mh_parser/vol_split/43 - John/Chapter 6.xml

<div2 id="John.vii" n="vii" next="John.viii" prev="John.vi" progress="75.68%" title="Chapter VI">
<h2 id="John.vii-p0.1">J O H N.</h2>
<h3 id="John.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="John.vii-p1">In this chapter we have, I. The miracle of the
loaves, <scripRef id="John.vii-p1.1" osisRef="Bible:John.6.1-John.6.14" parsed="|John|6|1|6|14" passage="Joh 6:1-14">ver. 1-14</scripRef>. II.
Christ's walking upon the water, <scripRef id="John.vii-p1.2" osisRef="Bible:John.6.15-John.6.21" parsed="|John|6|15|6|21" passage="Joh 6:15-21">ver. 15-21</scripRef>. III. The people's flocking
after him to Capernaum, <scripRef id="John.vii-p1.3" osisRef="Bible:John.6.22-John.6.25" parsed="|John|6|22|6|25" passage="Joh 6:22-25">ver.
22-25</scripRef>. IV. His conference with them, occasioned by the
miracle of the loaves, in which he reproves them for seeking carnal
food, and directs them to spiritual food (<scripRef id="John.vii-p1.4" osisRef="Bible:John.6.26-John.6.27" parsed="|John|6|26|6|27" passage="Joh 6:26,27">ver. 26, 27</scripRef>), showing them how they must
labour for spiritual food (<scripRef id="John.vii-p1.5" osisRef="Bible:John.6.28-John.6.29" parsed="|John|6|28|6|29" passage="Joh 6:28,29">ver. 28,
29</scripRef>), and what that spiritual food is, <scripRef id="John.vii-p1.6" osisRef="Bible:John.6.30-John.6.59" parsed="|John|6|30|6|59" passage="Joh 6:30-59">ver. 30-59</scripRef>. V. Their discontent at what he
said, and the reproof he gave them for it, <scripRef id="John.vii-p1.7" osisRef="Bible:John.6.60-John.6.65" parsed="|John|6|60|6|65" passage="Joh 6:60-65">ver. 60-65</scripRef>. VI. The apostasy of many from
him, and his discourse with his disciples that adhered to him upon
that occasion, <scripRef id="John.vii-p1.8" osisRef="Bible:John.6.66-John.6.71" parsed="|John|6|66|6|71" passage="Joh 6:66-71">ver.
66-71</scripRef>.</p>
<scripCom id="John.vii-p1.9" osisRef="Bible:John.6" parsed="|John|6|0|0|0" passage="Joh 6" type="Commentary"/>
<scripCom id="John.vii-p1.10" osisRef="Bible:John.6.1-John.6.14" parsed="|John|6|1|6|14" passage="Joh 6:1-14" type="Commentary"/><div class="Commentary" id="Bible:John.6.1-John.6.14">
<h4 id="John.vii-p1.11">The Five Thousand Fed.</h4>
<p class="passage" id="John.vii-p2">1 After these things Jesus went over the sea of
Galilee, which is <i>the sea</i> 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 <i>his</i> 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 <i>them</i>
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.</p>
<p class="indent" id="John.vii-p3">We have here an account of Christ's feeding
five thousand men with five loaves and two fishes, which miracle is
in <i>this</i> respect remarkable, that it is the only passage of
the actions of <i>Christ's life</i> 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,</p>
<p class="indent" id="John.vii-p4">I. The <i>place</i> and <i>time</i> 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.</p>
<p class="indent" id="John.vii-p5">1. The country that Christ was in
(<scripRef id="John.vii-p5.1" osisRef="Bible:John.6.1" parsed="|John|6|1|0|0" passage="Joh 6:1"><i>v.</i> 1</scripRef>): <i>He went
over the sea of Galilee,</i> called elsewhere <i>the lake of
Gennesareth,</i> here <i>the sea of Tiberias,</i> 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 <i>coasting</i> voyage to another place on the same
side. It is not tempting God to choose to go <i>by water,</i> when
there is convenience for it, even to those places whither we might
go <i>by land;</i> for Christ never <i>tempted the Lord his
God,</i> <scripRef id="John.vii-p5.2" osisRef="Bible:Matt.4.7" parsed="|Matt|4|7|0|0" passage="Mt 4:7">Matt. iv. 7</scripRef>.</p>
<p class="indent" id="John.vii-p6">2. The company that he was attended with:
<i>A great multitude followed him, because they saw his
miracles,</i> <scripRef id="John.vii-p6.1" osisRef="Bible:John.6.2" parsed="|John|6|2|0|0" passage="Joh 6:2"><i>v.</i> 2</scripRef>.
Note, (1.) Our Lord Jesus, while he went about <i>doing good,</i>
lived continually in <i>a crowd,</i> which gave him more trouble
than honour. Good and useful men must not complain of a
<i>hurry</i> of business, when they are serving God and their
generation; it will be time enough to <i>enjoy ourselves</i> when
we come to that world where we shall <i>enjoy God.</i> (2.)
