelleth in me, and I in him. By faith we have a
close and intimate union with Christ; he is in us, and we in
him, ch. 17:21-23 ; 1 Jn. 3:24 . Believers dwell in Christ as their stronghold or city of
refuge; Christ dwells in them as the master of the house, to rule it and
provide for it. Such is the union between Christ and believers that he shares
in their griefs, and they share in his graces and joys; he sups with
them upon their bitter herbs, and they with him upon his rich
dainties. It is an inseparable union, like that between the body and
digested food, Rom. 8:35 ; 1 Jn. 4:13 .Secondly, We shall live,shall live
eternally, by him, as our bodies live by our food.a. We
shall live by him (v. 57):As the living Father hath sent me, and I
live by the Father, so he that eateth me, even he shall live by
me. We have here the series and order of the divine life. (a. ) God
is theliving Father, hath life in and of himself. I am that I
am is his name for ever. (b. ) Jesus Christ, as Mediator,
lives by the Father; he has life in himself ch. 5:26 ), but he has it of the Father. He that
sent him, not only qualified him with that life which was necessary to so great
an undertaking, but constituted him the treasury of divine life to us; he
breathed into the second Adam the breath of spiritual lives, as into the first
Adam the breath of natural lives. (c. ) True believers receive this divine
life by virtue of their union with Christ, which is inferred from the union between
the Father and the Son, as it is compared to it,ch. 17:21 .
For therefore he that eateth me, or feeds on me, even he
shall live by me:those that live upon Christ shall
live by him. The life of believers is had from Christch. 1:16 ); it is hid with Christ (Col. 3:4 ), we live by him as the
members by the head, the branches by the root; because he lives, we shall live
also.b. We shall live eternally by him (v. 54): Whoso eateth my flesh, and drinketh my
blood, as prepared in the gospel to be the food of souls, he hath
eternal life, he hath it now, as v. 40.
He has that in him which is eternal life begun; he has the earnest and
foretaste of it, and the hope of it; he shall livefor ever, v. 58. His happiness shall run parallel with the
longest line of eternity itself.Verses 60-71 We
have here an account of the effects of Christ’s discourse. Some were offended
and others edified by it; some driven from him and others brought
nearer to him.I. To some it was a savour of death unto
death; not only to the Jews, who were professed enemies to him and his
doctrine, but even to many of his disciples, such as were
disciplesat large, who were his frequent hearers, and followed
him in public; a mixed multitude, like those among Israel, that began
all the discontents. Now here we have,1. Their murmurings at the doctrine they
heard (v. 60): This is a hard saying, who can
hear it? (1.) They do not like it themselves: "What stuff is
this? Eat the flesh, and drink the blood, ofthe Son of man! If it is
to be understood figuratively, it is not intelligible; if literally, not
practicable. What! must we turn cannibals? Can we not be religious, but we must
be barbarous?’’ Si Christiani adorant quod comedunt (said
Averroes), sit anima mea cumphilosophis—If Christians adore what they eat,
my mind shall continue with the philosophers. Now, when they found it a
hard saying, if they had humbly begged of Christ to have declared unto
them this parable, he would have opened it, and their understandings too;
for the meek will he teach his way. But they were not willing to
have Christ’s sayings explained to them, because they would not
lose this pretence for rejecting them—that they were hard
sayings. (2.) They think it impossible that any one else should like
it: "Who can hear it? Surely none can.’’ Thus the scoffers at
religion are ready to undertake that all the intelligent part of mankind concur
with them. They conclude with great assurance that no man of
sense will admit the doctrine of Christ, nor any man of
spirit submit to his laws. Because they cannot bear to be
so tutored, so tied up, themselves, they think none else
can: Who can hear it? Thanks be to God, thousands
have heard these sayings of Christ, and have found them not only
easy, but pleasant, as their necessary food. 2. Christ’s
animadversions upon their murmurings.(1.) He well enough knew their
murmurings, v. 61. Their cavils were secret in their own
breasts, or whispered among themselves in a corner. But, [1.]
