John 6 commentary

John relates the miracle of feeding the multitude, for its reference to the following discourse. Observe the effect this miracle had upon the people. Even the common Jews expected the Messiah to come into the world, and to be a great Prophet. The Pharisees despised them as not knowing the law; but they knew most of Him who is the end of the law. Yet men may acknowledge Christ as that Prophet, and still turn a deaf ear to him.

Here were Christ's disciples in the way of duty, and Christ was praying for them; yet they were in distress. There may be perils and afflictions of this present time, where there is an interest in Christ. Clouds and darkness often surround the children of the light and of the day. They see Jesus walking on the sea. Even the approaches of comfort and deliverance often are so mistaken, as to become the occasions of fear. 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 Jesus whom thou lovest.” If we have received Christ Jesus the Lord, though the night be dark, and the wind high, yet we may comfort ourselves, we shall be at the shore before long.

Instead of answering the inquiry how he came there, Jesus blamed their asking. The utmost earnestness should be employed in seeking salvation, in the use of appointed means; yet it is to be sought only as the gift of the Son of man. Him the Father has sealed, proved to be God. He declared the Son of man to be the Son of God with power.

Constant exercise of faith in Christ, is the most important and difficult part of the obedience required from us, as sinners seeking salvation. When by his grace we are enabled to live a life of faith in the Son of God, holy tempers follow, and acceptable services may be done. God, even his Father, who gave their fathers that food from heaven to support their natural lives, now gave them the true Bread for the salvation of their souls. Coming to Jesus, and believing on him, signify the same. Christ shows that he is the true Bread; he is to the soul what bread is to the body, nourishes and supports the spiritual life. He is the Bread of God. Bread which the Father gives, which he has made to be the food of our souls. Bread nourishes only by the powers of a living body; but Christ is himself living Bread, and nourishes by his own power. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was. He is the Bread which came down from heaven. It denotes the Divinity of Christ's person and his authority; also, the Divine origin of all the good which flows to us through him. May we with understanding and earnestness say, Lord, evermore give us this Bread.

The discovery of their guilt, danger, and remedy, by the teaching of the Holy Spirit, makes men willing and glad to come, and to give up every thing which hinders applying to him for salvation. The Father's will is, that not one of those who were given to the Son, should be rejected or lost by him. No one will come, till Divine grace has subdued, and in part changed his heart; therefore no one who comes will ever be cast out. The gospel finds none willing to be saved in the humbling, holy manner, made known therein; but God draws with his word and the Holy Ghost; and man's duty is to hear and learn; that is to say, to receive the grace offered, and consent to the promise. None had seen the Father but his beloved Son; and the Jews must expect to be taught by his inward power upon their minds, and by his word, and the ministers whom he sent among them.

The advantage of the manna was small, it only referred to this life; but the living Bread is so excellent, that the man who feedeth on it shall never die. This bread is Christ's human nature, which he took to present to the Father, as a sacrifice for the sins of the world; to purchase all things pertaining to life and godliness, for sinners of every nation, who repent and believe in him.

The flesh and blood of the Son of man, denote the Redeemer in the nature of man; 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 way to the throne of grace, the promises of the covenant, and eternal life. These are called the flesh and blood of Christ, because they are purchased by the breaking his body, and the shedding of his blood. Also, because they are meat and drink to our souls. Eating this flesh and drinking this blood mean believing in Christ. We partake of Christ and his benefits by faith. The soul that rightly knows its state and wants, finds whatever can calm the conscience, and promote true holiness, in the redeemer, God manifest in the flesh. Meditating upon the cross of Christ gives life to our repentance, love, and gratitude. We live by him, as our bodies live by our food. We live by him, as the members by the head, the branches by the root: because he lives we shall live also.

The human nature of Christ had not before been in heaven, but being God and man, that wondrous Person was truly said to have come down from heaven. The Messiah's kingdom was not of this world; and they were to understand by faith, what he had said of a spiritual living upon him, and his fulness. As without the soul of man the flesh is of no value, so without the quickening Spirit of God all forms of religion are dead and worthless. He who made this provision for our souls, alone can teach us these things, and draw us unto Christ, that we may live by faith in him. Let us apply to Christ, thankful that it is declared that every one who is willing to come unto him shall be made welcome.

When we admit into our minds hard thoughts of the words and works of Jesus, we enter into temptation, which, if the Lord in mercy prevent not, will end in drawing back. The corrupt and wicked heart of man often makes that an occasion for offence, which is matter of the greatest comfort. Our Lord had, in the foregoing discourse, promised eternal life to his followers; the disciples fastened on that plain saying, and resolved to cleave to him, when others fastened on hard sayings, and forsook him. Christ's doctrine is the word of eternal life, therefore we must live and die by it. If we forsake Christ, we forsake our own mercies. They believed that this Jesus was the Messiah promised to their fathers, the Son of the living God. When we are tempted to backslide or turn away, it is good to remember first principles, and to keep to them. And let us ever remember our Lord's searching question; Shall we go away and forsake our Redeemer? To whom can we go? He alone can give salvation by the forgiveness of sins. And this alone brings confidence, comfort, and joy, and bids fear and despondency flee away. It gains the only solid happiness in this world, and opens a way to the happiness of the next.

1. Afterwards, Jesus went. Although John was accustomed to collect those actions and sayings of Christ, which the other three Evangelists had omitted, yet in this passage, contrary to his custom, he repeats the history of a miracle which they had related. But he does so for the express purpose of passing from them to Christ’s sermon, which was delivered next day at Capernaum, because the two things were connected; and therefore this narrative, though the other three Evangelists have it in common with him, has this peculiarity, that it is directed to another object, as we shall see. The other Evangelists (Matthew 14:13; Mark 6:32; Luke 9:10) state that this happened shortly after the death of John the Baptist, by which circumstance of time they point out the cause of Christ’s departure; for when tyrants have once imbrued their hands in the blood of the godly, they kindle into greater cruelty, in the same manner as intemperate drinking aggravates the thirst of drunkards. Christ therefore intended to abate the rage of Herod by his absence. He uses the term, Sea of Galilee, as meaning the lake of Gennesareth. When he adds that it was called the Sea of Tiberias, he explains more fully the place to which Christ withdrew; for the whole lake did not bear that name, but only that part of it which lay contiguous to the bank on which Tiberias was situated.

2. And a great multitude followed him. So great ardor in following Christ arose from this, that, having beheld his power in miracles, they were convinced that he was some great prophet, and that he had been sent by God. But the Evangelist here omits what the other three relate, that Christ employed a part of the day in teaching and in healing the sick, and that, when the sun was setting, his disciples requested him to send away the multitudes, (Matthew 14:13, 14; Mark 6:34, 35; Luke 9:11, 12;) for he reckoned it enough to give the substance of it in a few words, that he might take this opportunity of leading us on to the remaining statements which immediately follow.

Here we see, in the first place, how eager was the desire of the people to hear Christ, since all of them, forgetting themselves, take no concern about spending the night in a desert place. So much the less excusable is our indifference, or rather our sloth, when we are so far from preferring the heavenly doctrine to the gnawings of hunger, that the slightest interruptions immediately lead us away from meditation on the heavenly life. Very rarely does it happen that Christ finds us free and disengaged from the entanglements of the world. So far is every one of us from being ready to follow him to a desert mountain, that scarcely one in ten can endure to receive him, when he presents himself at home in the midst of comforts. And though this disease prevails nearly throughout the whole world, yet it is certain that no man will be fit for the kingdom of God until, laying aside such delicacy, he learn to desire the food of the soul so earnestly that his belly shall not hinder him.

But as the flesh solicits us to attend to its conveniences, we ought likewise to observe that Christ, of his own accord, takes care of those who neglect themselves in order to follow him. “Pour le suyvre.” For he does not wait till they are famished, and cry out that they are perishing of hunger, and have nothing to eat, but he provides food for them before they have asked it. We shall perhaps be told that this does not always happen, for we often see that godly persons, though they have been entirely devoted to the kingdom of God, are exhausted and almost fainting with hunger. I reply, though Christ is pleased to try our faith and patience in this manner, yet from heaven he beholds our wants, and is careful to relieve them, as far as is necessary for our welfare; and when assistance is not immediately granted, it is done for the best reason, though that reason is concealed from us.

3. Jesus therefore went up into a mountain. Christ unquestionably sought a place of retirement till the feast of the Passover; and therefore it is said that he sat down on a mountain with his disciples. Such was undoubtedly the purpose which he formed as man; but the purpose of God was different, which he willingly obeyed. Although, therefore, he avoided the sight of men, yet he permits himself to be led by the hand of God as into a crowded theater; for there was a larger assembly of men in a desert mountain than in any populous city, and greater celebrity arose from the miracle than if it had happened in the open market-place of Tiberias We are therefore taught by this example to form our plans in conformity to the course of events, but in such a manner that, if the result be different from what we expected, we may not be displeased that God is above us, and regulates everything according to his pleasure.

5. He saith to Philip. What we here read as having been said to Philip alone, the other Evangelists tell us, was said to all. But there is no inconsistency in this; for it is probable that Philip spoke according to the opinion entertained by all, and, therefore, Christ replies to him in particular; just as John, immediately afterwards, introduces Andrew as speaking, where the other Evangelists attribute the discourse to all alike. Perceiving that they have no conception of an extraordinary remedy, he then arouses their minds, which may be said to be asleep, so that they may, at least, have their eyes open to behold what shall be immediately exhibited to them. The design of all that is alleged by the disciples is, to persuade Christ not to detain the people; and, perhaps, in this respect they consult their private advantage, that a part of the inconvenience may not fall upon themselves. Accordingly, Christ disregards their objections, and proceeds in his design.

7. Two hundred denarii. As the denarius, according to the computation of Budaeus, is equal to four times the value of a carolus and two deniers of Tours, this sum amounts to thirty-five francs, or thereby. The value of the old French coins passed through so many changes, that all reasoning about them must be involved in uncertainty; but, so far as we have been able to ascertain, the value of a carolus of Tours, in Calvin’s time, was nearly that of a penny sterling, and the denier was the tenth part of it, or nearly a modern centime of Paris. “Four times the carolus, with two deniers,” would thus be 4 and 1/5 pence sterling, and, multiplying that by 200, we have three pounds, ten shillings. Again, taking the franc (as Cotgrave rates it) at two shillings, 35 francs are also equal to three pounds, ten shillings. This is, at least, a curious coincidence, and the reader may compare it with a computation made from the livre Parisis, (Harmony, volume 2, page 234, n. 2.) It would appear, however, that Budaeus and Calvin had estimated the denarius at little more than half its real value, which was sevenpence halfpenny sterling, taking silver at five shillings per ounce; so that two hundred denarii would be equal to six pounds, five shillings sterling. — Ed. If you divide this sum among five thousand men, each hundred of them will have less than seventeenpence sterling “Quatorze (fourteen) sols Tournois.” According to Cotgrave, the sol Tournois is the tenth part of our shilling, or one part in six better than our penny.” — Ed. If we now add about a thousand of women and children, it will be found that Philip allots to each person about the sixth part of an English penny, “Sesquituronicum;” — “un denier Tournois et maille;” — “one and a half denier of Tours.” to buy a little bread But, as usually happens in a great crowd, he probably thought that there was a greater number of people present; and as the disciples were poor and ill supplied with money, Andrew intended to alarm Christ by the greatness of the sum, meaning that they were not wealthy enough to entertain so many people.

10. Make the men sit down. That the disciples were not sooner prepared to cherish the hope which their Master held out, and did not remember to ascribe to his power all that was proper, was a degree of stupidity worthy of blame; but no small praise is due to their cheerful obedience in now complying with his injunction, though they know not what is his intention, or what advantage they will derive from what they are doing. The same readiness to obey is manifested by the people; for, while they are uncertain about the result, they all sit down as soon as a single word of command has been pronounced. And this is the trial of true faith, when God commands men to walk, as it were, in darkness. For this purpose let us learn not to be wise in ourselves, but, amidst great confusion, still to hope for a prosperous issue, when we follow the guidance of God, who never disappoints his own people.

11. After having given thanks. Christ has oftener than once instructed us by his example that, whenever we take food, we ought to begin with prayer. For those things which God has appointed for our use, being evidences of his infinite goodness and fatherly love towards us, call on us to offer praise to Him; and thanksgiving, as Paul informs us, is a kind of solemn sanctification, by means of which the use of them begins to be pure to us, (1 Timothy 4:4.) Hence it follows, that they who swallow them down without thinking of God, are guilty of sacrilege, and of profaning the gifts of God. And this instruction is the more worthy of attention, because we daily see a great part of the world feeding themselves like brute beasts. When Christ determined that the bread given to the disciples should grow among their hands, we are taught by it that God blesses our labor when we are serviceable to each other.

Let us now sum up the meaning of the whole miracle. It has this in common with the other miracles, that Christ displayed in it his Divine power in union with beneficence, It is also a confirmation to us of that statement by which he exhorts us to seek the kingdom of God, promising that all other things shall be added to us, (Matthew 6:33.) For if he took care of those who were led to him only by a sudden impulse, how would he desert us, if we seek him with a firm and steady purpose? True, indeed, he will sometimes allow his own people, as I have said, to suffer hunger; but he will never deprive them of his aid; and, in the meantime, he has very good reasons for not assisting us till matters come to an extremity.

Besides, Christ plainly showed that he not only bestows spiritual life on the world, but that his Father commanded him also to nourish the body. For abundance of all blessings is committed to his hand, that, as a channel, he may convey them to us; though I speak incorrectly by calling him a channel, for he is rather the living fountain flowing from the eternal Father. Accordingly, Paul prays that all blessings may come to us from God the Father, and from the Lord Jesus Christ, in common, (1 Corinthians 1:3;) and, in another passage, he shows that

in all things we ought to give thanks to God the Father, through our Lord Jesus Christ, (Ephesians 5:20.)

And not only does this office belong to his eternal Divinity, but even in his human nature, and so far as he has taken upon him our flesh, “Mesme en son humanite, et entant qu’il a pris nostre chair.” the Father has appointed him to be the dispenser, that by his hands he may feed us. Now, though we do not every day see miracles before our eyes, yet not less bountifully does God display his power in feeding us. And indeed we do not read that, when he wished to give a supper to his people, he used any new means; and, therefore, it would be an inconsiderate prayer, if any one were to ask that meat and drink might be given to him by some unusual method.

Again, Christ did not provide great delicacies for the people, but they who saw his amazing power displayed in that supper, were obliged to rest satisfied with barley-bread and fish without sauce. “De poissons sans sausse.” And though he does not now satisfy five thousand men with five loaves, still he does not cease to feed the whole world in a wonderful manner. It sounds to us, no doubt, like a paradox, that

man liveth not by bread alone, but by the word which proceedeth out of the mouth of God, (Deuteronomy 8:3.)

For we are so strongly attached to outward means, that nothing is more difficult than to depend on the providence of God. Hence it arises that we tremble so much, as soon as we have not bread at hand. And if we consider every thing aright, we shall be compelled to discern the blessing of God in all the creatures which serve for our bodily support; “En toutes creatures qui servent a nostre nouriture.” but use and frequency lead us to undervalue the miracles of nature. And yet, in this respect, it is not so much our stupidity as our malignity that hinders us; for where is the man to be found who does not choose to wander astray in his mind, and to encompass heaven and earth a hundred times, rather than look at God who presents himself to his view?

13. And filled twelve baskets. When four thousand men were fed by seven loaves, Matthew relates that the number of baskets filled with fragments was exactly the same with the number of the loaves, (Matthew 15:37.) Since, therefore, a smaller quantity is sufficient for a greater number of men, and since the quantity left is nearly double, hence we see more clearly of what value is that blessing of God, against the sight of which we deliberately shut our eyes. We ought also to observe, in passing, that though Christ commands them to fill the baskets for illustrating the miracle, yet he likewise exhorts his disciples to frugality, when he says, Gather the fragments which are left, that nothing may be lost; for the increase of the bounty of God ought not to be an excitement to luxury. Let those, therefore, who have abundance, remember that they will one day render an account of their immoderate wealth, if they do not carefully and faithfully apply their superfluity to purposes which are good, and of which God approves.

John 6:14-21

14. Those men, therefore, when they saw the miracle which Jesus had performed, said, This is truly the Prophet who is to come into the world. 15. And when Jesus knew that they would come and take him by force, to make him a king, he again withdrew alone into a mountain. 16. And when it was evening, his disciples went down to the sea. 17. And having entered into a ship, they came across the sea into Capernaum; and it was now dark, and Jesus had not come to them. 18. And the sea arose by means of a great wind that blew. 19. When therefore they had rowed about five-and-twenty or thirty furlongs, they see Jesus walking on the sea; and when he approached the ship, “Ils voyent Jesus cheminant sur la mer, s’approchant de la nasselle, dont ils eurent peur.” — “They see Jesus walking on the sea, and approaching the ship, at which they were afraid.” they were terrified. 20. But he saith to them, It is I, be not terrified. 21. They were willing, therefore, to receive him into the ship; and immediately the ship reached the place to which they were going.

14. Those men, therefore. The miracle appears to have been attended by some advantage, that they acknowledge the author of it to be the Messiah; for Christ had no other object in view. But immediately they apply to a different and improper purpose the knowledge which they have obtained concerning Christ. And it is a fault extremely common among men, to corrupt and pervert his truth by their falsehoods, as soon as he has revealed himself to them; and even when they appear to have entered into the right path, they immediately fall away.

15. To make him a king. When those men intended to give to Christ the title and honor of king, there was some ground for what they did. But they erred egregiously in taking upon themselves the liberty of making a king; for Scripture ascribes this as peculiar to God alone, as it is said,

I have appointed my king on my holy hill of Zion, (Psalm 2:6.)

Again, what sort of kingdom do they contrive for him? An earthly one, which is utterly inconsistent with his person. Hence let us learn how dangerous it is, in the things of God, to neglect His word, and to contrive anything of our own opinion; for there is nothing which the foolish subtlety of our understanding does not corrupt. And what avails the pretense of zeal, when by our disorderly worship we offer a greater insult to God than if a person were expressly and deliberately to make an attack on his glory?

We know how furious were the efforts of adversaries to extinguish the glory of Christ. That violence, indeed, reached its extreme point when he was crucified. But by means of his crucifixion salvation was obtained for the world, “Le salut a este acquis aux hommes;” — “salvation was obtained for men.” and Christ himself obtained a splendid triumph over death and Satan. If he had permitted himself to be now made a king, his spiritual kingdom would have been ruined, the Gospel would have been stamped with everlasting infamy, and the hope of salvation would have been utterly destroyed. Modes of worship regulated according to our own fancy, and honors rashly contrived by men, have no other advantage than this, that they rob God of his true honor, and pour upon him nothing but reproach.

And take him by force. We must also observe the phrase, take by force They wished to take Christ by force, the Evangelist says; that is, with impetuous violence they wished to make him a king, though against his will. If we desire, therefore, that he should approve of the honor which we confer upon him, we ought always to consider what he requires. And, indeed, they who venture to offer to God honors invented by themselves are chargeable with using some sort of force and violence towards him; for obedience is the foundation of true worship. Let us also learn from it with what reverence we ought to abide by the pure and simple word of God; for as soon as we turn aside in the smallest degree, the truth is poisoned by our leaven, so that it is no longer like itself. They learned from the word of God that he who was promised to be the Redeemer would be a king; but out of their own head they contrive an earthly kingdom, and they assign to him a kingdom contrary to the word of God. Thus, whenever we mix up our own opinions with the word of God, faith degenerates into frivolous conjectures. Let believers, therefore, cultivate habitual modesty, lest Satan hurry them into an ardor of inconsiderate and rash zeal, “En une ardeur de zele inconsidere et temeraire.” so that, like the Giants, they shall rush violently against God, who is never worshipped aright but when we receive him as he presents himself to us.

It is astonishing that five thousand men should have been seized with such daring presumption, that they did not hesitate, by making a new king, to provoke against themselves Pilate’s army and the vast power “La grande puissance.” of the Roman empire; and it is certain that they would never have gone so far, if they had not, relying on the predictions of the Prophets, hoped that God would be on their side, and, consequently, that they would overcome. But still they went wrong in contriving a kingdom of which the Prophets had never spoken. So far are they from having the hand of God favorable to aid their undertaking that, on the contrary, Christ withdraws. That was also the reason why wretched men under Popery wandered so long in gross darkness — while God was, as it were, absent — because they had dared to pollute the whole of his worship by their foolish inventions. “Par leurs folles inventions.”

16. His disciples went down. Christ undoubtedly intended to conceal himself until the crowd should disperse. We know how difficult it is to allay a popular tumult. Now, if they had openly attempted to do what they had intended, it would have been no easy matter afterwards to wipe off the stain which had once been fixed upon him. Meanwhile, he spent all that time in prayer, as the other Evangelists (Matthew 14:23; Mark 6:46) relate; probably, that God the Father might repress that folly of the people. On our Savior’s retirement into the mountain to pray, our Author has made very interesting and profitable observations. Harmony of the Evangelists, volume 2, page 237. — Ed. As to his crossing the lake in a miraculous manner, it is intended to profit his disciples by again confirming their faith. The advantage extended still farther; for next day all the people would easily see that he had not been brought thither by a boat or ship, “Par basteau ou navire.” but that he had come by his own power; for they blockaded the shore from which he had to set out, and would scarcely have been drawn away from it, if they had not seen the disciples cross to a different place.

17. It was now dark. John passes by many circumstances which the other Evangelists introduce; such as, that for several hours they struggled with a contrary wind; for it is probable that the storm arose immediately after the night began to come on; and they tell us that Christ did not appear to his disciples till about the fourth watch of the night, (Matthew 14:28; Mark 6:48.) Those who conjecture that they were still about the middle of the lake when Christ appeared to them, because John says that they had then advanced about twenty-five or thirty furlongs, are led into a mistake by supposing that they had sailed to the farther or opposite bank; for Bethsaida, near which town, Luke tells us, the miracle was performed, (Luke 9:10,) and Capernaum, which the ship reached, (John 6:16,) were situated on the same coast.

Pliny, in his fifth book, states that this lake was six miles in breadth, and sixteen in length. Josephus (in the third book of the Wars of the Jews) assigns to it one hundred furlongs in length, and forty in breadth; Our Author quotes inaccurately the measurement given by Josephus, whose words are: “Now this lake of Gennesareth is so called from the country, adjoining to it. Its breadth is forty furlongs, and its length one hundred and forty.” — Wars of the Jews, III. 10. 7. — Ed. and as eight furlongs make one mile, we may easily infer how little the one description differs from the other. So far as relates to the present sailing, my opinion is, that they did not go over so great a space by direct sailing, but through being driven about by the tempest. “Mais estans agitez de tempeste.” However that may be, the Evangelist intended to show that, when Christ presented himself to them, they were in the utmost danger. It may be thought strange that the disciples should be tormented in this manner, while others had nothing to disturb them in sailing; but in this manner the Lord often makes his people fall into alarming dangers, that they may more plainly and familiarly recognize him in their deliverance.

19. They were terrified. The other Evangelists explain the cause of that fear to have been, that they thought that it was an apparition, (Matthew 14:26; Mark 6:49.) Now it is impossible not to be seized with consternation and dread, when an apparition is presented before our eyes; for we conclude that it is either some imposture of Satan, or some bad omen which God sends us. Besides, John here holds out to us, as in a mirror, what kind of knowledge of Christ we may obtain without the word, and what advantage may be reaped from that knowledge. For if he present a simple demonstration of his divinity, we immediately fall into our imaginations, and every person forms an idol for himself instead of Christ. After we have thus wandered in our understanding, this is immediately followed by trembling and a confused terror of heart. But when he begins to speak, we then obtain from his voice clear and solid knowledge, and then also joy and delightful peace dawn upon our minds. For there is great weight in these words:

20. It is I: be not terrified We learn from them that it is in Christ’s presence alone that we have abundant grounds of confidence, so as to be calm and at ease. But this belongs exclusively to the disciples of Christ; for we shall afterwards see that wicked men were struck down by the same words, It is I, (John 18:6.) The reason of the distinction is, that he is sent as a Judge to the reprobate and unbelievers for their destruction; and, therefore, they cannot bear his presence without being immediately overwhelmed. But believers, who know that he is given to them to make propitiation, as soon as they hear his name, which is a sure pledge to them both of the love of God and of their salvation, take courage as if they had been raised from death to life, calmly look at the clear sky, dwell quietly on earth, and, victorious over every calamity, take him for their shield against all dangers. Nor does he only comfort and encourage them by his word, but actually removes also the cause of the terror by allaying the tempest.

John 6:22-25

22. Next day, the multitude standing on the other side of the sea, when they saw that there was no other ship there but only that into which his disciples had entered, and that Jesus had not entered into the ship with his disciples, but that his disciples had gone away alone; 23. And other ships came from Tiberias, near the place where they had eaten bread, after that the Lord had given thanks. 24. When therefore the multitude saw that Jesus was not there, nor his disciples, they also entered into the ships, and came to Capernaum, seeking Jesus. 25. And having found him on the opposite side of the sea, they said to him, Rabbi, when camest thou hither?

22. Next day. Here the Evangelist relates circumstances from which the multitude might conclude that Christ had gone across by divine power. There had been but one ship; they see it go away without Christ; next day, ships come from other places, by which they are conveyed to Capernaum; and there they find Christ. It follows that he must have been conveyed across in a miraculous manner. There is an intricacy and apparent confusion (ἀνακόλουθον) in the words, but still the meaning of them is plain enough; for, in the 22nd verse, John says that there had been but one ship, and that all saw it leave the shore and that place, and that it had not Christ as a passenger; and, in the 23rd verse, he adds that ships came from Tiberias, by which the multitude passed over, which had remained on the shore, blockading, as it were, every outlet, that Christ might not escape.

23. Near the place where they had eaten bread. The meaning of the words is doubtful; for they may be explained, either that Tiberias was near the place where Christ had fed them with five loaves, or that the ships reached the shore which was near and below that place. I approve more highly of the latter exposition; for Bethsaida, near which Luke states that the miracle was performed, is half-way between Tiberias and Capernaum. Accordingly, when ships came down from that place, which was farther up the lake, they sailed along that shore on which the multitude were standing; and there can be no doubt that they came to land for the purpose of taking in passengers.

After that the Lord had given thanks. When John again mentions that Christ gave thanks, it is not a superfluous repetition; for he means that Christ obtained by prayer that those few loaves were sufficient for feeding so many people; and as we are cold and indolent in prayer, he presses upon us the same thing a second time.

25. On the other side of the sea. We have already said that Capernaum was not situated on the opposite shore; for Tiberias is situated on that part of the lake where it is broadest, Bethsaida follows next, and Capernaum lies near the lowest part, not far from where the river Jordan issues from the lake. Now, when John places it on the other side of the lake itself, we must not understand him as if its position were directly across, but because, at the lower extremity, the lake made a large winding, and, on account of the bay that intervened, it was impossible to go by land without a very circuitous journey. The Evangelist therefore says, on the other side of the sea, adopting the mode of expression used by the common people, because the only direct and ordinary mode of conveyance was by a boat.

John 6:26-29

26. Jesus answered them, and said, Verily, verily, I say to you, You seek me, not because you saw miracles, but because you ate of the loaves, and were satisfied. 27. Labour for food, not that which perisheth, but the food which endureth to eternal life, which the Son of man shall give to you; for him hath God the Father sealed. 28. They said therefore to him, What shall we do, that we may work the works of God? 29. Jesus answered and said to them, This is the work of God, that you may believe in him whom he hath sent.

26. Jesus answered them. Christ does not reply to the question put to him, which would have been fitted to show to them his power in having come thither by a miracle. “Ce qui eust este propre pour leur monstrer sa puissance, en ce qu’il estoit la venu par miracle.” But, on the contrary, he chides them for throwing themselves forward without consideration; for they were not acquainted with the true and proper reason of what he did, because they sought in Christ something else than Christ himself. The fault which he complains of in them is, that they seek Christ for the sake of the belly and not of the miracles And yet it cannot be denied that they looked to the miracle; nay more, the Evangelist has already told us that they were excited by the miracles to follow Christ. But because they abused the miracles for an improper purpose, he justly reproaches them with having a greater regard to the belly than to miracles. His meaning was, that they did not profit by the works of God as they ought to have done; for the true way of profiting would have been to acknowledge Christ as the Messiah in such a manner as to surrender themselves to be taught and governed by him, and, under his guidance, to aspire to the heavenly kingdom of God. On the contrary, they expect nothing greater from him than to live happily and at ease in this world. This is to rob Christ of his chief power; for the reason why he was given by the Father and revealed himself to men is, that he may form them anew after the image of God by giving them his Holy Spirit, and that he may conduct them to eternal life by clothing them with his righteousness.

It is of great importance, therefore, what we keep in view in the miracles of Christ; for he who does not aspire to the kingdom of God, but rests satisfied with the conveniences of the present life, seeks nothing else than to fill his belly. In like manner, there are many persons in the present day who would gladly embrace the gospel, if it were free from the bitterness of the cross, and if it brought nothing but carnal pleasures. Nay, we see many who make a Christian profession, that they may live in greater gaiety and with less restraint. Some through the expectation of gain, others through fear, and others for the sake of those whom they wish to please, profess to be the disciples of Christ. In seeking Christ, therefore, the chief point is, to despise the world and

seek the kingdom of God and his righteousness, (Matthew 6:33.)

Besides, as men very generally impose on themselves, and persuade themselves that they are seeking Christ in the best manner, while they debase the whole of his power, for this reason Christ, in his usual manner, doubles the word verily, as if by the oath he intended to bring to light the vice which lurks under our hypocrisy.

27. Labour for food, not that which perisheth. He shows to what object our desires ought to be directed, namely, to eternal life; but because, in proportion as our understandings are gross, we are always devoted to earthly things, for this reason he corrects that disease which is natural to us, before he points out what we ought to do. The simple doctrine would have been, “Labour to have the incorruptible food;” but, knowing that the senses of men are held bound by earthly cares, he first enjoins them to be loosed and freed from those cords, that they may rise to heaven. Not that he forbids his followers to labor that they may procure daily food; but he shows that the heavenly life ought to be preferred to this earthly life, because the godly have no other reason for living here than that, being sojourners in the world, they may travel rapidly towards their heavenly country.

Next, we ought to see what is the present question; for, since the power of Christ is debased by those who are devoted to the belly and to earthly things, he argues what we ought to seek in him, and why we ought to seek it. He employs metaphors adapted to the circumstances in which his sermon was delivered. If food had not been mentioned, he would have said, without a figure, “You ought to lay aside anxiety about the world, and strive to obtain the heavenly life.” But as those men were running to their fodder like cattle, without looking to anything better, “Sans regarder a rien de meilleur.” Christ presents his sermon in a metaphorical dress, and gives the name of food to everything that belongs to newness of life. We know that our souls are fed by the doctrine of the gospel, when it is efficacious in us by the power of the Spirit; and, therefore, as faith is the life of the soul, all that nourishes and promotes faith is compared to food

Which endureth to eternal life. This kind of food he calls incorruptible, and says that it endureth to eternal life, in order to inform us that our souls are not fed for a day, but are nourished in the expectation of a blessed immortality; because the Lord

commences the work of our salvation, that he may perform it till the day of Christ, (Philippians 1:6.)

For this reason we must receive the gifts of the Spirit, that they may be earnests and pledges of eternal life. For, though the reprobate, after having tasted this food, frequently reject it, so that it is not permanent in them, yet believing souls feel that enduring power, when they are made partakers of the power of the Holy Spirit in his gifts, which is not of short duration, but, on the contrary, never fails.

It is a frivolous exercise of ingenuity to infer, as some do, from the word labor or work, that we merit eternal life by our works; for Christ metaphorically exhorts men, as we have said, to apply their minds earnestly to meditation on the heavenly life, instead of cleaving to the world, as they are wont to do; and Christ himself removes every doubt, when he declares that it is he who giveth the food; for what we obtain by his gift no man procures by his own industry. There is undoubtedly some appearance of contradiction in these words; but we may easily reconcile these two statements, that the spiritual food of the soul is the free gift of Christ, and that we must strive with all the affections of our heart to become partakers of so great a blessing.

For him hath God the Father sealed. He confirms the preceding statement, by saying that he was appointed to us for that purpose by the Father. The ancient writers have misinterpreted and tortured this passage, by maintaining that Christ is said to be sealed, because he is the stamp and lively image of the Father. For he does not here enter into abstruse discussions about his eternal essence, but explains what he has been commissioned and enjoined to do, what is his office in relation to us, and what we ought to seek and expect from him. By an appropriate metaphor, he alludes to an ancient custom; for they sealed with signets what they intended to sanction by their authority. Thus Christ — that it may not appear as if he claimed anything of himself, or by private authority “A fin qu’il ne semble que Christ vueille de soy-mesme et d’une authorite privee s’attribuer quelque chose.” — declares that this office was enjoined on him by the Father, and that this decree of the Father was manifested, as if a seal had been engraven on him. It may be summed up thus: As it is not every person who has the ability or the right “Que ce n’est pas une chose facile et commune a chacun.” to feed souls with incorruptible food, Christ appears in public, and, while he promises that he will be the Author of so great a blessing, he likewise adds that he is approved by God, and that he has been sent to men with this mark, which is, as it were, God’s seal or signet “Qui est comme le seau ou cachet de Dieu.”

Hence it follows that the desire of those who shall present their souls to Christ, to be fed by him, will not be disappointed. Let us know, therefore, that life is exhibited to us in Christ, in order that each of us may aspire to it, not at random, but with certainty of success. We are, at the same time, taught that all who bestow this praise on any other than Christ are guilty of falsehood before God. Hence it is evident that the Papists, in every part of their doctrine, are altogether liars; for as often as they invent any means of salvation in the room of Christ, so often do they — by erasing, as it were, the impression which has been made — spoil and deface, with wicked presumption and base treachery, this seal of God, which alone is authentic. That we may not fall into so dreadful a condemnation, let us learn to keep pure and entire for Christ all that the Father has given to him.

28. What shall we do, that we may work the works of God? The multitude understood well enough that Christ had exhorted them to aim at something higher than the conveniences of the present life, and that they ought not to confine their attention to the earth, since God calls them to more valuable blessings. But, in putting this question, they are partly mistaken by not understanding the kind of labor; for they do not consider that God bestows upon us, by the hand of the Son, all that is necessary for spiritual life. First, they ask what they ought to do; and next, when they use the expression, the works of God, they do not understand what they say, and talk without any definite object. “Ils n’entendent point ce qu’ils disent, et parlent sans certain but.” In this manner they manifest their ignorance of the grace of God. And yet they appear here to murmur disdainfully against Christ, as if he were accusing them groundlessly. “Dost thou suppose,” say they, “that we have no solicitude about eternal life? Why, then, dost thou enjoin us to do what is beyond our power?” By the works of God we must understand those which God demands, and of which he approves.

29. The work of God is this. They had spoken of works Christ reminds them of one work, that is, faith; by which he means that all that men undertake without faith is vain and useless, but that faith alone is sufficient, because this alone does God require from us, that we believe For there is here an implied contrast between faith and the works and efforts of men; as if he had said, Men toil to no purpose, when they endeavor to please God without faith, because, by running, as it were, out of the course, they do not advance towards the goal. This is a remarkable passage, showing that, though men torment themselves wretchedly throughout their whole life, still they lose their pains, if they have not faith in Christ as the rule of their life. Those who infer from this passage that faith is the gift of God are mistaken; for Christ does not now show what God produces in us, but what he wishes and requires from us.