Christ's miracles drew many <i>after him</i> that were not
effectually drawn <i>to him.</i> They had their curiosity gratified
by the strangeness of them, who had not their consciences convinced
by the power of them.</p>
<p class="indent" id="John.vii-p7">3. Christ's posting himself advantageously
to entertain them (<scripRef id="John.vii-p7.1" osisRef="Bible:John.6.3" parsed="|John|6|3|0|0" passage="Joh 6:3"><i>v.</i>
3</scripRef>): <i>He went up into a mountain,</i> and there he
<i>sat with his disciples,</i> that he might the more conveniently
be seen and heard by the multitude that crowded after him; this was
a <i>natural</i> pulpit, and not, like Ezra's, made <i>for the
purpose.</i> Christ was now driven to be a <i>field preacher;</i>
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 <i>went out</i> to a desert place, but when he
<i>went up</i> to a mountain, though <i>up-hill</i> be <i>against
heart.</i> He <i>sat</i> there, as teachers do <i>in cathedra—in
the chair of instruction.</i> 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 <i>with his disciples;</i> he condescended to
take them to <i>sit with him,</i> 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 <i>sit with
him,</i> <scripRef id="John.vii-p7.2" osisRef="Bible:Eph.2.6" parsed="|Eph|2|6|0|0" passage="Eph 2:6">Eph. ii. 6</scripRef>.</p>
<p class="indent" id="John.vii-p8">4. The time when it was. The first words,
<i>After those things,</i> 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 (<scripRef id="John.vii-p8.1" osisRef="Bible:John.6.4" parsed="|John|6|4|0|0" passage="Joh 6:4"><i>v.</i>
4</scripRef>) that it was <i>when the passover was nigh,</i> 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 <i>thirty
days</i> 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.</p>
<p class="indent" id="John.vii-p9">II. The miracle itself. And here
observe,</p>
<p class="indent" id="John.vii-p10">1. The notice Christ took of the crowd that
attended him (<scripRef id="John.vii-p10.1" osisRef="Bible:John.6.5" parsed="|John|6|5|0|0" passage="Joh 6:5"><i>v.</i> 5</scripRef>):
He <i>lifted up his eyes,</i> and <i>saw a great company come to
him,</i> 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 <i>condescend to those
of low estate,</i> and not to <i>set</i> those <i>with the dogs of
our flock</i> 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.</p>
<p class="indent" id="John.vii-p11">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, <i>Can he furnish a table in the
wilderness?</i> 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, <i>Whence shall we buy bread, that these</i> may eat? (1.)
He takes it for granted that they must all <i>eat with him.</i> 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
<i>rich,</i> and we are sure that Christ and his disciples were
<i>poor;</i> yet he is solicitous to entertain them. Those that
will accept Christ's spiritual gifts, instead of <i>paying</i> for
them, shall be <i>paid</i> for their acceptance of them. Christ,
having fed their souls with the bread of life, feeds their bodies
also with <i>food convenient,</i> 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, <scripRef id="John.vii-p11.1" osisRef="Bible:Jas.2.15-Jas.2.16" parsed="|Jas|2|15|2|16" passage="Jam 2:15,16">James ii. 15, 16</scripRef>. (2.) His enquiry is,
<i>Whence shall we buy bread?</i> One would think, considering his
poverty, that he should rather have asked, <i>Where shall we have
money to buy for them?</i> But he will rather lay out all he has
than they shall want. He will buy to give, and we must
<i>labour,</i> that we may give, <scripRef id="John.vii-p11.2" osisRef="Bible:Eph.4.28" parsed="|Eph|4|28|0|0" passage="Eph 4:28">Eph.
iv. 28</scripRef>.</p>
<p class="indent" id="John.vii-p12">3. The design of this enquiry; it was only
to try the faith of Philip, <i>for he himself knew what he would
do,</i> <scripRef id="John.vii-p12.1" osisRef="Bible:John.6.6" parsed="|John|6|6|0|0" passage="Joh 6:6"><i>v.</i> 6</scripRef>. 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, <scripRef id="John.vii-p12.2" osisRef="Bible:Acts.15.18" parsed="|Acts|15|18|0|0" passage="Ac 15:18">Acts xv.