Christ knew them; he saw them, he heard them. Note, Christ takes
notice not only of the bold and open defiances that are done to his
name and glory by daring sinners, but of the secret slights that are
put upon his doctrine by carnal professors; he knows that which the fool
saith in his heart, and cannot for shame speak out; he observes
how his doctrine is resented by those to whom it
is preached; who rejoice in it, and who murmur at
it; who are reconciled to it, and bow before it, and who quarrel with it, and
rebel against it, though ever so secretly. [2.] He knew it in
himself, not by any information given him, nor any external indication of the
thing, but by his own divine omniscience. He knew it not as the prophets, by
a divine revelation made to him (that which the prophets desired to
know was sometimes hid from them, as 2 Ki. 4:27 ), but by a divine knowledge in him. He is
that essential Word thatdiscerns the thoughts of the heart, Heb. 4:12, Heb. 4:13 .
Thoughts are words to Christ; we should therefore take heed not only what we
say and do, but what we think.(2.) He well enough knew how to answer
them: "Doth this offend you? Is this a stumbling-block to you?’’
See how people by their own wilful mistakes create offences to themselves: they
take offence where there is none given, and even make it where there is nothing
to make it of. Note, We may justly wonder that so much offence should be taken
at the doctrine of Christ for so little cause. Christ speaks of it here with
wonder: "Doth this offend you?’’Now, in answer to those who
condemned his doctrine as intricate and obscure (Si non vis
intelligi, debes negligi —If you are unwilling to be understood, you ought
to be neglected),[1.] He gives them a hint of his ascension into heaven, as
that which would give an irresistible evidence of the truth of his doctrine (v. 62): What and if you shall see the Son
of man ascend up where he was before? And what
then? First, "If I should tell you of that, surely it would much
more offend you, and you would think my pretensions too high indeed. If this be
so hard a saying that you cannot hear it, how will you digest it when I tell you
of my returning to heaven, whence I came down?’’ See ch. 3:12 . Those who stumble at smaller
difficulties should consider how they will get over
greater. Secondly, "When you see the Son of man ascend, this
will much more offend you, for then my body will be less capable of being eaten
by you in that gross sense wherein you now understand it;’’ so Dr. Whitby.
Or, Thirdly, "When you see that, or hear it from those that
shall see it, surely then you will be satisfied. You think I take too much upon
me when I say, I came down from heaven, for it was with this that you
quarrelled (v. 42); but will you think so when you see me
return to heaven?’’ If he ascended, certainly
he descended, Eph. 4:9, Eph. 4:10 .
Christ did often refer himself thus to subsequent proofs, as ch. 1:50, ch. 1:51 ;
2:14;Mt. 12:40 Mt. 26:64 .
Let us wait awhile, till the mystery of God shall be finished, and then we
shall see that there was no reason to be offended at any of Christ’s
sayings.[2.] He gives them a general key to this and all such parabolical
discourses, teaching them that they are to be understood spiritually, and not
after a corporal and carnal manner: It is thespirit that quickeneth, the
flesh profiteth nothing, v. 63. As it is in the natural body, the animal
spirits quicken and enliven it, and without these the most nourishing food
would profit nothing (what would the body be the better for bread, if it were
not quickened and animated by the spirit), so it is with the
soul. First, The bare participation of ordinances, unless the Spirit
of God work with them, and quicken the soul by them, profits
nothing; the word and ordinances, if the Spirit works with them, are as
food to a living man, if not, they are as food to a dead man. Even the flesh of
Christ, the sacrifice for sin, will avail us nothing unless the blessed Spirit
quicken our souls thereby, and enforce the powerful influences of his death
upon us, till we by his grace are planted together in the likeness of
it. Secondly, The doctrine of eating Christ’s flesh and drinking his
blood, if it be understood literally, profits nothing, but rather
leads us into mistakes and prejudices; but the spiritual sense or meaning of it
quickens the soul, makes it alive and lively; for so it
follows: The words that I speak unto you, they are spirit, and they are
life. To eat the flesh of Christ! this is a hard saying, but to
believe that Christ died for me, to derive from that doctrine strength and
comfort in my approaches to God, my oppositions to sin and preparations for a
future state, this is the spirit and life of that saying, and,
construing it thus, it is an excellent saying. The reason why
men dislike Christ’s sayings if because they mistake them.