But we may think it strange that God approves of nothing but faith alone; for the love of our neighbor ought not to be despised, and the other exercises of religion do not lose their place and honor. So then, though faith may hold the highest rank, still other works are not superfluous. The reply is easy; for faith does not exclude either the love of our neighbor or any other good work, because it contains them all within itself. Faith is called the only work of God, because by means of it we possess Christ, and thus become the sons of God, so that he governs us by his Spirit. So then, because Christ does not separate faith from its fruits, we need not wonder if he make it to be the first and the last. “Proram et puppim,” literally, “stem and stern,” a Latin idiom for the whole. The Author’s French version (ed. 1558) renders the clause, “il ne se faut point esbahir s’il constitue en elle la fin et le commencement;” — “we must not be astonished if he makes it to be the end and the beginning;” and in ed. 1564, it runs thus, “ce n’est pas merveille que la foy est tout ce que Dieu requiert;” — “it is not wonderful that faith is all that God requires.”

That you believe in him whom he hath sent. What is the import of the word believe, we have explained under the Third Chapter. It ought always to be remembered that, in order to have a full perception of the power of faith, we must understand what Christ is, in whom we believe, and why he was given to us by the Father. It is idle sophistry, under the pretext of this passage, to maintain that we are justified by works, if faith justifies, because it is likewise called a work First, it is plain enough that Christ does not speak with strict accuracy, when he calls faith a work, just as Paul makes a comparison between the law of faith and the law of works, (Romans 3:27.) Secondly, when we affirm that men are not justified by works, we mean works by the merit of which men may obtain favor with God. Now faith brings nothing to God, but, on the contrary, places man before God as empty and poor, that he may be filled with Christ and with his grace. It is, therefore, if we may be allowed the expression, a passive work, to which no reward can be paid, and it bestows on man no other righteousness than that which he receives from Christ.

John 6:30-33

30. They said therefore to him, What sign doest thou then, that we may see and believe thee? What dost thou work? “Quelle oeuvre fais-tu?” — “What work doest thou?” 31. Our fathers ate manna in the wilderness, as it is written, He gave them bread of heaven to eat, (Exodus 16:15; Psalm 78:24.) 32. Jesus therefore said to them, Verily, verily, I say to you, Moses gave you not bread from heaven, but my Father giveth you the true bread from heaven. “Moyse ne vous a point donne le pain du ciel; mais mon Pere vous donne le vray pain du ciel.” — “Moses gave you not the bread of heaven; but my Father giveth you the true bread of heaven.” 33. For the bread of God is this which hath come down from heaven, and giveth life to the world.

30. What sign doest thou? This wickedness abundantly proves how truly it is said elsewhere, This wicked generation seeketh a sign, (Matthew 12:39.) They had been at first drawn to Christ by the admiration of his miracles or signs, and afterwards, through amazement at a new sign, they acknowledged Christ to be the Messiah, and, with that conviction, wished to make him a king; but now they demand a sign from him, as if he were a man unknown to them. Whence came such sudden forgetfulness, but because they are ungrateful to God, and, through their own malice, are blind to his power, which is before their eyes? Nor can it be doubted that they treat disdainfully all the miracles which they had already beheld, because Christ does not comply with their wishes, and because they do not find him to be what they imagined him to be. If he had given them expectation of earthly happiness, he would have been highly applauded by them; they would undoubtedly have hailed him as a Prophet, and the Messiah, and the Son of God; but now, because he blames them for being too much addicted to the flesh, they think that they ought not to listen to him any more. And in the present day, how many are there who resemble them! At first, because they promise to themselves that Christ will flatter their vices, they eagerly embrace the gospel, and call for no proof of it; but when they are called to deny the flesh and to bear the cross, then do they begin to renounce Christ and ask whence the gospel came. In short, as soon as Christ does not grant their prayers, he is no longer their Master.

31. Our fathers ate manna in the wilderness. Thus we see that Christ put his finger on the sore, when he told them that they came like brute beasts to fill their belly; for they discover this gross disposition, when they demand a Messiah by whom they are to be fed. And as to the magnificent terms in which they extol the grace of God in the manna, they do this cunningly, in order to bury the doctrine of Christ, by which he condemned them for immoderate desire of corruptible food; for they contrast with it the magnificent title bestowed on the manna, when it is called heavenly bread But when the Holy Spirit bestows on the manna the honorable appellation of the bread of heaven, (Psalm 78:24,) it is not with this intention, as if God fed his people, like a herd of swine, and gave them nothing more valuable; and, therefore, they are without excuse, when they wickedly reject the spiritual food of the soul, which God now offers to them.

32. Verily, verily, I say to you, Moses gave you not bread from heaven. Christ appears to contradict what was quoted from the psalm, but he speaks only by comparison. The manna מן is called the bread of heaven, but it is for the nourishment of the body; but the bread which ought truly and properly to be reckoned heavenly, is that which gives spiritual nourishment to the soul. Christ therefore makes a contrast here between the world and heaven, because we ought not to seek the incorruptible life but in the kingdom of heaven. In this passage, truth is not contrasted with shadows, as is often done elsewhere; but Christ considers what is the true life of man, or, in other words, what it is that makes him different from brute beasts, and excellent among the creatures.

My Father giveth you the true bread from heaven. When he adds these words, the meaning is,” The manna which Moses gave to your fathers did not bring heavenly life, but now heavenly life is truly exhibited to you.” True, it is the Father whom he calls the giver of this bread, but he means that it is given by his own hand. Thus the contrast relates, not to Moses and God, but to Moses and Christ. Now, Christ represents his Father rather than himself as the Author of this gift, in order to procure for himself deeper reverence; as if he had said, “Acknowledge me to be the minister of God, by whose hands he wishes to feed you to eternal life.” But, again, this appears to be inconsistent with the doctrine of Paul, who calls the manna — spiritual food, (1 Corinthians 10:3.) I reply, Christ speaks according to the capacity of those with whom he has to deal, and this is not uncommon in Scripture. We see how variously Paul speaks about circumcision. When he writes about the ordinance, he calls it the seal of faith, (Romans 4:11;) but when he has to contend with false apostles, he calls it rather a seal of cursing, and that by taking it with the qualities which they ascribed to it, and according to their opinion. “Et ce en la prenant avec les qualitez qu’ils luy attribuoyent, et selon leur sens.” Let us consider what was the objection made against Christ, namely, that he did not prove himself to be the Messiah, if he did not supply his followers with bodily food. Accordingly, he does not inquire what it was that was prefigured by the manna, but maintains that the bread with which Moses fed their bellies was not true bread.

33. For the bread of God. Christ reasons negatively from the definition to the thing defined, in this manner: “The heavenly bread is that which hath come down from heaven to give life to the world In the manna there was nothing of this sort; and, therefore, the manna was not the heavenly bread.” But, at the same time, he confirms what he formerly said, namely, that he is sent by the Father, in order that he may feed men in a manner far more excellent than Moses. True, the manna came down from the visible heaven, that is, from the clouds; but not from the eternal kingdom of God, from which life flows to us. And the Jews, whom Christ addresses, looked no higher than that the bellies of their fathers were well stuffed and fattened in the wilderness.

What he formerly called the bread of heaven, he now calls the bread of God; not that the bread which supports us in the present life comes from any other than God, but because that alone can be reckoned the bread of God “Pain de Dieu.” which quickens souls to a blessed immortality. This passage teaches that the whole world is dead to God, except so far as Christ quickens it, because life will be found nowhere else than in him.

Which hath come down from heaven. In the coming down from heaven two things are worthy of observation; first, that we have a Divine life in Christ, because he has come from God to be the Author of life to us; secondly, that the heavenly life is near us,

so that we do not need to fly above the clouds or to cross the sea, (Deuteronomy 30:12, 13; Romans 10:6-8;)

for the reason why Christ descended to us was, that no man could ascend above.

John 6:34-40

34. They said therefore to him, Lord, give us always this bread. 35. Jesus said to them, I am the bread of life; he that cometh to me shall never hunger, and he that believeth in me shall never thirst. 36. But I have told you that you have also seen me and do not believe. 37. All that the Father giveth me shall come to me; and him that cometh to me I will not cast out; 38. For I came down from heaven, not to do my own will, but the will of him who sent me. 39. And this is the will of the Father who sent me, that of all that he hath given me I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him who sent me, that whosoever seeth the Son, and believeth in him, shall have everlasting life, and I will raise him up at the last day.

34. Give us always this bread. There is no doubt that they speak ironically, to accuse Christ of vain boasting, when he said that he was able to give the bread of life. Thus wretched men, while they reject the promises of God, are not satisfied with this evil alone, but put Christ in their room, as if he were chargeable with their unbelief.

35. I am the bread of life. First, he shows that the bread, which they asked in mockery, is before their eyes; and, next, he reproves them. He begins with doctrine, to make it more evident that they were guilty of ingratitude. There are two parts of the doctrine; for he shows whence we ought to seek life, and how we may enjoy it. We know what gave occasion to Christ to use those metaphors; it was because manna and daily food had been mentioned. But still this figure is better adapted to teach ignorant persons than a simple style. When we eat bread for the nourishment of the body, we see more clearly not only our own weakness, but also the power of divine grace, than if, without, bread, God were to impart a secret power to nourish the body itself. Thus, the analogy which is traced between the body and the soul, enables us to perceive more clearly the grace of Christ. For when we learn that Christ is the bread by which our souls must be fed, this penetrates more deeply into our hearts than if Christ simply said that he is our life

It ought to be observed, however, that the word bread does not express the quickening power of Christ so fully as we feel it; for bread does not commence life, but nourishes and upholds that life which we already possess. But, through the kindness of Christ, we not only continue to possess life, but have the beginning of life, and therefore the comparison is partly inappropriate; but there is no inconsistency in this, for Christ adapts his style to the circumstances of the discourse which he formerly delivered. Now the question had been raised, Which of the two was more eminent in feeding men, Moses or Christ himself? This is also the reason why he calls it bread only, for it was only the manna that they objected to him, and, therefore, he reckoned it enough to contrast with it a different kind of bread The simple doctrine is, “Our souls do not live by an intrinsic power, so to speak, that is, by a power which they have naturally in themselves, “Qu’elles ayent en elles naturellement.” but borrow life from Christ.”

He who cometh to me. He now defines the way of taking this food; it is when we receive Christ by faith. For it is of no avail to unbelievers that Christ is the bread of life, because they remain always empty; but then does Christ become our bread, when we come to him as hungry persons, that he may fill us. To come to Christ and to believe mean, in this passage, the same thing; but the former word is intended to express the effect of faith, namely, that it is in consequence of being driven by the feeling of our hunger that we fly to Christ to seek life.

Those who infer from this passage that to eat Christ is faith, and nothing else, reason inconclusively. I readily acknowledge that there is no other way in which we eat Christ than by believing; but the eating is the effect and fruit of faith rather than faith itself. For faith does not look at Christ only as at a distance, but embraces him, that he may become ours and may dwell in us. It causes us to be incorporated with him, to have life in common with him, and, in short, to become one with him, (John 17:21.) It is therefore true that by faith alone we eat Christ, provided we also understand in what manner faith unites us to him.

Shall never thirst. This appears to be added without any good reason; for the office of bread is not to quench thirst, but to allay hunger. Christ therefore attributes to bread more than its nature allows. I have already said, that he employs the word bread alone because it was required by the comparison between the manna and the heavenly power of Christ, by which our souls are sustained in life. At the same time, by the word bread, he means in general all that nourishes us, and that according to the ordinary custom of his nation. For the Hebrews, by the figure of speech called synecdoche, use the word bread for dinner or supper; and when we ask from God our daily bread, (Matthew 6:11,) we include drink and all the other parts of life. The meaning therefore is, “Whoever shall betake himself to Christ, to have life from him, will want nothing, but will have in abundance all that contributes to sustain life.”

36. But I have told you. He now reproves them for wickedly rejecting the gift of God, which is offered to them. Now, that man is chargeable with wicked contempt of God, who rejects what he knows that God has given him. If Christ had not made known his power, and plainly showed that he came from God, the plea of ignorance might have alleviated their guilt; but when they reject the doctrine of him whom they formerly acknowledged to be the Lord’s Messiah, it is extreme baseness. It is no doubt true, that men never resist God purposely, so as to reflect that they have to do with God; and to this applies the saying of Paul,

They would never have crucified the Lord of glory, if they had known him (1 Corinthians 2:8.)

But unbelievers, because they willingly shut their eyes against the light are justly said to see that which immediately vanishes from their sight, because Satan darkens their understandings. This, at least, is beyond all controversy, that when he said that they saw, we must not understand him to mean his bodily appearance, but rather that he describes their voluntary blindness, because they might have known what he was, if their malice had not prevented them.

37. All that the Father giveth me. That their unbelief may not detract anything from his doctrine, he says, that the cause of so great obstinacy is, that they are reprobate, and do not belong to the flock of God. His intention, therefore, in distinguishing here between the elect and the reprobate is, that the authority of his doctrine may remain unimpaired, though there are many who do not believe it. For, on the one hand, ungodly men calumniate and utterly despise the word of God, because they are not moved by reverence for it; and, on the other hand, many weak and ignorant persons entertain doubts whether that which is rejected by a great part of the world be actually the word of God. Christ meets this offense, when he affirms, that all those who do not believe are not his own, and that we need not wonder if such persons have no relish for the word of God, but that it is embraced by all the children of God. In the first place, he says, that all whom the Father giveth him come to him; by which words he means, that faith is not a thing which depends on the will of men, so that this man and that man indiscriminately and at random believe, but that God elects those whom he hands over, as it were, to his Son; for when he says, that whatever is given cometh, we infer from it, that all do not come. Again, we infer, that God works in his elect by such an efficacy of the Holy Spirit, that not one of them falls away; for the word give has the same meaning as if Christ had said, “Those whom the Father hath chosen he regenerates, and gives to me, that they may obey the Gospel.”

And him that cometh to me I will not cast out. This is added for the consolation of the godly, that they may be fully persuaded that they have free access to Christ by faith, and that, as soon as they have placed themselves under his protection and safeguard, they will be graciously received by him. Hence it follows, that the doctrine of the Gospel will be salutary to all believers, because no man becomes a disciple of Christ who does not, on the other hand, feel and experience him to be a good and faithful teacher.

38. For I came down from heaven. This is a confirmation of the preceding statement, that we do not seek Christ in vain. For faith is a work of God, by which he shows that we are his people, and appoints his Son to be the protector of our salvation. Now the Son has no other design than to fulfill the commands of his Father. Consequently, he will never reject those whom his Father hath sent. Hence, finally, it follows, that faith will never be useless. As to the distinction which Christ makes between his own will and the will of the Father, in this respect, he accommodates himself to his hearers, because, as the mind of man is prone to distrust, we are wont to contrive some diversity which produces hesitation. To cut off every pretense for those wicked imaginations, Christ declares, that he has been manifested to the world, in order that he may actually ratify what the Father hath decreed concerning our salvation.

39. And this is the will of the Father. He now testifies, that this is the design of the Father, that believers may find salvation secured in Christ; from which again it follows, that all who do not profit by the doctrine of the Gospel are reprobate. Wherefore, if we see that it turns to the ruin of many, we have no reason to despond, because those men willingly draw down the evil on themselves. Let us rest satisfied with this, that the Gospel will always have power to gather the elect to salvation.

That I should lose none of it. That is, “That I should not suffer it to be taken from me or perish;” by which he means, that he is not the guardian of our salvation for a single day, or for a few days, but that he will take care of it to the end, so that he will conduct us, as it were, from the commencement to the termination of our course; and therefore he mentions the last resurrection. This promise is highly necessary for us, who miserably groan under so great weakness of the flesh, of which every one of us is sufficiently aware; and at every moment, indeed, the salvation of the whole world might be ruined, were it not that believers, supported by the hand of Christ, advance boldly to the day of resurrection. Let this, therefore, be fixed in our minds, that Christ has stretched out his hand to us, that he may not desert us in the midst of the course, but that, relying on his goodness, we may boldly raise our eyes to the last day.

There is also another reason why he mentions the resurrection. It is because, so long as our life is hidden, (Colossians 3:3,) we are like dead men. For in what respect do believers differ from wicked men, but that, overwhelmed with afflictions, and like sheep destined for the slaughter, (Romans 8:36,) they have always one foot in the grave, and, indeed, are not far from being continually swallowed up by death? Thus there remains no other support of our faith and patience but this, that we keep out of view the condition of the present life, and apply our minds and our senses to the last day, and pass through the obstructions of the world, until the fruit of our faith at length appear.

40. And this is the will of him who sent me. He had said that the Father had committed to him the protection of our salvation; and now he likewise describes the manner in which it is accomplished. The way to obtain salvation, therefore, is to obey the Gospel of Christ. This point he had, indeed, glanced at a little before but now he expresses more fully what he had spoken somewhat obscurely. And if it is the will of God that those whom he has elected shall be saved, and if in this manner he ratifies and executes his eternal decree, whoever he be that is not satisfied with Christ, but indulges in curious inquiries about eternal predestination, such a person, as far as lies in his power, desires to be saved contrary to the purpose of God. The election of God is in itself hidden and secret; the Lord manifests it by calling, that is, when he bestows on us this blessing of calling us “C’est a dire, quand il nous fait ce bien de nous appeler.”

They are madmen, therefore, who seek their own salvation or that of others in the whirlpool of predestination, not keeping the way of salvation which is exhibited to them. Nay more, by this foolish speculation, they endeavor to overturn the force and effect of predestination; for if God has elected us to this end, that we may believe, take away faith, and election will be imperfect. But we have no right to break through the order and succession of the beginning and the end, since God, by his purpose, hath decreed and determined that it shall proceed unbroken. “Or ne nous est-il permis de rompre l’ordre et la suite du commencement avec la fin, puis que Dieu par son conseil l’a ainsi ordonne et voulu que cela allast d’un fil.” Besides, as the election of God, by an indissoluble bond, draws his calling along with it, so when God has effectually called us to faith in Christ, let this have as much weight with us as if he had engraven his seal to ratify his decree concerning our salvation. For the testimony of the Holy Spirit is nothing else than the sealing of our adoption, (Romans 8:15.) To every man, therefore, his faith is a sufficient attestation of the eternal predestination of God, so that it would be a shocking sacrilege “Un sacrilege horrible.” to carry the inquiry farther; for that man offers an aggravated insult to the Holy Spirit, who refuses to assent to his simple testimony.

Whosoever seeth the Son, and believeth in him. He uses the words, see and believe, in contrast with what he had formerly said; for he had reproached the Jews with not believing, even though they saw, (verse 36.) But now, speaking of the sons of God, with the feeling which they have of the power of God in Christ, he joins the obedience of faith. Moreover, these words show that faith proceeds from the knowledge of Christ; not that it desires anything beyond the simple word of God, but because, if we trust in Christ, we must perceive what he is, and what he brings to us.

John 6:41-45

41. The Jews therefore murmured concerning him, because he said, I am the bread which have come down from heaven. 42. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How therefore doth he say, I have come down from heaven? 43. Jesus therefore answered, and said to them, Murmur not among yourselves. 44. No man can come to me, unless the Father, who hath sent me, draw him; and I will raise him up at the last day. 45. It is written in the Prophets, And they shall be all taught by God; whosoever therefore hath heard my Father, and hath learned, “Quiconque donc a ouy mon Pere, et a appris.” cometh to me.

41. The Jews therefore murmured concerning him. The Evangelist explains the cause of the murmuring to have been, that the Jews were offended at the mean condition of Christ’s human nature, “De la petitesse de Christ, et de sa humaine condition;” — “at the meanness of Christ, and of his human condition.” and did not perceive in him any thing Divine or heavenly. Yet he shows that they had a twofold obstruction. One they had framed for themselves out of a false opinion, when they said, Is not this Jesus, the son of Joseph, whose father and mother we hnow? Another arose from a wicked sentiment, that they did not think that Christ was the Son of God, because he came down to men clothed with our flesh. “Prenant nostre chair.” But we are guilty of excessive malignity, if we despise the Lord of glory because on our account

he emptied himself, and took upon him the form of a servant, (Philippians 2:7;)

for this was rather an illustrious proof of his boundless love towards us, and of his wonderful grace. Besides, the Divine majesty of Christ was not so concealed under the mean and contemptible appearance of the flesh, as not to give out the rays of his brightness in a variety of ways; but those gross and stupid men wanted eyes to see his conspicuous glory.

We, too, sin daily in both of these ways. First, it is a great hinderance to us, that it is only with carnal eyes that we behold Christ; and this is the reason why we perceive in him nothing magnificent, for by our sinful views we pervert all that belongs to him and to his doctrine, so unskilful are we to profit by them, or to view them in the proper light. “Tant nous sommes mal adroits a faire nostre profit des choses, et les prendre de la sorte qu’il faut.” Secondly, not satisfied with this, we adopt many false imaginations, which produce a contempt of the Gospel. Nay, there are even many who frame for themselves monsters, that they may make them a pretense for hating the Gospel. In this manner the world deliberately drives away the grace of God. Now the Evangelist expressly names the Jews, in order to inform us that the murmuring proceeded from those who gloried in the title of faith and of the Church, that we may all learn to receive Christ with reverence, when he comes down to us, and that, in proportion as he comes nearer to us, we may more cheerfully approach to him, that he may raise us to his heavenly glory.

43. Murmur not among yourselves. He throws back on them the blame of the murmuring, as if he had said, “My doctrine contains no ground of offense, but because you are reprobate, it irritates your envenomed breasts, and the reason why you do not relish it is, that you have a vitiated taste.”

44. No man can come to me, unless the Father, who hath sent me, draw him. He does not merely accuse them of wickedness, but likewise reminds them, that it is a peculiar gift of God to embrace the doctrine which is exhibited by him; which he does, that their unbelief may not disturb weak minds. For many are so foolish that, in the things of God, they depend on the opinions of men; in consequence of which, they entertain suspicions about the Gospel, as soon as they see that it is not received by the world. Unbelievers, on the other hand, flattering themselves in their obstinacy, have the hardihood to condemn the Gospel because it does not please them. On the contrary, therefore, Christ declares that the doctrine of the Gospel, though it is preached to all without exception, cannot be embraced by all, but that a new understanding and a new perception are requisite; and, therefore, that faith does not depend on the will of men, but that it is God who gives it.

Unless the Father draw him. To come to Christ being here used metaphorically for believing, the Evangelist, in order to carry out the metaphor in the apposite clause, says that those persons are drawn whose understandings God enlightens, and whose hearts he bends and forms to the obedience of Christ. The statement amounts to this, that we ought not to wonder if many refuse to embrace the Gospel; because no man will ever of himself be able to come to Christ, but God must first approach him by his Spirit; and hence it follows that all are not drawn, but that God bestows this grace on those whom he has elected. True, indeed, as to the kind of drawing, it is not violent, so as to compel men by external force; but still it is a powerful impulse of the Holy Spirit, which makes men willing who formerly were unwilling and reluctant. It is a false and profane assertion, therefore, that none are drawn but those who are willing to be drawn, “Que nuls ne sont tirez sinon ceux qui le veulent estre.” as if man made himself obedient to God by his own efforts; for the willingness with which men follow God is what they already have from himself, who has formed their hearts to obey him.

45. It is written in the Prophets. Christ confirms by the testimony of Isaiah what he said, that no man can come to him, unless he be drawn by the Father He uses the word prophets in the plural number, because all their prophecies had been collected into one volume, so that all the prophets might justly be accounted one book. The passage which is here quoted is to be found in Isaiah 54:13, where, speaking of the restoration of the Church, he promises to her, sons taught by the instruction of God Hence it may easily be inferred, that the Church cannot be restored in any other way than by God undertaking the office of a Teacher, and bringing believers to himself. The way of teaching, of which the prophet speaks, does not consist merely in the external voice, but likewise in the secret operation of the Holy Spirit. In short, this teaching of God is the inward illumination of the heart.

And they shall be all taught by God. As to the word all, it must be limited to the elect, who alone are the true children of the Church. Now it is not difficult to see in what manner Christ applies this prediction to the present subject. Isaiah shows that then only is the Church truly edified, when she has her children taught by God Christ, therefore, justly concludes that men have not eyes to behold the light of life, until God has opened them. But at the same time, he fastens on the general phrase, all; because he argues from it, that all who are taught by God are effectually drawn, so as to come; and to this relates what he immediately adds,

Whosoever therefore hath heard my Father. The amount of what is said is, that all who do not believe are reprobate and doomed to destruction; because all the sons of the Church and heirs of life are made by God to be his obedient disciples. Hence it follows, that there is not one of all the elect of God who shall not be a partaker of faith in Christ. “Qu’il n’y en a pas un de tous les eleus de Dieu qui ne viene a estre participant de la foy.” Again, as Christ formerly affirmed that men are not fitted for believing, until they have been drawn, so he now declares that the grace of Christ, by which they are drawn, is efficacious, so that they necessarily believe.

These two clauses utterly overturn the whole power of free will, of which the Papists dream. For if it be only when the Father has drawn us that we begin to come to Christ, there is not in us any commencement of faith, or any preparation for it. On the other hand, if all come whom the Father hath taught, He gives to them not only the choice of believing, but faith itself. When, therefore, we willingly yield to the guidance of the Spirit, this is a part, and, as it were, a sealing of grace; because God would not draw us, if He were only to stretch out his hand, and leave our will in a state of suspense. But in strict propriety of language He is said to draw us, when He extends the power of his Spirit to the full effect of faith. They are said to hear God, who willingly assent to God speaking to them within, because the Holy Spirit reigns in their hearts.

Cometh to me. He shows the inseparable connection that exists between him and the Father. For the meaning is, that it is impossible that any who are God’s disciples shall not obey Christ, and that they who reject Christ refuse to be taught by God; because the only wisdom that all the elect learn in the school of God is, to come to Christ; for the Father, who sent him, cannot deny himself.

John 6:46-51

46. Not that any man hath seen the Father, but he who is from God; he hath seen the Father. 47. Verily, verily, I say to you, He who believeth in me hath eternal life. 48. I am the bread of life. 49. Your fathers ate manna in the wilderness, and are dead. 50. This is the bread which hath come down from heaven, that any man may eat of it, and not die. 51. I am the living bread which hath come down from heaven; if any man eat of this bread, he shall live for ever; and the bread which I shall give is my flesh, which I shall give for the life of the world.

46. Not that any man hath seen the Father. As he has hitherto magnified the grace of his Father, so now he earnestly directs believers to himself alone. For both must be joined together; that no knowledge of Christ can be obtained, until the Father enlighten by his Spirit those who are by nature blind; and yet that it is in vain to seek God, unless Christ go before; for the majesty of God is so lofty, that the senses of men cannot reach him. Nay, more, all that knowledge of God which men may think that they have attained out of Christ will be a deadly abyss. When he says that he alone hath known the Father, he means that it is an office which belongs peculiarly to himself, to manifest God to men, who would otherwise have been concealed.

47. He who believeth in me. This is an explanation of the former statement. For we are taught by these words that it is when we believe in Christ that God is made known to us; for then do we begin to see, as in a mirror, or as in a bright and lively image, God who was formerly invisible. Accursed then be every thing that is declared to us concerning God, if it do not lead us to Christ. What it is to believe in Christ I have already explained; for we must not imagine a confused and empty faith, which deprives Christ of his power, as the Papists do, who believe in Christ just as far as they think fit. For the reason why we obtain life by faith is, that we know that all the parts of our life are contained in Christ.

The inference which some draw from this passage — that to believe in Christ is the same thing as to eat Christ, or his flesh — is not well founded. For these two things differ from each other as former and latter; and in like manner, to come to Christ and to drink him, for coming to him is first in order. I acknowledge that Christ is not eaten but by faith; but the reason is, because we receive him by faith, that he may dwell in us, and that we may be made partakers of him, and thus may be one with him. To eat him, therefore, is an effect or work of faith.

48. I am the bread of life Besides what he formerly said, that he is the life-giving bread, by which our souls are nourished, in order to explain it more fully, he likewise repeats the contrast between this bread and the ancient manna, together with a comparison of the men.

49. Your fathers ate manna in the wilderness, and are dead. He says that the manna was a perishing food to their fathers, for it did not free them from death. It follows, therefore, that souls do not find anywhere else than in him that food by which they are fed to spiritual life. Besides, we must keep in remembrance what I formerly stated, that what is here said does not relate to the manna, so far as it was a secret figure of Christ; for in that respect Paul calls it spiritual food, (1 Corinthians 10:3.) But we have said that Christ here accommodates his discourse to the hearers, who, caring only about feeding the belly, looked for nothing higher in the manna. Justly, therefore does he declare that their fathers are dead, that is, those who in the same manner, were devoted to the belly, or, in other words, who thought of nothing higher than this world. “C’est a dire, ne pensoyent plus haut que ce monde.” And yet he invites them to eat, when he says that he has come, that any man may eat; for this mode of expression has the same meaning as if he said, that he is ready to give himself to all, provided that they are only willing to believe. That not one of those who have once eaten Christ shall die — must be understood to mean, that the life which he bestows on us is never extinguished, as we stated under the Fifth Chapter.

51. I am the living bread. He often repeats the same thing, because nothing is more necessary to be known; and every one feels in himself with what difficulty we are brought to believe it, and how easily and quickly it passes away and is forgotten. “Il nous escoule et vient a estre mis en oubli.” We all desire life, but in seeking it, we foolishly and improperly wander about in circuitous roads; and when it is offered, the greater part disdainfully reject it. For who is there that does not contrive for himself life out of Christ? And how few are there who are satisfied with Christ alone! It is not a superfluous repetition, therefore, when Christ asserts so frequently that he alone is sufficient to give life. For he claims for himself the designation of bread, in order to tear from our hearts all fallacious hopes of living. Having formerly called himself the bread of life, he now calls himself the living bread, but in the same sense, namely, life-giving bread. — Which have come down from heaven He frequently mentions his coming down from heaven, because spiritual and incorruptible life will not be found in this world, the fashion of which passes away and vanishes, but only in the heavenly kingdom of God.

If any man eat of this bread. Whenever he uses the word eat, he exhorts us to faith, which alone enables us to enjoy this bread, so as to derive life from it. “Laquelle seule fait que nous tirons vie de ce pain.” Nor is it without good reason that he does so, for there are few who deign to stretch out their hand to put this bread to their mouth; and even when the Lord puts it into their mouth, there are few who relish it, but some are filled with wind, and others — like Tantalus — are dying of hunger through their own folly, while the food is close beside them.

The bread which I shall give is my flesh. As this secret power to bestow life, of which he has spoken, might be referred to his Divine essence, he now comes down to the second step, and shows that this life is placed in his flesh, that it may be drawn out of it. It is, undoubtedly, a wonderful purpose of God that he has exhibited life to us in that flesh, where formerly there was nothing but the cause of death. And thus he provides for our weakness, when he does not call us above the clouds to enjoy life, but displays it on earth, in the same manner as if he were exalting us to the secrets of his kingdom. And yet, while he corrects the pride of our mind, he tries the humility and obedience of our faith, when he enjoins those who would seek life to place reliance on his flesh, which is contemptible in its appearance.

But an objection is brought, that the flesh of Christ cannot give life, because it was liable to death, and because even now it is not immortal in itself; and next, that it does not at all belong to the nature of flesh to quicken souls. I reply, though this power comes from another source than from the flesh, still this is no reason why the designation may not accurately apply to it; for as the eternal Word of God is the fountain of life, (John 1:4,) so his flesh, as a channel, conveys to us that life which dwells intrinsically, as we say, in his Divinity. And in this sense it is called life-giving, because it conveys to us that life which it borrows for us from another quarter. This will not be difficult to understand, if we consider what is the cause of life, namely, righteousness. And though righteousness flows from God alone, still we shall not attain the full manifestation of it any where else than in the flesh of Christ; for in it was accomplished the redemption of man, in it a sacrifice was offered to atone for sins, and an obedience yielded to God, to reconcile him to us; it was also filled with the sanctification of the Spirit, and at length, having vanquished death, it was received into the heavenly glory. It follows, therefore that all the parts of life have been placed in it, that no man may have reason to complain that he is deprived of life, as if it were placed in concealment, or at a distance.

Which I shall give for the life of the world. The word give is used in various senses. The first giving, of which he has formerly spoken, is made daily, whenever Christ offers himself to us. Secondly, it denotes that singular giving which was done on the cross, when he offered himself as a sacrifice to his Father; for then he delivered himself up to death for the life of men, and now he invites us to enjoy the fruit of his death. For it would be of no avail to us that that sacrifice was once offered, if we did not now feast on that sacred banquet. It ought also to be observed, that Christ claims for himself the office of sacrificing his flesh. Hence it appears with what wicked sacrilege the Papists pollute themselves, when they take upon themselves, in the mass, what belonged exclusively to that one High Priest.

John 6:52-58

52. The Jews therefore debated among themselves, saying, How can this man give us his flesh to eat? 53. Jesus therefore said to them, Verily, verily, I say to you, Unless you eat the flesh of the Son of man, and drink his blood, you have not life in you. 54. He who eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55. For my flesh is truly food, and my blood is truly drink. 56. He who eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57. As the living Father hath sent me, and I live on account of my Father; and he who eateth me, even he shall live for my sake. 58. This is the bread which hath come down from heaven; not as your fathers ate manna, and are dead; he who eateth this bread shall live for ever.

52. The Jews therefore debated among themselves. He again mentions the Jews, not by way of honor, but to reproach them with their unbelief, because they do not receive the well known doctrine concerning eternal life, or, at least, do not inquire modestly into the subject, if it be still obscure and doubtful. For when he says that they debated, it is a sign of obstinacy and contempt; and those who dispute so keenly do, indeed, block up against themselves the road to the knowledge of the truth. And yet the blame imputed to them is not simply that they inquired into the manner; for the same blame would fall on Abraham and the blessed Virgin, (Genesis 15:2; Luke 1:34.) Those persons, therefore, are either led astray through ignorance, or are deficient in candour, who, without taking into account the hardihood and eagerness to quarrel, which alone the Evangelist condemns, direct all their outcry against the word how; as if it had not been lawful for the Jews to inquire about the manner of eating the flesh of Christ “De manger la chair de Christ.” But it ought rather to be imputed to sloth than ascribed to the obedience of faith, if we knowingly and willingly leave unsolved those doubts and difficulties which are removed for us by the word of the Lord. Not only is it lawful, therefore, to inquire as to the manner of eating the flesh of Christ, but it is of great importance for us to understand it, so far as it is made known by the Scriptures. Away, then, with that fierce and obstinate pretense of humility, “For my part, I am satisfied with that single word of Christ, when he declares that his flesh is truly food: to all the rest I willingly shut my eyes.” As if heretics would not have equal plausibility on their side, if they willingly were ignorant that Christ was conceived by the Holy Ghost, because, believing that he is the seed of Abraham, they make no farther inquiry. Only we ought to preserve such moderation about the secret works of God, as not to desire to know anything more than what he determines by his word.

53. Verily, verily, I say to you. The just resentment which Christ felt, “Un juste despit que Christ a conceu.” when he saw his grace rejected with such haughty disdain, constrained him to employ this oath. For he does not now make use of simple doctrine, but likewise mingles threatenings for the purpose of striking terror. He denounces eternal perdition against all who refuse to seek life from his flesh; as if he had said, “If you hold my flesh in contempt, rest assured that there remains for you no other hope of life.” The vengeance that awaits all despisers of the grace of Christ is, that with their pride they miserably perish; and the reason why they must be urged with plainness and severity is, that they may not continue to flatter themselves. For if we threaten with death those diseased persons who refuse to take medicines, what must we do with wicked men, when they strive, as far as lies in their power, to destroy life itself?