18</scripRef>. <i>He knows the thoughts he has towards his
people</i> (<scripRef id="John.vii-p12.3" osisRef="Bible:Jer.29.11" parsed="|Jer|29|11|0|0" passage="Jer 29:11">Jer. xxix. 11</scripRef>)
and is never at uncertainty; when we know not, he <i>himself knows
what he will do.</i> (2.) When Christ is pleased to <i>puzzle</i>
his people, it is only with a design to <i>prove</i> 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."</p>
<p class="indent" id="John.vii-p13">4. Philip's answer to this question:
"<i>Two hundred pennyworth of bread is not sufficient,</i>
<scripRef id="John.vii-p13.1" osisRef="Bible:John.6.7" parsed="|John|6|7|0|0" passage="Joh 6:7"><i>v.</i> 7</scripRef>. 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
<i>their</i> money amount to about six pounds of <i>ours,</i> 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
<i>two hundred pennyworth of bread</i> would scarcely reach to
<i>two thousand,</i> but Philip would go as near hand as he could,
would have <i>every one to take a little;</i> 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
<i>ordinary person,</i> he looked for supply only in an <i>ordinary
way.</i> Christ might now have said to him, as he did afterwards,
Have I <i>been so long time with you, and yet hast thou not known
me, Philip?</i> Or, as God to Moses in a like case, <i>Is the
Lord's hand waxen short?</i> 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.</p>
<p class="indent" id="John.vii-p14">5. The information which Christ received
from another of his disciples concerning the provision they had. It
was Andrew, here said to be <i>Simon Peter's brother;</i> 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,</p>
<p class="indent" id="John.vii-p15">(1.) The <i>strength</i> of his <i>love</i>
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, <i>Charity
begins at home.</i> 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, <b><i>paidarion</i></b>—<i>a little lad,</i>
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 <i>five barley-loaves,</i> and
two small fishes. Here, [1.] The provision was <i>coarse</i> and
<i>ordinary;</i> they were <i>barley loaves.</i> Canaan was a
<i>land of wheat</i> (<scripRef id="John.vii-p15.1" osisRef="Bible:Deut.8.8" parsed="|Deut|8|8|0|0" passage="De 8:8">Deut. viii.
8</scripRef>); its inhabitants were commonly fed with the finest
wheat (<scripRef id="John.vii-p15.2" osisRef="Bible:Ps.81.16" parsed="|Ps|81|16|0|0" passage="Ps 81:16">Ps. lxxxi. 16</scripRef>), the
kidneys of wheat (<scripRef id="John.vii-p15.3" osisRef="Bible:Deut.32.14" parsed="|Deut|32|14|0|0" passage="De 32:14">Deut. xxxii.
14</scripRef>); yet Christ and his disciples were glad of
<i>barley-bread.</i> 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
<i>desirous of dainties</i> (<scripRef id="John.vii-p15.4" osisRef="Bible:Ps.23.3" parsed="|Ps|23|3|0|0" passage="Ps 23:3">Ps. xxiii.
3</scripRef>); nor murmur if we be reduced to coarse fare, but be
content and thankful, and well reconciled to it; barley-bread is
what Christ <i>had,</i> and better than we <i>deserve.</i> 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
<i>short</i> and <i>scanty;</i> there were but <i>five loaves,</i>
and those so small that one little lad carried them all; and we
find (<scripRef id="John.vii-p15.5" osisRef="Bible:2Kgs.4.42-2Kgs.4.43" parsed="|2Kgs|4|42|4|43" passage="2Ki 4:42,43">2 Kings iv. 42,
43</scripRef>) that <i>twenty barley-loaves,</i> with some other
provision to help out, would not dine a hundred men without a
miracle. There were but two fishes, and those <i>small</i> ones
(<b><i>dyo opsaria</i></b>), so small that one of them was but a
morsel, <i>pisciculi assati.</i> I take the fish to have been
<i>pickled,</i> or <i>soused,</i> for they had not fire to dress
them with. The provision of <i>bread</i> was <i>little,</i> but
that of <i>fish</i> was <i>less</i> 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. <i>Bread</i> is
meat for our hunger; but of those that murmured for flesh it is
said, <i>They asked meat for their lust,</i> <scripRef id="John.vii-p15.6" osisRef="Bible:Ps.78.18" parsed="|Ps|78|18|0|0" passage="Ps 78:18">Ps. lxxviii. 18</scripRef>. 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.</p>
<p class="indent" id="John.vii-p16">(2.) See here the <i>weakness</i> of his
<i>faith</i> in that word, "<i>But what are they among so many?</i>
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 <i>one man chase a thousand</i> could make one loaf feed a
thousand.</p>
<p class="indent" id="John.vii-p17">6. The directions Christ gave the disciples
to seat the guests (<scripRef id="John.vii-p17.1" osisRef="Bible:John.6.10" parsed="|John|6|10|0|0" passage="Joh 6:10"><i>v.</i>
10</scripRef>): "<i>Make the men sit down,</i> though you have
nothing to set before them, and trust me for that." This was like
<i>sending providence</i> to <i>market,</i> and going to buy
without money: Christ would thus try their obedience. Observe, (1.)
The furniture of the dining-room: <i>there was much grass in that
place,</i> though a desert place; see how bountiful nature is, it
<i>makes grass to grow upon the mountains,</i> <scripRef id="John.vii-p17.2" osisRef="Bible:Ps.147.8" parsed="|Ps|147|8|0|0" passage="Ps 147:8">Ps. cxlvii. 8</scripRef>. 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: <i>Then shall the earth yield her
increase,</i> <scripRef id="John.vii-p17.3" osisRef="Bible:Ps.67.6" parsed="|Ps|67|6|0|0" passage="Ps 67:6">Ps. lxvii. 6</scripRef>.