The literal sense of a parable does us no good, we are never the wiser for it,
but the spiritual meaning is instructive. Thirdly, The flesh profits
nothing—those that are in the flesh (so some understand it), that are
under the power of a carnal mind, profit not by Christ’s discourses;
but the Spirit quickeneth —those that have the Spirit, that are
spiritual, are quickened and enlivened by them; for they are received ad
modum recipientis—so as to correspond with the state of the
receiver’s mind. They found fault with Christ’s sayings, whereas the
fault was in themselves; it is only to sensualminds that spiritual things
are senseless and sapless, spiritual
minds relish them; see 1 Co. 2:14, 1 Co. 2:15 .[3.] He gives them an intimation of
his knowledge of them, and that he had expected no better from them,
though they called themselves his disciples, v. 64,v. 65.
Now was fulfilled that of the prophet, speaking of Christ and his doctrine (Isa. 53:1), Who hath believed our report? and
to whom is the arm of the Lord revealed? Both these Christ here takes
notice of.First, They did not believe his report: "There
are some of you who said you would leave all to follow me who
yet believe not;’’ and this was the reason why the word preached
did not profit them, because it was not mixed with faith,Heb. 4:2 . They did not believe him to be the
Messiah, else they would have acquiesced in the doctrine he preached, and not
have quarrelled with it, though there were some things in it dark, and
hard to be understood. Oportet discentum credere—Young beginners in
learning must take things upon their teacher’s word. Note, 1. Among those
who are nominal Christians, there are many who are real
infidels. 2. The unbelief of hypocrites, before it discovers itself to the
world, is naked and open before the eyes of Christ. He knew from the
beginning who they were of the multitudes that followed him
thatbelieved, and who of the twelve should betray him; he knew from
the beginning of their acquaintance with him, and attendance on him, when
they were in the hottest pang of their zeal, who were sincere, as
Nathanael ch. 1:47 ), and who were not. Before they
distinguished themselves by an overt act, he could infallibly
distinguish who believed and who did not, whose love
was counterfeit and whose cordial. We may gather hence,
(1.) That the apostasy of those who have long made a plausible profession of religion
is a certain proof of their constant hypocrisy, and that from
the beginning they believed not,but is not a proof of the possibility of
the total and final apostasy of any true believers: such revolts are not to be
called the fall of real saints, but the discovery of pretended ones; see 1 Jn. 2:19 . Stella cadens non stella fuit—The
star that falls never was a star.(2.) That it is Christ’s prerogative
to know the heart; he knows who they are that believe not, but
dissemble in their profession, and yet continues them room in his church, the
use of his ordinances, and the credit of his name, and does not discover them
in this world, unless they by their own wickedness discover themselves; because
such is the constitution of his visible church, and the discovering day is yet
to come. But, if we pretend to judge men’s hearts, we step into Christ’s
throne, and anticipate his judgment. We are often deceived in men, and see
cause to change our sentiments of them; but this we are sure of, that Christ
knows all men, and his judgment is according to
truth.Secondly, The reason why they did not believe his report was because
the arm of the Lord was not revealed to them (v. 65): Therefore said I unto you that no man
can come to me, except it be given unto him of my Father; referring
to v. 44. Christ therefore could not but know who
believed and who did not, because faith is the gift and work of God, and all
his Father’s gifts and works could not but be known to him, for they all passed
through his hands. There he had said that none could come to him, except
the Father draw him; here he saith, except it be given him of my
Father, which shows that God draws souls by giving them grace
and strength, and a heart to come, without which, such is the moral impotency
of man, in his fallen state, that he cannot come. 3. We have here
their final apostasy from Christ hereupon: From that time many of