Unless you eat the flesh of the Son of man. When he says, the flesh of the Son of man, the expression is emphatic; for he reproves them for their contempt, which arose from perceiving that he resembled other men. The meaning therefore is: “Despise me as much as you please, on account of the mean and despicable appearance of my flesh, still that despicable flesh contains life; and if you are destitute of it, you will nowhere else find any thing else to quicken you.”

The ancients fell into a gross error by supposing that little children were deprived of eternal life, if they did not dispense to them the eucharist, that is, the Lord’s Supper; “C’est a dire, la Cene.” for this discourse does not relate to the Lord’s Supper, but to the uninterrupted communication of the flesh of Christ, “De la chair de Christ.” which we obtain apart from the use of the Lord’s Supper. Nor were the Bohemians in the right, when they adduced this passage to prove that all without exception ought to be admitted to the use of the cup. With respect to young children, the ordinance of Christ forbids them to partake of the Lord’s Supper; because they are not yet able to know or to celebrate the remembrance of the death of Christ. The same ordinance makes the cup common to all, for it commands us all to drink of it, (Matthew 26:27.)

54. He who eateth my flesh. This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood, in precisely the same manner that the body is sustained by eating and drinking Accordingly, as he lately testified that nothing but death remains for all who seek life anywhere else than in his flesh, so now he excites all believers “Tous les fideles.” to cherish good hope, while he promises to them life in the same flesh.

And I will raise him up at the last day. It ought to be observed, that Christ so frequently connects the resurrection with eternal life, because our salvation will be hidden till that day. No man, therefore, can perceive what Christ bestows on us, unless, rising above the world, he places before his eyes the last resurrection From these words, it plainly appears that the whole of this passage is improperly explained, as applied to the Lord’s Supper. For if it were true that all who present themselves at the holy table of the Lord are made partakers of his flesh and blood, all will, in like manner, obtain life; but we know that there are many who partake of it to their condemnation. And indeed it would have been foolish and unreasonable to discourse about the Lord’s Supper, before he had instituted it. It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. “De la maniere perpetuelle et ordinaire de manger la chair de Christ, qui se fait par la foy seulement.” And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord’s Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation “Comme nn seau et confirmation.” of this sermon. This is also the reason why the Evangelist John makes no mention of the Lord’s Supper; and therefore Augustine follows the natural order, when, in explaining this chapter, he does not touch on the Lord’s Supper till he comes to the conclusion; and then he shows that this mystery is symbolically represented, whenever the Churches celebrate the Lord’s Supper, in some places daily, and in other places only on the Lord’s day.

55. For my flesh is truly food. He confirms the same statement by other words, “As the body is weakened and consumed by the want of food, so the soul, if it be not fed with heavenly bread, will soon perish with hunger.” For when he declares that his flesh is truly food, he means that souls are famished, if they want that food. Then only wilt thou find life in Christ, when thou shalt seek the nourishment of life in his flesh. Thus we ought to boast, with Paul, that we reckon nothing to be excellent but Christ crucified; because, as soon as we have departed from the sacrifice of his death, we meet with nothing but death; nor is there any other road that conducts us to a perception of his Divine power than through his death and resurrection. Embrace Christ, therefore, as the Servant of the Father, (Isaiah 42:1,) that he may show himself to thee to be the Prince of life, (Acts 3:15.) For when he emptied himself, (Philippians 2:7,) in this manner we were enriched with abundance of all blessings; his humiliation and descent into hell raised us to heaven; and, by enduring the curse of his cross, he erected the banner of our righteousness as a splendid memorial of his victory. “Il a dresse l’enseigne de nostre justice comme un memorial magnifique de sa victoire.” Consequently, they are false expounders of the mystery of the Lord’s Supper, “Ceux-la donc ne sont pas bons et droicts expositeurs du mystere de la Cene.” who draw away souls from the flesh of Christ.

And my blood is truly drink. But why does Christ mention his blood separately, when it is included in the word flesh? I reply, he did so in condescension to our weakness. For when he expressly mentions food and drink, he declares that the life which he bestows is complete in every respect, that we may not imagine to ourselves a life which is only half or imperfect; as if he had said, that we shall want nothing that belongs to life, provided that we eat his flesh and drink his blood. Thus also in the Lord’s Supper, which corresponds to this doctrine, not satisfied with the symbol of the bread, he adds also the cup, that, having in him a twofold pledge, we may learn to be satisfied with him alone; for never will a man find a part of life in Christ, until he has entire and complete life in him.

56. He who eateth my flesh. This is another confirmation; for while he alone has life in himself, he shows how we may enjoy it, that is, by eating his flesh; as if he had affirmed that there is no other way in which he can become ours, than by our faith being directed to his flesh. For no one will ever come to Christ as God, who despises him as man; and, therefore, if you wish to have any interest in Christ, you must take care, above all things, that you do not disdain his flesh.

Dwelleth in me, and I in him. When he says that he dwelleth in us, the meaning is the same as if he had said, that the only bond of union, and the way by which he becomes one with us, is, when our faith relies on his death. We may likewise infer from it, that he is not now speaking of the outward symbol, which many unbelievers receive equally with believers, and yet continue separated from Christ. It enables us also to refute the dream of those who say, that Judas received the body of Christ as well as the other apostles, when Christ gave the bread to all; for as it is a display of ignorance to limit this doctrine to the outward sign, so we ought to remember what I have formerly said, that the doctrine which is here taught is sealed in the Lord’s Supper. Now, it is certain, in the first place, that Judas never was a member of Christ; secondly, it is highly unreasonable to imagine the flesh of Christ to be dead and destitute of the Holy Spirit; and, lastly, it is a mockery to dream of any way of eating the flesh of Christ without faith, since faith alone is the mouth — so to speak — and the stomach of the soul.

57. As the living Father hath sent me. Hitherto Christ has explained the manner in which we must become partakers of life. He now comes to speak of the principal cause, for the first source of life is in the Father. But he meets an objection, for it might be thought that he took away from God what belonged to him, when he made himself the cause of life. He makes himself, therefore, to be the Author of life, in such a manner, as to acknowledge that there was another who gave him what he administers to others.

Let us observe, that this discourse also is accommodated to the capacity of those to whom Christ was speaking; for it is only with respect to his flesh that he compares himself to the Father. For though the Father is the beginning of life, yet the eternal Word himself is strictly life But the eternal Divinity of Christ is not the present subject; for he exhibits himself such as he was manifested to the world, clothed with our flesh.

I also live on account of the Father. This does not apply to his Divinity simply, nor does it apply to his human nature simply and by itself, but it is a description of the Son of God manifested in the flesh. Besides, we know that it is not unusual with Christ to ascribe to the Father every thing Divine which he had in himself. It must be observed, however, that he points out here three degrees of life. In the first rank is the living Father, who is the source, but remote and hidden. Next follows the Son, who is exhibited to us as an open fountain, and by whom life flows to us. The third is, the life which we draw from him. We now perceive what is stated to amount to this, that God the Father, in whom life dwells, is at a great distance from us, and that Christ, placed between us, is the second cause of life, in order that what would otherwise be concealed in God may proceed from him to us.

58. This is the bread which came down from heaven. He returns to the comparison between the manna and his flesh, with which he had begun; for it was necessary that he should close the sermon in this manner: “There is no reason why you should prefer Moses to me, because he fed your fathers in the wilderness; since I supply you with far more excellent food, for I bring heavenly life with me.” For — as was formerly said — the bread is said to have come down from heaven, because it has nothing earthly or corruptible in its nature, but breathes the immortality of the kingdom of God. They who were only bent on feeding the belly, did not find such virtue in the manna; for while the manna had a twofold use, the Jews, with whom Christ is now disputing, beheld in it nothing else than bodily food. But the life of the soul is not fading, but makes continual progress until the whole man is renewed.

John 6:59-64

59 He spoke these things in the synagogue, while he was teaching in Capernaum. 60. Many of his disciples, therefore, having heard it, said, This is a harsh saying; “Ceste parole est dure, ou, rude;” — “this saying hard, or, harsh.” who can hear it? 61. But Jesus knowing in himself that his disciples murmured at it, said to them, Doth this offend you? 62. What if you shall see the Son of man ascend to where he was before? 63. It is the Spirit that quickeneth; the flesh profiteth nothing. The words which I speak to you are spirit and life. 64. But there are some of you who do not believe. For Jesus knew from the beginning who they were that did not believe, and who he was that would betray him.

59. He spoke these things in the synagogue. John points out the place, that we may know that there were many present, and likewise, that a sermon was delivered as on a weighty and important subject. But it immediately follows that out of so great a multitude there were scarcely to be found a very few who profited by it; and — what is worse — it proved to be the occasion of desertion to many who professed to be disciples of Christ. If the Evangelist had said that only some of them were offended, that ought to have been accounted monstrous; but when they rise up in crowds and conspire together against him, what name shall we give to such an action? Let this narrative then be deeply impressed on our minds, that we may never murmur against Christ when he speaks; and if in the present day we perceive any thing of this kind in others, let not their pride disturb our faith.

60. This is a harsh saying. On the contrary, it was in their hearts, and not in the saying, that the harshness lay. But out of the word of God the reprobate are thus accustomed to form stones to dash themselves upon, and when, by their hardened obstinacy, they rush against Christ, they complain that his saying is harsh, which ought rather to have softened them. For whoever shall submit with true humility “En vraye humilite.” to the doctrine of Christ will find nothing in it harsh or disagreeable; but to unbelievers, who oppose themselves with obstinacy, it will be a hammer which breaketh the rocks in pieces, as the Prophet calls it, (Jeremiah 23:29.) But since the same hardness is natural to us all, if we judge of the doctrine of Christ according to our feelings, his words will be just so many strange and incredible “Estranges et incroyables.” statements. All that remains for us, therefore, is, that every one commit himself to the guidance of the Spirit, that he may inscribe on our hearts what otherwise would never have even entered into our ears.

Who can hear it? Here we see the awful wickedness of unbelief; for they who impiously and basely reject the doctrine of salvation, not satisfied with excusing themselves, have the hardihood to put the Son of God in their room as if he were guilty, and to declare that he is unworthy of being heard Thus, in the present day, Papists not only reject the Gospel in a daring manner, but likewise break out into horrid blasphemies, that it may not be thought that they have no good reason for opposing God. And, indeed, since they desire darkness, we need not wonder if Satan deceives them by strange monsters, where there is nothing but the open highway. “La ou il n’y a que le beau plein chemin.” But that which they, through their rage and fury, cannot endure will not only be tolerable to modest and teachable persons, but will support and comfort them. Yet the reprobate, by their obstinate slanders, will do nothing more than bring down on themselves more dreadful condemnation.

61. But Jesus knowing. Christ knew indeed, that the offense which the reprobate had taken up could not be removed; for, to tell the truth, “Pour dire a la verite.” the doctrine does not so much wound them as it exposes the putrid ulcer which they inwardly nourished in their hearts. But he wished by all methods to try if there were not one of those who were offended that was not yet beyond the reach of cure, and to stop the mouths of the rest. By putting the question, he means that they have no reason to be offended, “De se scandalizer.” or, at least, that the ground of offense does not lie in the doctrine itself. Thus we ought to repress the wickedness of those who, urged on by nothing but the rage of mastiff dogs, slander the word of God; and thus too we ought to chastise the folly of those who inconsiderately attack the truth.

Knowing in himself. He says that Jesus knew in himself, because they had not yet declared openly what gave them uneasiness, but secretly murmured and groaned within themselves, and, therefore, he anticipates their open complaints. If it be objected, that the nature of those complaints was not difficult to understand, because in express terms they rejected the doctrine of Christ, I acknowledge that the words which John has formerly related are plain enough; but still I say that, like persons who are disgusted at any thing, they whispered those words to each other in low murmurs. For if they had spoken to Christ, there would have been better ground of hope, because the way would have been opened up for teaching them; but now, when they indulge in secret murmurings, they shut up against themselves the way to gain instruction. So then, when we do not immediately perceive the Lord’s meaning, there is nothing better than to go straight to him, that he may solve all our difficulties.

Doth this offend you? Christ appears here to increase the offense instead of removing it; but if any person examine very closely the ground of offense, there was in the following statement what ought to have pacified their minds.

62. What if you shall see the Son of man ascend to where he was before? The mean and despicable condition of Christ which they saw before their eyes, while, clothed with flesh, he was not at all different from other men, prevented them from submitting to his Divine power; but now — by withdrawing, as it were, the veil — he calls them to behold his heavenly glory, as if he had said, “Because I converse among men without honor, I am despised by you, and you recognize in me nothing that is Divine; but ere long God will adorn me with splendid power, and, withdrawing me from the contemptible state of mortal life, will raise me above the heavens.” For, in the resurrection of Christ, so great was the power displayed by the Holy Spirit, that it plainly showed Christ to be the Son of God, as Paul also shows, (Romans 1:4.) And when it is said,

Thou art my Son, today have I begotten thee, (Psalm 2:7,)

the resurrection is brought forward as a proof from which that glory of Christ ought to be acknowledged, and his ascension to heaven was the completion of that glory. When he says that he was formerly in heaven, this does not apply strictly to his human nature, and yet he speaks of the Son of man; but since the two natures in Christ constitute one person, it is not an unusual way of speaking to transfer to one nature what is peculiar to the other.

63. It is the Spirit that quickeneth. By these words Christ shows the reason why the Jews did not profit by his doctrine to be, that, being spiritual and quickening, it does not find ears well prepared. But as this passage has been variously expounded, it will be of importance first to ascertain the natural meaning of the words; from which it will be easy to perceive Christ’s intention. When he affirms that the flesh profiteth nothing, Chrysostom improperly, in my opinion, refers it to the Jews, who were carnal I readily acknowledge that in heavenly mysteries the whole power of the human mind is utterly unavailing; but the words of Christ do not bear that meaning, if they be not violently tortured. Equally forced would be that opinion, as applied to the apposite clause; namely, it is the illumination of the Spirit that quickeneth. Nor do I approve of the views of those who say, that the flesh of Christ profiteth, so far as he was crucified, but that, when it is eaten, it is of no advantage to us; for, on the contrary, we must eat it, that, having been crucified, it may profit

Augustine thinks that we ought to supply the word only, or by itself, as if it had been said, “The flesh alone, and by itself, profiteth not,” “Comme s’il estoit dit, La chair seule et par soy ne profite de rien.” because it must be accompanied by the Spirit This meaning accords well with the scope of the discourse, for Christ refers simply to the manner of eating. He does not, therefore, exclude every kind of usefulness, as if none could be obtained from his flesh; but he declares that, if it be separated from the Spirit, it will then be useless. For whence has the flesh power to quicken, but because it is spiritual? Accordingly, whoever confines his whole attention to the earthly nature of the flesh, will find in it nothing but what is dead; but they who shall raise their eyes to the power of the Spirit, which is diffused over the flesh, will learn from the actual effect and from the experience of faith, that it is not without reason that it is called quickening

We now understand in what manner the flesh is truly food, and yet it profiteth not It is food, because by it life is procured for us, because in it God is reconciled to us, because in it we have all the parts of salvation accomplished. It profiteth not, if it be estimated by its origin and nature; for the seed of Abraham, which is in itself subject to death, does not bestow life, but receives from the Spirit its power to feed us; and, therefore, on our part also, that we may be truly nourished by it, we must bring the spiritual mouth of faith.

As to the sentence breaking off in so abrupt a manner, it is probable that this was done because Christ saw that it was necessary to act in this manner towards unbelievers. By this clause, therefore, he suddenly closed the sermon, because they did not deserve that he should speak to them any longer. Yet he did not overlook those who are godly and teachable; for they have here, in a few words, what may abundantly satisfy them.

The words which I speak to you. This is an allusion to the preceding statement, for he now employs the word Spirit in a different sense. But as he had spoken of the secret power of the Spirit, he elegantly applies this to his doctrine, because it is spiritual; for the word Spirit must be explained to mean spiritual Now the word is called spiritual, because it calls us upwards to seek Christ in his heavenly glory, through the guidance of the Spirit, by faith, and not by our carnal perception; for we know that of all that was said, nothing can be comprehended but by faith. And it is also worthy of observation, that he connects life with the Spirit He calls his word life, from its effect, as if he had called it quickening; but shows that it will not be quickening to any but those who receive it spiritually, for others will rather draw death from it. To the godly, this commendation bestowed on the Gospel is most delightful, because they are certain that it is appointed for their eternal salvation; but at the same time, they are reminded to labor to prove that they are genuine disciples.

64. But there are some of you who do not believe. He again imputes blame to them, because, being destitute of the Spirit, they wickedly corrupt and debase his doctrine, and thus turn it to their ruin. For otherwise they might have objected: “You boast, indeed, that what you speak is quickening, but we experience nothing of that nature.” He therefore says, that by themselves it is prevented; for unbelief, as it is always proud, will never understand any thing in the words of Christ which it despises and disdains. Wherefore, if we wish to profit at all under this Teacher, let us bring minds well disposed to listen to him; for if the entrance to his doctrine be not opened up by humility and reverence, our understandings are harder than stones, and will not receive any part of sound doctrine. And therefore, when in the present day we see so few people in the world profiting by the Gospel, we ought to remember that this arises from the depravity of men. For how many will you find who deny themselves, and truly submit to Christ? As to his saying only that there were some who did not believe, though almost all of them were liable to this charge, his reason for doing so appears to have been that, if there were any who were not yet beyond the possibility of cure, they might not cast down their minds in despair.

For Jesus knew from the beginning. The Evangelist added this, that none might think that Christ formed an opinion at random about his hearers. Many professed to belong to his flock, but a sudden apostacy exposed their hypocrisy. But the Evangelist says that their treachery, even while it was unknown to others, was well known to Christ. And this is stated, not so much on his account, as that we may learn not to form a judgment except on subjects which we have thoroughly investigated; for as to their being known to Christ from the beginning, this was peculiar to his Divinity. It is otherwise with us; for since we do not know the hearts, we ought to delay forming a judgment, until impiety be manifested by outward signs, and thus the tree be known by its fruits, (Matthew 7:16.)

John 6:65-71

65. And he said, Therefore have I told you that no man can come to me, unless it be given to him by my Father. 66. From that time many of his disciples went back, and walked no more with him. 67. Jesus therefore said to the twelve, Do you also wish to go away? 68. Simon Peter therefore answered him, Lord, to whom shall we go? Thou hast the words of eternal life. 69. And we have believed and known that thou art the Christ, the Son of the living God. 70. Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71. Now he spoke of Judas Iscariot, son of Simon; for it was he that would betray him, although he was one of the twelve.

65. Therefore have I told you. He again states that faith is an uncommon and remarkable gift of the Spirit of God, that we may not be astonished that the Gospel is not received in every place and by all. For, being ill qualified to turn to our advantage the course of events, we think more meanly of the Gospel, because the whole world does not assent to it. The thought arises in our mind, How is it possible that the greater part of men shall deliberately reject their salvation? Christ therefore assigns a reason why there are so few believers, namely, because no man, whatever may be his acuteness, “Tant aigu soit il.” can arrive at faith by his own sagacity; for all are blind, until they are illuminated by the Spirit of God, and therefore they only partake of so great a blessing whom the Father deigns to make partakers of it. If this grace were bestowed on all without exception, it would have been unseasonable and inappropriate to have mentioned it in this passage; for we must understand that it was Christ’s design to show that not many believe the Gospel, because faith proceeds only from the secret revelation of the Spirit.

Unless it be given him by my Father. He now uses the word give instead of the word which he formerly used, draw; by which he means that there is no other reason why God draws, than because out of free grace he loves us; for what we obtain by the gift and grace of God, no man procures for himself by his own industry.

66. From that time many of his disciples went back. The Evangelist now relates what trouble was the consequence of that sermon. It is a dreadful and monstrous thing, that so kind and gracious an invitation of Christ could have alienated the minds of many, and especially of those who had formerly professed to belong to him, and were even his ordinary disciples. But this example is held out to us for a mirror, as it were, in which we may perceive how great is the wickedness and ingratitude of men, who turn a plain road into an occasion of stumbling to them, that they may not come to Christ. Many would say that it would have been better that a sermon of this kind should never have been preached, which occasioned the apostacy of many. But we ought to entertain a widely different view; for it was then necessary, and now is daily necessary, that what had been foretold concerning Christ should be perceived in his doctrine, namely, that

he is the stone of stumbling, (Isaiah 8:14.)

We ought, indeed, to regulate our doctrine in such a manner that none may be offended through our fault; as far as possible, we ought to retain all; and, in short, we ought to take care that we do not, by talking inconsiderately or at random, “Inconsiderement, ou a la volee.” disturb ignorant or weak minds. But it will never be possible for us to exercise such caution that the doctrine of Christ shall not be the occasion of offense to many; because the reprobate, who are devoted to destruction, suck venom from the most wholesome food, and gall from honey. The Son of God undoubtedly knew well what was useful, and yet we see that he cannot avoid “Il ne peut eviter.” offending many of his disciples. Whatever then may be the dislike entertained by many persons for pure doctrine, still we are not at liberty to suppress it. Only let the teachers of the Church remember the advice given by Paul, that the word of God ought to be properly divided, (2 Timothy 2:15;) and next let them advance boldly amidst all offenses. And if it happen that many apostatize, let us not be disgusted at the word of God, because it is not relished by the reprobate; for they who are so much shaken by the revolt of some that, when those persons fall away, they are immediately discouraged, are too delicate and tender.

And walked no more with him. When the Evangelist adds these words, he means that it was not a complete apostacy, but only that they withdrew from familiar intercourse with Christ; and yet he condemns them as apostates. Hence we ought to learn that we cannot go back a foot breadth, without being immediately in danger of falling into treacherous denial of our Master.

67. Jesus therefore said to the twelve. As the faith of the apostles might be greatly shaken, when they saw that they were so small a remnant of a great multitude, Christ directs his discourse to them, and shows that there is no reason why they should allow themselves to be hurried away by the lightness and unsteadiness of others. When he asks them if they also wish to go away, he does so in order to confirm their faith; for, by exhibiting to them himself, that they may remain with him, he likewise exhorts them not to become the companions of apostates. And, indeed, if faith be founded on Christ, it will not depend on men, and will never waver, though it should see heaven and earth mingling. We ought also to observe this circumstance, that Christ, when deprived of nearly all his disciples, retains the twelve only, in like manner as Isaiah was formerly commanded to

bind the testimony and seal the law among the disciples, (Isaiah 8:16.)

By such examples, every one of the believers is taught to follow God, even though he should have no companion.

68. Simon Peter therefore answered him. Peter replies here in the name of all, as he does on other occasions; because all of them were of the same mind, except that in Judas there was no sincerity. This reply contains two clauses; for Peter first states the reason why he cheerfully adheres to Christ, along with his brethren; namely, because they feel that his doctrine is wholesome and quickening; and, secondly, he acknowledges that to whomsoever they might go, if they left Christ, there remained for them nothing but death.

Thou hast the words of eternal life. When he says the words of life, by the phrase of life, he means quickening, using the genitive case instead of the adjective, which is a very common mode of expression among the Hebrews. It is a remarkable commendation bestowed on the Gospel, that it administers to us eternal life, as Paul testifies, that

it is the power of God for salvation to every one who believeth, (Romans 1:16.)

True, the Law also contains life, but because it denounces against all transgressors “A tous transgresseurs.” the condemnation of eternal death, it can do nothing but kill. Widely different is the manner in which life is offered to us in the Gospel, that is, when God reconciles us to himself through free grace, by not imputing our sins, (2 Corinthians 5:19.) It is no ordinary assertion that Peter makes concerning Christ, when he says that he has the words of eternal life; but he ascribes this to Christ as belonging to him alone. Hence follows the second statement which I glanced at a little ago, that as soon as they have gone away from Christ, there remains for them everywhere nothing but death. Certain destruction, therefore, awaits all who, not satisfied with that Teacher, fly to the inventions of men.

69. And we have believed and known. The verbs are in the past tense, but they may be changed into the present tense, we believe and know, but it makes little difference in the meaning. In these words Peter gives a brief summary of faith. But the confession appears to have nothing to do with the matter in hand, for the question had been raised about eating the flesh of Christ. I reply, although the twelve did not at once comprehend all that Christ had taught, yet it is enough that, according to the capacity of their faith, they acknowledge him to be the Author of salvation, and submit themselves to him in all things. The word believe is put first, because the obedience of faith is the commencement of right understanding, or rather, because faith itself is truly the eye of the understanding. But immediately afterwards knowledge is added, which distinguishes faith from erroneous and false opinions; for Mahometans and Jews and Papists believe, but they neither know nor understand any thing. Knowledge is connected with faith, because we are certain and fully convinced of the truth of God, not in the same manner as human sciences are learned, but when the Spirit seals it on our hearts.

70. Jesus answered them. Since Christ replies to all, we infer from it that all spake by the mouth of Peter. Besides, Christ now prepares and fortifies the eleven apostles against a new offense which was already at hand. It was a powerful instrument of Satan for shaking their faith, when they were reduced to so small a number, but the fall of Judas might take away all their courage; for since Christ had chosen that sacred number, who would ever have thought that any portion of the whole number could be torn away? That admonition of Christ may be interpreted thus: “You twelve alone remain out of a large company. If your faith has not been shaken by the unbelief of many, prepare for a new contest; for this company, though small, will be still diminished by one man.”

Have not I chosen you twelve? When Christ says that he has chosen or elected twelve, he does not refer to the eternal purpose of God; for it is impossible that any one of those who have been predestinated to life shall fall away; but, having been chosen to the apostolic office, they ought to have surpassed others in piety and holiness. He used the word chosen, therefore, to denote those who were eminent and distinguished from the ordinary rank.

And one of you is a devil. He unquestionably intended, by this name, to hold up Judas to the utmost detestation; for they are mistaken who extenuate the atrocity implied in the name and indeed we cannot sufficiently execrate those who dishonor so sacred an office. Teachers who faithfully discharge their office are called angels

They should seek the law at his mouth, for he is the angel of the Lord of Hosts, (Malachi 2:7.)

Justly, therefore, is he accounted a devil, who, after having been admitted to so honorable a rank, is corrupted through his treachery and wickedness. Another reason is, that God allows more power and liberty to Satan over wicked and ungodly ministers, than over other ordinary men; and therefore, if they who were chosen to be pastors are driven by diabolical rage, so as to resemble wild and monstrous beasts, so far are we from being entitled, on that account, to despise the honorable rank to which they belong, that we ought rather to honor it the more, when the profanation of it is followed by so fearful a punishment.

71. He spoke of Judas Although Judas had a bad conscience, still we do not read that he was at all moved. Hypocrites are so stupid that they do not feel their sores, and in the presence of men they have such hardened effrontery, that they do not scruple to prefer themselves to the very best of men.

CHAPTER 7

John 7:1-8

1. And after these things Jesus walked in Galilee; for he did not wish to walk in Judea, because the Jews sought to kill him. 2. And the setting up of tabernacles, a feast of the Jews, was at hand. 3. His brethren therefore said to him, Depart hence, and go away into Judea, that thy disciples also may see the works which thou dost. 4. For no man doth any thing in secret, and seeketh to become known; if thou dost these things, show thyself to the world. 5. For even his brethren did not believe in him. 6. Jesus therefore said to them, My time is not yet come, but your time is always ready. 7. The world cannot hate you, but me it hateth, because I testify of it that its works are evil. 8. Go you up to this feast. I go not up yet to this feast, because my time is not yet completed.

CHAPTER 6

Joh 6:1-13. Five Thousand Miraculously Fed.

(See on Mr 6:31-44).

3. a mountain--somewhere in that hilly range which skirts the east side of the lake.

4. passover ... was nigh--but for the reason mentioned (Joh 7:1), Jesus kept away from it, remaining in Galilee.

Joh 6:14-21. Jesus Walks on the Sea.

(Also see on Mr 6:45-56).

14-15. that prophet--(See on Joh 1:21).

16-17. when even was come--(See on Mr 6:35).

entered into a ship--"constrained" to do so by their Master (Mt 14:22; Mr 6:45), in order to put an end to the misdirected excitement in His favor (Joh 6:15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.

went--rather, "were proceeding."

toward Capernaum--Mark says (Mr 6:45), "unto Bethsaida," meaning "Bethsaida of Galilee" (Joh 12:21), on the west side of the lake. The place they left was of the same name (see on Mr 6:32).

Jesus was not come to them--They probably lingered in hopes of His still joining them, and so let the darkness come on.

18-19. sea arose, &c.--and they were "now in the midst of it" (Mt 14:24). Mark adds the graphic and touching particular, "He saw them toiling in rowing" (Mr 6:48), putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He saw this from His mountain-top, and through the darkness of the night, for His heart was all with them; yet would He not go to their relief till His own time came.

20. It is I; be not afraid--Matthew (Mt 14:27) and Mark (Mr 6:50) give before these exhilarating words, that to them well-known one, "Be of good cheer!"

21. willingly received him into the ship--their first fears being now converted into wonder and delight.

and immediately the ship was at the land--This additional miracle, for as such it is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of Nature now sailing in it--glided through the now unruffled waters, and while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.

Joh 6:22-71. Jesus Followed by the Multitudes to Capernaum, Discourses to Them in the Synagogue of the Bread of Life--Effect of This on Two Classes of the Disciples.

22-24. These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.

The day following--the miracle of the loaves, and the stormy night; the day on which they landed at Capernaum.

the people which stood on the other side of the sea--not the whole multitude that had been fed, but only such of them as remained over night about the shore, that is, on the east side of the lake; for we are supposed to have come, with Jesus and His disciples in the ship, to the west side, to Capernaum.

saw that there was none other boat there, &c.--The meaning is, the people had observed that there had been only one boat on the east side where they were; namely, the one in which the disciples had crossed at night to the other, the west side, and they had also observed that Jesus had not gone on board that boat, but His disciples had put off without Him:

25. when they had found him on the other side--at Capernaum.

they said, &c.--astonished at His being there, and wondering how He could have accomplished it, whether by land or water, and when He came; for being quite unaware of His having walked upon the sea and landed with the disciples in the ship, they could not see how, unless He had travelled all night round the head of the lake alone, He could have reached Capernaum, and even then, how He could have arrived before themselves.

26. Ye seek me, &c.--Jesus does not put them through their difficulty, says nothing of His treading on the waves of the sea, nor even notices their question, but takes advantage of the favorable moment for pointing out to them how forward, flippant, and superficial were their views, and how low their desires. "Ye seek Me not because ye saw the miracles"--literally, "the signs," that is, supernatural tokens of a higher presence, and a divine commission, "but because ye did eat of the loaves and were filled." From this He proceeds at once to that other Bread, just as, with the woman of Samaria, to that other Water (Joh 4:9-15). We should have supposed all that follows to have been delivered by the wayside, or wherever they happened first to meet. But from Joh 6:59 we gather that they had probably met about the door of the synagogue--"for that was the day in which they assembled in their synagogues" [Lightfoot]--and that on being asked, at the close of the service, if He had any word of exhortation to the people, He had taken the two breads, the perishing and the living bread, for the subject of His profound and extraordinary discourse.

27. which the Son of man--taking that title of Himself which denoted His incarnate life.

shall give unto you--in the sense of Joh 6:51.

him hath God the Father sealed--marked out and authenticated for that transcendent office, to impart to the world the bread of an everlasting life, and this in the character of "the Son of man."

28-31. What shall we do ... the works of God--such works as God will approve. Different answers may be given to such a question, according to the spirit which prompts the inquiry. (See Ho 6:6-8; Lu 3:12-14). Here our Lord, knowing whom He had to deal with, shapes His reply accordingly.

32-33. Moses gave you not, &c.--"It was not Moses that gave you the manna, and even it was but from the lower heavens; 'but My Father giveth you the true bread,' and that 'from heaven.'"

34. Lord, evermore give us this bread--speaking now with a certain reverence (as at Joh 6:25), the perpetuity of the manna floating perhaps in their minds, and much like the Samaritan woman, when her eyes were but half opened, "Sir, give Me this water," &c. (Joh 4:15).

35. I am the bread of life--Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thirty-five times.

he that cometh to me--to obtain what the soul craves, and as the only all-sufficient and ordained source of supply.

hunger ... thirst--shall have conscious and abiding satisfaction.

36. But ... ye have seen me, and believe not--seen Him not in His mere bodily presence, but in all the majesty of His life, His teaching, His works.

37-40. All that, &c.--This comprehensive and very grand passage is expressed with a peculiar artistic precision. The opening general statement (Joh 6:37) consists of two members: (1) "All that the Father Giveth me shall come to me"--that is, "Though ye, as I told you, have no faith in Me, My errand into the world shall in no wise be defeated; for all that the Father giveth Me shall infallibly come to Me." Observe, what is given Him by the Father is expressed in the singular number and neuter gender--literally, "everything"; while those who come to Him are put in the masculine gender and singular number--"every one." The whole mass, so to speak, is gifted by the Father to the Son as a unity, which the Son evolves, one by one, in the execution of His trust. So Joh 17:2, "that He should give eternal life to all that which Thou hast given Him" [Bengel]. This "shall" expresses the glorious certainty of it, the Father being pledged to see to it that the gift be no empty mockery. (2) "And him that cometh to me I WILL IN NO WISE CAST OUT." As the former was the divine, this is just the human side of the same thing. True, the "coming" ones of the second clause are just the "given" ones of the first. But had our Lord merely said, "When those that have been given Me of My Father shall come to Me, I will receive them"--besides being very flat, the impression conveyed would have been quite different, sounding as if there were no other laws in operation, in the movement of sinners to Christ, but such as are wholly divine and inscrutable to us; whereas, though He does speak of it as a sublime certainty which men's refusals cannot frustrate, He speaks of that certainty as taking effect only by men's voluntary advances to Him and acceptance of Him--"Him that cometh to Me," "whosoever will," throwing the door wide open. Only it is not the simply willing, but the actually coming, whom He will not cast out; for the word here employed usually denotes arrival, as distinguished from the ordinary word, which rather expresses the act of coming (see Joh 8:42, Greek), [Webster and Wilkinson]. "In no wise" is an emphatic negative, to meet the fears of the timid (as in Re 21:27, to meet the presumption of the hardened). These, then, being the two members of the general opening statement, what follows is meant to take in both,

41-46. Jews murmured--muttered, not in our Lord's hearing, but He knew it (Joh 6:43; Joh 2:25).

he said, I am the bread, &c.--Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born? And yet He says He came down from heaven!"

47-51. He that believeth, &c.--(See on Joh 3:36; Joh 5:24).

52. Jews strove among themselves--arguing the point together.

How can, &c.--that is, Give us His flesh to eat? Absurd.

53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not but suggest the idea of His death--implied in the separation of one's flesh from his blood. And as He had already hinted that it was to be something very different from a natural death, saying, "My flesh I will give for the life of the world" (Joh 6:51), it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" (Joh 6:36). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in Joh 6:51, though in more emphatic terms--that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners.

59. These things said he in the synagogue--which seems to imply that what follows took place after the congregation had broken up.

60-65. Many ... of his disciples--His pretty constant followers, though an outer circle of them.

hard saying--not merely harsh, but insufferable, as the word often means in the Old Testament.

who can hear--submit to listen to it.

66-71. From that time, &c.--or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.

walked no more--Many a journey, it may be, they had taken with Him, but now they gave Him up finally!

After these things - This is a sort of indefinite expression, from which me can gather nothing relative to the time in which these things happened. It refers no doubt to transactions in the preceding year.