This plenty of grass made the place the more commodious for those
that must sit on the ground, and served them for cushions, or
<i>beds</i> (as they called what they sat on at meat, <scripRef id="John.vii-p17.4" osisRef="Bible:Esth.1.6" parsed="|Esth|1|6|0|0" passage="Es 1:6">Esth. i. 6</scripRef>), and, considering what
Christ says of the grass of the field (<scripRef id="John.vii-p17.5" osisRef="Bible:Matt.6.29-Matt.6.30" parsed="|Matt|6|29|6|30" passage="Mt 6:29,30">Matt. vi. 29, 30</scripRef>), these beds excelled
those of Ahasuerus: nature's pomp is the most glorious. (2.) The
number of the guests: <i>About five thousand:</i> a great
entertainment, representing that of the gospel, which is a <i>feast
for all nations</i> (<scripRef id="John.vii-p17.6" osisRef="Bible:Isa.25.6" parsed="|Isa|25|6|0|0" passage="Isa 25:6">Isa. xxv.
6</scripRef>), a feast for all <i>comers.</i></p>
<p class="indent" id="John.vii-p18">7. The distribution of the provision,
<scripRef id="John.vii-p18.1" osisRef="Bible:John.6.11" parsed="|John|6|11|0|0" passage="Joh 6:11"><i>v.</i> 11</scripRef>. Observe,</p>
<p class="indent" id="John.vii-p19">(1.) It was done with thanksgiving: <i>He
gave thanks.</i> 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 <i>receive it with thanksgiving,</i> <scripRef id="John.vii-p19.1" osisRef="Bible:1Tim.4.4-1Tim.4.5" parsed="|1Tim|4|4|4|5" passage="1Ti 4:4,5">1 Tim. iv. 4, 5</scripRef>. And this is the
sweetness of our creature-comforts, that they will furnish us with
<i>matter,</i> 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.</p>
<p class="indent" id="John.vii-p20">(2.) It was distributed from the hand of
Christ by the hands of his disciples, <scripRef id="John.vii-p20.1" osisRef="Bible:John.6.11" parsed="|John|6|11|0|0" passage="Joh 6:11"><i>v.</i> 11</scripRef>. Note, [1.] All our comforts
come to us <i>originally</i> from the hand of Christ; whoever
<i>brings</i> them, it is he that <i>sends</i> 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 <i>every one
his portion of meat in due season.</i></p>
<p class="indent" id="John.vii-p21">(3.) It was done to universal satisfaction.
They did not every one take a little, but all had <i>as much as
they would;</i> 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, <scripRef id="John.vii-p21.1" osisRef="Bible:Ps.81.10" parsed="|Ps|81|10|0|0" passage="Ps 81:10">Ps. lxxxi. 10</scripRef>. There were but <i>two
small fishes,</i> and yet they had <i>of them</i> too <i>as much as
they would.</i> 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 <i>fasting</i> reproach the entertainment Christ here made,
which was a <i>full feast.</i></p>
<p class="indent" id="John.vii-p22">8. The care that was taken of the broken
meat. (1.) The orders Christ gave concerning it (<scripRef id="John.vii-p22.1" osisRef="Bible:John.6.12" parsed="|John|6|12|0|0" passage="Joh 6:12"><i>v.</i> 12</scripRef>): <i>When they were filled,</i>
and every man had within him a sensible witness to the truth of the
miracle, Christ <i>said to the disciples,</i> the servants he
employed, <i>Gather up the fragments.</i> 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,
<i>wilful waste only excepted.</i> 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. <i>Qui panem contemnit in gravem incidit
paupertatem—He who despises bread falls into the depths of
poverty,</i> 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
<i>charitable</i> must be <i>provident.</i> 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
(<scripRef id="John.vii-p22.2" osisRef="Bible:John.6.13" parsed="|John|6|13|0|0" passage="Joh 6:13"><i>v.</i> 13</scripRef>): <i>They
filled twelve baskets with the fragments,</i> which was an evidence
not only of the <i>truth</i> of the miracle, that they were fed,
not with fancy, but with real food (witness those remains), but of
the <i>greatness</i> 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 <i>fills</i> the cup, but makes it <i>run over;</i> 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 <scripRef id="John.vii-p22.3" osisRef="Bible:2Chr.31.10" parsed="|2Chr|31|10|0|0" passage="2Ch 31:10">2 Chron. xxxi.
10</scripRef>. 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 (<scripRef id="John.vii-p22.4" osisRef="Bible:Job.20.21" parsed="|Job|20|21|0|0" passage="Job 20:21">Job xx.