his disciples went back, and walked no more with him, v. 66. When we admit into our minds hard thoughts
of the word and works of Christ, and conceive a secret dislike, and are willing
to hear insinuations tending to their reproach, we are then entering into
temptation; it is as the letting forth of water; it is looking
back, which, if infinite mercy prevent not, will end in drawing
back;therefore Obsta principiis—Take heed of the beginnings of
apostasy. (1.) See here thebacksliding of these disciples. Many of
them went back to their houses, and families, and callings, which they had
left for a time to follow him; went back, one to his farm and another
to his merchandise; went back, as Orpah did, to their people, and to
their gods,Ruth. 1:15 . They had entered themselves in
Christ’s school, but they went back, did not only play truant for
once, but took leave of him and his doctrine for ever. Note, The apostasy of
Christ’s disciples from him, though really a strange thing, yet has been such a
common thing that we need not be surprised at it. Here were many that went
back. It is often so; when some backslide many backslide with them; the
disease is infectious. (2.) The occasion of this backsliding: From
that time, from the time that Christ preached this comfortable
doctrine, that he is the bread of life, and that those who by faith
feed upon him shall live by him (which, one would think,
should have engaged them to cleave more closely to
him)—from that time they withdrew. Note, The corrupt and wicked heart
of man often makes that an occasion of offence which is indeed matter of the
greatest comfort. Christ foresaw that they would thus take offence at what he
said, and yet he said it. That which is the undoubted word and truth of Christ
must be faithfully delivered, whoever may be offended at it. Men’s humours must
be captivated to God’s word, and not God’s word accommodated to men’s humours.
(3.) The degree of their apostasy: They walked no more with
him, returned no more to him and attended no more upon his ministry. It is
hard for those who have been once enlightened, and have tasted
the good word of God, if theyfall away, to renew them again to
repentance, Heb. 6:4-6 .II. This discourse was to others
a savour of life unto life. Many went back, but, thanks be to God,
all did not; even then thetwelve stuck to him. Though the faith of
some be overthrown, yet the foundation of God stands
sure. Observe here,1. The affectionate question which Christ put to the
twelve (v. 67): Will you also go away? He saith
nothing to those who went back. If the unbelieving depart, let them
depart; it was no great loss of those whom he
never had;lightly come, lightly go; but he takes this occasion to speak to
the twelve, to confirm them, and by trying their stedfastness the more to fix
them: Will you also go away? (1.) "It is at your
choice whether you will or no; if you will forsake me, now is the time,
when so many do: it is an hour of temptation; if you will go back, go now.’’
Note, Christ will detain none with him against their wills; his soldiers are
volunteers, not pressed men. The twelve had now had time enough to try how they
liked Christ and his doctrine, and that none of them might afterwards say that
they were trepanned into discipleship, and if it were to do again they would
not do it, he here allows them a power of revocation, and leaves them at their
liberty; as Jos. 24:15 ; Ruth. 1:15 . (2.) "It is at your peril if you do go
away.’’ If there was any secret inclination in the heart of any of them to
depart from him, he stops it with this awakening question, "Wilt you
also go away? Think not that you hang at as loose an end as they did, and
may go away as easily as they could. They have not been so intimate with me as
you have been, nor received so many favours from me; they are gone, but
willyou also go? Remember your character, and say, Whatever others do, we
will never go away. Should such a man as I flee?’’ Neh. 6:11 . Note, The nearer we have been to
Christ and the longer we have been with him, the more engagements we have laid
ourselves under to him, the greater will be our sin if we desert him. (3.)
"I have reason to think you will not. Will you go away? No, I
have faster hold of you than so; I hope better things of you (Heb. 6:9 ), for you are they that
have continued with me,’’ Lu. 22:28 .