Jesus went over the sea of Galilee - Or, as some translate the words, by the side of the sea of Galilee. From Luke, Luk 9:10, we learn that this was a desert place in the vicinity of Bethsaida. The sea of Galilee, Genesaret, and Tiberias, are the same in the New Testament with the sea of Cinnereth in the Old. Tiberias was a city in Galilee, situated on the western side of the lake. See on Joh 6:22 (note).

They saw his miracles which he did - John does not mention these miracles; but Matthew details them, Matthew 12:2-14:13. John seems more intent on supplying the deficiencies of the other evangelists than in writing a connected history himself.

Went up into a mountain - This mountain must have been in the desert of Bethsaida, in the territories of Philip, tetrarch of Galilee. Our Lord withdrew to this place for a little rest; for he and his disciples had been so thronged with the multitudes, continually coming and going, that they had not time to take necessary food. See Mar 6:31.

And the passover - was nigh - This happened about ten or twelve days before the third passover which Christ celebrated after his baptism. Calmet. For a particular account of our Lord's four passovers see the note on Joh 2:13.

For thirty days before the Passover there were great preparations made by the Jews, but especially in the last nineteen days, in order to celebrate the feast with due solemnity. Lightfoot supposes that what is here related happened within the last fifteen days. See Calmet's opinion above.

Saw a great company - See this miracle explained at large on Mat 14:13 (note), etc.; Mar 6:31 (note), etc.; Luk 9:10 (note), etc. In speaking of the passovers, and various other matters, it does not appear that John follows any strict chronological order. From Joh 6:15, it appears that our Lord had come down from the mountain, and fed the multitudes in a plain at the foot of it.

Saith unto Philip - This, with what follows, to the end of the seventh verse, is not mentioned by any of the other evangelists.

Philip was probably the provider for the disciples, as Judas was the treasurer.

Whence shall we buy bread - Instead of αγορασομεν, shall we buy, I should read αγορασωμεν, may we buy, which is the reading of ABDEHLS, Mt. VB, and many others. As Philip was of Bethsaida, Joh 1:44; Joh 12:21, he must have been much better acquainted with the country in which they then were than any other of the disciples.

This he said to prove him - To try his faith, and to see whether he and the other apostles had paid proper attention to the miracles which they had already seen him work; and to draw their attention more particularly to that which he was now about to perform. This is an observation of the evangelist himself, who often interweaves his own judgment with the facts he relates, which St. Matthew rarely ever does. The other evangelists say that, previously to this miracle, he continued to instruct and heal the multitudes till it was near the close of the day. Mat 14:14, Mat 14:15; Mar 6:34, Mar 6:35; Luk 9:11, Luk 9:12.

Two hundred pennyworth - This sum, rating the denarius at 7 3/4d., would amount to 6. 9s. 2d. of our money, and appears to have been more than our Lord and all his disciples were worth of this world's goods. See the notes on Mat 18:28.

Andrew, Simon Peter's brother, saith - The other evangelists attribute this answer to the apostles in general. See the passages referred to above.

There is a lad here - Παιδαριον, a little boy, or servant, probably one who carried the apostles' provisions, or who came on purpose to sell his bread and fish.

Five barley loaves - Barley scarcely bore one-third of the value of wheat in the east: see Rev 6:6. That it was a very mean fare appears from Eze 13:19, where the false prophetesses are said to pollute the name of God for handfuls of barley, i.e. for the meanest reward. And Plutarch, in Apoph. p. 174, speaking concerning the flight of Artaxerxes Mnemon, says he was reduced to such distress as to be obliged to eat barley bread. See Kypke. From this and other circumstances we may plainly perceive that the self-denying doctrine preached by Christ and his apostles was fully exemplified in their own manner of living.

Two small fishes - Δυο οψαρια. The word of οψαριον signifies whatever is eaten with bread, to perfect the meal, or to make it easy of deglutition, or to help the digestion. There is no word in the English language for it, which is a great defect. The inhabitants of Scotland, and of the north and north-west of Ireland, use the word kytshen, by which they express what ever is eaten with bread or potatoes, as flesh, fish, butter, milk, eggs, etc., no satisfactory etymology of which word I am able to offer. In the parallel places in the other three evangelists, instead of οψαρια, ιχθυας is used; so that the word evidently means fish in the text of St. John: see on Joh 21:5 (note).

There was much grass in the place - Perhaps newly mown grass, or hay, is meant, (so the Vulgate faenum), and this circumstance marks out more particularly that the passover was at hand. In Palestine the grass is ready for mowing in March; and this miracle seems to have been wrought only a few days before the commencement of that festival: see Joh 6:4.

Jesus took the loaves - See the notes on Mat 14:19-21 (note). As there were five loaves and five thousand people, so there was one loaf to every thousand men, independently of the women and children.

Gather up the fragments - "Great will be the punishment of those who waste the crumbs of food, scatter seed, and neglect the law." Synops Sohar. Among the Jews the פאה peah, or residue after a meal, was the property of the servitors.

This is of a truth that prophet - Spoken of, Deu 18:15, viz. the Messiah. How near were these people at this time to the kingdom of heaven!

Take him by force, to make him a king - The Jews had often suffered by famine in those times in which their enemies were permitted to prevail over them; but, finding that Jesus had such power as to multiply a few loaves to feed thousands, they took it for granted that while he was at their head no evil could possibly happen to them, and therefore were determined immediately to proclaim him king, and rid themselves at once of Herod and the Romans. Our Lord perceiving this, either by some words which they had dropped, or by his penetration of their hearts, retired before the project had been fully formed, or could be put into execution. It was not till a considerable time afterwards that even the disciples fully understood that his kingdom was not of this world.

Into a mountain - That on which he was with his disciples previously to his working this miracle: see Joh 6:3.

St. Matthew, Mat 14:22, Mat 14:23, and Mark, Mar 6:45, Mar 6:46, say that, before this, Jesus constrained his disciples to embark in the vessel, and go along the sea coast towards Capernaum, or Bethsaida - see here Joh 6:17, and the note on Mar 6:45 (note); and that, after they were gone, he dismissed the multitudes, having, no doubt, given them such advices as the nature of the case required; after which he went into the mountain to pray.

Worldly wisdom would have said, "Declare thyself king: yield to the desires of the people: this will be the readiest way of converting the Jews." No. Jesus must die for the sin of the world. - No man's heart can be turned to God by outward pomp or splendor - no saving change can be brought about by any might or any power, but by the Spirit of the Lord of hosts. Zac 4:6.

Toward Capernaum - St. Mark says, Mar 6:45, that our Lord commanded them to go along to Bethsaida; and in the course of the history we find they got neither to Bethsaida nor Capernaum, but landed in the country of Genesaret: Mat 14:34. Our Lord seems to have desired them to go either to Bethsaida or Capernaum, which were only a very few miles distant, and on the same side of the sea. The reason why they could reach neither was the storm which the evangelists say rose at the time, and the wind being contrary: the storm being probably excited by the prince of the power of the air. Capernaum lay at the northern part of this sea, and they went along the Galilean or western coast, probably expecting Christ to come to them, on which account they might keep in close by the land. But there are great difficulties in fixing the places mentioned by the evangelists. By some writers Bethsaida and Capernaum are placed on opposite sides of this lake: by others on the same side. Sometimes when our translation speaks of passing over the sea, etc., a coasting voyage only is meant, as we find the disciples landing on the same side from which they had departed: see the note on Joh 6:22.

Had rowed - Their vessel was a small one only, something of the boat kind: as to sails, if they had any, they could not now venture to carry them, because of the storm.

Five and twenty or thirty furlongs - Between three and four miles. The sea of Tiberias, on which they now were, was, according to Josephus, War, book iii. chap. 25, forty furlongs, or five miles in breadth; and one hundred and forty furlongs, or eighteen miles, in length. Pliny, lib. v. chap. 15, makes it about six miles broad, and sixteen long.

They see Jesus - See the notes on Mat 14:25, etc.

Immediately the ship was at the land - How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudden arrival there as extraordinary and miraculous.

The people which stood on the other side - ἙϚηκως περαν της θαλασσης, Standing by the sea side. The people were not on the other side, i.e. in Perea, as our version states, but on that side where Bethsaida lay: see the notes on Mat 14:25, Mat 14:34, and on Mar 6:45. The Greek word, περαν, says Bishop Pearce, seems to signify in Scripture sometimes on the side of, and sometimes on this side of: see Jos 5:1 and 1 Maccabees 9:34. The Hebrew word אבר abar, signifies by the side: Exo 28:26, and is translated on this side in Deu 4:29. It has the same meaning in the Septuagint, Deu 1:5; Deu 3:8; Deu 4:46. περαν, says Vorstius, is the same with παρα, near to. This is evidently the meaning of the word in Mat 4:15; as it appears, from what is said of the land of Zabulon and Nepthali, that by περαν is not meant beyond, but by the side of; because those two tribes inhabited the western side of Jordan, which was the side lying nearest to Judea and Galilee: see on Mat 19:1 (note).

There came other boats - After Jesus and his disciples had departed.

From Tiberias - Herod Antipas built this city near the lake of Genesaret, in the best parts of Galilee, and called it Tiberias, in honor of Tiberius, the Roman emperor: see Jos. Ant. book xviii. chap. 2. sect. 3.

They also took shipping - That is, as many of them as could get accommodated with boats took them and thus got to Capernaum; but many others doubtless went thither on foot, as it is not at all likely that five or six thousand persons could get boats enow to carry them.

On the other side of the sea - That is, on the sea coast, to the northward of it, where Capernaum lies in the land of Genesaret: but see the note, on Joh 6:17, Joh 6:22. It was in one of the synagogues of Capernaum that he delivered the following discourse: see Joh 6:59.

Ye seek me, not because ye saw, etc. - Though the miracle of the loaves was one of the most astonishing that ever was wrought upon earth; and though this people had, by the testimony of all their senses, the most convincing proof of its reality; yet we find many of them paid little attention to it, and regarded the omnipotent hand of God in it no farther than it went to satisfy the demands of their appetite! Most men are willing to receive temporal good from the hands of God; but there are few, very few, who are willing to receive spiritual blessings.

Labor not for the meat - That is, for that only, but also for the bread, etc. Our Lord wills every man to be active and diligent in that employment in which providence has placed him; but it is his will also that that employment, and all the concerns of life, should be subservient to the interest of his soul.

But for that meat, etc. - He who labors not, in the work of his salvation, is never likely to enter into the kingdom of God. Though our labor cannot purchase it, either in whole or in part, yet it is the way in which God chooses to give salvation; and he that will have heaven must strive for it. Every thing that can be possessed, except the salvation of God, is a perishing thing: this is its essential character: it can last to us no longer than the body lasts. But, when the earth and its produce are burnt up, this bread of Christ, his grace and salvation, will be found remaining unto eternal life. This is the portion after which an immortal spirit should seek.

Him hath God the Father sealed - By this expression, our Lord points out the commission which, as the Messiah, he received from the Father, to be prophet and priest to an ignorant, sinful world. As a person who wishes to communicate his mind to another who is at a distance writes a letter, seals it with his own seal, and sends it directed to the person for whom it was written, so Christ, who lay in the bosom of the Father, came to interpret the Divine will to man, bearing the image, superscription, and seal of God, in the immaculate holiness of his nature, unsullied truth of his doctrine, and in the astonishing evidence of his miracles. But he came also as a priest, to make an atonement for sin; and the bread which nourishes unto eternal life, he tells us, Joh 6:51, is his body, which he gives for the life of the world; and to this sacrifice of himself, the words, him hath God the Father sealed, seem especially to relate. It certainly was a custom, among nations contiguous to Judea, to set a seal upon the victim which was deemed proper for sacrifice. The following account of the method of providing white bulls among the Egyptians, for sacrifices to their god Apis, taken from Herodotus, Euterpe, b. ii. p. 117, casts much light upon this place. "They sacrifice white bulls to Apis; and for that reason make the following trial. If they find one black hair upon him, they consider him as unclean: that they may know this with certainty, the priest appointed for this purpose views every part of the animal, both standing and lying on the ground. After this, he draws out his tongue, to see if he be clean by certain signs: in the last place, he looks upon the hairs of his tail, that he may be sure they are as by nature they should be. If, after this search, the bull is found unblemished, he signifies it by tying a label to his horns; then, having applied wax, he seals it with his ring, and they lead him away: for it is death to sacrifice one of these animals, unless he have been marked with such a seal.

The Jews could not be unacquainted with the rites and ceremonies of the Egyptian worship; and it is possible that such precautions as these were in use among themselves, especially as they were so strictly enjoined to have their sacrifices without Spot, and without blemish. Infinite justice found Jesus Christ to be without spot or blemish, and therefore sealed, pointed out and accepted him, as a proper sacrifice and atonement for the sin of the whole world. Collate with this passage, Heb 7:26-28; Eph 5:27; 2Pet 3:14; and especially Heb 9:13, Heb 9:14 : For if the blood of Bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth - how much more shall the blood of Christ, who through the eternal Spirit offered himself Without Spot to God, purge your consciences from dead works! The rabbins talk much of the seal of God, which they suppose to be אמת emeth, or truth; and that this is a representation of the unoriginated and endless perfections of God. This doctrine is just; but their method of proving it is not so satisfactory. Aleph א, say they, is the first letter of the alphabet; mem מ the middle; and tau ת the last: these three letters make אמת emeth, Truth, because God is the first - there was none before him; he is the middle - none mingles with him; and he is the last - there can be none after him. Hieros. Sanhed. fol. 18. See also 1Pet 1:18, 1Pet 1:19.

That we might work the works of God? - That is, Divine works, or such as God can approve.

This is the work of God, that ye believe - There is nothing you can be employed in more acceptable to God than in yielding to the evidence set before you, and acknowledging me as your Messiah and the Savior of a lost world.

What sign - Τι σημειον, What miracle; so the word is evidently used, Joh 2:11, Joh 2:23, and in many other places.

That we may see, and believe thee - That, having seen the miracle, we may believe thee to be the promised Messiah. They had already seen the miracle of the five loaves, and did not believe; and it was impossible for them to see any thing more descriptive of unlimited power and goodness. Even miracles themselves are lost on persons whose hearts are fixed on the perishing things of the world, and whose minds are filled with prejudice against the truth.

Our fathers did eat manna in the desert - Their argument seems to run thus: Thou hast, we grant, fed five thousand men with five loaves and two small fishes; but what is this in comparison of what Moses did in the desert, who for forty years fed more than a million of persons with bread from heaven: do something like this, and then we will believe in thee, as we have believed in Moses.

Moses gave you not that bread from heaven - Our Lord refutes the argument of the Jews, by proving:

1. That it was not Moses, but God, who gave the manna.

2. That this bread was not the true bread, but was merely a type of it.

3. That God had given them now a bread infinitely more excellent.

4. That himself is that heavenly nourishment of which he spake, and who was typified by the manna in the desert.

To show that himself was the true bread from heaven, he proves two things:

1. That his doctrine was the true nourishment of the soul, and that those who were to be put in possession of the blessings promised in it must come to God by faith.

2. That he would give his body for the life of the world: that as bread is the staff that supports the natural life of man, so the salvation procured by his death should be that by which the bodies and souls of believers should be preserved unto life eternal.

Lord, evermore give us this bread - Either meaning, "Let the miracle of the manna be renewed, and continue among us for ever:" or, "Let that bread of which thou hast spoken, become our constant nourishment." The Jews expected that, when the Messiah should come, he would give them all manner of delicacies, and, among the rest, manna, wine, and spicy oil. From the following extract, we may see where Mohammed got his Paradise. "Many affirm, says Rab. Mayemon, that the hope of Israel is this: That the Messiah shall come and raise the dead; and they shall be gathered together in the garden of Eden, and shall eat and drink and satiate themselves all the days of the world. There the houses shall be all builded with precious stones; the beds shall be made of silk; and the rivers shall flow with wine and spicy oil. He made manna to descend for them, in which was all manner of tastes; and every Israelite found in it what his palate was chiefly pleased with. If he desired fat in it, he had it. In it, the young man tasted bread, the old man honey, and the children oil. So shall it be in the world to come, (i.e. the days of the Messiah.) He shall give Israel peace, and they shall sit down in the garden of Eden, and all nations shall behold their condition; as it is said, My servants shall eat, but ye shall be hungry, etc., Isa 65:13." See Lightfoot.

I am the bread of life - That is, the bread which gives life, and preserves from death.

He that cometh to me - The person who receives my doctrine, and believes in me as the great atoning sacrifice, shall be perfectly satisfied, and never more feel misery of mind. All the guilt of his sins shall be blotted out, and his soul shall be purified unto God; and, being enabled to love him with all his heart, he shall rest, fully, supremely, and finally happy, in his God.

All that the Father giveth me - The neuter gender, παν, is probably used here for the masculine, πας.

Shall come to me - All that are drawn by the Father, Joh 6:44, i.e. all those who are influenced by his Spirit, and yield to those influences: for as many as are Led (not driven or dragged) by the Spirit of God, they are the children of God, Rom 8:14. God sent his prophets to proclaim his salvation to this people; and he accompanied their preaching with the influence of his Spirit. Those who yielded were saved: those who did not yield to these drawings were lost. This Spirit still continued to work and to allure; but the people being uncircumcised both in heart and ears, they always resisted the Holy Ghost; as their fathers did, so did they; Act 7:51. And though Christ would have gathered them together, as a hen would her chickens under her wings, yet they would not. See the note on Mat 23:37. Those who come at the call of God, he is represented here as giving to Christ, because it is through his blood alone that they can be saved. God, by his Spirit, convinces of sin, righteousness, and judgment; those who acknowledge their iniquity, and their need of salvation, he gives to Christ, i.e. points out unto them the Lamb of God, who takes away the sin of the world. Our Lord may here also refer to the calling of the Gentiles; for these, according to the ancient promise, Psa 2:8, were given to Christ: and they, on the preaching of the Gospel, gladly came unto him. See ample proofs of this in the Acts of the Apostles.

I will in no wise cast out - The words are exceedingly emphatical - ου μη εκβαλω εξω, I will by no means thrust out of doors; excellently rendered by Matthew of Erberg in his Italian Bible - Io non cacciaro fuori, I will not chase him out of the house. Our blessed Lord alludes to the case of a person in deep distress and poverty, who comes to a nobleman's house, in order to get relief: the person appears; and the owner, far from treating the poor man with asperity, welcomes, receives him kindly, and supplies his wants. So does Jesus. Newer did he reject the suit of a penitent, however grievous his crimes might have been. He is come to the house of mercy; he is lying at the threshold: the servants bid him come in - he obeys, and stands trembling, waiting for the appearing of the Master, doubtful whether he is to be received or rejected: the Master appears, and not only grants his suit, but receives him into the number of his family: he alleges his unfitness, his unworthiness, his guilt, his crimes, his ingratitude: no matter, all shall be blotted out through the blood of the Lamb, and he be put among the children, and on none of these accounts shall he be put out of the house. The Gentiles shall be as welcome as the Jews; and the invitation to them be as free, as full, and as hearty: they shall become his adopted children, and never be cast out, as the Jews have been. O thou God of love! how able and Willing art thou to save the vilest of the vile, who come unto thee! Thou art not the God of the Jews only, thou art also the God of the Gentiles. Rejoice, therefore, ye Gentiles, with his people.

Not to do mine own will - I am come, not to act according to human motives, passions, or prejudices; but according to infinite wisdom, goodness, and mercy. Jewish passions and prejudices would reject publicans and sinners as those alluded to, and shut the gate of heaven against the Gentiles; but God's mercy receives them, and I am come to manifest that mercy to men.

I should lose nothing - It is the will of God that every soul who believes should continue in the faith, and have a resurrection unto life eternal. But he wills this continuance in salvation, without purposing to force the persons so to continue. God may will a thing to be, without willing that it shall be. Judas was given to Christ by the Father, Joh 17:12. The Father willed that this Judas should continue in the faith, and have a resurrection unto life eternal: but Judas sinned and perished. Now it is evident that God willed that Judas might be saved, without willing that he must be saved infallibly and unconditionally. When a man is a worker together with the grace of God, he is saved; when he receives that grace of God in vain, he is lost - not through a lack of will or mercy in God, but through lack of his co-operation with Divine grace. God saves no man as a stock or a stone, but as a reasonable being and free agent. "That which thou hast heard, thou mayest hold fast, and persevere in, if thou wilt," Says St. Augustin. In eo quod audieras, et tenueras, perseverares, si velles. De Correct. &Grat. c. 7. See Calmet.

Raise it up again at the last day - The Jews believed that the wicked should have no resurrection; and that the principle that led to the resurrection of the body, in the righteous, was the indwelling Spirit of God. This is positively asserted in the Shir Hashirim Rabba. See Schoettgen.

This is the will of him that sent me - Lest they should take a wrong meaning out of his words, as many have done since, he tells them that, far from any person being excluded from his mercy, it was the will of God that every one who saw him might believe and be saved. The power, without which they could not believe, he freely gave them; but the use of that power was their own. God gives the grace of repentance and faith to every man; but he neither repents nor believes for any man. Each must repent for his own sins, and believe in the Lord Jesus, through the grace given, or perish.

The Jews then murmured - Because the whole of his discourse event to prove that he was infinitely greater than Moses; and that he alone could give present peace and eternal glory to men.

Except the Father - draw him - But how is a man drawn? St. Augustin answers from the poet, Trahit sua quemque voluptas; a man is attracted by that which he delights in. Show green herbage to a sheep, he is drawn by it: show nuts to a child, and he is drawn by them. They run wherever the person runs who shows these things: they run after him, but they are not forced to follow; they run, through the desire they feel to get the things they delight in. So God draws man: he shows him his wants - he shows the Savior whom he has provided for him: the man feels himself a lost sinner; and, through the desire which he finds to escape hell, and get to heaven, he comes unto Christ, that he may be justified by his blood. Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Savior. See August. Tract. 26, in Joan. and Calmet.

Drawing, or alluring, not dragging is here to be understood. "He," say the rabbins, "who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off." Synops. Sohar. p. 87. The best Greek writers use the verb in the same sense of alluring, inciting, etc.

It is written in the prophets - Isa 54:13; Jer 31:34.

They shall be all taught of God - This explains the preceding verse. God teaches a man to know himself, that, finding his need of salvation, he may flee to lay hold on the hope which his heavenly Father has set before him in the Gospel. God draws men by his love, and by showing them what his love has done for them. Fear repels, but love attracts. He who is ever preaching the terrors of the law, and representing God as a vindictive judge, will never bring sinners to him. They are afraid of this terrible God: but they love him, who so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life.

Not that any man hath seen the Father - He does not teach men by appearing personally before them, or by any other outward voice than that of his word and messengers; but he teaches by his Spirit. This teaching from God implies:

1. That they shall have proper instruction.

2. That they shall comprehend it; for, when God teaches, there is no delay in learning. And,

3. That this teaching should be by the influence of the Holy Ghost upon their minds.

He which is of God - That is, Christ alone: neither Moses nor any of the prophets had ever seen God: Jesus, who lay in the bosom of the Father, He saw and revealed him, Joh 1:18.

Hath everlasting life - He is entitled to this, on his believing me to be the Messiah, and trusting in me alone for salvation. Our blessed Lord recapitulates here what he had said in the preceding discourse. The person who is saved is,

1. drawn by the Father;

2. hears his instructions;

3. accepts the salvation offered;

4. is given to Christ Jesus, that he may be justified by faith;

5. is nourished by the bread of life;

6. perseveres in the faith;

7. is not lost, but is raised up at the last day; and

8. is made a partaker of eternal life.

I am that bread of life - I alone afford, by my doctrine and Spirit, that nourishment by which the soul is saved unto life eternal.

Your fathers did eat manna - and are dead - That bread neither preserved their bodies alive, nor entitled them to life eternal; but those who receive my salvation, shall not only be raised again in the last day, but shall inherit eternal life. It was an opinion of the Jews themselves that their fathers, who perished in the wilderness, should never have a resurrection. Our Lord takes them on their own ground: Ye acknowledge that your fathers who fell in the wilderness shall never have a resurrection; and yet they ate of the manna: therefore that manna is not the bread that preserves to everlasting life, according even to your own concession.

This is the bread, etc. - I am come for this very purpose, that men may believe in me, and have eternal life.

Is my flesh, which I will give, etc. - Our Lord explains his meaning more fully, in these words, than he had done before. Having spoken so much of the bread which feeds and nourishes the soul, and preserves from death, the attention of his hearers was fixed upon his words, which to them appeared inexplicable; and they desired to know what their meaning was. He then told them that the bread meant his flesh, (his life), which he was about to give up; to save the life of the world. Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonement for the sin of the world; and that, as no human life could be preserved unless there was bread (proper nourishment) received, so no soul could be saved but by the merit of his death. Reader, remember this: it is one of the weightiest, and one of the truest and most important sayings in the book of God.

How can this man give us his flesh to eat? - Our Lord removes this difficulty, and answers the question, in Joh 6:63.

Except ye eat the flesh of the Son of man - Unless ye be made partakers of the blessings about to be purchased by my blood, passion, and violent death, ye cannot be saved. As a man must eat bread and flesh, in order to be nourished by them, so a man must receive the grace and Spirit of Christ, in order to his salvation. As food in a rich man's store does not nourish the poor man that needs it, unless it be given him, and he receive it into his stomach, so the whole fountain of mercy existing in the bosom of God, and uncommunicated, does not save a soul: he who is saved by it must be made a partaker of it. Our Lord's meaning appears to be, that, unless they were made partakers of the grace of that atonement which he was about to make by his death, they could not possibly be saved. Bishop Pearce justly observes that the ideas of eating and drinking are here borrowed to express partaking of, and sharing in. Thus spiritual happiness on earth, and even in heaven, is expressed by eating and drinking; instances of which may be seen, Mat 8:11; Mat 26:29; Luk 14:15; Luk 22:30; and Rev 2:17. Those who were made partakers of the Holy Spirit are said by St. Paul, 1Cor 12:13, to be made to drink into (or of) one Spirit. This, indeed, was a very common mode of expression among the Jews.

Hath eternal life - This can never be understood of the sacrament of the Lord's supper.

1. Because this was not instituted till a year after; at the last Passover.

2. It cannot be said that those who do not receive that sacrament must perish everlastingly.

3. Nor can it be supposed that all those who do receive it are necessarily and eternally saved.

On the contrary, St. Paul intimates that many who received it at Corinth perished, because they received it unworthily, not discerning the Lord's body: not distinguishing between it and a common meal; and not properly considering that sacrifice for sin, of which the sacrament of the Lord's super was a type: see 1Cor 11:30.

My flesh is meat indeed, and my blood is drink indeed - Or, rather, My flesh is the true meat, etc. In both clauses of this verse, instead of αληθως, the adverb, I read αληθης, the adjective, agreeing with βρωσις. This reading is supported by BCKLT, and twenty-one others; both the Arabic, Coptic, Sahidic, Armenian, two copies of the Itala, Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord terms his flesh, the true meat, and his blood the true drink, because those who received the grace merited by his death would be really nourished and supported thereby unto eternal life. He calls himself the true vine, Joh 15:1, in exactly the same sense in which he calls himself the true bread, Joh 6:32, and the true meat and drink in this verse.

Dwelleth in me, and I in him - Of all connections and unions, none is so intimate and complete as that which is effected by the digestion of aliments, because they are changed into the very substance of him who eats them; and this our Lord makes the model of that union which subsists between himself and genuine believers. He lives in them, and they in him; for they are made partakers of the Divine nature: 2Pet 1:4. To this verse the following addition is made in the Codex Bezae, three copies of the Itala, and Victorinus. After these words - dwelleth in me, and I in him, they add, as the Father in me, and I in the Father. Verily, verily, I say unto you, that unless ye receive the body of the Son of man as the bread of life, ye have not life in him. This is a very remarkable addition, and is between thirteen and fourteen hundred years old.

So he that eateth me, even he shall live by me - From which we learn that the union between Christ and his followers shall be similar to that which subsists between God and Christ.

In the synagogue - in Capernaum - From Joh 6:26, to this verse, the evangelist gives us the discourse which our Lord preached in the synagogue, in which he was repeatedly interrupted by the Jews; but this gave him the fuller opportunity to proclaim the whole truth relative to his passion and death, to edify the disciples, and confute these gainsayers.

Many therefore of his disciples - So it appears that he had many more than the twelve, who constantly accompanied him.

This is a hard saying; who can hear it? - Who can digest such doctrine as this? It is intolerable: it is impracticable. There is a similar saving in Euripides, to the σκληρος λογος of the evangelist. Ποτερα θελεις σοι μαλθακα ψευδη λεγω, η σκληρ' αληθη, φραζε; Tell me whether thou wouldst that I should speak unto thee, a Soft Lie, or the Harsh Truth? The wicked word of a lying world is in general better received than the holy word of the God of truth!

Jesus knew in himself - By giving them this proof that he knew their hearts he also proved that he was God; that he could not be deceived himself, and that it was impossible for him to deceive any; consequently, that the doctrine he taught them must be the truth of God.

If ye shall see the Son of man ascend - Ye need not be stumbled at what I say concerning eating my flesh and drinking my blood, for ye shall soon have the fullest proof that this is figuratively spoken, for I shall ascend with the same body with which I shall arise from the dead; therefore my flesh and blood, far from being eaten by men, shall not even be found among them.

It is the spirit that quickeneth - It is the spiritual sense only of my words that is to be attended to, and through which life is to be attained, 2Cor 3:6. Such only as eat and drink what I have mentioned, in a spiritual sense, are to expect eternal life.

The flesh profiteth nothing - If ye could even eat my flesh and drink my blood, this would not avail for your salvation. These words contain a caution that the hearers should not understand his words in the strict literal sense, as if his body were really Bread, and as if his flesh and blood were really to be eaten and drank.

The words that I speak - Or, I have spoken. Instead of λαλω, I speak, I read λελαληκα, I have spoken, on the authority of BCDKLT, thirteen others; the Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, all the Itala; Origen, Eusebius, Athanasius, Basil, Cyril, Chrysostom, Tertullian, Ambrosias, Augustin, Gaudentius, and Vigilius Taps. This is an important reading, and plainly shows that our Lord's words here do not refer to any new point of doctrine which he was then inculcating, but to what he had spoken concerning his being the living bread, and concerning the eating of his flesh, and drinking of his blood, in the preceding verses.

Are spirit, and they are life - As my words are to be spiritually understood, so the life they promise is of a spiritual nature: see Bishop Pearce.

But there are some of you that believe not - This is addressed to Judas, and to those disciples who left him: Joh 6:66.

And who should betray him - Or, who would deliver him up. Because he knew all things; he knew from the first, from Judas's call to the apostleship, and from eternity, (if the reader pleases), who it was who would (not should) deliver him up into the hands of the Jews. Should, in the apprehension of most, implies necessity and compulsion; would implies that he was under the influence of his own free will, without necessity or constraint. The former takes away his guilt: for what a man is irresistibly compelled to do, by the supreme authority of God, he cannot avoid; and therefore to him no blame can attach: but Judas having acted through his own free will, abusing his power, and the grace he had received, he was guilty of the murder of an innocent man, and deserved the perdition to which he went.

Therefore said I unto you - Joh 6:44. See the note there.

Except it were given unto him - None can come at first, unless he be drawn by the Father; and none can continue, unless he continue under those sacred influences which God gives only to those who do not receive his first graces in vain. St. Augustin himself grants that it was the sole fault of these disciples that they did not believe, and were saved. Quare non Poterant credere, si a me quaeratur, cito respondeo, quia Nolebant. If I be asked why these could not believe, I immediately answer, because they Would Not. Aug. Tract. 53, in Joan.

Many of his disciples went back - They no longer associated with him, nor professed to acknowledge him as the Messiah. None of these were of the twelve. Christ had many others who generally attended his ministry, and acknowledged him for the Messiah.

Will ye also go alway? - Or, Do Ye also desire, etc. These words are very emphatical. Will You abandon me? - you, whom I have distinguished with innumerable marks of my affection - you, whom I have chosen out of the world to be my companions, - you, to whom I have revealed the secrets of the eternal world - you, who have been witnesses of all my miracles - you, whom I intend to seat with me on my throne in glory; will You go away? Reader, in what state art thou? Hast thou gone back from Christ, or art thou going back? Wilt thou go? Thou, whom he has redeemed by his blood - thou, whom he has upheld by his power, and fed by his providence - thou, into whose wounded soul he has poured the balm of pardoning mercy - thou, whom he has adopted into the heavenly family - thou, whom he has comforted in so many tribulations and adversities - thou, whose multiplied offenses he has freely and fully pardoned; wilt thou go away?

Simon Peter answered - With his usual zeal and readiness, speaking in behalf of the whole, To whom shall we go? Where shall we find a more gracious master - a more powerful Redeemer - a more suitable Savior? Thou alone hast the words of eternal life. None can teach the doctrine of salvation but thyself; and none can confer the gift of eternal life but thou alone. Reader, let me ask, whither art thou going? Has the world - the devil - the flesh - the words of eternal life? Art thou turning thy back upon God and Christ? For thy zealous services, what has Satan to give thee? Death! hell! and eternal misery! O stop! Cleave to Jesus; he will give thee that happiness which, in vain, thou seekest in the pleasures of sin.

We believe - On the authority of thy word; and are sure - have known, εγνωκαμεν, by the evidence of thy miracles, that thou art the Christ, the promised Messiah. And we belyfath and witen that thu eart Crist Godes Son. Anglo-Saxon. How near is the mother to the daughter tongue!

Instead of Christ the Son of the living God, some excellent MSS., BCDL, and others, read ὁ αγιος του Θεου, the holy one of God; and this reading Griesbach has received into the text, leaving out του ζωντος, the living. Χριστος, and ἁγιος convey nearly the same meaning; but the Ethiopic, as usual, retains both. Του ζωντες is omitted by BCDL, H, the Coptic, Sahidic, Armenian, later Persic, Vulgate, all the Itala but one, and by the Anglo-Saxon; which last Griesbach has not noticed.

Have not I chosen you twelve - Have I not, in an especial manner, called you to believe in my name, and chosen you to be my disciples and the propagators of my doctrine! Nevertheless, one of you is a devil, or accuser, enlisted on the side of Satan, who was a murderer from the beginning.

He spake of Judas - for he it was that should betray him - Οὑτος γαρ ημελλεν αυτον παραδιδοναι, He who was about to deliver him up. By referring to this matter so often, did not our blessed Lord intend to warn Judas? Was not the evil fully exposed to his view? And who dare say that it was impossible for him to avoid what he had so often been warned against? When the temptation did take place, and his heart, in purpose, had brought forth the sin, might he not have relented, fallen at his injured master's feet, acknowledge his black offense, and implored forgiveness? And surely his most merciful Lord would have freely pardoned him.

1. On the subject of the disciples sailing off without Christ, and the storm that overtook them, it may be necessary to make a few observations, chiefly for the encouragement of the laborers in God's vineyard. It was the duty of the disciples to depart at the commandment of the Lord, though the storm was great, and the wind contrary. It was their duty to tug at the oar, expecting the appearing of their Lord and master. So it is the duty of the ministers of Christ to embark, and sail even into the sea of persecution and dangerous trial, in order to save souls. There may be darkness for a time - they must row. The waves may rise high - they must row on. The wind may be contrary - still they must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and they shall have souls for their hire. The vessel will get to land, and speedily too. There are particular times in which the Lord pours out his Spirit, and multitudes are quickly convinced and converted. "Alas!" says one, "I see no fruit of my labor; no return of my prayers and tears." Take courage, man; tug on; thou shalt not labor in vain, nor spend thy strength for nought. What he does thou knowest not now, but thou shalt know hereafter. Great grace, and great peace await thee; take courage, and tug on!