21</scripRef>) that <i>there shall none of his meat be
left.</i></p>
<p class="indent" id="John.vii-p23">III. Here is the influence which this
miracle had upon the people who tasted of the benefit of it
(<scripRef id="John.vii-p23.1" osisRef="Bible:John.6.14" parsed="|John|6|14|0|0" passage="Joh 6:14"><i>v.</i> 14</scripRef>): <i>They
said, This is of a truth that prophet.</i> Note, 1. Even the vulgar
Jews with great assurance expected the Messiah to come into the
world, and to be a <i>great prophet,</i> They speak here with
assurance of his coming. The Pharisees despised them as <i>not
knowing the law;</i> but, it should seem, they knew more of him
that is the <i>end of the law</i> 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.</p>
</div><scripCom id="John.vii-p23.2" osisRef="Bible:John.6.15-John.6.21" parsed="|John|6|15|6|21" passage="Joh 6:15-21" type="Commentary"/><div class="Commentary" id="Bible:John.6.15-John.6.21">
<h4 id="John.vii-p23.3">Christ Walks on the Water.</h4>
<p class="passage" id="John.vii-p24">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
<i>now</i> 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.</p>
<p class="indent" id="John.vii-p25">Here is, I. Christ's retirement from the
multitude.</p>
<p class="indent" id="John.vii-p26">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 <i>take him
by force, to make him a king,</i> <scripRef id="John.vii-p26.1" osisRef="Bible:John.6.15" parsed="|John|6|15|0|0" passage="Joh 6:15"><i>v.</i> 15</scripRef>. Now here we have an
instance,</p>
<p class="indent" id="John.vii-p27">(1.) Of the irregular zeal of some of
Christ's followers; nothing would serve but they would make him
<i>a king.</i> Now, [1.] This was <i>an act of zeal</i> 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 <i>upon the holy hill of
Zion,</i> a <i>mountain</i> 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 <i>their</i> king, and
set him upon the throne in their souls: let him that has <i>fed</i>
us <i>rule us.</i> But, [2.] It was an <i>irregular</i> zeal; for
<i>First,</i> It was grounded upon a mistake concerning the nature
of Christ's kingdom, as if it were to be <i>of this world,</i> 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. <i>Secondly,</i> It was excited by
the love of the flesh; they would make <i>him</i> their king who
could feed them so plentifully without their toil, and save them
from the curse of <i>eating their bread in the sweat of their face.
Thirdly,</i> It was intended to carry on a <i>secular</i> 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 <i>serve a turn,</i> <scripRef id="John.vii-p27.1" osisRef="Bible:Rom.16.18" parsed="|Rom|16|18|0|0" passage="Ro 16:18">Rom. xvi. 18</scripRef>. <i>Vix quæritur</i> Jesus
<i>propter</i> Jesum, <i>sed propter aliud—Jesus is usually sought
after for something else, not for his own sake.</i>—Augustine.
Nay, <i>Fourthly,</i> 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.
<i>Fifthly,</i> It was contrary to the mind of our Lord Jesus
himself; for they would take him <i>by force,</i> 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>I am of Christ,</i> 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.</p>
<p class="indent" id="John.vii-p28">(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 <i>departed;</i> 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
<i>idols of the crowd,</i> nor be <i>desirous of vainglory.</i>
[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 <i>quiet in the land;</i> that he would
have his ministers decline every thing that looks <i>like</i>
sedition, or looks <i>towards</i> it, and improve their interest
only for their work's sake.</p>
<p class="indent" id="John.vii-p29">2. Observe <i>whither</i> he retired: <i>He
departed again into a mountain,</i> <b><i>eis to
oros</i></b>—<i>into the</i> mountain, the mountain where he had
preached (<scripRef id="John.vii-p29.1" osisRef="Bible:John.6.3" parsed="|John|6|3|0|0" passage="Joh 6:3"><i>v.</i> 3</scripRef>),
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 <i>never less
alone,</i> says the serious Christian, <i>than when alone.</i>
Public services must not jostle out private devotions.</p>
<p class="indent" id="John.vii-p30">II. Here is the disciples' distress at sea.
<i>They that go down to the sea in ships, these see the works of
the Lord, for he raiseth the stormy wind,</i> <scripRef id="John.vii-p30.1" osisRef="Bible:Ps.17.23-Ps.17.24" parsed="|Ps|17|23|17|24" passage="Ps 17:23,24">Ps. xvii. 23, 24</scripRef>. Apply this to these
disciples.</p>
<p class="indent" id="John.vii-p31">1. Here is their <i>going down to the
sea</i> in a ship (<scripRef id="John.vii-p31.1" osisRef="Bible:John.6.16-John.6.17" parsed="|John|6|16|6|17" passage="Joh 6:16,17"><i>v.</i> 16,
17</scripRef>): <i>When even was come,</i> 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.</p>
<p class="indent" id="John.vii-p32">2. Here is the <i>stormy wind</i> arising
and <i>fulfilling the word of God.</i> 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.) <i>It was now dark;</i> 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 <i>was
not come to them.</i> When they were in that storm (<scripRef id="John.vii-p32.1" osisRef="Bible:Matt.8.23" parsed="|Matt|8|23|0|0" passage="Mt 8:23">Matt. viii. 23</scripRef>, &amp;c.) <i>Jesus was
with them;</i> 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 <i>sea arose by reason of a great
wind.</i> 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 <i>at sea.</i> 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
<i>in the dark,</i> they are no worse off than Christ's disciples
were. Clouds and darkness sometimes surround the children of the
light, and of the day.</p>
<p class="indent" id="John.vii-p33">3. Here is Christ's seasonable approach to
them when they were in this peril, <scripRef id="John.vii-p33.1" osisRef="Bible:John.6.19" parsed="|John|6|19|0|0" passage="Joh 6:19"><i>v.</i> 19</scripRef>. <i>They had rowed</i> (being
forced by the contrary winds to betake themselves to their oars)
<i>about twenty-five or thirty furlongs.</i> 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 <i>see Jesus walking on the
sea.</i> 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 <i>upon</i> the water as upon dry land, which was
more than Moses's dividing the water and walking <i>through</i> the
water. (2.) The concern Christ has for his disciples in distress:
<i>He drew nigh to the ship;</i> for <i>therefore</i> he walked
upon the water, as he <i>rides upon the heavens, for the help of
his people,</i> <scripRef id="John.vii-p33.2" osisRef="Bible:Deut.33.26" parsed="|Deut|33|26|0|0" passage="De 33:26">Deut. xxxiii.