When the apostasy of some is a grief to the Lord Jesus, the constancy of others
is so much the more his honour, and he is pleased with it accordingly. Christ
and believers know one another too well to part upon every displeasure.2. The
believing reply which Peter, in the name of the rest, made to this
question, v. 68, v. 69.
Christ put the question to them, as Joshua put Israel to their choice whom they
would serve, with design to draw out from them a promise to adhere to him, and
it had the like effect. Nay, but we will serve the Lord, Peter
was upon all occasions the mouth of the rest, not so much because he
had more of his Master’s ear than they, but because he had more tongue of his
own; and what he said was sometimes approved and sometimes reprimanded (Mt. 16:17, Mt. 16:23 )—the
common lot of those who are swift to speak. This here was well said, admirably
well; and probably he said it by the direction, and with the express assent, of
his fellow-disciples; at least he knew their mind, and spoke the sense of them
all, and did not except Judas, for we must hope the best.(1.) Here is a good
resolution to adhere to Christ, and so expressed as to intimate that they would
not entertain the least thought of leaving him:"Lord, to whom shall we
go? It were folly to go from thee, unless we knew where to better
ourselves; no, Lord, we like our choice too well to change.’’ Note, Those who
leave Christ would do well to consider to whom they will go, and whether they
can expect to find rest and peace any where but in him. See Ps. 73:27, Ps. 73:28 ; Hos. 2:9 . "Whither shall we
go? Shall we make our court to the world? It will
certainly deceive us. Shall we return to sin? It will
certainly destroy us. Shall we leave the fountain of living
waters for broken cisterns?’’ The disciples resolve to continue
their pursuit of life and happiness, and will have a guide to it, and will
adhere to Christ as their guide, for they can never have a better. "Shall
we go to the heathen philosophers, and become their disciples? They are become
vain in their imaginations, and, professing themselves to be wise in other
things, are become fools in religion. Shall we go to the scribes and Pharisees,
and sit at their feet? What good can they do us who have made void the
commandments of God by their traditions? Shall we go to Moses? He will send us
back again to thee. Therefore, if ever we find the way to happiness, it must be
in following thee.’’ Note, Christ’s holy religion appears to great advantage
when it is compared with other institutions, for then it will be seen how far
it excels them all. Let those who find fault with this religion find a better
before they quit it. A divine teacher we must have; can we find a better than
Christ? A divine revelation we cannot be without; if the scripture be not such
a one, where else may we look for it?(2.) Here is a good reason for this
resolution. It was not the inconsiderate resolve of a blind affection, but the
result of mature deliberation. The disciples were resolved never to go away from
Christ,[1.] Because of the advantage they promised themselves by
him: Thou hast the words of eternal life. They themselves did
not fully understand Christ’s discourse, for as yet the doctrine of the cross
was a riddle to them; but in the general they were satisfied that he had
the words of eternal life, that is, First,That the word of his
doctrine showed the way to eternal life, set it before us, and
directed us what to do, that we might inherit it. Secondly, That the
word of his determination must confer eternal life. His having
the words of eternal life is the same with his having power to give
eternal life to as many as were given him, ch. 17:2 .
He had in the foregoing discourse assured eternal life to his
followers; these disciples fastened upon this plain saying, and therefore
resolved to stick to him, when the others overlooked this, and fastened upon
the hard sayings, and therefore forsook him. Though we cannot account
for every mystery, every obscurity, in Christ’s doctrine, yet we know, in the
general, that it is the word of eternal life, and therefore must live and die
by it; for if we forsake Christ we forsake our own mercies. [2.]
Because of the assurance they had concerning him (v. 69):We believe, and are sure, that thou art
that Christ. if he be the promised Messiah, he must bring in an
everlasting righteousness (Dan. 9:24 ),
and therefore has the words of eternal life, for righteousness
reigns to eternal life, Rom. 5:21 .
observe, First, Thedoctrine they believed: that this Jesus was
the Messiah promised to the fathers and expected by them, and that he was not a
mere man, but the Son of the living God, the same to whom God had
said, Thou art my Son, Ps. 2:7 .