2. When a man forsakes the living God, and gives way to avarice, which appears to have been the case with Judas, he is fit for any thing in which Satan may choose to employ him. Beware of the love of money! The cursed lust of gold induced a disciple of Christ to betray his God: and has it not been the ruin of millions since? Few people love money merely for its own sake: they love it because it can provide them with the necessaries, conveniences, and comforts of life; those who have not God for their portion incessantly long after these things, and therefore are covetous. While a man watches unto prayer, and abides in the love of Christ Jesus the Lord, so long he is safe, for he is contented with the lot which God has given him in life. Reader, art thou like Judas (in his best state) put in trust for the poor, or for the Church of Christ. Do not covet; and take heed that thou grudge not; nor permit thy heart to be hardened by repeated sights and tales of wo. Thou art but a steward; act faithfully, and act affectionately. Because the ointment that prefigured the death of our Lord was not applied just as Judas would have it, he took offense; betrayed and sold his master; saw and wished to remedy his transgression; despaired and hanged himself. Behold the fruit of covetousness! To what excesses and miseries the love of money may lead, God alone can comprehend. If any man love the world, the love of the Father is not in him.

After these things - The history of between ten and eleven months is to be supplied here from the other evangelists. Mt 14:13; Mr 6:32; Lu 9:10.

Jesus went up - Before the people overtook him.

Jesus saith to Philip - Perhaps he had the care of providing victuals for the family of the apostles.

He retired to the mountain alone - Having ordered his disciples to cross over the lake.

Mt 14:22; Mr 6:45.

Who had stood on the other side - They were forced to stay a while, because there were then no other vessels; and they stayed the less unwillingly, because they saw that Jesus was not embarked.

Our Lord does not satisfy their curiosity, but corrects the wrong motive they had in seeking him: because ye did eat - Merely for temporal advantage. Hitherto Christ had been gathering hearers: he now begins to try their sincerity, by a figurative discourse concerning his passion, and the fruit of it, to be received by faith.

Labour not for the meat which perisheth - For bodily food: not for that only not chiefly: not at all, but in subordination to grace, faith, love, the meat which endureth to everlasting life. Labour, work for this; for everlasting life. So our Lord expressly commands, work for life, as well as from life: from a principle of faith and love. Him hath the Father sealed - By this very miracle, as well as by his whole testimony concerning him. See Joh 3:33. Sealing is a mark of the authenticity of a writing.

The works of God - Works pleasing to God.

This is the work of God - The work most pleasing to God, and the foundation of all others: that ye believe - He expresses it first properly, afterward figuratively.

What sign dost thou? - Amazing, after what they had just seen!

Our fathers ate manna - This sign Moses gave them. He gave them bread from heaven - From the lower sublunary heaven; to which Jesus opposes the highest heaven: in which sense he says seven times, John 6:32,33,38,50,58,62, that he himself came down from heaven.

Moses gave you not bread from heaven - It was not Moses who gave the manna to your fathers; but my Father who now giveth the true bread from heaven. Psa 78:24.

He that - giveth life to the world - Not (like the manna) to one people only: and that from generation to generation. Our Lord does not yet say, I am that bread; else the Jews would not have given him so respectful an answer, John 6:34.

Give us this bread - Meaning it still, in a literal sense: yet they seem now to be not far from believing.

I am the bread of life - Having and giving life: he that cometh - he that believeth - Equivalent expressions: shall never hunger, thirst - Shall be satisfied, happy, for ever.

I have told you - Namely, John 6:26.

All that the Father giveth me - All that feel themselves lost, and follow the drawings of the Father, he in a peculiar manner giveth to the Son: will come to me - By faith. And him that thus cometh to me, I will in nowise cast out - I will give him pardon, holiness, and heaven, if he endure to the end - to rejoice in his light.

Of all which he hath already given me - See Joh 17:6,12. If they endure to the end. But Judas did not.

Here is the sum of the three foregoing verses. This is the will of him that sent me - This is the whole of what I have said: this is the eternal, unchangeable will of God. Every one who truly believeth, shall have everlasting life. Every one that seeth and believeth - The Jews saw, and yet believed not. And I will raise him up - As this is the will of him that sent me, I will perform it effectually.

Christ having checked their murmuring, continues what he was saying, John 6:40. No man comes to me, unless my Father draw him - No man can believe in Christ, unless God give him power: he draws us first, by good desires. Not by compulsion, not by laying the will under any necessity; but by the strong and sweet, yet still resistible, motions of his heavenly grace.

Every man that hath heard - The secret voice of God, he, and he only believeth. Isa 54:13.

Not that any one - Must expect him to appear in a visible shape. He who is from or with God - In a more eminent manner than any creature.

Not die - Not spiritually; not eternally.

If any eat of this bread - That is, believe in me: he shall live for ever - In other words, he that believeth to the end shall be saved. My flesh which I will give you - This whole discourse concerning his flesh and blood refers directly to his passion, and but remotely, if at all, to the Lord's Supper.

Observe the degrees: the Jews are tried here; the disciples, John 6:60 - 66, the apostles, John 6:67.

Unless ye eat the flesh of the Son of man - Spiritually: unless ye draw continual virtue from him by faith. Eating his flesh is only another expression for believing.

Meat - drink indeed - With which the soul of a believer is as truly fed, as his body with meat and drink.

I live by the Father - Being one with him. He shall live by me - Being one with me. Amazing union!

This is - That is, I am the bread - Which is not like the manna your fathers ate, who died notwithstanding.

This is a hard saying - Hard to the children of the world, but sweet to the children of God. Scarce ever did our Lord speak more sublimely, even to the apostles in private. Who can hear - Endure it?

What if ye shall see the Son of man ascend where he was before? - How much more incredible will it then appear to you, that he should give you his flesh to eat?

It is the Spirit - The spiritual meaning of these words, by which God giveth life. The flesh - The bare, carnal, literal meaning, profiteth nothing. The words which I have spoken, they are spirit - Are to be taken in a spiritual sense and, when they are so understood, they are life - That is, a means of spiritual life to the hearers.

But there are some of you who believe not - And so receive no life by them, because you take them in a gross literal sense. For Jesus knew from the beginning - Of his ministry: who would betray him - Therefore it is plain, God does foresee future contingencies: "But his foreknowledge causes not the fault, Which had no less proved certain unforeknown."

Unless it be given - And it is given to those only who will receive it on God's own terms.

From this time many of his disciples went back - So our Lord now began to purge his floor: the proud and careless were driven away, and those remained who were meet for the Master's use.

Thou hast the words of eternal life - Thou, and thou alone, speakest the words which show the way to life everlasting.

And we - Who have been with thee from the beginning, whatever others do, have known - Are absolutely assured, that thou art the Christ.

Jesus answered the - And yet even ye have not all acted suitable to this knowledge. Have I not chosen or elected you twelve? - But they might fall even from that election. Yet one of you - On this gracious warning, Judas ought to have repented; is a devil - Is now influenced by one.

AFter these things Jesus went over the sea of Galilee , which is the sea of Tiberias c.

Some good time (some think near a Year after the passages in the former Chapter)

Christ went over the Lake of Galilee (for the Iews called all great collections of Waters, Seas); it is also called the Lake of Tiberias, and the Lake of Gennesareth, Luke 5.1. These waters received their name from the whole Province whose Coast they washed; so they were called the Sea of Galilee, or the particular Shore, or Cities they washed; so they are sometimes called the Sea of Tiberias; sometimes the Lake of Gennesareth. It appeareth by Mark 6.31. that he went upon the Apostles coming to give him an account of what they had done, and taught.

Marginal references: Mat. 14.13. Mark 6.32. Luke 9.10.

2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased .

Our Saviour (as appeareth by Mark 6.31.) onely spake to his Apostles to withdraw into a Desart place, and to rest a while; but v. 33. tho our Saviour went by Ship, yet the People ran on foot thither out of all Cities, and out-went them, and came together unto him. That which induced them, was their knowledge of the Miracles which he had wrought.

4 And the passover, a feast of the Jews, was nigh .

That is, the third Passover after our Saviour had entred upon his Publick Ministry▪ by which we may observe, that Iohn omitted many things spoken and done by our Saviour in the Year immediately following the Second Passeover (for he giveth us no further Account than what we have in the former, and in this Chapter.) The other Evangelists give us a more full account of them. The place whither our Saviour went, seemeth to have been toward the end of the Lake; so as the People could go on foot, and turn at the point of the Lake, and be there before the Ship could cross the Water.

Marginal references: Lev. 23.5, 7, 16. Deut. 16.1.

5 ¶ VVhen Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, VVhence shall we buy bread, that these may eat ?

This is apparently the same History which we have met with in all the former three Evangelists, Mat. 14.13, &c. Mark 6.35, &c. Luke 9.10, &c. See the differing Circumstances considered in our Annotations on those Chapters. The other Evangelists observe, That Christ had first [illegible: 1 letter]een Preaching to them, until it was near Night; and then bring in the disciples first moving him (because they had eaten nothing) to send them away to provide themselves Food. This Evangelist begins with some words Christ should speak to Philip.

6 (And this he said to prove him, for he himself knew what he would do .)

Now this he said, to try what Philip would say, for he was himself resolved what to do.

7 Philip answered him, Two hundred peny-worth of bread is not sufficient for them, that every one of them may take a little .

This Discourse between our Saviour and Philip is reported by none of the other Evangelists; and prob[illegible: 1 letter]b[illegible: 1 letter]y was after that which they report of the other Disciples motion to Christ to dismiss the People, because it was now towards Evening. The number (as we shall find afterward) was five Thousand, besides Women and Children; amongst whom five hundred peny-worth of Bread was very litt[illegible: 1 letter]e to be divided.

Marginal references: See Num. 11.22, 22.

13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten .

The story is the same, in all sustantial parts, with the Relations of Matthew, Mark, and Luke in the before mentioned places. (See the Annotations on those Chapters.)

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world .

When they had seen the Miracle of Christs multiplying five Loaves and two Fishes, to the feeding of five thousand Persons, besides Women and Children; a Miracle of that Nature, that never any such was wrought either by Moses, or any Prophet; and to the working of which, a Creating Power was necessary: This brought them to a strong persuasion, that this was the Messias; for he is signified by that Phrase, The Prophet which should come into the World; as appeareth from Luke 7.19.

Marginal references: Deut. 1[illegible: 1 letter].15, 18. Chap. 1.21. and 7.40.

15 VVhen Jesus therefore perceived that they would come and take him by force, to make him a King , he departed again into a mountain himself alone .

This motion of Christ into a Mountain alone, after he had sent away the multitude (thus miraculously fed) and after that his Disciples had taken Ship again) is mentioned by two other of the Evangelists; by Matthew, Chap. 14.23. Mark 6.45, 46. But this occasion of it is expressed by neither of them; who both say, that he went thither to Pray: And indeed Iohn (who rarely mentioneth any thing set down by the others) is judged to have recorded this History, as for the Excellent Discourse of our Saviours, following this Miracle; so for some particular Circumstances in, and about the Miracle, not mentioned by the other Evangelist; of which, as the Discourse he had with Philip, was one; so this about their going about to make him a King, was another. The Iews were a People exceeding jealous of, and zealous for their Liberties, the Galileans especially; amongst whom our Saviour was at that time: So as they never wanted any thing but a Leader for a Sedition or Rebellion. The Scriptures mention two, Acts 5.36, 37. under the Conduct of one Theudas and Iudas of Galilee. Ecclesiastical History mentioneth more. Their Error as to the Messias (whom they Dreamed of as a Temporal Prince) gave them a colour for these Insurrections, when ever they could get any to take upon him that pretence. These men seeing these great Miracles wrought by Christ, particularly that of the loaves multiplyed to feed five thousand, thought Christ had been such a Messias as they expected; not understanding that the Kingdom of the true Messias was not to be of this World, Chap. 18.36. but within men here, and more evident in the day of Judgment, Mat. 25.34.

But our Saviour, who never came into the World to disturb the Civil Order and Government in it, constantly avoided the giving the least occasion for such a suspicion: When he therefore knew, either by his insight into the Hearts of men, or by hearing their Discourses, that they had such Seditious thoughts, he withdrew himself into a Mountain: How he withdrew himself, so as they did not follow him, no, not his Disciples, is a matter which hath exercised the thoughts of many. The Papists say, that he had a Power by vertue of the Personal Union of the Divine and Humane Nature in his Person, to make his Body invisible, and so passed from them, not dis [illegible: 1 letter]erned by them. The Lutherans are not so confident in this yet seem to incline it might be thus. Indeed both of them are concerned to maintain the possibility of such a thing; for without such a possibility, neither can the Papists maintain their Doctrine of Transubstantiation, where they hold, that the Bread in the Sacrament of the Lords Supper, is turned into the very Body of Christ, and the Wine into his Blood (though no such thing be obvious to our senses.) Nor the Lutherans their Doctrine of Cons[illegible: 1 letter]bstantiation, who hold, that the very Body and Blood of Christ is really present in, with, or under the Elements, tho the Elements be not changed into it. But the Greek words are no more than [non-Latin text not transcribed], which signifieth no more than that he again changed his place, which he might easily do through a multitude in a disorder, without their notice of him; and if his Disciples did see him, it is not probable that they, knowing his aversion to any Seditiou[illegible: 1 letter] Practises, as also his custom to withdraw to places of Privacy for Devotion, would take any notice at all of him.

16 And when even was now come, his disciples went down unto the sea ,

This piece of History is related much more fully by the other Evangelists, Mat. 14. from v. 23. to v. 34. Mark 6. from v. 46. to v. 53. See the Notes upon those two Chapters.

22 ¶ The day following, when the people which stood on the other side of the sea , saw that there was none other boat there, save that one whereinto his disciples were entred, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;

By the Sea, is here meant the Sea of Galilee, or Lake of Tiberias, or of Gennesareth. There our Saviour and his Disciples had left the multitude; the Disciples having taken a Boat, and passing over on the other side; and Christ having followed them, the multitude (probably) having gone in the Night to rest themselves at their several Houses, came again in the Morning, expecting to have found Christ, and have seen more Miracles; being disappointed, understanding that both Christ and his Disciples were gone over,

24 VVhen the people therefore saw that Jesus was not there, neither his disciples , they also took shipping, and came to Capernaum, seeking for Jesus .

Made use of some other Boats that were come over the water,

and went over to seek Jesus: Not out of any Love to his Person or Doctrine (as we shall anon hear) but out of a Curiosity to see some further miracles wrought by him. Our Lord disappoints them, but Preacheth a most admirable Sermon to them.

26 Jesus answered them, and said, Verily, verily I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled .

They asked him, When he came thither? A curious and impertinent Question, to which he doth not think fit to give an apposite Answer, but at first letteth them know▪ that he knew their Hearts, and what designs they had in following him; which was not to see the miraculous effects of the Divine Power▪ the Credentials of his Commission from Heaven, and to receive him as the true Messiah, and believe his Doctrine: But they came upon fo[illegible: 1 letter]low an Acc[illegible: 4 letters], as to be fed by him.

27 Labour not for the meat which perisheth, but for that meat which endureth un[illegible: 1 letter]o everl[illegible: 2 letters]t[illegible: 1 letter]ng life , which the Son of man shall give unto you : for him hath God the Father sealed .

By the Bread which perisheth, is not strictly to be understood Bread, but whatsoever is necessary or accommodating to us in this Life; al[illegible: 1 letter] things of this nature are perishing▪ and perish with the using: Nor is all L[illegible: 1 letter]bour as to them forbidden us: for we are to the contrary commanded, In the sir[illegible: 2 letters]t of our face to eat our Bread ▪ And the Apost[illegible: 1 letter]e commandeth, that those that will nor Labour▪ should not eat; and Prov. 31.27. the good Woman is commended for not eating the bread of Idleness; but exce[illegible: 1 letter]sive labour for these things is forbidden. So a[illegible: 1 letter]so is a first and greater Labour for, and seeking after them, than after that meat which endureth to everlasting life; under which notion also unquestionably cometh whatsoever is necessary by Gods revea[illegible: 1 letter]ed Will, that we may have in us the hopes of Glory here, and may enter into the actual possessions of that Glory hereafter. Such as are, first, the knowledge of the Gospel; then the believing of it, and the a[illegible: 1 letter] ceptance of that Saviour, and way of Salvation, which G[illegible: 1 letter]d hath revealed in it for lost sinners; and that Holiness of Life which God hath made necessary to it.

All which (saith he) I, who am the Son of man (a name he ordinarily giveth to himse f) will give unto you freely: Not that you are to do nothing; no, labour for it; tho it be a gift, yet it is a gift upon Labour, for all your Labour will not procure it; there will be a great deal of Free Grace seen when you have given all diligence

And Christ must give it; for the Father, in whose hand this Life is, hath (as men by their Seals use to confirm the Commi[illegible: 1 letter]sions they give out to any persons to do any thing for them, and in their Name) confirmed Christ as his Commissioner, to give out this Eternal Life to whomsoever he pleaseth.

Marginal references: Or, work not.; Mat. 3.17. and 17.5. Mark 1.11. and 9.7. Luke 2.22. and 9.35. Chap. 1.33. and 5.3[illegible: 1 letter]. and 8.[illegible: 1 letter]8. 2 Pet. 1.17.

28 Then said they unto him, VVhat shall we do that we might work the works of God ?

They easily understood that our Saviour did not speak of any Worldly Food, by his opposing the Labour he mentioneth, and persuadeth for, to a labour for the World; but still they did not understand what Labour he spake of, but dreamt of the works of the Law; knowing of no other work which God commanded, but what was prescribed in the Law; and they (probably) being some, or many of them strict Observers (especially of the Law contained in Ordinances) and probably, many of them of the Moral Law also, according to the sense of it given by their Teachers; in which sense the Young man, Mat. 19.20. being bid by our Saviour, keep the Law; and naming most of the Precepts of the Second Table, told him, All these things have I kept from my Youth: what lack I [illegible: 1 letter]et? They wondred what works our Saviour meant; what Labour, when he said, Labour for that Bread, or that meat which endureth to Eternal[illegible: 1 letter] Life. Thinking that those which kept the Law (in the sense before expressed) had no more to do.

29 Jesus answered and said unto them, This is the work of God, that you believe on him whom he hath sent .

Our Lord calleth them to a work they never thought of: The owning, and acknowledgment of him to be the true Messiah; the embracing and receiving him as such, and trusting [illegible: 1 letter]im with all the concerns of their Souls; which was necessary, notwithstanding all their Acts of Obedience to the Law, tho most certainly productive also of that Obedience, and inseparable from it. This our Saviour calleth, The work of God, in answer to what they had said about working the works of God. Yet this will not prove that we are Justified by Works, because we are Justified by Faith; for here is no Discourse concerning the causation of Faith in the Justification of a Soul, but onely concerning what is the Will of God, as to all those that shall be saved.

Marginal references: 1 John 3, 23.

30 They [illegible: 1 letter]aid therefore unto him, What sign shewest thou then, that we may see, and believe thee? VVhat dost thou work ?

They thought it reasonable, that he who brought forth a new Doctrine into the World (such as Faith in him was, they having never heard any such thing▪ from their Doctors the Pharisees) should confirm his Mission by some Miraculous Operation. But this was a strange stupidity, considering the Sign he had so lately shewed them, of feeding five thousand with five loaves and two fishes. So it was manifest they sought for a Sign, not to promove or confirm their Faith, but merely to feed their C[illegible: 1 letter]riosity; and what our Saviour said, Mat. 12.39. A wicked and Adulterous Generation seeketh after a Sign, was [illegible: 1 word] [illegible: 2 letters] plicable to them; and those words, believe thee, emin[illegible: 2 letters]tly confirm it; for the aforesaid Miracle speaking in [illegible: 2 letters]m a Creative Power, and being such as was never wroug[illegible: 1 letter]t by any Creature, they were obliged to believe him, wi[illegible: 1 letter]hout any further Sign. God ought to be believed upon his bare word.

Marginal references: Mar. 16.1. 1 Co[illegible: 1 letter]. 1.22.

31 Our Fathers did eat Manna in the desart; as it is written, He gave them bread from heaven to eat .

Here they magnifie Moses; he did not bring them a Law onely, but confirmed it by Signs from Heaven, to be the Will of God, by obtaining for them Bread to be rained from Heaven to satisfie their Hunger, Exod. 16.15. Numb. 11.7. which is also confirmed by the Psalmist, Psal. 78.25. This Moses did for the whole Congregation of Israel forty Years together. From hence they would seem to conclude, That they had more ground to believe Moses than Christ; who, tho he had indeed lately fed five thousand with five Loaves, yet had done no such thing. Not considering that Moses, in what he did, was but an Instrument to obtain of God by Prayer such a Miracle, for supporting his People in the Wilderness; and that what he had done, was done by a Creating Power inherent in himself, by which he multiplyed that little proportion of Bread which they had, to make it sufficient to feed such a quantity as five thousand, besides Women and Children; to which effect it bare no proportion.

Marginal references: 1 Cor. 10.3.

32 Then Jesus said unto them, Verily, verily I say unto you, Moses gave you not that bread from heaven ; but my Father giveth you the true bread from heaven .

You are mistaken in your Opinion of that Manna, which indeed was Bread from Heaven; Spiritual meat (as the Apostle calleth it, 1 Cor. 10.3.) But it was not given you by any Power or Vertue in or from Moses; Moses said otherwise; when it was first rained down, he told them, This is the bread which the Lord hath given you to eat, Exod. 16.15. It was the Lord, not Moses, that gave you that Bread

Nor was that true Spiritual bread; it was onely Spiritual (as the Apostle calleth it) because it was Typical, and prefigurative of me. My Father giveth you the true Bread from Heaven: It was he that gave your Fathers Manna, not Moses; and it is he who giveth you me, who am the true bread, of which that bread was but Typical, a shadow, and a Figure.

33 For the bread of God is he which cometh down from heaven, and giveth life unto the world .

Moses gave you Spiritual, Heavenly Bread; but that was onely Spiritual, as it was Typical and prefigured me; Heavenly, as it came from the lower Heavens, was rained down from thence; not made upon the Earth by the Art of man, and was therefore called the Bread of Angels; but I am the true bread of God, signified by that Type, who came not down from the lower, but from the highest Heavens; and who do not only maintain, and uphold Life in men (as that did) but give Life to men; and that not a mere Natural Life, but a Spiritual and Eternal Life; and that not to the Iews onely, for whose [illegible: 1 word] alone Manna was, but to the World.

34 Then said they unto him, Lord, evermore give us this bread .

Most Interpreters agree, that they spake this seriously; that is, that they were willing enough to have such Bread, (if any such were to be had); but yet not conceiving aright the Nature and Excellency of the Bread our Saviour mentioned; and this occasioned his clear explication of it in the following Verse.

35 And Jesus said unto them, I am the bread of life ; He that cometh to me, shall never hunger, and he that believeth on me, shall never thirst .

The Bread that giveth Spiritual and Eternal Life, and the Bread that upholdeth and maintaineth Spiritual Life. The Messiah, whom God hath sent into the World, to quicken those that are dead in Trespasses and Sins, Eph. 2.1. And to give Eternal Life to as many as the Father hath given me: But those that have this Life, must come unto me; which he Interprets in the next Phrase by believing in him: Thus he taketh them off all gross and Carnal Conceptions of eating and drinking in a Carnal manner; and minds them to think of getting and maintaining another kind of Life than they dreamt of. By believing in him, we have formerly shewed is to be understood a receiving of him as the Mediator and Saviour of men, and closing with him, and committing their Souls in all their Spiritual concerns unto him;

and he that doth so (saith he) shall never hunger nor thirst: That is, shall never want any thing necessary for him for Life and Eternal Happiness. And for things of this Life, he shall have Food convenient for him; he shall be fed, Psal. 37.3. See such a Promise, Isaiah 49. v. 10.

Marginal references: Chap. 4.14. and 7.37.

36 But I said unto you, that ye also have seen me, and believe not .

You have seen me in the Flesh, you have heard my Doctrine, you have seen the Miracles which I have wrought, confirming that Doctrine, and me to be the true Messias; for I have done amongst you those works which never any man did: But you are of the Generation of those of whom it was Prophesied, That in seeing, you shou'd not see, nor yet perceive; for tho you have [illegible: 1 letter]een me with your Bodily Eyes, and could not but [illegible: 1 word] by what works I have done, that I am the true Messiah; yet you do not own and acknowledge me as such, nor will by Faith close with me, and come unto me for Life and Happiness.

37 All that the Father giveth me , shall come to me: and him that cometh to me, I will in no wise cast out .

Here ariseth a great Question amongst Interpreters of various persuasions, What giving of the Father is here meant; whether an eternal designation of Persons to eternal Life; in order to the obtaining of which, the Persons so Predestinated are given to Christ, as he who was to be the Messiah, Saviour, and Redeemer of the World: Or the infusing the habits of special saving Grace; by which Persons are enabled actually to believe. If the former, the words do not onely infer an infallible connexion betwixt Faith, and Eternal Life and Salvation; but also betwixt the Decree of Election, and the collation of special Grace; by which men are enabled to believe, and believing, are saved. That which seemeth to favou[illegible: 1 letter] the latter Opinion, is, that the Verb is in the Present Tense: It is not, all that the Father hath given, but all that the Father giveth; which would incline us to think, that tho in other Texts the Fathers giving of Souls to Christ may signifie his Eternal Election; yet in this Text it rather signifieth the donation, or giving the habits of Special Grace. But there are very Learned and Pious Interpreters of another mind; who think by the Fathers giving, is meant the Fathers chusing Souls in him, Ephes. 1.4. Certain it is, that there are some chosen to Life, and the certain means by which that Life is to be obtained, Ephes. 1.4, 5. And as certain it is, that Persons so chosen in him, shall neither miss of that Life, nor yet of that effectual means by which it shall be obtained. Whether that Eternal Election, or Donation, be here intended or no, is not so momentous to determine. For the Iesuits Argument, That if we understand it of such an Eternal gift; our Saviour rather excuseth, than accuseth them for their unbelief, by telling them they could not believe, because they were not given unto him; it holdeth as strong against Special Grace, as against particular Election; so as if that were true, it could be Interpreted in neither of those senses; but by their leaves it doth not at all excuse them, unless they did what in them lay to come to Christ, (but this Question belongs rather to Polemical Writers, than Interpreters.) Certain it is, that it is such a giving here mentioned, as shall be followed by a coming to Christ; that is, believing in him, and by a true Faith receiving of him;

and those that do so, our Lord saith, he will in no wise cast out. Out of Heaven, say some; others understand it of perseverance; but certainly the Phrase denoteth no more than the freeness and readiness of Christ to receive every one who truly believeth in him, and to preserve him to Eternal Life and Salvation. Who they are that are given to Christ, and that will, or shall believe in him, is a Secret that is known unto God alone: But this may be known to all, that Christ will not throw off any Soul that is willing to receive him as its Saviour; and that no such Soul shall perish for ever.

38 For I came down from Heaven, not to do mine own will, but the will of him that sent me .

Our Lord confirmeth what he had before said concerning his Gracious Reception of Believers, and preserving them by his Grace in their state of Grace; so that they shall not be cast out with Reprobates in the day of Judgment; from this, That he came not to execute any particular will of his own, but what was also the will of his Father, who sent him into the World.

Marginal references: Mat. 26.39. Chap. 5.3[illegible: 1 letter].

39 And this is the Fathers will which hath sent me, That of all which he hath given me, I should lose nothing , but should raise it up again at the last day .

For this he revealeth to be his Fathers will, that of all his Father had given him, he should lose none; where by the Fathers giving must be meant, either his Eternal Act (having chosen some to Eternal Life) in giving them to his Son, for the work of their Redemption; or, which is but the effect and product of that, the working, preserving, and upholding in them those Habits and Exercises of Grace, by which that Eternal Life is to be obtained. Our Lord declareth it to be the will of his Father, That he should not suffer any of these to miscarry;

but tho their Bodies dye and turn into dust, yet Christ at the last day should come to raise the Dead, and in particular, raise them up; not that they onely shall rise, (for how then shall all appear before the Judgment-seat of God, to receive according to what they have done in the Flesh?) but they are those alone who shall receive any benefit by the Resurrection; and therefore they are called the Children of the Resurrection; and the Resurrection is sometimes spoken of in Scripture as if it were to be peculiar to them, Phil. 3.11. By this the certainty of the Resurrection is established; it being asserted, as the effect of the will of God, which none hath resisted at any time.

Marginal references: Chap. 10.28. and 17.12. and 18.9.

40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life p: and I will raise him up at the last day .

Our Lord having asserted the will of God, as to the final issue and happiness of Believers, goes on to assert the means by which in this Life using, they must obtain this Life; those are seeing the Son, and believing in him; seeing him, not with the Eyes of their Bodies; or seeing his Miraculous Operations, both which these Capernaites did, and yet did not believe, (as he told them, v. 36.) but a seeing them with the Eye of their Minds, discerning him as the Messiah, and Saviour of the World: So seeing him, as to believe on him; as to these, he confirmeth it again to be the will of his Father, that they should live Eternally,

and that they should be raised again at the last day; and that by him, whom God had ordained to be the Iudge both of the quick and the dead, Acts 10.42. which agreeth with what he had before said, Chap. 5.28.

Marginal references: Chap. 3.16. and 4.14. and ver. 27, 54.

41 The Jews then murmured at him , because he said, I am the bread which came down from Heaven.

The Iews were exceeding prone to this sin of murmuring, which is a complaining either through Indignation, or impatience of what men hear spoken, or see done; the thing which offended, seemeth not to be his calling himself the true bread, and the bread of Life; but because he said, that he came down from Heaven.

42 And they said, Is not this Jesus the Son of Joseph, whose father and mother we know? How is it then that he saith, I came down from Heaven ?

For Capernaum, where our Saviour now was, was not far from Nazareth, where he had been Educated, and Lived near Thirty Years with Ioseph his reputed Father. Understanding therefore nothing of our Saviours Miraculous Conception by the overshadowing of the Holy Ghost in the Womb of the Virgin; they were much offended at his Discourse of his coming down from Heaven.

Marginal references: Mat. 13.55. Mark 6.3. Luke 4.22.

43 Jesus therefore answered, and said unto them, Murmure not among your selves .

By this our Saviour gives them another Proof of his Divine Nature, viz. in his knowing of their Hearts and Thoughts; for tho they were inwardly angry, and in a rage, yet we read not of any words spoken by them; but our Saviour needed not their words to tell him what was in the secret of their Hearts. Our Saviour bids them not murmure at this, for he had much more than this to tell them, as followeth.

44 No man can come unto me, except the Father which hath sent me draw him , and I will raise him up at the last day.

That by drawing here, is not to be understood any coaction, or force upon the Will, is a thing on all hands out of Question; but whether by it be onely to be understood a rational drawing by Arguments (used in the Ministry of the Gospel) or a further powerful Influence upon the Soul, inclining it to be willing and obedient, that is the Question. The Patrons of a power in mans will to do what is Spiritually good and necessary in order to Eternal Life and Salvation, understand it of the former onely (of which the compelling, mentioned Luke 14.23. is to be understood, (for the Ministers of the Gospel have no other Power to compel); but in regard the drawing here mentioned is the Acts not of the Servants, but of the Master; not of the Ministers, but of the Father; it is more reasonably concluded that it here signifies a Divine Power put forth upon the Soul of man, by which it is made Obedient to the Heavenly Call, and willing to close with the offer of Christ in the Gospel; for tho no such thing can necessarily be concluded from the word draw, yet it is easily concluded from the Nature of the motion, in coming to Christ, which is the Souls motion to a sublime Spiritual Object, to which no Soul hath any power of it self; such is the darkness of the Humane Mind, the obstinacy of the Will, the depravation of the Affections, unless it be Illuminated and drawn by the Spirit of God. No Soul is able of it self to discern Spiritual things, so as to see that Goodness and Excellency that is in them, much less to move towards the participation of them.

Marginal references: Cant. 1.4. Ver. 65.

45 It is written in the Prophets , And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me .

Either in Isaiah 54.13. or in the Book of the Prophets; for tho the words be to be found onely in Isaiah, yet words of the same import are also to be found in Ieremiah, Ezekiel, Ioel, and Micah. All they whom the Lord hath chosen, shall be taught of God

Therefore (saith he) said I to you, Every man that hath learned of the Father, cometh unto me. Our Saviour proveth the Doctrine which he had delivered to them, from the Prophets; not because their Authority was greater than his, or in any degree equal with his; but because the Prophets and their Writings were in greater Authority and Reputation with them.

Marginal references: Jer. 31.34. Heb. 8.10. and 10.16.

46 Not that any man hath seen the Father , save he which is of God , he hath seen the Father .

None must dream that the Father should visibly appear in the World to teach men: For the Essence of God is invisible; none hath seen it at any time

saving he alone who is the onely begotten Son of the Father

He hath seen the Essence of the Father, he knoweth his will, and most secret Counsels.

Marginal references: Mat. 11.27. Luke 10.[illegible: 1 letter]2. Chap. 1.1[illegible: 1 letter]. and [illegible: 1 letter].2[illegible: 1 letter]. and 8.19.

48 I am that bread of life.

See the Notes on Chap. 3.18. and v. 36. and in this Chap. v. 35.

49 Your fathers did eat Manna in the wilderness, and are dead .

Your Fathers by Nature, or in respect of unbelief, did eat Manna in the Wilderness,

and they are Naturally dead▪ (Manna would not always preserve their Natural Life) and those of them who were unbelievers, are also dead eternally; their eating of Manna, which was a Type of me, without believing in me, would not save them.

Marginal references: Ver. 3.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die .

But I am that Bread of Life, who came out of the [illegible: 1 letter]ighest Heavens, from the bosom of my Father; that Bread which if a man eateth thereof, he shall never dye eternally. Eating Christ in this Text signifieth no more than believing in him, so often before mentioned under the Notion of coming to him, believing in him, &c. And believing is fitly expressed by this Notion of Eating; because as eating is the application of Meat to our Stomacks, for the sustenance of our Bodily Life; so believing is the application of Christ to the Soul, for the beginning and increase of Spiritual Life, and at last obtaining Life Eternal.

Marginal references: Ver. 51, 58.

51 I am the living bread, which came down from heaven . If any man eat of this bread, he shall live for ever : And the bread that I will give, is my flesh, which I will give for the life of the world .

See the Notes on v. 33, & 35. Our Saviour's so often inculcating this, and what follows, lets us see both how necessary this is to be known, and also how difficult the work of believing is

Those words, he shall live for ever, expound those that went before in the 50th. Verse, that a man might eat thereof and not dye

His saying, that the bread which he giveth, is his Flesh, expounnds what he said before, viz. how he is the bread of Life, viz. by giving his Flesh, that is, his Life, for the Life of the World, that many might be saved: Hereby shewing us, that the object of our Faith is a Christ Crucified, 1 Cor. 2.2.

Marginal references: Chap. 3.13.; Heb. 1[illegible: 1 letter].5, 10.

52 The Jews therefore strove amongst themselves, saying, How can this man give us his flesh to eat ?

They will still understand Spiritual things in a Carnal sense; yet it is hard to conceive how they could imagine that Christ spake of giving them his Flesh to eat, as men eat the flesh of Oxen or Sheep; but which way soever they did understand it indeed, their captious temper inclined them to conceal any other sense they had of it▪ and to represent what our Saviour said, as exceeding absurd.