26</scripRef>. He will not leave them comfortless when they seem to
be <i>tossed with tempests</i> and <i>not comforted.</i> 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 <i>were afraid,</i> 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 <i>worse frightened than hurt,</i> but
<i>then</i> most <i>frightened</i> when we are ready to be
<i>helped.</i> But, when they were in this fright, how
affectionately did Christ silence their fears with that
compassionate word (<scripRef id="John.vii-p33.3" osisRef="Bible:John.6.20" parsed="|John|6|20|0|0" passage="Joh 6:20"><i>v.</i>
20</scripRef>), <i>It is I, be not afraid!</i> Nothing is more
powerful to convince sinners than that word, <i>I am Jesus whom
thou persecutest;</i> nothing more powerful to comfort saints than
this, "<i>I am Jesus whom thou lovest;</i> 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.</p>
<p class="indent" id="John.vii-p34">4. Here is their speedy arrival at the port
they were bound for, <scripRef id="John.vii-p34.1" osisRef="Bible:John.6.17" parsed="|John|6|17|0|0" passage="Joh 6:17"><i>v.</i>
17</scripRef>. (1.) They <i>welcomed</i> Christ into the ship; they
<i>willingly received him.</i> Note, Christ's absenting himself for
a time is but so much the more to <i>endear himself,</i> at his
return, to his disciples, who value his presence above any thing;
see <scripRef id="John.vii-p34.2" osisRef="Bible:Song.3.4" parsed="|Song|3|4|0|0" passage="So 3:4">Cant. iii. 4</scripRef>. (2.) Christ
brought them safely to the shore: <i>Immediately the ship was at
the land whither they went.</i> Note, [1.] The ship of the church,
in which the disciples of Christ have <i>embarked</i> themselves
and their all, may be much shattered and distressed, yet it shall
come safe to the harbour at last; <i>tossed</i> at sea, but not
<i>lost;</i> 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 <i>done suddenly.</i> 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.</p>
</div><scripCom id="John.vii-p34.3" osisRef="Bible:John.6.22-John.6.27" parsed="|John|6|22|6|27" passage="Joh 6:22-27" type="Commentary"/><div class="Commentary" id="Bible:John.6.22-John.6.27">
<h4 id="John.vii-p34.4">Christ's Discourse with the
Multitude.</h4>
<p class="passage" id="John.vii-p35">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
<i>that</i> 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.</p>
<p class="indent" id="John.vii-p36">In these verses we have,</p>
<p class="indent" id="John.vii-p37">I. The careful enquiry which the people
made after Christ, <scripRef id="John.vii-p37.1" osisRef="Bible:John.6.23-John.6.24" parsed="|John|6|23|6|24" passage="Joh 6:23,24"><i>v.</i> 23,
24</scripRef>. 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
<i>making him a king,</i> they way-laid his return, and <i>the day
following,</i> the hot fit of their zeal still continuing,</p>
<p class="indent" id="John.vii-p38">1. They were <i>much at a loss</i> for him.
He was gone, and they knew not what was become of him. They saw
there was <i>no boat there</i> 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 <i>Jesus did not go with his disciples,</i>
but that they went off alone, and left him among <i>them</i> on
<i>their</i> 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.</p>
<p class="indent" id="John.vii-p39">2. They were very <i>industrious in
seeking</i> him. They searched the places thereabouts, and when
<i>they saw that Jesus was not there, nor his disciples</i>
(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 <i>them.</i>
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 <i>came
other boats from Tiberias,</i> which lay further off upon the same
shore, <i>nigh,</i> though not so nigh to the place where they did
<i>eat bread,</i> 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 <i>multiplied</i> bread, adds, <i>After that the Lord
had given thanks,</i> <scripRef id="John.vii-p39.1" osisRef="Bible:John.6.11" parsed="|John|6|11|0|0" passage="Joh 6:11"><i>v.</i>
11</scripRef>. 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.</p>
<p class="indent" id="John.vii-p40">3. They laid hold of the opportunity that
offered itself, and <i>they also took shipping, and came to
Capernaum, seeking for Jesus.</i> They did not defer, in hopes to
see him again <i>on this side the water;</i> 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 <i>prosecuted</i> in <i>time.</i> They came to Capernaum,
and, for aught that appears, these unsound hypocritical followers
of Christ had a <i>calm</i> and <i>pleasant</i> passage, while his
sincere disciples had a <i>rough</i> and <i>stormy</i> one. It is
not strange if it fare worst with the best men in this evil world.