In times of temptation to apostasy it is good to have recourse to our first
principles, and stick to them; and, if we faithfully abide by that which
is past dispute, we shall be the better able both
to find and tokeep the truth in matters of doubtful
disputation. Secondly, The degree of their faith: it rose
up to a full assurance: We are sure. We have known it by
experience; this is the best knowledge. We should take occasion from others’
wavering to be so much the more established, especially in that which is the
present truth. When we have so strong a faith in the gospel of Christ as boldly
to venture our souls upon it, knowing whom we have
believed, then, and not till then, we shall be willing to venture every
thing else for it.3. The melancholy remark which our Lord Jesus made upon this
reply of Peter’s (v. 70, v. 71):Have
not I chosen you twelve, and one of you is a devil? And the evangelist
tells us whom he meant: he spoke of Judas Iscariot. Peter had
undertaken for them all that they would be faithful to their Master. Now Christ
does not condemn his charity (it is always good to hope the best), but he
tacitly corrects his confidence. We must not be too sure concerning any. God
knows those that are his; we do not. Observe here, (1.) Hypocrites and
betrayers of Christ are no better than devils. Judas not only had a devil,
but he was a devil. One of you is a false
accuser; so diabolos sometimes signifies (2 Tim. 3:3 ); and it is probable that Judas, when
he sold his Master to the chief priests, represented him to them as a bad man,
to justify himself in what he did. But I rather take it as we read it: He
is a devil, a devil incarnate, a fallen apostle, as the devil a fallen
angel. He is Satan, an adversary, an enemy to Christ. He is Abaddon, and
Apollyon, a son of perdition. He was of his father the devil, did his lusts,
was in his interests, as Cain, 1 Jn. 3:12 . Those whose bodies were possessed by the devil are never
called devils (demoniacs, but not devils ); but Judas,
into whose heart Satan entered, and filled it, is called
a devil. (2.) Many that are seeming saints
are real devils. Judas had as fair an outside as many of the
apostles; his venom was, like that of the serpent, covered with a fine skin.
He cast out devils, and appeared an enemy to the devil’s
kingdom, and yet was himself a devil all the while. Not only he will
be one shortly, but he is one now. It is strange, and
to be wondered at; Christ speaks of it with wonder: Have not I? It
is sad, and to be lamented, that ever Christianity should be made a
cloak to diabolism. (3.) The disguises of hypocrites, however they may deceive
men, and put a cheat upon them, cannot deceive Christ, for his piercing eye
sees through them. He can call those devils that call
themselves Christians, like the prophet’s greeting to Jeroboam’s
wife, when she came to him in masquerade (1 Ki. 14:6 ): Come in, thou wife of
Jeroboam. Christ’s divine sight, far better than any double
sight, can see spirits. (4.) There are those who are chosen by Christ to
special services who yet prove false to him: I have chosen you to
the apostleship, for it is expressly said that Judas was not chosen
to eternal life ch. 13:18 ), and yet one of you is a
devil. Note, Advancement to places of honour and trust in the church is no
certain evidence of saving grace. We have prophesied in thy
name. (5.) In the most select societies on this side heaven it
is no new thing to meet with those that are corrupt. Of the twelve that were
chosen to an intimate conversation with an incarnate Deity, as great
an honour and privilege as ever men were chosen to, one was an incarnate
devil. The historian lays an emphasis upon this, that Judas was one
of the twelve that were so dignified and distinguished. Let us not reject
and unchurch the twelve because one of them is a devil, nor say that
they are all cheats and hypocrites because one of them was so; let those that
are so bear the blame, and not those who, while they are undiscovered,
incorporate with them. There is a society within the veil into which no unclean
thing shall enter, a church of first-born, in which are nofalse brethren.