Marginal references: Chap. 3.9.

53 Then Jesus said unto them, Verily, verily I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you .

The short and true sense of these words is, that without a true believing in the Lord Jesus Christ, as he who dyed for our sins; no man hath any thing in him of true Spiritual Life, nor shall ever come to Eternal Life. Here are two Questions arise from this Verse and what follows. 1. Whether the flesh of Christ, that is, his Humane Nature, giveth Life? or all our Life floweth from the Divine Nature? That is a Question betwixt the Lutherans and the Calvinists; the former affirming, that there is a quickning vertue in the Humane Nature of Christ by vertue of its Personal Union with the Divine Nature. It is a curious Question, serving to no great E[illegible: 1 letter]ification; those who have [illegible: 1 letter] mind to be [illegible: 1 word] in it, and to read what is said on [illegible: 1 word] side, [illegible: 1 word] read Tarnovius on this Text, and Zanchy, in [illegible: 1 span], p 540. The other is a Quest[illegible: 3 letters] betwixt the Papists and us, Whether this and the foll[illegible: 4 letters]g Verses sp[illegible: 1 letter]ke any thing about the eating of the flesh, and drinking the blood of Christ in the Sacrament. All Protestants deny it, both Lutherans and Calvinists. The Papists most absurdly affirm it, to maintain their most absurd D[illegible: 1 letter]ctrine of Trans[illegible: 3 letters]tantiation. The vanity of their [illegible: 1 word], as to this Text, appears, 1. Because it was a year and upwards after this before the Sacrament of the Lords Supper was Instituted; and it is very absurd to think that our Saviour should speak of an Institution not in being; his Doctrine about it being what it was impossible People should understand. Nor, Secondly, is the Proposition true, of Sacramental eating; for many m[illegible: 1 letter]y have never Sacramentally eaten the [illegible: 1 letter]lesh, and drank the Blood of Christ, and yet be Spiritually alive, and be saved eternally. Besides that mere Sacramental eating the Flesh, and drinking the Blood of Christ, will not give Life. But the eating here spoken of, giveth Life, Eternal Life, v. 56, 58. 3. Besides, it is plain from v. 29. That the eating here spoken of, is believing▪ but it is plain, that eating the Flesh, and drinking the Blood of Christ in the Sacrament, is not believing. By all which it is apparent that our Saviour saith nothing in this Text of a Sacramental eating the Flesh, and drinking the Blood of Christ.

Marginal references: M[illegible: 1 letter]t. 26.26, 28.

54 Whoso eateth my flesh, and drinketh my blood, hath e[illegible: 1 letter]ernal life : and I will raise him up at the last day .

He hath it in a sure and just right Title; and he shall have it in a certain Actual Possession:

And in order to it, he shall have a joyful Resurrection unto it at the last day. This is no more than what our Saviour had often said, particularly Chap. 3.18, 36. admitting what was before said, that by eating the Flesh, and drinking the Blood of Christ, is to be meant b[illegible: 1 letter]lievin[illegible: 1 letter] in him; onely here is a clearer discovery than was there of the true object of that Faith which justifieth, viz. a Christ Crucified, for that is signified by the Flesh and Blood mentioned.

Marginal references: Chap. 4.14.

55 For my flesh is meat indeed, and my blood is drink indeed .

I as a Christ Crucified, not merely considered as to my Divine Nature, but as to both Natures united in one Person, and particularly, with respect to my death and suffering, am indeed the Food of Souls; not a Typical Food, as Manna was, but a true and real Food, which nourisheth them to Eternal Life; and the most excellent Food for them. In which sense Christ is called, The true Light, Chap. 1.9. and the true Vine, Chap. 15.1.

56 He that eateth my flesh, and drinketh my blood , dwelleth in me, and I in him .

He that acknowledgeth and receiveth me, tho he seeth me as a Man, consisting of Flesh and Blood, and that particularly applyeth himself to me as dying for the sins of the World; and committeth his Soul in all its concerns for Life and Salvation to me,

is united to me, and I to him: He is united to me by Faith and Love, Ephes. 3.17. 1 Iohn 3.23, 24. and 4.16. And I am united to him by a mutual Love, Chap. 14.23. and by my Holy Spirit, As our Bread and Meat, which we are nourished by, doth not dwell in us, and nourish, unless we eat it: So neither doth Christ do good to any Soul, unless such a Soul as by Faith receiveth him, and believeth in him. Wh[illegible: 1 letter]t is said in this Verse maketh it evident, that these Verses cannot be understood of any Sacramental eating, for it is not true, That Christ dwelleth in every Soul, or that every Soul dwelleth and abideth in Christ, who doth Sacramentally eat the Flesh, and drink the Blood of Christ. A[illegible: 1 letter]l Unions are either Natural or Political Vnions. The strictest Natural Union is that of the Head and Members; the Vine, and the Branches. The strictest Political Vnion ▪ is that of the Husband and Wife, Gen. 2.2[illegible: 1 letter]. The Union betwixt Christ and a believing Soul is set out by all these, Chap. 15.[illegible: 1 letter]1. Ephes. 5.30, 31. Col. 1.18. For the Nature of this Union, see Divines, who have wrote on this Argument.

Marginal references: Or, abideth. [illegible: 1 word] ▪

57 As the living Father hath sent me, and I live by the Father : so he that [illegible: 1 letter]ateth me, even he shall live by me

God is often in Holy Writ called the Living God, not only because he hath Life in himself, but because he is the Fount[illegible: 2 letters]n of Life to all his Creatures. Christ here declareth his Father to be the Living Father upon the latter account, as he is the Author and Fountain of all Life;

and I live by the Father (saith he.) Some translate it for the Father; as indeed the Pr[illegible: 1 letter]position [non-Latin text not transcribed], joyned with an Accusative Case (as it is here) doth most ordinarily signifie; but not always e[illegible: 1 letter]ther in Profane Authors, or in the Dialect of Scripture, as Mark 2.4. and 12.24. Chap. 4.41, 42. It seemeth here (as in tho[illegible: 1 letter]e Texts) to denote not so much the final as the efficient cause; and so better Translated by, than for the Father: For Christ in this Text seems to be giving his Hearers an account how he came to be living bread; and to be in a capacity of giving Life to the World. Saith he, I live by the Father, who by an Eternal Generation hath communicated to me all that Life which is in him; and hath also communicated to me a quickning Power, as I am Mediator, and sent by the Father into the World, to g[illegible: 2 letters]e life unto the World: Now look as I have life in my self from him who is the Fountain of Life, so

according to the Fathers O[illegible: 1 letter]dination, he t[illegible: 1 letter]at eateth me (that is) by a true Faith, receiveth and closeth with me, as Mediator, he [illegible: 1 letter]hall by me live both Spiritually and Eternally.

Marginal references: Or, for the Father.

58 This is that bread which came down from heaven: not as your fathers did eat Manna and are dead : He that eateth of this bread, shall live for ever.

There is no more said in this Verse, than v. 49, 50, 51. See the Notes on those Verses. From this whole Dis[illegible: 1 letter]ourse it is as evident as the Light, That the Justification of the Soul dependeth upon believing; and the Spiritual life of the Soul floweth not fro[illegible: 1 letter] love or obedience to the works of the Law, but from Faith in Jesus Christ: Tho it be true, that true Faith cannot be without works, and no man without Obedience in sincerity (tho not in perfection) to the will of God, shall ever obtain Eternal Life and Salvation; but this Obedience is not Faith, nor doth it enter into the Justification of the Soul, but is the certain and necessary product of that Faith which justifieth, which cannot be justified as true and saving, without Obedience. In all this Discourse here is no mention of Love, or Obedience, as that to which the promises of Life Everlasting, and a joyful Resurrection are so often made; but only of eating Christ, eating his Flesh, and drinking his Blood: Eating him as the bread which came down from Heaven, &c. which are Phrases no way expressive of Obedience to the works of the Law, but of believing, v. 47, 48, 49. The other Texts of Scripture make it plain enough, that there can be no believing without obeying; nor any Eternal Life and Salvation obtained without both.

59 These things said he in the Synagogue, as he taught in Capernaum .

Tho the state of the Iewish Church at this time was Corrupt enough, both as to matters of Doctrine, Worship, and Discipline; yet it being Constituted by his Father, he did not decline their Assemblies either in the Temple at Hierusalem, or in the places of the Publick Worship, which were called Synagogues, and were both in their Cities and Villages; for he had a liberty to teach in them, as appeareth both from this and many other Texts; which he accordingly used, and usually spent the Sabbath, or a great part of it, in those places and Assemblies; yet by his Presence he no way owned or declared his Approbation of their Corruptions, but frequently, and freely reproved them, onely because of those Superstitious impertinencies (there being at this time no Idolatry practised amongst them) he would not disown what was of God his Father among them: The same Practice we shall observe amongst the Apostles, till the Iews declared themselves hardned, drave them out from their Synagogues, and spake evil of the way of the Gospel before the multitude, Acts 19.9. Then indeed, and not before, Paul separated the Disciples, disputing daily in the School of one Tyrannus. This also is further to be observed in the Practice of our Saviour, That altho he went to the Temple and the Synagogues, and there joyned with the Iewish Worship Instituted by his Father; and reproved (as he had occasion) the Corruptions they had introduced and super-added; yet he did not forbear himself Teaching the Gospel in other places besides the Temple and the Synagogues. The Evangelist also noteth, that the Synagogue where he taught these things, was in Capernaum, a City of Galilee, which in this was exalted to Heaven; that it had not onely the Gospel Preached in it, but by Christ himself; but for the contempt of the Gospel is since brought down to Hell; as much debased as it was before exalted, being long since reduced to a poor inconsiderable place, and at this day under the Tyranny of the Mahumetan Prince.

60 Many therefore of his disciples , when they had heard this, said, This is an hard saying, who can hear it ?

His followers, not those that were his Disciples indeed, but in name; for many followed him that did not believe in him; and many (in a sense) believed ▪ to whom he did not commit himself, Chap. 2.23, 24. Now, many of these Disciples, having heard these sayings, and being no way able to comprehend so great Mysteries, nor having their Eyes opened by the Spirit of Illumination, said within themse[illegible: 1 letter]ves,

These are sayings hard, or impossible to be understood, who is able to hear, or to understand them? O[illegible: 1 letter] who is able to bear them?

61 When Jesus knew in himself, that his disciples murmured at it , he said unto them, Doth this offend you ?

Christ, tho cloathed with our Flesh, yet being also the Eternal Son of God, knew by vertue o[illegible: 1 letter] his Divine Nature, personally United to the Humane Nature, what was in the Heart of Man; hence is this Phrase, knew in himself; which is opposed to a knowledge either from the hearing of his own Ears, as man heareth; whether more immediately from the sound of their words (for we read of nothing they spake audibly) or from the relation of others, as what they had heard; he knew in himself their thoughts by his Divine Prerogative and Property of searching the Hearts, and trying the Reins, and discerning the Thoughts of men afar off.

Knowing their thoughts, he saith, Doth this give you occasion of stumbling?

62 What and if ye shall see the Son of man ascend up where he was before ?

Our Saviour by these words may seem rather to increase than to abate their Offence: That which stumbled them was, his calling himself the bread of Life; his affirming, That he came down from Heaven, That he gave life to the World; That the way to obtain this Life, was eating his Flesh, and drinking his Blood: How doth what he now tells them, any way tend to satisfie them? He now speaks of ascending up to Heaven, and asserteth that he was there before. Answ. The former assertions were no way to be justified, but upon this Foundation; That tho he appeared now in the form and shape of a man, and was indeed the Son of man, yet he was also God, the Eternal Son of God; he therefore here plainly asserts that, that he was in Heaven before he appeared as the Son of man upon the Earth; and descending from thence, did assume the form of a Servant; and for a further Proof of this, he referreth them to what they were to see or hear (to know) within some few Months after this Discourse (for this was after his third Passover, which was to be the last year of his Life) viz. That he should ascend up to Heaven, which it is very probable that some of them did see with their Bodily Eyes; for he was in Galilee when he ascended, and Capernaum was a City of that Province; and when he ascended, the men of Galilee stood gazing up to Heaven after him, as appears from Acts 1.11. and had a Revelation, that they should see him so come again, and descend from Heaven as they had seen him go up.

Marginal references: Chap. 3.13. Acts 1.9. Ephs. 4.8.

63 It is the Spirit that quickneth , the flesh profiteth nothing : the words that I speak unto you, they are spirit, and they are life b.

As it is not the Bread or Flesh that a man eateth for the sustenance of his Animal or Natural Life, that doth the main work, but the Soul of a man within him; which putteth forth its Vertues and Powers in causing the Digestion, Concoction, and alteration of it; without which it nourisheth not the Body:

So the Flesh of Christ eaten Carnally, can be of no profit for the Nourishment of the Soul; nor can the Flesh of Christ considered alone, or by any Vertue in it, profit, it onely profiteth by Vertue of the Divine Nature, which being Personally United to the Humane Nature, addeth all the Vertue and Merit to the Sufferings and Actions of the Humane Nature; so as the Humane Nature of Christ hath all its quickning Vertue from the Divine Nature. It is not therefore the Carnal eating of my Flesh that I intended, that is a very gross conception of yours; nor can any such thing as that do you good: But the words that I speak to you they are Spiritual, and such, by the belief of which you may obtain a Spiritual and Eternal Life: For by believing those words, and obeying them, you shall come to believe in me, which is that eating my Flesh, and drinking my Blood which I intended; not any Corporeal or Carnal eating.

Marginal references: 2 Cor. 3.6.

64 But there are some of you that believe not . For Jesus knew from the beginning, who they were that believed not, and who should betray him .

I may say what I will to you; the Spirit quickneth, but it doth not quicken all; it onely quickneth whomsoever it pleaseth. You understand not these things, but have most gross Conceptions of sublime Spiritual things; the reason is, because you believe not; tho some of them questionless did truly believe, yet the most did not; for we read, v. 66. That many of them went back, and walked no more with him.

And though Faith be an inward Secret act of the Soul, yet Christ knew, and from the beginning, who were Believers, and who were not; nay, he had a particular knowledge of that Disciple who was to betray him.

Marginal references: Chap. 2.24, 25. and 13.11.

65 And he said, Therefore said I unto you, that no man can come unto me, except it be given unto him of my Father .

He said this, v. 44. See the Notes on that Verse.

66 ¶ From that time many of his disciples went back , and walked no more with him .

His Disciples at large, so called, because they followed him, partly to hear what he would say, partly to see his Miracles,

followed him no more: Many Professors and seeming Disciples of Christ, may draw back and fall fr[illegible: 1 letter]m their Profession, tho none that truly receive Christ [illegible: 1 letter]h[illegible: 1 letter]ll fall away, but he by the Power of God preserved through Faith unto Salvation.

67 Then said Jesus unto the twelve, Will ye also go away ?

It is probable that some stayed besides the twelve; for it is said onely that many of his Disciples turned back. Nor was our Saviour (who knew the Hearts of all) ignorant what they would do; but he had a mind both to try them by this Question, and also to convince them that there was a false Brother amongst them, whose wickedness (tho it lay hid from them) would in a short time discover it self.

68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life .

Peter, who is observed in the whole History of the Gospel to have discovered the hottest and quickest Spirit, and to have been first in answering Questions propounded to the twelve, as Mat. 16.16, &c. Replies, Lord, whi[illegible: 1 letter]her shall we go, &c? thereby teaching us under Temptations to Apostacy, first, to consider what we shall get by it, as the following words teach us, that an abiding with Christ in a steady adherence to the truths of his Gospel, is the best choice that we can make.

Marginal references: Acts 5.20.

69 And we believe, and are sure that thou art that Christ, the Son of the living God .

We believe (saith Peter) and are sure, both from what we have heard from thee, and from the Miracles which we have seen wrought by thee, that thou ar[illegible: 1 letter] the Christ, the Son of the living God. The very words by which St. Matthew, Chap. 16.16. expresseth that noble Confession of his, which our Saviour calleth the Rock, upon which he would build his Church. But notwithstanding this acknowledgment, which speaks the Seeds of this F[illegible: 2 letters]th now sown in the Heart of Peter, and the Hearts of the rest; yet whoso considereth the passages of the other Evangelists after this, will see reason to believe, that their persuasion as to this was but faint, till Christ by his Resurrection declared himself the Son of God with Power.

Marginal references: Chap. 11.27.

70 Jesus answered them, Have I not chosen you twelve, and one of you is a Devil m?

Chosen, not to Eternal Life; but to the great Office of an Apostle. I chose but twelve amongst you, Mat. 10. and of those twelve one is [non-Latin text not transcribed], an Accuser, or Informer; a name by which the Devil (who is the Grand Accuser of the Brethren) is ordinarily expressed in Holy Writ.

Marginal references: Luke 6.13.

71 He spake of Judas Iscariot, the son of Simon : for he it was that should betray him, being one of the twelve .

This he spake of Iudas Iscariot (so called, as most think, from the name of the City where he lived) and to distinguish him from the other Iudas, the Brother of Iames, who wrote the Epistle that goeth by his Name; and is a part of Holy Writ: For

he being one of the twelve, chosen and sent out with the rest to Preach the Gospel, and impowred by Miraculous Operations to confirm the truth of it; yet it was he that was to betray Christ, as we largely read in all the Evangelists relation of the Passion. To teach us, That no Office to which God calleth us, no Gifts (except those of Special Grace) with which God blesseth any man, can secure him of an Eternal happy state; nothing can do that but a true saving Faith in Jesus Christ, with the Obedience of an Holy Life becoming the Gospel of Christ.

The Five Thousand Fed.

1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

We have here an account of Christ's feeding five thousand men with five loaves and two fishes, which miracle is in this respect 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 never tempted the Lord his God, Matt. iv. 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 ourselves when we come to that world where we shall enjoy God. (2.) Christ's miracles drew many after 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 a mountain, 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 he went 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. ii. 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 flock whom 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 ii. 15, 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. iv. 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 xv. 18. He knows the thoughts he has towards his people (Jer. xxix. 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 (Deut. viii. 8); its inhabitants were commonly fed with the finest wheat (Ps. lxxxi. 16), the kidneys of wheat (Deut. xxxii. 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. xxiii. 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 Kings iv. 42, 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 been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, 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. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Ps. lxxviii. 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. cxlvii. 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. lxvii. 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. i. 6), and, considering what Christ says of the grass of the field (Matt. vi. 29, 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. xxv. 6), a feast for all comers.

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. iv. 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 sends them, 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. lxxxi. 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 fish fasting 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 Chron. xxxi. 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 xx. 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. 2. 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.

Christ Walks on the Water.

15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

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, a mountain 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 irregular zeal; 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. xvi. 18. Vix quæritur Jesus propter Jesum, 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 Cæsar, 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. xvii. 23, 24. Apply this to these disciples.

1. Here is their going down to the sea in a ship (v. 16, 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 the stormy 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.) Jesus was not come to them. When they were in that storm (Matt. viii. 23, &c.) 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 see Jesus 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, Deut. xxxiii. 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, but then 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 Jesus whom 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. iii. 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 embarked themselves 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.

Christ's Discourse with the Multitude.

22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

In these verses we have,

I. The careful enquiry which the people made after Christ, v. 23, 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 this side 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 being prosecuted 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 by v. 59 that 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, Luke iv. 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. iii. 14, 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. iii. 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 hæc fabula de Christo—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 of water; 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 Thess. iii. 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, are meat; 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 things first and most, Prov. xxiii. 4, 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 our hire, 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 men that 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's intercessor with God, and has proved his commission by miracles. Having given him authority, 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 and prophecy is sealed up (Dan. ix. 24), to him all believers seal that he is true (ch. iii. 33), and in him they are all sealed, 2 Cor. i. 22.

Christ the True Bread from Heaven; Christ Welcomes All that Come to Him; Necessity of Feeding upon Christ.

28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign showest thou then, that we may see, and believe thee? what dost thou work? 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36 But I said unto you, That ye also have seen me, and believe not. 37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43 Jesus therefore answered and said unto them, Murmur not among yourselves. 44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47 Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48 I am that bread of life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 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. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59 These things said he in the synagogue, as he taught in Capernaum.

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, 29. 1. 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, 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 the glory 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 ix. 6. 2. 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 is God'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 rest upon him, and resign ourselves to him. See ch. xiv. 1.

II. Christ having told them that the Son 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 his credentials, 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 staple of 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. lxxviii. 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. xix. 20, 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, and evade 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. xxi. 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.) He rectifies their mistake concerning the typical manna. It was true that their fathers did eat manna 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 the manna. In calling God his Father, he proclaims himself greater than Moses; for Moses was faithful but as a servant, Christ as a Son, Heb. iii. 5, 6.

III. Christ, having replied to their enquiries, takes further occasion from their objection concerning the manna 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 the eating 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, 35, 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. xxviii. 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. xxi. 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, 50, 51,, 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 his antiquity, 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 manna descended daily; see Eph. i. 3. Omnia desuper—All things from above. [5.] That he is that 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 Cor. x. 3, 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 must seek him early. Manna was sweet, and, as the author of the Wisdom of Solomon tells us (Wisd. xvi. 20), was agreeable to every palate; and to those that believe Christ is precious. 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, Matt. xviii. 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. xliii. 9. 3. 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, no person, 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. ii. 13; 2 Tim. i. 12. 4. 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, The public 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 grace between God and man. Who the particular persons were that were given to Christ is a secret: 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, that every 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. xxii. 17. 3. This everlasting life is sure to all those who believe in Christ, and to them only. He that sees the Son, and believes on him, shall be saved. Some understand this seeing as a limitation 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 he gives, 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, 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, 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 that believes in me (v. 35), and again (v. 37): He that comes unto me; so v. 44, 45. Repentance towards God is coming to him (Jer. iii. 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 such ever-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, 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 Cor. x. 3-5. Their eating manna was no security to them from 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. xc. 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 to be 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, poor clients 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 that this 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 Pet. i. 10.

b. For his own comfort and encouragement: Though Israel be not gathered, yet shall I be glorious. The election has obtained, and shall though multitudes be blinded, Rom. xi. 7. Though he lose many of his creatures, yet none of his charge: All that the Father gives him shall come to him notwithstanding. 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. i. 10) and reconciled, Col. i. 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. x. 5, &c. God was now about to give him the heathen for his inheritance (Ps. ii. 8), to put him in possession of the desolate heritages (Isa. xlix. 8), to divide him a portion with the great, Isa. liii. 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. x. 15, 16. See Acts xiii. 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 ix. 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 be driven, to me, but, They shall come freely, shall be made willing.

Secondly, He here acquaints 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 be enlightened; this is promised, v. 45, 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. liv. 13, and Jer. xxxi. 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 not come 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. i. 8, 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. i. 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 that learn 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 of nature; 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 the new 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 the last 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, the preparation 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, 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, Mark iv. 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. iii. 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. ii. 14), and which he gave up in his death and suffering: my flesh which I will give to be crucified and slain. It is said to be given for the life of the world, that is, First, Instead of the life of the world, which was forfeited 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 special assurances 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. ix. 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 to flesh, which is delicious. It is a feast of fat things, Isa. xxv. 6. The soul is satisfied with Christ as with marrow and fatness, Ps. lxiii. 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. xxxi. 25, 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 and thirsting (Matt. v. 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, An application 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. xx. 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, for they 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 of spiritual 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 be one 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. xvii. 21-23; 1 John iii. 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. viii. 35; 1 John iv. 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 the living 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. v. 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. xvii. 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 Christ (ch. i. 16); it is hid with Christ (Col. iii. 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 live for ever, v. 58. His happiness shall run parallel with the longest line of eternity itself.

Christ's Discourse with His Disciples; The Effect of Christ's Discourse; The Character of Judas.

60 Many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62 What and if ye shall see the Son of man ascend up where he was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69 And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

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 disciples at 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, of the 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 cum philosophis—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 Kings iv. 27), but by a divine knowledge in him. He is that essential Word that discerns the thoughts of the heart, Heb. iv. 12, 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. iii. 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. iv. 9, 10. Christ did often refer himself thus to subsequent proofs, as ch. i. 50, 51; ii. 14; Matt. xii. 40; xxvi. 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 the spirit 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 sensual minds that spiritual things are senseless and sapless, spiritual minds relish them; see 1 Cor. ii. 14, 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, 65. Now was fulfilled that of the prophet, speaking of Christ and his doctrine (Isa. liii. 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. iv. 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 that believed, 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. i. 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 John ii. 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 the backsliding 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 i. 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 they fall away, to renew them again to repentance, Heb. vi. 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 the twelve 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 Josh. xxiv. 15; Ruth i. 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 will you also go? Remember your character, and say, Whatever others do, we will never go away. Should such a man as I flee?" Neh. vi. 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. vi. 9), for you are they that have continued with me," Luke xxii. 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, 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 (Matt. xvi. 17, 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. lxxiii. 27, 28; Hos. ii. 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. xvii. 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. ix. 24), and therefore has the words of eternal life, for righteousness reigns to eternal life, Rom. v. 21. observe, First, The doctrine 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. ii. 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 to keep 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, 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. iii. 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 John iii. 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 Kings xiv. 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. xiii. 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 no false brethren.

CHAP. VI.

VVAs not Tyraboſco hardly driven; when, from theſe five loaves, and two fifhes, he concluded ſeven Sacraments? So in the ſecond C uncell of Nice under Irene, Ʋia tu[illegible: 1 letter]a by Sir Hump. Linde. p 164. Heyl. Geo. p. 533. John (one of the Legates of the Eaſtern-Churches) proved the making of Images lawfull, becauſe God had ſaid, Let us make man after our own Image. A ſound argument to overthrow one of Gods Commandements, and yet it prevailed.

Verſe 11. He diſtributed to the Diſciples] Theſe fiveloaves, (by a ſtrange kinde of Arithmetick) were multiplied by diviſion and augmented by ſubſtraction. The Macedonians found, that not getting, but giving, is the way to thrive, 2 Cor. 9.8. Ex fame quaeſtum captabat Joſephus; & benignitate ſua emit Aegyptum nos etiam coelum. So in ſpirituall alins and good offices: Gods gifts grow in the hands of them that employ them, to feed many. Salienti aquarum fonti undas ſi tollas, nec exhauritur, nec extenuatur, ſed dulceſcit. D. Bedding[illegible: 1 letter]. Scientia, docendi officio, dulcedinem ſentiat, non minutias.

Verſe 14. This is of a truth, that Prophet] Yet anon they are at it, what ſign ſheweſt thou? Verſe 30: that you may know them to be the Phariſees diſciples. Of whoſe ſoure leaven alſo, that in the next verſe ſavours; where they would needs take him by force, to make him a King. They could not imagine a Meſſias, that had not an earthly Kingdome.

Verſe 15. Take him by force] Superſtition will needs obtrude upon Chriſt will-worſhip, whether he will or no, and deſpite him with ſeeming honours, as the Lycaonians would needs have ſtollen a ſacrifice upon Paul and Barnabas; and the Salvages of Nova Albion, upon Sir Francis Drake, and his company, at their parting with them. They had ſet it on fire ere we were aware, faith he; we laboured by all means to with-hold, or withdraw them, but could not prevail; till at length we fell to prayers, and ſinging of Pſalms, The world encompaſled by Sir Francis Drake, p. 81. whereby they were allured immediately to forget their folly, and leave their ſacrifice unconſumed, ſuffering the fire to go out; and, imitating us in all their actions, they fell a lifting up their hands and eyes to heaven, as they ſaw us to do.

Verſe 16. His Diſciples went down to ſea] By Chriſts own command, Matth. 14.22. Mark. 6.45. yet they met with a ſore ſtorm. So may the beſt with trouble, in their moſt lawfull employments, Pſal. 34.18. But theſe make them look to their tackling, patience; to their anchor, hope; to their helm, faith; to their card, the Word; to their Captain, Chriſt, who is ever at hand.

Verſe 17. Jeſus was not come to them] This was worſe to them then the ſtorm. It was wofull with Saul, 1 Sam. 28.15. when the Philiſtims were upon him, and God would not come at him, nor anſwer him. So when danger or death is upon a man, and God is far from him. That doom, Jere. 16.13. I will not ſhew you favour, was worſe then their captivity.

Verſe 21. Immediately the ſhip was at land] A dying Saint hath no ſooner taken death into his boſome, but he is immediately landed at the key of Canaan, at the Kingdome of heaven. Aug de civ. Dei lib 9. [illegible: 1 letter]. 16. Fugiendum est ad clariſſimam patriam: ibi pater, ibi omnia, ſaid Plotinus the Platoniſt.

Verſe 26. Becauſe ye did eat of the loaves] More then for love, Vix diligitur Jeſus propter Jeſum, Aug. But as the mixt multitude came out of Egypt with Iſrael for a better fortune, and as he Math. 20. As the harlot looks to the love-tokens more then to the Donour: ſo was it here.

Verſe 27. Labour not for the meat, &c.] When Baſil was tempted with money and preferment, he anſwers, Pecuniam da quae permaneat, ac continuò duret, gloriam quae ſemper floreat. The faſhion of this world paſſeth away, as the water of a River that runs by a City, or as a fair picture drawn upon the ice, that melts away with it. Men come to the worlds felicities, as to a Lottery, with heads full of hopes, but return with hearts full of blanks.

Labour for the meat that endureth] We may not dream of a delicacy in Gods wayes, or think that good things will drop out of the clonds to us, Plut in Sylla. Revſ. Symb A [non-Latin text not transcribed] Luk. 13.14. as Towns were ſaid to come into Timotheus his toyls, whiles he ſlept. We muſt be at pains for Heaven. Laborandum was one of the Emperours motto, and may be every Chriſtians. Strive they muſt even to an agony, ere they can get into the ſtrait gate: together with our ſtooping, there muſt be a certain ſtripping of our ſelves.

Verſe 29. This is the work of God] The [non-Latin text not transcribed]. It is an eaſie matter to beleeve (thinks the worldling) but he that goes about it, ſhall finde it as hard a work to beleeve the Goſpel, Rogers of Futh. as to keep the Law. For God muſt enable to both. Non minns difficile eſt nobis velle credere (ſaith Beza) quam cadaveri volare. Bez. conſeſs. pag. 22. We beleeve with much conflict, ſaith another. The combat was not ſo great betwixt Michael and Satan, about Moſes dead body, as between Satan and the beleeyer, Dine of the deceit[illegible: 1 letter] heart. concerning Chriſts living body. Faith is fain to tug wreſtle for it, till it ſweat again.

Verſe 49. Did eat Manna] They fed upon Sacraments, and yet many of them periſhed eternally. A man may go to hell with Font-water on his face, and be haled from the table to the tormentour, as he Matth. 22.13.

Verſe 50. This is the Bread] [non-Latin text not transcribed], pointing to himſelf. So David, This poor man (meaning himſelf) cried, and the Lord heard him, &c. Pſal. 34.6. So Hic ſat lucis, ſaid Oecolampadius on his death bed, laying his hand on his breaſt.

Verſe 51. If any man eat, &c.] Hic edere eſt credere, ſaith Auguſtine: Faith being the ſouls hand, mouth, ſtomack, &c. The Fathers commonly expounded this part of our Saviours Sermon, as ſpoken of the Sacrament of the Lords Supper; and ſo fell into that errour, that none but Communicants could be ſaved: Wherefore alſo they gave the Sacrament to Infants, and put it into the mouthes of dead men, &c. We are not to think that either our Saviour ſpake [illegible: 2 letters]re properly, and eex profeſſo, of the Sacramentall eating of his fleſh, and drinking of his bloud; or that this diſcourſe pertains nothing at all thereunto. The Papiſts have expunged a great part of Origens Commentary upon this Chapter, as directly making againſt their monſter of Tranſubſtantiation. Act. and Mon. fol. 772. And Cardinall Campeius affirmed againſt Luther, that faith is not neceſſary to him that receiveth the Sacrament. As for Bellarmine, although we beleeve, Bell. lib. 3. cap. a. de Eccleſ. milit. ſaith he, that all vertues are found in the Church, yet that any man may be abſolutely ſaid to be a member of the true Church, we do not think that any inward vertue is required, but only an externall profeſſion of the faith, and ſuch communion of the Sacraments, as is received by the outward man. This mark very well agrees to the Church of Rome, wherein if any be truly vertuous, it is by meer accident; as Cicero wittily ſaid of the Epicures, Si quando viri boni ſint, vinci bonitate naturae. that if any one of them were good, he was meerly overcome by the goodneſſe of his nature; for they taught a licencious looſeneſſe.

Verſe 53. Except ye eat the fleſh, &c.] Fulbert Biſhop of Charters (who lived in the eleventh century) ſpeaking upon the Euchariſt, hath theſe words; Except ye eat the fleſh of the Son of man, &c. Facinus vel flagitium videtur jubere. Fol. 168. Figura ergo eſt, praecipiens paſſioni Domini eſfe communicandum tantum, & ſuaviter & utiliten recondendum in memoria, quod pro nobis caro ejus crucifixa & vulnerataest. Now in the year of Chriſt 1608. there was ſet out an edition of him in Paris, where we have interſerted, after Figura exgo eſt, theſe words, Dicit Hareticus; to make what Fulbert ſpoke aſſertivè, from Auguſtine, to ſpeak recitativè of the Heretick, as if the heretick ſhould ſay, This is a figure, &c. which if admitted, then there's no Tranſubſtantiation. De doct Chriſt. lib. a. cap. 16. The words produced by Fulbert, are indeed S. Auguſtines. And the publiſher of Eulbert being told hereof, that the words were Auguſtines, that he had branded with herefie, he put afterwards his Dicit Haereticus amongſt his Errata, as ye may read in Biſhop Ʋſhers anſwer to the Jeſuites challenge, pag. 15.

Verſe 60. This is an hard ſaying] The hardneſſe was in themſelves, not in the word; but that muſt bear the blame howſoever: as ſhe in Seneca that was ſtricken with ſudden blindneſſe, and then cried out of the light. An hypocrite is not diſcovered, till upon ſome criticall point. If it come to a matter of coſt, he cries, What needs this waſte? if of pains, This is an hard ſaying.

Verſe 63. It is the Spirit that quickneth] Had thoſe carnall Capernaites but ſtayed out our Saviours Sermon, they might have bin ſatisfied for the ſenſe of his words, that they ſo ſtumbled at, and had not patience to hear him here expounding himſelf. Quoniam Christiani (Pontificii) manducant Deum, quem adorant, ſit anima mea cum Philoſophis, ſaid Averroes; who, had he conſulted with Divines, might have known more.

Verſe 69. We beleeve and have known] In matters of Divinity, we muſt firſt beleeve, and then know, not know, and then beleeve. In humane Sciences it is otherwiſe: Men are brought to aſſent and beleeve by experience, knowledge, and ſenſe; as to beleeve that fire is hot, &c. But here, beleeve, and aſſent, go before experiment all knowledge, ſenſe, and uſe.

Jesus went over. Went to the east side of the sea. The place to which he went was Bethsaida, Lk 9:10. The account of this miracle of feeding the five thousand is recorded also in Mt 14:13-21; Mk 6:32-44, Lk 9:10-17. John has added a few circumstances omitted by the other evangelists.

(a) "after these things" Mt 14:15, Mk 6:34, Lk 9:12

Because they saw his miracles, &c. They saw that he had the power to supply their wants, and they therefore followed him. See Jn 6:26. Comp. also Mt 14:14.

The passover. Mt 26:2, 17.

A feast of the Jews. This is one of the circumstances of explanation thrown in by John which show that he wrote for those who were unacquainted with Jewish customs.

To prove him. To try him; to see if he had faith, or if he would show that he believed that Jesus had power to supply them.