They <i>came, seeking Jesus.</i> Note, Those that would find
Christ, and find comfort in him, must be willing to take pains,
and, as here, to <i>compass</i> sea and land to seek and serve him
who came from heaven to earth to seek and save us.</p>
<p class="indent" id="John.vii-p41">II. The success of this enquiry: <i>They
found him on the other side of the sea,</i> <scripRef id="John.vii-p41.1" osisRef="Bible:John.6.25" parsed="|John|6|25|0|0" passage="Joh 6:25"><i>v.</i> 25</scripRef>. 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 <i>from sea to sea, and from the river to the
ends of the earth,</i> 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 <i>no more</i> 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 <i>eager crowd.</i> 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.</p>
<p class="indent" id="John.vii-p42">III. The question they put to him when they
found him: <i>Rabbi, when camest thou hither?</i> It should seem by
<scripRef id="John.vii-p42.1" osisRef="Bible:John.6.59" parsed="|John|6|59|0|0" passage="Joh 6:59"><i>v.</i> 59</scripRef> that they
found him <i>in the synagogue.</i> They knew this was the likeliest
place to seek Christ in, for it was <i>his custom</i> to attend
public assemblies for religious worship, <scripRef id="John.vii-p42.2" osisRef="Bible:Luke.4.16" parsed="|Luke|4|16|0|0" passage="Lu 4:16">Luke iv. 16</scripRef>. 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, <i>Rabbi, when camest thou hither?</i> 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
<i>time,</i> but to the <i>manner,</i> of his conveying himself
thither; not only <i>When,</i> but, "<i>How,</i> 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.</p>
<p class="indent" id="John.vii-p43">IV. The answer Christ gave them, not direct
to their question (what was it to them <i>when</i> and <i>how</i>
he came thither?) but such an answer as their case required.</p>
<p class="indent" id="John.vii-p44">1. He discovers the <i>corrupt
principle</i> they <i>acted from</i> in following him (<scripRef id="John.vii-p44.1" osisRef="Bible:John.6.26" parsed="|John|6|26|0|0" passage="Joh 6:26"><i>v.</i> 26</scripRef>): "<i>Verily, verily, I
say unto you,</i> I that search the heart, and know what is in man,
I the Amen, the faithful witness, <scripRef id="John.vii-p44.2" osisRef="Bible:Rev.3.14-Rev.3.15" parsed="|Rev|3|14|3|15" passage="Re 3:14,15">Rev. iii. 14, 15</scripRef>. <i>You seek me;</i> that
is well, but it is not from a good principle." Christ knows not
only <i>what</i> we do, but <i>why</i> we do it. These followed
Christ, (1.) Not for his doctrine's sake: <i>Not because you saw
the miracles.</i> The miracles were the great confirmation of his
doctrine; Nicodemus sought for him for the sake of them (<scripRef id="John.vii-p44.3" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2"><i>ch.</i> iii. 2</scripRef>), 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: <i>Because you did eat of the
loaves, and were filled;</i> not because he taught them, but
because he fed them. He had given them, [1.] A <i>full</i> meal's
meat: <i>They did eat, and were filled;</i> 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
<i>dainty</i> 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 <i>cheap</i> meal's meat, that cost them
nothing; no reckoning was brought in. Note, Many follow Christ for
<i>loaves,</i> and not for <i>love.</i> Thus those do who aim at
secular advantage in their profession of religion, and follow it
because by this craft they get their preferments. <i>Quantis
profuit nobis hæc fabula de Christo—This fable respecting Christ,
what a gainful concern we have made of it!</i> said one of the
popes. These people <i>complimented</i> 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 <i>bribed</i> by fair words to cry
<i>peace</i> to all that cry <i>rabbi</i> to them, but to give
faithful reproofs where there is cause for them.</p>
<p class="indent" id="John.vii-p45">2. He directs them to better principles
(<scripRef id="John.vii-p45.1" osisRef="Bible:John.6.27" parsed="|John|6|27|0|0" passage="Joh 6:27"><i>v.</i> 27</scripRef>): <i>Labour
for that meat which endures to everlasting life.</i> With the woman
of Samaria he had discoursed of spiritual things under the
similitude of <i>water;</i> here he speaks of them under the
similitude of <i>meat,</i> taking occasion from the loaves they had
eaten. His design is,</p>
<p class="indent" id="John.vii-p46">(1.) To moderate our worldly pursuits:
<i>Labour not for the meat that perishes.</i> This does not forbid
honest labour for food convenient, <scripRef id="John.vii-p46.1" osisRef="Bible:2Thess.3.12" parsed="|2Thess|3|12|0|0" passage="2Th 3:12">2
Thess. iii. 12</scripRef>. But we must not make the things of this
world our chief care and concern. Note, [1.] The things of the
world are <i>meat that perishes.</i> Worldly wealth, honour, and