Gather up the fragments. This command is omitted by the other evangelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of God, yet he has here taught us that the bounties of Providence are not to be squandered. In all things the Saviour set us an example of frugality, though he had an infinite supply at his disposal; he was himself economical, though he was Lord of all. If he was thus saving, it becomes us dependent creatures not to waste the bounties of a beneficent Providence. And it especially becomes the rich not to squander the bounties of Providence. They often feel that they are rich. They have enough. They have no fear of want, and they do not feel the necessity of studying economy. Yet let them remember that what they have is the gift of God--just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste, nor to spend in riot, nor to be the means of injuring their health or of shortening life. It is given to sustain life, to excite gratitude, to fit for the active service of God. Everything should be applied to its appropriate end, and nothing should be squandered or lost.

(c) "When the were filled" Neh 9:25 (d) "that nothing be lost" Neh 8:10

That Prophet, &c. The Messiah. The power to work the miracle, and the benevolence manifested in it, showed that he was the long- expected Messiah.

(e) "that Prophet" Gen 49:10, De 18:15-18

When Jesus perceived, &c. They were satisfied by the miracle that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would proclaim him as the long-expected king, and constrain him to assume the character and titles of an earthly prince. Men often attempt to dictate to God, and suppose that they understand what is right better than he does. They are fond of pomp and power, but Jesus sought retirement, and evinced profound humility. Though he had claims to the honour and gratitude of the nation, yet he sought it not in this way; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendour and regal authority.

See this miracle of walking on the sea explained in Mt 14:22, also Mt 14:23-33. Comp. Mk 6:45-52.

(f) "And when even was now come" Mt 14:23, Mk 6:47

Immediately. Quickly. Before a long time. How far they were from the land we know not, but there is no evidence that there was a miracle in the case. The word translated immediately does not of necessity imply that there was no interval of time, but that there was not a long interval. Thus in Mt 13:5, in the parable of the sower, "and forthwith (the same word in Greek) they sprung up," &c., Mk 4:17, Mt 24:29, 3Jn 1:14.

The people which stood on the other side of the sea. That is, on the east side, or on the same side with Jesus. The country was called the region beyond or on the other side of the sea, because the writer and the people lived on the west side.

Jesus went not with his disciples. He had gone into a mountain to pray alone, Jn 6:15. Comp. Mk 6:46.

There came other boats. After the disciples had departed. This is added because, from what follows, it appears that they supposed that he had entered one of those boats and gone to Capernaum after his disciples had departed.

From Tiberias. This town stood on the western borders of the lake, not far from where the miracle had been wrought. It was so called in honour of the Emperor Tiberius. It was built by Herod Antipas, and was made by him the capital of Galilee. The city afterward became a celebrated seat of Jewish learning. It is now called Tabaria, and is a considerable place. It is occupied chiefly by Turks, and is very hot and unhealthy. Mr. Fisk, an American missionary, was at Tiberias (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed with ruins. The Jordan, where it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. Fisk was shown a house called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is thirty or forty, all Greek Catholics. There were two sects of Jews, each of whom had a synagogue. The Jewish population was estimated at about one thousand. On the 1st of January, 1837, Tiberias was destroyed by an earthquake. Dr. Thomson (The Land and the Book, vol. it. p. 76, 77) says of this city: "Ever since the destruction of Jerusalem, it has been chiefly celebrated in connection with the Jews, and was for a long time the chief seat of rabbinical learning. It is still one of their four holy cities. Among the Christians it also early rose to distinction, and the old church, built upon the spot where our Lord gave his last charge to Peter, is a choice bit of ecclesiastical antiquity. The present city is situated on the shore, at the north-east corner of this small plain. The walls inclose an irregular parallelogram, about 100 rods from north to south, and in breadth not more than 40. They were strengthened by ten round towers on the west, five on the north, and eight on the south. There were also two or three towers along the shore to protect the city from attack by sea. Not much more than one-half of this small area is occupied by buildings of any kind, and the north end, which is a rocky hill, has nothing but the ruins of the old palace. The earthquake of 1837 prostrated a large part of the walls, and they have not yet been repaired, and perhaps never will be. There is no town in Syria so utterly filthy as Tiberias, or so little to be desired as a residence. Being 600 feet below the level of the ocean, and overhung on the west by a high mountain, which effectually shuts off the Mediterranean breezes, it is fearfully hot in summer. The last time I was encamped at the Baths the thermometer stood at 100 at midnight, and a steam went up from the surface of the lake as from some huge smouldering volcano. Of course it swarms with all sorts of vermin. What can induce human beings to settle down in such a place? And yet some two thousand of our race make it their chosen abode. They are chiefly Jews, attracted hither either to cleanse their leprous bodies in her baths, or to purify their unclean spirits by contact with her traditionary and ceremonial holiness." (i) "nigh unto the place" Jn 6:11

Took shipping. Went into the boats.

Came to Capernaum. This was the ordinary place of the residence of Jesus, and they therefore expected to find him there.

Ye seek me, not because, &c. The miracles which Jesus wrought were proofs that he came from God. To seek him because they had seen them, and were convinced by them that he was the Messiah, would have been proper; but to follow him simply because their wants were supplied was mere selfishness of a gross kind. Yet, alas! many seek religion from no better motive than this. They suppose that it will add to their earthly happiness, or they seek only to escape from suffering or from the convictions of conscience, or they seek for heaven only as a place of enjoyment, and regard religion as valuable only for this. All this is mere selfishness. Religion does not forbid our regarding our own happiness, or seeking it in any proper way; but when this is the only or the prevailing motive, it is evident that we have never yet sought God aright. We are aiming at the loaves and fishes, and not at the honour of God and the good of his kingdom; and if this is the only or the main motive of our entering the church, we cannot be Christians.

Labour not. This does not mean that we are to make no effort for the supply of our wants (comp. 1Timm 5:1, 2Thes 3:10), but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. Mt 6:25.

The meat that perisheth. The food for the supply of your natural wants. It perishes. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated.

That meat which endureth. The supply of your spiritual wants; that which supports, and nourishes, and strengthens the soul; the doctrines of the gospel, that are to a weak and guilty soul what needful food is to the weary and decaying body.

To everlastingly life. The strength derived from the doctrines of the gospel is not exhausted. It endures without wasting away. It nourishes the soul to everlasting life. "They that wait upon the Lord shall renew their strength; they shall run and not be weary, and shall walk and not faint," Isa 40:31.

Him hath God the Father sealed. To seal is to confirm or approve as ours. This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act. So God the Father, by the miracles which had been wrought by Jesus, had shown that he had sent him, that he approved his doctrines, and ratified his works. The miracles were to his doctrine what a seal is to a written instrument. Jn 3:33.

(1) "Labour" or, "Work not" (k) "that meat which endureth" Jer 15:16, Jn 4:14, Jn 6:54, 58 (l) "him hath God" Ps 2:7, 40:7, Isa 42:1, Jn 8:18, Acts 2:22, 2Pet 1:17

What shall we do, that we might work the world's of God? That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do--by their works. The idea of doing something. to merit salvation is one of the last that the sinner ever surrenders.

This is the work of God. This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth, Rom 10:4.

(m) "This is the work of God" 1Jn 3:23

What sign showest thou? On the word sign compare Is 7:14. What miracle dost thou work to prove that thou art the Messiah? They had just seen the miracle of the loaves in the desert, which was sufficient to show that he was the Messiah, and it would seem from the preceding narrative that those who crossed the lake to see him supposed that he was the Christ. It seems wonderful that they should so soon ask for farther evidence that he was sent from God; but it is not improbable that this question was put by other Jews, rulers of the synagogue, who happened to be present, and who had not witnessed his miracles. Those men were continually asking for signs and proofs that he was the Messiah. See Mt 12:38,39, Mk 8:11, Lk 9:29. As Jesus claimed the right of teaching them, and as it was manifest that he would teach them differently from what they supposed Moses to teach, it was natural to ask him by what authority he claimed the right to be heard.

(n) "sign?" Mt 12:38, 1Cor 1:22

Our fathers. The Jews who were led by Moses through the wilderness.

Did eat manna. This was the name given by the Jews to the food which was furnished to them by God in their journey. It means literally, "What is this?" and was the question which they asked when they first saw it, Ex 16:14,15. It was small like frost, and of the size of coriander-seed, and had a sweetish taste like honey. It fell in great quantities, and was regarded by the Jews as proof of a continued miracle during forty years, and was incontestable evidence of the interposition of God in favour of their fathers. The manna which is sold in the shops of druggists is a different substance from this. It is obtained from the bark of certain trees in Armenia, Georgia, Persia, and Arabia. It is procured, as resin is, by making an incision in the bark, and it flows out or distils from the tree.

As it is written. The substance of this is written in Ps 78:24,25.

He gave them. This was regarded as a miraculous interference in their behalf, and an attestation of the divine mission of Moses, and hence they said familiarly that Moses gave it to them.

Bread from heaven. The word heaven, in the Scriptures, denotes often the region of the air, the atmosphere, or that region in which the clouds are. See Mt 16:3. "The sky (heaven) is red and lowering." Also Mt 3:16, Lk 4:15, 5:18. The Jews, as appears from their writings (see Lightfoot), expected that the Messiah would provide his followers with plenty of delicious food; and as Moses had provided for the Jews in the wilderness, so they supposed that Christ would make provision for the temporal wants of his friends. This was the sign, probably, which they were now desirous of seeing.

(q) "my Father" Gal 4:4

Moses gave you not that bread from heaven. This might be translated, "Moses gave you not the bread of heaven." The word "that," which makes some difference in the sense, is not necessary to express the meaning of the original. It does not appear that Jesus intended to call in question the fact that their fathers were fed by the instrumentality of Moses, but to state that he did not give them the true bread that was adapted to the wants of the soul. He fed the body, although his food did not keep the body alive (Jn 6:59), but he did not give that which would preserve the soul from death. God gave, in his Son Jesus, the true bread from heaven which was fitted to man, and of far more value than any supply of their temporal wants, He tells them, therefore, that they are not to seek from him any such supply of their temporal wants as they had supposed. A better gift had been furnished in his being given for the life of the world.

My father giveth you. In the gospel; in the gift of his Son.

The true bread. The true or real support which is needed to keep the soul from death. It is not false, deceitful, or perishing. Christ is called bread, because, as bread supports life, so his doctrine supports, preserves, and saves the soul from death. He is the true support, not only in opposition to the mere supply of temporal wants such as Moses furnished, but also in opposition to all false religion which deceives and destroys the soul.

(q) "my Father" Gal 4:4

The bread of God. The means of support which God furnishes. That which, in his view, in needful for man.

Is he, &c. Is the Messiah who has come from heaven.

And giveth life, &c. Jn 1:4.

(r) "bread" Jn 6:48,58

I am the bread of life. I am the support of spiritual life; or my doctrines will give life and peace to the soul.

Shall never hunger. Jn 4:14.

(s) "he that cometh to me" Rev 7:16 (t) "he that believeth on me" Jn 4:14, 7:38

But I said unto you. This he said, not in so many words, but in substance, in Jn 6:26. Though they saw him, and had full proof of his divine mission, yet they did not believe. Jesus then proceeds to state that, although they did not believe on him, yet his work would not be in vain, for others would come to him and be saved.

(u) "That ye also have seen me" Jn 6:64

All. The original word is in the neuter gender, but it is used, doubtless, for the masculine, or perhaps refers to his people considered as a mass or body, and means that every individual that the Father had given him should come to him.

The Father giveth me. We here learn that those who come to Christ, and who will be saved, are given to him by God.

1st. God promised him that he should see of the travail of his soul--that is, "the fruit of his wearisome toil" (Lowth), and should be satisfied, Isa 53:11.

2nd. All men are sinners, and none have any claim to mercy, and he may therefore bestow salvation on whom he pleases.

3rd. All men of themselves are disposed to reject the gospel, Jn 5:40.

4th. God enables those who do believe to do it. He draws them to him by his Word and Spirit; he opens their hearts to understand the Scriptures (Acts 16:14); and he grants to them repentance, Acts 11:18; 2Ti 2:25.

5th. All those who become Christians may therefore be said to be given to Jesus as the reward of his sufferings, for his death was the price by which they were redeemed. Paul says (Eph 1:4,5) that, "he hath chosen us in him (that is, in Christ) before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children to himself, according to the good pleasure of his will."

Shall come to me. This is an expression denoting that they would believe on him. To come to one implies our need of help, our confidence that he can aid us, and our readiness to trust to him. The sinner comes to Jesus feeling that he is poor, and needy, and wretched, and casts himself on his mercy, believing that he alone can save him. This expression also proves that men are not compelled to believe on Christ. Though they who believe are given to him, and though his Spirit works in them faith and repentance, yet they are made willing in the day of his power, Ps 110:3. No man is compelled to go to heaven against his will, and no man is compelled to go to hell against his will. The Spirit of God inclines the will of one, and he comes freely as a moral agent. The other chooses the way to death; and, though God is constantly using means to save him, yet he prefers the path that leads down to woe.

Him that cometh. Every one that comes--that is, every one that comes in a proper manner, feeling that he is a lost and ruined sinner. This invitation is wide, and full, and free. It shows the unbounded mercy of God; and it shows, also, that the reason, and the only reason, why men are not saved, is that they will not come to Christ. Of any sinner it may be said that if he had been willing to come to Christ he might have come and been saved. As he chooses not to come, he cannot blame God because he saves others who are willing, no matter from what cause, and who thus are made partakers of everlasting life.

In no wise. In no manner, or at no time. The original is simply, "I will not cast out."

Cast out. Reject, or refuse to save. This expression does not refer to the doctrine of perseverance of the saints, but to the fact that Jesus will not reject or refuse any sinner who comes to him.

(w) "him who comes" Ps 102:17, Isa 1:18, 55:7, Mt 11:28, Lk 23:42,43 1Timm 1:15,16, Rev 22:17

For I came down, &c. This verse shows that he came for a specific purpose, which he states in the next verse, and means that, as he came to do his Father's will, he would be faithful to the trust. Though his hearers should reject him, yet the will of God would be accomplished in the salvation of some who should come to him.

Mine own will. Jn 5:30.

(x) "but the will" Ps 40:7, Jn 5:30

Father's will. His purpose; desire; intention. As this is the Father's will, and Jesus came to execute his will, we have the highest security that it will be done. God's will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to him in heaven and on earth, and he will therefore most certainly accomplish the will of God.

Of all which. That is, of every one who believes on him, or of all who become Christians. See Jn 6:37.

I should lose nothing. Literally, "I should not destroy." He affirms here that he will keep it to life eternal; that, though the Christian will die, and his body return to corruption, yet he will not be destroyed. The Redeemer will watch over him, though in his grave, and keep him to the resurrection of the just. This is affirmed of all who are given to him by the Father; or, as in the next verse, "Every one that believeth on him shall have everlasting life."

At the last day. At the day of judgment. The Jews supposed that the righteous would be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and declares to them that they will be raised at the last day--the day of judgment. It is also supposed and affirmed by some Jewish writers that they did not believe that the wicked would be raised. Hence, to speak of being raised up in the last day was the some as to say that one was righteous, or it was spoken of as the peculiar privilege of the righteous. In accordance with this, Paul says, "If by any means I might attain unto the resurrection of the dead," Php 3:11.

(y) "Father's will" Mt 18:14, Jn 10:28, 17:12, 18:9, 2Ti 2:19

Everyone which seeth the Son, and believeth on him. It was not sufficient to see him and hear him, but it was necessary, also, to believe on him. Many of the Jews had seen him, but few believed on him. Jesus had said in the previous verse that all that the Father had given him should be saved. But he never left a doctrine so that men must misunderstand it. Lest it should be supposed that if a man was given to him this was all that was needful, and lest anyone should say, "If I am to be saved I shall be, and my efforts will be useless," he states here that it is necessary that a man should believe on him. This would be the evidence that he was given to God, and this would be evidence conclusive that he would be saved. If this explanation of the Saviour had always been attended to, the doctrine of election would not have been abused as it has been. Sinners would not sit down in unconcern, saying that if they are given to Christ all will be well. They would have arisen like the prodigal, and would have gone to God; and, having believed on the Saviour, they would then have had evidence that they were given to him--the evidence resulting from an humble, penitent, believing heart--and then they might rejoice in the assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesus, as he preached them, are safe, and pure, and consistent; as men preach them, they are, unhappily, often inconsistent and open to objection, and are either fitted to produce despair on the one hand, or presumptuous self-confidence on the other. Jesus teaches men to strive to enter heaven, as if they could do the work themselves; and yet to depend on the help of God, and give the glory to him, as if he had done it all.

(z) "him that sent me" Jn 6:47,54, 3:15,16 (a) "I will raise him up" Jn 11:25

No man can come to me. This was spoken by Jesus to reprove their murmurings--"Murmur not among yourselves." They objected to his doctrine, or murmured against it, because he claimed to be greater than Moses, and because they supposed him to be a mere man, and that what he said was impossible. Jesus does not deny that these things appeared difficult, and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been--

1st. Their improper regard for Moses, as if no one could be superior to him.

2nd. Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses.

3rd. The difficulty was explained by Jesus (Jn 5:40) as consisting in the opposition of their will; and (Jn 5:44) when he said that their love of honour prevented their believing on him. The difficulty in the case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, obstinacy, self-conceit, and a deep-felt contempt for Jesus. The word "cannot" is often used to denote a strong and violent opposition of the will. Thus we say a man is so great a liar that he cannot speak the truth, or he is so profane that he cannot but swear. We mean by it that he is so wicked that while he has that disposition the other effects will follow, but we do not mean to say that he could not break off from the habit. Thus it is said (Gen 37:4) of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus (Mt 12:34), "How can, ye, being evil, speak good things?" See Lk 14:33, 1Sam 16:2.

Come to me. The same as believe on me.

Draw him. This word is used here, evidently, to denote such an influence from God as to secure the result, or as to incline the mind to believe; yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market-place, Acts 16:19. Twice it is used to denote the drawing of a net, Jn 21:6,11. Once to the drawing of a sword (Jn 18:10); and once in a sense similar to its use here (Jn 12:32): "And I, if I be lifted up from the earth, will draw all men unto me." What is its meaning here must be determined by the facts about the sinner's conversion. Jn 6:40. In the conversion of the sinner God enlightens the mind (Jn 6:45), he inclines the will (Ps 110:3), and he influences the soul by motives, by just views of his law, by his love, his commands, and his threatenings; by a desire of happiness, and a consciousness of danger; by the Holy Spirit applying truth to the mind, and urging him to yield himself to the Saviour. So that, while God inclines him, and will have all the glory, man yields without compulsion; the obstacles are removed, and he becomes a willing servant of God.

(c) "draw him" Song 1:4

In the prophets. Isa 54:13. A similar sentiment is found in Mic 4:1-4, Jer 31:34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets.

Shall be all taught of God. This explains the preceding verse. It is by the teaching of his Word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way but a strong voluntary ignorance and unwillingness.

(d) "in the prophets" Isa 54:13, Jer 31:34, Mic 4:2 (e) "Every man" Mt 11:27

Not that any man hath seen the Father. Jesus added this, evidently, to guard against mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; but, lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. It was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to be perverted as if he meant to teach that.

Save he which is of God. Jesus here evidently refers to himself as the Son of God. He had just said that no man had seen the Father. When he affirms that he has seen the Father, it implies that he is more than man. He is the only-begotten Son who is in the bosom of the Father, Jn 1:18; the brightness of his glory, and the express image of his person, Heb 1:3; God over all, blessed for ever, Rev 9:5. By his being of God is meant that he is the only-begotten Son of God, and sent as the Messiah into the world.

Hath seen. Hath intimately known or perceived him. He knows his nature, character, plans. This is a claim to knowledge superior to what man possesses, and it cannot be understood except by supposing that Jesus is equal with God.

(f) "Not that any" Jn 5:37 (g) "save he which is of the God" Lk 10:22

I am that bread of life. My doctrines and the benefits of my mediation are that real support of spiritual life of which the manna in the wilderness was the faint emblem. See Jn 6:32, 33.

(i) "I am that bread" Jn 6:33,35,51

Your fathers did eat manna. There was a real miracle wrought in their behalf; there was a perpetual interposition of God which showed that they were his chosen people.

And are dead. The bread which they ate could not save them from death. Though God interfered in their behalf, yet they died. We may learn,

1st. That that is not the most valuable of God's gifts which merely satisfies the temporal wants.

2nd. That the most distinguished temporal blessings will not save from death. Wealth, friends, food, raiment, will not preserve life.

3rd. There is need of something better than mere earthly blessings; there is need of that bread which cometh down from heaven, and which giveth life to the world.

(k) "and are dead" Zech 1:5

The bread that I will give is my flesh. That is, his body would be offered as a sacrifice for sin, agreeably to his declaration when he instituted the Supper: "This is my body which is broken for you," 1Cor 11:24.

Life of the world. That sinners might, by his atoning sacrifice, be recovered from spiritual death, and be brought to eternal life. The use of the word world here shows that the sacrifice of Christ was full, free, ample, and designed for all men, as it is said in 1Jn 2:2, "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse Jesus introduces the subject of his death and atonement. It may be remarked that in the language which he used the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means bread, in the Syriac and Arabic means also flesh.

(m) "my flesh" He 10:5,10,20 (n) "the life of the world" Jn 3:16

In these verses Jesus repeats what he had in substance said before.

Except ye eat the flesh, &c. He did not mean that this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be so understood. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread and wine to his disciples, they literally ate his flesh and drank his blood. Who can believe this? There he stood, a living man--his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are "changed into the body, blood, and divinity of our Lord." So it is taught in the decrees of the Council of Trent; and to such absurdities are men driven when they depart from the simple meaning of the Scriptures and from common sense. It may be added that if the bread and wine used in the Lord's Supper were not changed into his literal body and blood when it was first instituted, they have never been since. The Lord Jesus would institute it just as he meant it should be observed, and there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on the cross, and was raised up from the dead and received into heaven. Besides, there is no evidence that he had any reference in this passage to the Lord's Supper. That was not yet instituted, and in that there was no literal eating of his flesh and drinking of his blood. The plain meaning of the passage is, that by his bloody death--his body and his blood offered in sacrifice for sin--he would procure pardon and life for man; that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because, as he had said that he was the bread of life, it was natural and easy, especially in the language which he used, to carry out the figure, and say that bread must be eaten in order to be of any avail in supporting and saving men. To eat and to drink, among the Jews, was also expressive of sharing in or partaking of the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image, Mt 8:11, 26:29, Lk 14:15, &c.

(p) "Except ye eat" Mt 26:26,28

Is meat indeed. Is truly food. My doctrine is truly that which will give life to the soul.

(r) "meat indeed" Ps 4:7

Dwelleth in me. Is truly and intimately connected with me. To dwell or abide in him is to remain in the belief of his doctrine, and in the participation of the benefits of his death. Comp. Jn 15:1-6, 17:21-23.

I in him. Jesus dwells in believers by his Spirit and doctrine. When his Spirit is given them to sanctify them; when his temper, his meekness, his humility, and his love pervade their hearts; when his doctrine is received by them and influences their life, and when they are supported by the consolations of the gospel, it may be said that he abides or dwells in them.

(t) "dwelleth" Jn 15:4, 1Jn 3:24, 4:15,16

I live by the Father. Jn 5:26.

(u) "so he that eateth me" 1Cor 15:22

This is that bread, &c. This is the true bread that came down. The word "that" should not be in the translation.

Shall live for ever. Not on the earth, but in the enjoyments of a better world.

(v) "not as your fathers" Jn 6:49-51.

Many of his disciples. The word disciple means learner. It was applied to the followers of Christ because they were taught by him. It does not imply, of necessity, that those to whom it was given were real Christians, but simply that they were under his teaching, and were professed learners in his school. See Mt 17:16; Mk 2:18, Jn 9:28, Mt 10:24. It is doubtless used in this sense here. It is, however, often applied to those who are real Christians.

This is an hard saying. The word hard here means offensive, disagreeable --that which they could not bear. Some have understood it to mean "difficult to be understood," but this meaning does not suit the connection. The doctrine which he delivered was opposed to their prejudices; it seemed to be absurd, and they therefore rejected it.

Saying. Rather doctrine or speech--Greek, logos. It does not refer to any particular part of the discourse, but includes the whole.

Who can hear it? That is, who can hear it patiently--who can stay and listen to such doctrine or believe it. The effect of this is stated in Jn 6:66. The doctrines which Jesus taught that were so offensive appear to have been,

1st. That he was superior to Moses.

2nd. That God would save all that he had chosen, and those only.

3rd. That he said he was the bread that came from heaven.

4th. That it was necessary to partake of that; or that it was necessary that an atonement should be made, and that they should be saved by that. These doctrines have always been among the most offensive that men have been called on to believe, and many, rather than trust in them, have chosen to draw back to perdition.

What and if, &c. Jesus does not say that those who were then present would see him ascend, but he implies that he would ascend. They had taken offence because he said he came down from heaven. Instead of explaining that away, he proceeds to state another doctrine quite as offensive to them--that he would reascend to heaven. The apostles only were present at his ascension, Acts 1:9. As Jesus was to ascend to heaven, it was clear that he could not have intended literally that they should eat his flesh.

(w) "ascend" Jn 3:13, Mk 16:19, Eph 4:8-10

It is the Spirit that quickeneth. These words have been understood in different ways. The word "Spirit," here, evidently does not refer to the Holy Ghost, for he adds, "The words that I speak unto you, they are spirit." He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. "My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly."

Quickeneth. Gives life. Jn 5:21.

The flesh. Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally.

Profiteth nothing. Would not avail to the real wants of man. The bread that Moses gave, the food which you seek, would not be of real value to man's highest wants.

They are spirit. They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world.

Are life. Are fitted to produce or give life to the soul dead in sins.

(x) "It is the Spirit" 2Cor 3:6

Jesus knew from the beginning, &c. As this implied a knowledge of the heart, and of the secret principles and motives of men, it shows that he must have been omniscient.

(y) "knew" Rom 8:29, 2Ti 2:19

Many of his disciples. Many who had followed him professedly as his disciples and as desirous of learning of him. Jn 6:60.

Went back. Turned away from him and left him. From this we may learn,

1st. Not to wonder at the apostasy of many who profess to be followers of Christ. Many are induced to become his professed followers by the prospect of some temporal benefit, or under some public excitement, as these were; and when that temporal benefit is not obtained, or that excitement is over, they fall away.

2nd. Many may be expected to be offended by the doctrines of the gospel. Having no spirituality of mind, and really understanding nothing of the gospel, they may be expected to take offence and turn back. The best way to understand the doctrines of the Bible is to be a sincere Christian, and aim to do the will of God, Jn 7:17.

3rd. We should examine ourselves. We should honestly inquire whether we have been led to make a profession of religion by the hope of any temporal advantage, by any selfish principle, or by mere excited animal feeling. If we have it will profit us nothing, and we shall either fall away of ourselves, or be cast away in the great day of judgment.

(a) "went" Zeph 1:6, Lk 9:62, He 10:38

The twelve. The twelve apostles.

Will ye also go away? Many apostatized, and it was natural now for Jesus to submit the question to the twelve. "Will you, whom I have chosen, on whom I have bestowed the apostleship, and who have seen the evidence of my Messiahship, will you now also leave me?" This was the time to try them; and it is always a time to try real Christians when many professed disciples become cold and turn back; and then we may suppose Jesus addressing us, and saying, Will ye ALSO go away? Observe here, it was submitted to their choice. God compels none to remain with him against their will, and the question in such trying times is submitted to every man whether he will or will not go away.

Simon Peter answered him. With characteristic ardour and promptness. Peter was probably one of the oldest of the apostles, and it was his character to be first and most ardent in his professions.

To whom shall we go? This implied their firm conviction that Jesus was the Messiah, and that he alone was able to save them. It is one of Peter's noble confessions--the instinctive promptings of a pious heart and of ardent love. There was no one else who could teach them. The Pharisees, the Sadducees, and the scribes were corrupt, and unable to guide them aright; and, though the doctrines of Jesus were mysterious, yet they were the only doctrines that could instruct and save them.

Thou hast, &c. The meaning of this is, thou teachest the doctrines which lead to eternal life. And from this we may learn,

1st. That we are to expect that some of the doctrines of the Bible will be mysterious.

2nd. That, though they are difficult to be understood, yet we should not therefore reject them.

3rd. That nothing would be gained by rejecting them. The atheist, the infidel--nay, the philosopher, believes, or professes to believe, propositions quite as mysterious as any in the Bible.

4th. That poor, lost, sinful man has nowhere else to go but to Jesus. He is the way, the truth, and the life, and if the sinner betakes himself to any other way he will wander and die.

5th. We should, therefore, on no account forsake the teachings of the Son of God. The words that he speaks are spirit and are life.

(b) "the words of eternal" Acts 5:20, 7:38

We are sure, &c. See a similar confession of Peter in Mt 16:16, and Mt 16:16. Peter says we are sure, in the name of the whole of the apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor.

(c) "we believe" Mt 16:16, Jn 1:29, 11:27

Have not I chosen you twelve? There is much emphasis in these words. Have not I--I, the Saviour, the Messiah, chosen you in mercy and in love, and therefore it will be a greater sin to betray me? Chosen. Chosen to the apostolic office; conferred on you marks of peculiar favour, and treason is therefore the greater sin. You twelve. So small a number. Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates; but when the number is so small, chosen in such a manner, then it becomes every one, however confident he. may be, to be on his guard and examine his heart.

Is a devil. Has the spirit, the envy, the malice, and the treasonable designs of a devil. The word devil here is used in the sense of an enemy, or one hostile to him.

(d) "a devil" Jn 13:27

He spake of Judas, &c. There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear that the apostles even suspected Judas, as they continued to treat him afterward with the same confidence, for he carried the bag, or the purse containing their little property (Jn 12:6, 13:29); and at the table, when Jesus said that one of them would betray him, the rest did not suspect Judas until Jesus pointed him out particularly, Jn 13:26. Jesus spoke of one, to put them on their guard, to check their confidence, and to lead them to self-examination. So in every church, or company of professing Christians, we may know that it is probable that there may be some one or more deceived; but we may not know who it may be, and should therefore inquire prayerfully and honestly, "Lord, is it I?"

Should betray. Would betray. If it be asked why Jesus called a man to be an apostle who he knew had no love for him, who would betray him, and who had from the beginning the spirit of a "devil," we may reply,

1st. It was that Judas might be an important witness for the innocence of Jesus, and for the fact that he was not an impostor. Judas was with him more than three years. He was treated with the same confidence as the others, and in some respects even with superior confidence, as he had "the bag" (Jn 12:6), or was the treasurer. He saw the Saviour in public and in private, heard his public discourses and his private conversation, and he would have been just the witness which the high-priests and Pharisees would have desired, if he had known any reason why he should be condemned. Yet he alleged nothing against him. Though he betrayed him, yet he afterward said that he was innocent, and, under the convictions of conscience, committed suicide. If Judas had known anything against the Saviour he would have alleged it. If he had known that he was an impostor, and had alleged it, he would have saved his own life and been rewarded. If Jesus was an impostor, he ought to have made it known, and to have been rewarded for it.

2nd. It may have been, also, with a foresight of the necessity of having such a man among his disciples, in order that his own death might be brought about in the manner in which it was predicted. There were several prophecies which would have been unfulfilled had there been no such man among the apostles.

3rd. It showed the knowledge which the Saviour had of the human heart, that he could thus discern character before it was developed, and was able so distinctly to predict that he would betray him.

4th. We may add, what benevolence did the Saviour evince--what patience and forbearance-that he had with him for more than three years a man who he knew hated him at heart, and who would yet betray him to be put to death on a cross, and that during all that time he treated him with the utmost kindness!

[And the Passover was nigh.] "It is a tradition. They inquire and discourse about the rites of the Passover, thirty days before the feast."

From the entrance of these thirty days and so onward, this feast was in the eyes and mouth of this people, but especially in the fifteen days immediately before the Passover. Hence, perhaps, we may take the meaning of these words, the Passover was nigh.

From the entrance or beginning of these thirty days, viz. "From the fifteenth day of the month Adar, they repaired the ways, the streets, the bridges, the pools, and despatched all other public business; they painted the sepulchres, and proceeded about matters of a heterogeneous nature."

"These are all the businesses of the public: they judged all pecuniary faults, those also that were capital, and those for which the offenders were scourged. They redeemed devoted things; they made the suspected wife drink; they burnt the red heifer; they bored the ear of the Hebrew servant; they cleansed the lepers, and removed the covers from the well," that every one might be at liberty to drink.

The Gloss is, "And some that were deputed in that affair went abroad to see if the fields were sown with corn, and the vineyards planted with heterogeneous trees."

[Five barley loaves.] Compare 2 Kings 4:42, and see Chetub.: where the masters enhance the number of men fed by Elisha to two thousand two hundred. "Every hundred men had their single loaf set before them." The Gloss is, "Twenty loaves, and the loaf of the first fruits, behold one-and-twenty; the green ear, behold two-and-twenty: these were all singly set, each of them before a hundred men; and so behold there were two thousand and two hundred fed." By the same proportion, in our Saviour's miraculous feeding the people, one single loaf must serve for a thousand.

[The fragments that remain.] It was a custom and rule, that when they ate together, they should leave something to those that served: which remnant was called peah. And it is remarked upon R. Joshua, that, upon a journey, having something provided for him by a hospitable widow, he ate all up, and left nothing to her that ministered. Where the Gloss: "Every one leaves a little portion in the dish, and gives it to those that serve; which is called the servitor's part."

Although I would not confound the fragments that remain with the peah, nor would affirm that what was left was in observation of this rule and custom; yet we may observe, that the twelve baskets full of fragments left at this time answered to the number of the twelve apostles that ministered. It is otherwise elsewhere.

[They also took shipping.] They had gone afoot from Capernaum to the desert of Bethsaida, Mark 6:33, by the bridge of Chammath, near Tiberias. But they sail back in ships, partly that they might follow Jesus with the greater speed; and perhaps that they might reach time enough at the synagogue: for that was the day in which they assembled in their synagogues.

[For him hath God the Father sealed.] The Jews speak much of the seal of God; which may not be impertinently remembered at this time. "What is the seal of the holy blessed God? R. Bibai, in the name of R. Reuben, saith, Truth. But what is truth? R. Bon saith, The living God and King eternal. Resh Lachish saith, Aleph is the first letter of the alphabet, Mem the middle, and Tav the last: q.d. I the Lord am the first; I received nothing of any one; and beside me there is no God: for there is not any that intermingles with me; and I am with the last."

There is a story of the great synagogue weeping, praying, and fasting; "At length there was a little scroll fell from the firmament to them, in which was written, Truth. R. Chaninah saith, Hence learn that truth is the seal of God."

We may easily apply all this to Christ, who is "the way, the truth, and the life," John 14:6: he is the express image of his Father, the truth of the Father; whom the Father, by his seal and diploma, hath confirmed and ratified; as the great ruler both of his kingdom and family.

[What shall we do, that we might work the works of God?] Observe, first, the rule about workmen or labourers: "It is granted by the permission of the law, that the labourer shall eat of those things wherein he laboureth. If he works in the vintage, let him eat of the grapes; if in gathering the fig trees, let him eat of the figs; if in the harvest, let him eat of the ears of the corn," &c.

Nay further; "It is lawful for the workmen to eat of those things wherein he worketh; a melon, to the value of a penny; and dates, to the value of a penny," &c.

Compare these passages with what our Saviour speaks; "Labour (saith he) for that meat which endureth to everlasting life." Now, what is that work of God which we should do, that might entitle us to eat of that food? Believe in Christ, and ye shall feed on him.

[Our fathers did eat manna.] I. They seek a sign of him worthy the Messiah; and in general they seem to look towards those dainties which that nation fondly dreamed their Messiah would bring along with him when he should come; but more particularly they expect manna.

"Ye seek me (saith our Saviour), not because ye did see the miracles, but because ye did eat of the loaves and were filled." Were all these so very poor that they had need to live at another man's charge? or should follow Christ merely for bread? It is possible they might expect other kind of dainties, according to the vain musings of that nation. Perhaps he was such a kind of slave to his belly that said, "Blessed is he that shall eat bread in the kingdom of God," Luke 14:15.

"Many affirm that the hope of Israel is, that Messiah shall come and raise the dead; and they shall be gathered together in the garden of Eden, and shall eat and drink, and satiate themselves all the days of the world....and that there are houses built of precious stones, beds of silk, and rivers flowing with wine and spicy oil." "He made manna to descend for them, in which were all manner of tastes; and every Israelite found in it what his palate was chiefly pleased with. If he desired fat in it, he had it. In it the young men tasted bread, the old men honey, and the children oil....So it shall be in the world to come [the days of the Messias]: he shall give Israel peace, and they shall sit down and eat in the garden of Eden; and all nations shall behold their condition; as it is said, Behold, my servants shall eat, but ye shall be hungry, Isaiah 65:13."

Alas, poor wretches! how do you deceive yourselves! for it is to you that this passage of being hungry while others eat does directly point.

Infinite are the dreams of this kind, particularly about Leviathan and Behemoth, that are to be served up in these feasts.

II. Compare with this especially what the Jews propound to themselves about their being fed with manna: "The latter Redeemer" [that is, Messiah; for he had spoken of the former redeemer, Moses, immediately before] "shall be revealed against them, &c. And whither will he lead them? Some say into the wilderness of Judah; others, into the wilderness of Sihon and Og." [Note that our Saviour the day before, when he fed such a multitude so miraculously, was in the desert of Og, viz. in Batanea, or Bashan.] And shall make manna descend for them. Note that. So Midras Coheleth: "The former redeemer caused manna to descend for them; in like manner shall our latter Redeemer cause manna to come down, as it is written, 'There shall be a handful of corn in the earth,' Psalm 72:16."

[Moses gave you not that bread from heaven.] The Gemarists affirm that manna was given for the merits of Moses. "There were three good shepherds of Israel, Moses, Aaron, and Miriam: and there were three good things given us by their hands, a well, a cloud, and manna: the well, for the merits of Miriam; the pillar of the cloud, for the merits of Aaron; manna, for the merits of Moses."

Contrary, therefore, to this opinion of theirs, it may well be said, Moses did not give you this bread: i.e. it was by no means for any merits of his. But what further he might intend by these words, you may learn from the several expositors.

[Should raise it up again at the last day.] So also verse 40 and 44, the emphasis lies in the last day.

I. They looked (as hath been already said) for the resurrection of the dead at the coming of the Messiah. Take one instance: "R. Jeremiah said, 'When I die, bury me in my shirt, and with my shoes on, &c.; that when Messiah comes I may be ready dressed to meet him.'"

Apply here the words of our Saviour: "Ye look for the resurrection when Messiah comes; and since ye seek a sign of me, perhaps ye have it in your minds that I should raise some from the dead. Let this suffice, that whoever comes to me and believes in me shall be raised up at the last day."

II. This was the opinion of that nation concerning the generation in the wilderness. "The generation in the wilderness have no part in the world to come, neither shall they stand in judgment."

Now as to this generation in the wilderness, there had been some discourse before, verse 31; viz. of those that had eaten manna in the wilderness. "But that manna did not so feed them unto eternal life (as you yourselves confess) as that they shall live again, and have any part in the world to come. But I, the true bread from heaven, do feed those that eat of me to eternal life; and such as do eat of me, i.e. that believe in me, I will raise them up at the last day, so that they shall have part in the world to come."

[And they shall be all taught of God.] Isaiah 54:13: "And all thy children shall be taught of the Lord." The 'children of Israel,' 'of Jerusalem,' and 'of Zion,' are very frequently mentioned by the prophets for those Gentiles that were to be converted to the faith: taught before of the devil, by his idols and oracles; but they should become the children of the church, and be taught of God.

The Rabbins do fondly apply these words of the prophet, when by thy children they understand the disciples of the wise men. "The disciples of the wise men multiply peace in the world; as it is written, 'All thy children shall be taught of God, and great shall be the peace of thy children.' Do not read, thy children; but thy builders."

But who were there among mortals that were more taught of men and less of God, being learned in nothing but the traditions of the fathers? He must be taught of the Father that would come to the Son; not of those sorry fathers: he must be taught of God, not those masters of traditions.

[The bread that I will give is my flesh.] He tacitly confutes that foolish conceit of theirs about I know not what dainties the Messiah should treat them with; and slights those trifles, by teaching that all the dainties which Christ had provided were himself. Let them not look for wonderful messes, rich feasts, &c.; he will give them himself to eat; bread beyond all other provisions whatever; food from heaven; and such as bringeth salvation.

As to this whole passage of eating the flesh and drinking the blood of Christ, it will be necessary to premise that of Mark 4:11, 12: "I speak by parables; and all these things are done in parables; that seeing they may see, and not perceive," &c. Verse 34: "Without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples."

And what can we suppose in this place but parable wholly?

I. There was nothing more common in the schools of the Jews than the phrases of 'eating and drinking' in a metaphorical sense. And surely it would sound very harsh, if not to be understood here metaphorically, but literally. What! to drink blood? a thing so severely interdicted the Jews once and again. What! to eat man's flesh? a thing abhorrent to human nature; but above all abhorrent to the Jews, to whom it was not lawful to eat a member of a living beast, nor touch the member of a dead man.

"Every eating and drinking of which we find mention in the book of Ecclesiastes is to be understood of the Law and good works," i.e. by way of parable and metaphor. By the Capernaite's leave, therefore, and the Romanist's too, we will understand the eating and drinking in this place figuratively and parabolically.

II. Bread is very frequently used in the Jewish writers for doctrine. So that when Christ talks of eating his flesh, he might perhaps hint to them that he would feed his followers not only with his doctrines, but with himself too.

The whole stay of bread, Isaiah 3:1. "These are the masters of doctrine; as it is written, 'Come, eat of my bread,' Proverbs 9:5." "Feed him with bread, that is, Make him take pains in the warfare of the Law, as it is written, 'Come, eat of my bread.'"

Moses fed you with doctrine and manna, but I feed you with doctrine and my flesh.

III. There is mention, even amongst the Talmudists themselves, of eating the Messiah. "Rabh saith, Israel shall eat the years of Messiah." [The Gloss is, "The plenty and satiety that shall be in the days of the Messiah shall belong to the Israelites."] "Rabh Joseph saith, 'True, indeed: but who shall eat thereof? Shall Chillek and Billek [two judges in Sodom] eat of it?' We must except against that of R. Hillel, who saith, Messiah is not likely to come to Israel, for they have already devoured him in the days of Hezekiah." Those words of Hillel are repeated, fol. 99. 1.

Behold, here is mention of eating the Messiah, and none quarrel the phraseology. They excepted against Hillel, indeed, that he should say that the Messiah was so eaten in the days of Hezekiah, that he was not like to appear again in Israel; but they made no scruple of the scheme and manner of speech at all. For they plainly enough understood what was meant by eating the Messiah; that is, that in the days of Hezekiah they so much partook of the Messiah, they received him so greedily, embraced him so gladly, and in a manner devoured him, that they must look for him no more in the ages to come. Gloss upon the place: "Messiah will come no more to Israel, for Hezekiah was the Messiah."

IV. But the expression seems very harsh, when he speaks of "eating his flesh" and "drinking his blood." He tells us, therefore, that these things must be taken in a spiritual sense: "Doth this offend you? What and if ye shall see the Son of man ascend up where he was before?" That is, "When you shall have seen me ascending into heaven, you will then find how impossible a thing it is to eat my flesh and drink my blood bodily: for how can you eat the flesh of one that is in heaven? You may know, therefore, that I mean eating me spiritually: 'for the words that I speak to you, they are spirit, and they are life.'"

V. But what sense did they take it in that did understand it? Not in a sacramental sense surely, unless they were then instructed in the death and passion of our Saviour; for the sacrament hath a relation to his death: but it sufficiently appears elsewhere that they knew or expected nothing of that. Much less did they take it in a Jewish sense; for the Jewish conceits were about the mighty advantages that should accrue to them from the Messiah, and those merely earthly and sensual. But to partake of the Messiah truly is to partake of himself, his pure nature, his righteousness, his spirit; and to live and grow and receive nourishment from that participation of him. Things which the Jewish schools heard little of, did not believe, did not think; but things which our blessed Saviour expresseth lively and comprehensively enough, by that of eating his flesh and drinking his blood.

Observe here, How busy and industrious our holy Lord was about his Father's work, both on the sea and on the land, both by night and by day; His meat was to do the will of him that sent him, and to finish his work; some have enquired into the reason why Christ travelled by sea, as well as by land; and they seem to be these;

1. To shew what his intent was in making the sea; namely to be sailed upon, as the land was made to be walked upon.

2. That Christ might take occasion to manifest his deity, in working miracles upon the sea, as well as upon the land.

3. Might it not be to comfort and encourage sea-faring men that dwell much upon the waters, in the midst of their distresses, to trust in and pray to such a Saviour, as had himself an experimental knowledge of the dangers of the sea?

Some have farther observed, That after our Saviour's resurrection, we never hear of his sailing upon the seas more; for such a turbulent condition, which necessarily attends sea voyages, was utterly inconsistent with the stability and perpetuity of Christ's state, when he was risen from the dead; the firm land better agreeing with his fixed estate, than the fluctuating water.

Observe here, What an exact knowledge Christ had, not only of all his followers, but of the motives and principles which did induce them to follow him; it was not the excellency of his person, nor the heavenliness of his doctrine, that drew the mutitude at this time after him, but the novelty of his miracles, They saw the miracles which he did: it is better to feel one miracle wrought upon the heart, in changing and renewing that, than to see a thousand outward miracles wrought before our eyes.

This miracle of our Saviour's feeding five thousand persons with five barley loaves and two small fishes, is recorded by all the four Evangelists, and several particulars therein are very remarkable.

Observe, 1. What a poor and slender provision the Lord of the whole earth hath for his family, for himself, for his disciples, and the multitude; nothing more than five barley loaves and two fishes.

Teaching us, That these bodies of ours must be fed, not pampered. Our belly must not be our master, much less our God; and as the quality of the victuals was plain, so was the quantity small; only five loaves and two fishes. Well might the disciples say, What are they among so many? The eye of sense and reason sees an utter impossibility of those effects which faith can easily apprehend, and a divine power more easily produce. When men judge by sense and reason, and do not look to Christ's power, if extremities come, they are soon at their wit's end, and know not what to do.

Observe, 2. How the great Master of this miraculous feast doth marshal his guests; he commanded them to sit down. None of the people reply, "Sit down, but to what? Here's the mouths, but where's the meat? We may soon be set, but when shall we be served?" Not a word like this, but they obey and expect. Lord how easy it is to trust thy providence, and rely upon thy power, when there is corn in the barn, bread in the cupboard, money in the purse. But when our stores are empty, when our stock runs low, when we have nothing in hand, then to depend upon an invisible bounty, is a noble act of faith indeed.

Observe, 3. The actions performed by our blessed Saviour.

1. He blessed the loaves; teaching us by his example, never to use or receive the good creatures of God without prayer and praise, not to sit down to our food as a beast to his fodder. Christ broke the loaves: he could have mutiplied them whole, why then doth he rather chuse to do it in the breaking?

Perhaps to teach us, that we may rather expect his blessings in the distribution of his bounty, than in the reservation of it. Scattering is the way to increasing, and liberality the way to riches.

Again, 3. He gave to his disciples, that they might distribute to the multitude; he did not do it with his own hands, but by theirs; doubtless it was to gain reputation to his disciples, from the people: the same course doth Christ take in spiritual distributions. He that could feed the souls of his people immediately by the hand of his Spirit, chuses rather by the hands of his ministers to divide the bread of life among them.

Observe, 4. The reality and greatness of the miracle, They did all eat, and were filled; they did eat, not a crumb or a bit, but to satiety and fulness. All that were hungry did eat, and all that did eat were satisfied, and yet twelve baskets of fragments remain. More is left than was at first set on. It is hard to say which was the greatest miracle, the miraculous eating, or miraculous leaving. If we consider what they ate, we may wonder that they left any thing; if what they left, that they eat anything.

Observe lastly, These fragments, though of barley loaves and fish bones, must not be lost, but gathered up; we must exercise frugality in the enjoyment of the greatest plenty.

Lord! how tremendous will their account be, who, having large and plentiful estates, do consume them upon their lusts! how will they wish they had been born to poverty and necessity, when they appear to make up their accounts before God!

Here we have observable, The wonderful effect of the foregoing miracle; the people seeing so many thousands fed with five loaves, were so transported, that they concluded that Jesus was certainly the promised Messias. Now the notion they had of the Messias was this, that he should be a temporal prince, that should subdue all nations under his feet, and particularly free the Jews from the slavery of the Roman yoke, which was now upon their necks; forgetting what our Saviour had often told them, that his kingdom was not of this world, but within men; and that his business was to free men from soul slavery, not from civil subjection: however, upon this mistake, the Jews here in a furious zeal designed to take Christ by force, and make him their king: but our Saviour (who came not into the world to disturb the order of civil government) understanding their intentions, withdraws himself into a mountain, to avoid giving the least occasion for any such jealousy or suspicion.

Hence learn, That although Jesus Christ be the great King of his church, and doth exercise a spiritual kingdom in it, yet he came not into the world to be a temporal king, nor was his kingdom of this world, or ever designed to be prejudicial to the thrones of princes, and civil government of men. Therefore doth Christ withdraw himself and refuse all this offer as no ways agreeable to him, or consistent with his design.

Observe here, 1. The great danger the disciples were in, and the difficulties they encounter with, after they had enjoyed the sweet privileges of Christ's gracious presence with them. They were tossed upon a tempestuous sea.

Learn thence, That it is not unusual, after sweet refreshment and manifestations from Christ unto his people, to meet with a stormy and sharp exercise of faith and patience; such was the lot of his disciples here; a constant gale of sweetness, an uninterrupted course of prosperity and happiness, as it is not to be expected here, so neither can it be enjoyed here, without great peril and danger.

Observe, 2. What haste our Saviour makes towards his disciples, when they were tossed upon a tempestuous sea; Jesus drew nigh unto the ship. Nothing can separate between, nor keep Christ from his children and people in a suffering hour. He that waded through a sea of wrath to save his people, will walk upon a sea of water to succour and relieve them in an hour of tribulation.

Observe, 3. The disciples not discerning Christ, not knowing him to be their Saviour, were afraid of him. Christ may be coming to save his people, and they not able at present to discern and apprehend him; but their fears may be highest, when their deliverer and deliverance is nearest.

Observe, 4. How speedily Christ relieves them of their fears, by telling them who he was; It is I, be not afraid. It is a sufficient support in all our afflictions to be assured of Christ's gracious presence with us. Say but, O Saviour, It is I, and then let evils do their worst: that one word, It is I, is sufficient to allay all storms, and to calm a thousand tempests.

Observe lastly, with what joy and gladness the disciples received and entertained Christ in this hour of their distress: They willingly received him into the ship. Though the company of Christ is always sweet and welcome to his disciples and friends, yet never is it so very agreeable and desirable to them as in the hour of trial and temptation; then they willingly receive him, and joyfully welcome and entertain him.

Our blessed Saviour having wrought the foregoing miracle, feeding five thousand with five loaves, the people followed him in troops from place to place. Christ, who knew their hearts, tells them plainly, what was their end: they followed him indeed, but not for any spiritual excellencies they saw in him, or soul advantages they expected from him, but for bread: only to have their bellies fed with the loaves, not their souls satisfied with the bread of life.

Oh! how seldom is Christ sought for his own sake, viz. Jesus quaritur propter Jesum, Aug. How natural is it for men to seek Christ for sinister ends and bye-respects! But to seek him only for outward advantages, is the basest abhors. Labour not for the meat which perisheth.

This prohibition must not be understood absolutely, but comparatively; not as if Christ intended to take them of from their lawful labours, and the business of their callings; but his meaning is, Labour not in the first and chief place for earthly things, which are all perishing; but for bread for your souls to live eternally by; even for the food of my heavenly doctrine, which will make them that feed upon it immortal: and this the Son of man stands ready to give unto you: For him hath God the Father sealed. that is, by a special commission and authority, hath impowered him to dispense all spiritual blessings to them that want and crave them.

Learn hence, 1. That all the things of this life are perishing and fading. The best of outward comforts and enjoyments are meat that perisheth.

2. That it is the greatest of follies to labour intensely and inordinately for, and to set ouraselves with all our might and strength to pursue and follow after, perishing things.

3. That Jesus Christ's holy doctrine, his heavenly grace, is food that never perisheth, nor diminisheth, how many soever partake of it, but makes all that partake thereof, to be partakers of eternal life therewith.

4. That Jesus Christ is authorized, sealed, and commissioned, by his Father, to give eternal life to such as industriously labour after him, and will not be satisfied without him. Him hath God the Father sealed; that is, Jesus Christ was sealed to the office of Mediator by God the Father; Christ was sealed at his baptism; sealed by his doctrine; sealed by his miracles; sealed by his resurrection; sealed by his unction or supereminent and unparalleled sanctification.

Lord! where will the rejecters of Christ then appear at the great day, who have despised the authority of him, whom the Father commissioned to give eternal life to whomsoever he pleaseth.

Here the Jews, who were strict observers of the ceremonial law of Moses, and rested thereupon for salvation, inquire of our Saviour what they should do that they might please God? Christ directs them to the great duty of believing on himself to own and acknowledge him to be the true Messiah, and as such to rely upon him alone for salvation; This is the work of God, that ye believe, &c.

Learn hence, That for a penitent humble sinner to believe in the Lord Jesus Christ, is a work highly pleasing and acceptable unto God. Christ calls faith the work of God, upon a threefold account; it is the work of his efficiency and operation; it is the work of his commanding; and it is the work of his approbation and acceptation, a work that God is highly pleased with, and greatly delighted in; This is the work of God.

Here the Jews tell our Saviour, that, before they will believe in him, they must see some sign from him, to confirm his doctrine, and prove him to be the Messias; they acknowledge Christ had wrought a great miracle in feeding five thousand persons with five barley loaves; but Moses fed their fathers in the wilderness, who were no less than six hundred thousand persons, with excellent manna from heaven, and this for forty years together; from whence they would seem to conclude, that they had more reason to believe Moses than Christ: not considering that Moses was but an instrument to obtain, by prayer the manna at the hands of God: but Christ was an agent, and that, by a creating power inherent in himself, he multiplied the five loaves to the feeding of five thousand.

Note, here, From the Jews requring a sign before they would believe, that he who publishes a new doctrine to the world, ought to confirm his mission by some miraculous operation.

2. That God honoured moses, his messenger, very much, and Christ his minister much more, in that both of them wrought great and special miracles for the confirmation of their mission.

3. That the Jews not believing Christ to be the true Messias, upon so many attestations, and after his divine mission was confirmed by such miraculous operations, rendered their infidelity inexcusable, and their obstinacy invincible.

Upon the Jews mentioning manna to our blessed Saviour, he takes occasion to make a comparison betwixt himself, the bread of life, and manna, the bread of Moses, and that in three particulars.

1. It was not Moses that gave the Israelites that manna, it was God at the prayer of Moses; but it was God that now offered them the bread of life, were they willing to accept it.

2. The manna was not given from heaven, that is, from the celestial heaven, but only from the air and clouds, which frequently in the scripture is called heaven; but Christ the bread of life was given, and sent by, the Father from the highest heaven, even the heaven of glory.

3. Manna was not true spiritual food effectively and of itself, but bodily food only: but Christ is real and spiritual bread, which gives life to lost and dead men; which manna did not, could not do. And whereas manna was peculiar to Israel only, Christ gives life to all sorts of persons, Gentiles as well as Jews, The bread of God giveth life unto the world.

Learn hence, That as Christ is the truth and substance of all types in the Old Testament, so particularly, the manna was an illustrious type of Christ. In many things they agree; and in some they differ.

They agree in their original: manna came down from above, so did Christ: manna was freely given, so is Jesus Christ the free gift of God: manna was not fit to be eaten as it lay in the field, but must be ground in a mill, or beaten in a mortar, and baked in an oven before it was fit for food: Christ was ground by his sufferings, bruised on the cross, scorched in the fiery oven of his Father's wrath, that he might become a fit Saviour for us.

Again, as the manna was gathered by the Israelites daily and equally: it was ruined down about their tents, and every man had his omer: thus is Christ in the ministry of the word daily offered to a lost world, and all that believe in him, shall share alike in the benefit of the justification, sanctification, and glorification from him; but now the manna and Christ differ in this: and the truth excels the type thus: there is a quickening, enlivening virtue, a life giving, and a life upholding power in Christ the bread of life, which was never found in manna, the bread of Israel; and whereas manna only fed the body of an Israelite, and this only for a little time in the wilderness: Christ nourisheth the soul, the souls of all believers, be they Jew or Gentile, bond or free, and this not for a time, but for eternity; The bread of God is he which cometh down from heaven, and giveth life unto the world.

Observe here, 1. How the carnal Jews hearing of the bread which Christ had commended so highly, and conceiving of it carnally, desire they may partake of it constantly; Lord, evermore give us this bread. The commendation of spiritual things may move the affections, and quicken the desires, of natural persons: but if their desires be not spiritual and serious, diligent and laborious, constant and abiding, they are no evidence of the truth of grace.

Observe, 2. Christ discovers another excellent effect of this bread of life, which he had been recommending; that such as feed of it shall never hunger more; that is, inordinately; after the perishing satisfactions of this world; but shall find an all-sufficient fulness in him, and complete refreshment from him, for the preserving and perpetuating of their spiritual life: He that cometh unto me shall never hunger, &c.

Observe, 3. How justly Christ upbraids the Jews for their obstinate infidelity: Ye have seen me, says our Saviour, yet ye believe not. Ye have seen me in the flesh, you have heard my doctrine, you have seen my miracles: I have done amongst you those works which never any man did, to convince you that I am the Messiah, yet you will not own me to be such, nor believe on me; Oh the strength of infidelity to be such, nor believe on me; Oh the strength of infidelity and unbelief! The devil has as great an advantage upon men by making them strong in unbelief, as God hath by making his people strong in faith.

Our blessed Saviour having lamented the obstinate infidelity of the Jews in the foregoing verse, who, though they had seen him, would not believe on him; he doth in this verse comfort himself with the assured expectation, that there would be a number, which should certainly and infallibly come unto him; All that the Father hath given me, shall come unto me, &c.

Here observe, 1. An account of the persons that shall come to Christ: All that the Father hath given him. There is a double gift of us to Christ.

1. In God's eternal purpose and counsel.

2. In our effectual vocation and calling, when our hearts are by the Holy Spirit of God persuaded and enabled to accept of Christ, as he is freely tendered to us in the gospel.

Observe, 2. The gracious entertainment which Christ gives to those that come unto him: He will in no wise cast them out; that is, I will kindly receive, and graciously entertain them.

Learn hence, 1. That both God the Father, and Christ his Son, are unfeignedly willing, and cordially desirous of the salvation of lost sinners. The federal transaction which was betwixt the Father and the Son from everlasting about the salvation of lost sinners, evidently declares this.

Learn, 2. That the merciful and compassionate Jesus will in no wise cast out or reject, but kindly entertain and receive, every penitent sinner that doth believingly apply unto him for pardon of sin and eternal life; I will in no wise cast out; that is, I will not cast them out of my pity and compassion, out of my love and affection, out of my prayer and intercession, out of my care and protection; I will not cast them out of my covenant; I will never cast them out of my kingdom: for my nature inclines me, my promise binds me, and my office, as Mediator, engages me, to the contrary.

In these words our Saviour gives us the confirmation of the foregoing promise, that he will in no wise cast out those that come unto him, by assuring us, that it was the great end for which he came into the world. His Father sent him to do his will, and not his own: that is, not to do his own will without his Father's, but to do his own will and his Father's. For Christ, as God, had a co-ordinate will with his Father's, and as man, a will subordinate to the will of his Father. Now, it is the will of both Father and Son, that such as believe in him should be preserved from perishing, and be raised up by Christ at the last day.

Learn hence, 1. That the Lord Jesus Christ stands not only inclined by his own mercy and goodness to save repenting and believing sinners, but doth also stand obliged thereunto by virtue of a trust, committed to him from the Father. Therefore Christ mentions the will of him that sent him, as a reason of his fidelity in this matter.

Learn, 2. That the Father's will and good pleasure is the original source the fountain and first spring, from whence the salvation of believers doth proceed and flow. It is the Father's will that sent me, that every one that seeth the son, and believeth on him, may have everlasting life.

Learn, 3. That such as are given to Christ by the Father, and put as his trust into his keeping, he looks upon them as his charge, and stands engaged for the preservation of them. This is my Father's will, that of all which he hath given me, I shall lose nothing. Yet hath the Father so committed the care of believers to his Son, as that he keeps them still in his own hand. My Father which gave them to me, is greater than all, and no man is able to pluck them out of my Father's hand. Joh 10:28,29

Learn, 4. From those words, I will raise him up at the last day, that the Lord Jesus Christ is truly, essentially, and really God. That person who can by his own almighty power raise the dead, must certainly be God. And this power Christ had. He raised others from the dead, and his own dead body from the grave also, by his own power; and therefore Christ says, I am the resurrection and the life; and I will raise him up at the last day. Doubtless he that spake these words and made these promises, knew his own power to perform them; and that power must be omnipotent, and that act of omnipotence doth prove him to be God. It is true, the disciples raised the dead, who yet were no God, by with this difference, they raised the dead by Christ's power; but Christ raised others and himself also by his own power.

Although Christ had in the foregoing verses plainly asserted himself to be the true bread that came down from heaven, for the benefit of the world; yet the Jews understanding his words carnally, are offended with him, for pretending to come down from heaven, when they knew him to be the son of Joseph and Mary. They understood nothing of his divine nature, nor of his miraculous conception by the over-shadowing of the Holy Ghost, and therefore were highly offended at him.

Thence learn, That ignorance of Christ's divine nature was the ground and occasion of that contempt which was cast upon his person.

Observe farther, The proof which Christ gave of his divine nature, in his knowing the hearts and thoughts of these murmuring Jews; Jesus said, Murmur not among yourselves. Christ knows and observes the most secret murmurings and repinings that are found in the breasts of the children of men: and this his knowledge is an evidence and proof of his divinity, that he is truly and really God.

In which words we have something necessarily implied, and something positively expressed. The misery of man in his natural and unsanctified state is here implied; he is far distant from Christ, and unable of himself to come unto him. By nature we are strangers, yea, enemies, unto God; enemies to the holiness of his nature, and to the righteousness of his laws; and as the state of unregeneracy is a state of enmity, so consequently must it be a state of impotency; Without me, therefore says Christ, ye can do nothing, that is, without interest in me, and influences of grace derived from me. Joh 15:5

Again, the truth we have expressed are these:

1. That all those who come unto Christ are drawn unto him.

2. That the drawing of sinful souls unto Jesus Christ is the special and peculiar work of God. This drawing is a powerful act, but not a compulsory act; God doth not draw any against their wills to Christ, but he inclines the wills of sinners to come unto him. He draws by effectual persuasion, and not by violent compulsion.

3. That all those who are drawn to Christ here, shall be raised up gloriously by him hereafter: I will raise him up at the last day. Such as are brought to Christ by the Father, Christ shall never abandon them, till he has raised them up at the last day, and presented them blameless and complete before his Father; where they shall ever be with the Lord.

In these words our blessed Saviour confirms his former assertion, concerning his Father's drawing, from the prophecies of the Old Testament, which, speaking of the days of the Messias, foretold, that persons should be taught of God to embrace the Messias; whence Christ inferreth, that every one who is thus taught, shall come upon him, and believe in him.

Learn hence, 1. That the teachings of God are absolutely necessary to every man that cometh unto Christ in the way of faith,

2. That such shall not miscarry in the way of faith, who are under the special teachings and instructions of God; They shall be all taught of God, and he teacheth to profit, and that not only authoritatively, but efficaciously and effectually. Those whom God undertakes to teach, receive from him both an ear to hear, and an heart to understand. They shall be all taught of God, and they that are taught, have heard and learned of the Father.

In these verses our blessed Saviour resumes his former doctrine, namely, that he is the object of saving faith, and the bread of life, which he compares with the manna, the bread of Israel. Your fathers did eat manna in the wilderness, which manna was an illustrious type of Christ. Thus both came down from heaven; both were freely given of God without any merit or desert of men; both in a miraculous manner; both at first unknown what they were, and whence they came; both equally belonging to all: both sufficient for all, poor and rich.

The manna, white in colour, so clear is our Lord's innocence; pleasant like honey, so sweet are his benefits: beaten and broken before eaten, Christ on his cross, bleeding and dying; giving only in the wilderness, and ceasing as soon as they came in to the land of promise, as sacraments shall vanish, when we enjoy the substance, in heaven. But though manna was thus excellent, yet the eaters of it were dead; but such as feed upon Christ, the bread of life, shall live eternally in bliss and glory. I am the living bread which came down from heaven, if any man may eat of this bread, he shall live for ever.

Here we learn, 1. What a miserable creature man naturally is, in a pining and starved condition, under the want of soul food.

2. That Jesus Christ is the food of souls, which quickens them that are dead, and is unto the needy soul all that it can need; such spiritual food as will prove a remedy and preservative against death, both spiritual and eternal. I am the living bread.

Observe here, How the Jews, understanding Christ after a carnal manner, were offended at what he had said: for they thought it was inhuman to eat man's flesh, and could not understand how the body of Christ could in such a sense be food to all the world.

Hence note, That carnal persons put a carnal sense upon Christ's spiritual words, and so occasion their own stumbling. But yet notwithstanding the Jews stumbling at our Saviour's expression, he doth not alter his words, but presseth more and more the necessity of feeding upon him by faith, in order to eternal life; Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

Learn from hence, 1. That the Lord Jesus Christ is the true spiritual food of all believers.

2. That those, and only those, who do by faith feed upon him, shall obtain a life of grace, and glory from him; if we do not by faith feed upon him, we can have no evidence for a life of grace, no title to a life of glory. This place some papists produce to countenance the doctrine of transubstantiation, a bodily eating and drinking of Christ's flesh and blood in the sacrament. But it is evident that Christ treats not of the sacrament in this chapter, for the sacrament was not now instituted; therefore it is not a sacramental, but a spiritual, feeding upon Christ by faith, that is here meant. For this eating gives life to the eater; all that eat are saved, and all that do not eat are damned; but this is not true of a sacramental eating; besides, this eating which Christ speaks of, he makes absolutely necessary to salvation; but some are saved that never fed upon Christ in the sacrament, as John the Baptist, and the thief on the cross.

Lastly, If it be understood of the sacramental eating and drinking, woe be to the church of Rome, for denying the cup to the laity; because drinking of Christ's blood is here made as necessary, as eating of his flesh, in order to eternal life. Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you.

Observe farther, The close and intimate union which is betwixt Christ himself, and those that feed upon him: He that eateth me, dwelleth within me, and I in him. As meat is turned into the eater's substance, so believers and Christ become one; and by feeding on him, that is, by believing in him, there followeth a mutual inhabitation; Christ dwelling in them, and they in him: this is true of a spiritual feeding upon Christ, but not of a sacramental eating. Nay, Christ carries it higher still, and tells us, that as there is a real union between the Father and him, and as the Father lives who sent him, having an eternal fountain of life in himself: and the Son lives by the Father, having the same life communicated to him with his essence from the Father: in like manner, says Christ, he that eateth me, the same shall live by me. All which is certainly true of our spiritual feeding upon Christ by faith; but cannot be applied to a corporal feeding on him in the sacrament, as the papists would have it.

The foregoing doctrine of our Saviour concerning eating his flesh and drinking his blood, sounded so very harshly, that not only the common multitude, but some of them that had been his disciples, that is, who had given up their names to follow him, could not tell how to hear it. Our Saviour reproves their unjust stumbling at what he had said, that he was the bread which came down from heaven, and tells them, that his ascension into heaven should prove the truth of his descent from heaven.

Hence we learn, That Christ's arising from the grave, and ascending into heaven, by his own power is an evident proof of his godhead, and that he really came down from heaven, in respect of his divine nature, which condescended to be clothed with our flesh. What and if ye shall see the Son of man ascend up where he was before?

To convince the Jews that our Saviour did not mean a carnal and fleshly eating of his body, he tells them, That such an eating would profit nothing; but it is a spiritual eating of him by faith, that bringeth that quickening life of which he had spoken. It is the spirit, or divine nature, that quickeneth; the flesh, or human nature, alone, separated from his godhead, profiteth nothing, and can give no life.

Learn hence, That it is the godhead of Christ united to the human nature, which adds all virtue, efficacy, and merit, to the obedience and sufferings of the human nature. It is the spirit, or divine nature of Christ, that quickeneth; the flesh, or human nature alone, profiteth nothing; and therefore the carnal eating of his flesh would do no good.

Our blessed Saviour having thus cleared his doctrine, that he was the bread of life which came down from heaven, and that he is not to be carnally, but spiritually, fed upon: he plainly tells the Jews, That the true cause of their stumbling at his doctrine, was their ignorance and unbelief; There are some of you that believe not. Upon which plain dealing of our blessed Saviour's, many unsound professors did wholly forsake him, and accompanied no longer with him.

Learn hence, That multitudes, who have long professed Christ and his holy religion, may draw back, and fall from their profession, and finally revolt from him.

2. That it is an evil heart of unbelief, which causes men to depart from Christ, and to make shipwreck of their profession.

Our Saviour finding many of his nominal disciples forsaking him, and departing from him, asks his apostles (the twelve) whether they would also go away? Intimating, that their departure would go nearer to him, than the departure of all the rest. The nearer they are from whom we receive unkindness, the nearer do these unkindnesses go to our hearts, Will you, the twelve, also go away? Peter as the mouth, and in the name, of the rest, answers, That they knew none besides to whom they could go, and expect that happiness which they did from him. They that go from Christ, can never hope to mend themselves, let them go whither they will: therefore 'tis as irrational as it is sinful to depart from Christ, who hath the words, that is, the promise of eternal life.

Observe lastly, St. Peter having made this profession for himself and the rest of the twelve, that they would not depart from Jesus, whom they believed to be the true Messias, the Son of God; Christ intimates to Peter, that his charity was something too large in promising so much from them all; for there was one traitor among them, whose heart was as open to Christ, as his face was to them; he meant it of Judas Iscariot, of whose perfidiousness he gave them warning at this time.

Learn hence, That the better any man is in himself, the more charitable is the opinion which he has of others. Charity inclines to believe others good till they discover themselves to be bad.

Learn, 2. That Christ doth approve of our charitable judgment of others sincerity, according to what we hope and believe, though we happen to be mistaken, and our judgment is not according to truth: Christ knew Judas to be an hypocrite at this time, but doth not reprove Peter for having a better opinion of him than he deserved. It is far better to err on the charitable, than on the censorious hand; it is less offensive to Christ, and less injurious to ourselves.