pleasure, are <i>meat;</i> they <i>feed the fancy</i> (and many
times this is all) and <i>fill the belly.</i> These are things
which mean <i>hunger</i> after as <i>meat,</i> and glut themselves
with, and which a carnal heart, as long as they last, may make a
shift to live upon; but they <i>perish,</i> 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. <i>First,</i> We must not labour in religion,
nor work the works thereof, <i>for this perishing meat,</i> with an
eye to this; we must not make our religion subservient to a worldly
interest, nor aim at <i>secular advantages</i> in <i>sacred
exercises. Secondly,</i> We must not at all <i>labour</i> for this
meat; that is, we must not make these perishing things our <i>chief
good,</i> nor make our care and pains about them our <i>chief
business;</i> not seek those things <i>first</i> and <i>most,</i>
<scripRef id="John.vii-p46.2" osisRef="Bible:Prov.23.4-Prov.23.5" parsed="|Prov|23|4|23|5" passage="Pr 23:4,5">Prov. xxiii. 4, 5</scripRef>.</p>
<p class="indent" id="John.vii-p47">(2.) To quicken and excite our gracious
pursuits: "Bestow your pains to better purpose, and <i>labour for
that meat</i> which belongs to the soul," of which he shows,</p>
<p class="indent" id="John.vii-p48">[1.] That it is <i>unspeakably
desirable:</i> It is meat which <i>endures to everlasting life;</i>
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.</p>
<p class="indent" id="John.vii-p49">[2.] It is <i>undoubtedly attainable.</i>
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, <i>The sea saith, It is
not in me,</i> among all the treasures hidden in the sand. <i>It
cannot be gotten for gold;</i> but it is that <i>which the Son of
man shall give;</i> <b><i>hen dosei</i></b>, either which
<i>meat,</i> or which <i>life,</i> the Son of man shall give.
Observe here, <i>First,</i> Who gives this meat: the <i>Son of
man,</i> 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 <i>labour for it,</i> as
if it were to be got by our own industry, and sold upon that
valuable consideration, as the heathen said, <i>Dii laboribus omnia
vendunt—The gods sell all advantages to the industrious.</i> But
when we have laboured ever so much for it, we have not merited it
as our <i>hire,</i> but the Son of man <i>gives it.</i> And what
more free than gift? It is an encouragement that he who has the
giving of it is the <i>Son of man,</i> for then we may hope the
<i>sons of men</i> that seek it, and labour for it, shall not fail
to have it. <i>Secondly,</i> What authority he has to give it; for
<i>him has God the Father sealed,</i> <b><i>touton gar ho Pater
esphragisen, ho Theos</i></b>—<i>for him the Father has sealed</i>
(proved and evidenced) <i>to be God;</i> so some read it; he has
declared him to be the Son of God with power. He has <i>sealed
him,</i> that is, has given him full authority to deal between God
and man, as God's <i>ambassador</i> to man and man's
<i>intercessor</i> with God, and has proved his commission by
miracles. Having given him <i>authority,</i> he has given us
<i>assurance</i> of it; having entrusted him with <i>unlimited
powers,</i> he has satisfied us with <i>undoubted proofs</i> of
them; so that as he might go on with confidence in his undertaking
for us, so may we in our resignations to him. <i>God the Father</i>
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 <i>vision</i> and
<i>prophecy</i> is <i>sealed up</i> (<scripRef id="John.vii-p49.1" osisRef="Bible:Dan.9.24" parsed="|Dan|9|24|0|0" passage="Da 9:24">Dan. ix. 24</scripRef>), to him all believers <i>seal</i>
that he is true (<scripRef id="John.vii-p49.2" osisRef="Bible:John.3.33" parsed="|John|3|33|0|0" passage="Joh 3:33"><i>ch.</i> iii.
33</scripRef>), and in him they are all <i>sealed,</i> <scripRef id="John.vii-p49.3" osisRef="Bible:2Cor.1.22" parsed="|2Cor|1|22|0|0" passage="2Co 1:22">2 Cor. i. 22</scripRef>.</p>
</div><scripCom id="John.vii-p49.4" osisRef="Bible:John.6.28-John.6.59" parsed="|John|6|28|6|59" passage="Joh 6:28-59" type="Commentary"/><div class="Commentary" id="Bible:John.6.28-John.6.59">
<h4 id="John.vii-p49.5">Christ the True Bread from Heaven; Christ
Welcomes All that Come to Him; Necessity of Feeding upon
Christ.</h4>
<p class="passage" id="John.vii-p50">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 <i>his</i> 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.</p>
<p class="indent" id="John.vii-p51">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,</p>
<p class="indent" id="John.vii-p52">I. Christ having told them that <i>they</i>
must <i>work for the meat</i> he spoke of, must <i>labour</i> for
it, they enquire what work they must do, and he answers them,
<scripRef id="John.vii-p52.1" osisRef="Bible:John.6.28-John.6.29" parsed="|John|6|28|6|29" passage="Joh 6:28,29"><i>v.</i> 28, 29</scripRef>. 1.
Their <i>enquiry</i> was <i>pertinent</i> enough (<scripRef id="John.vii-p52.2" osisRef="Bible:John.6.28" parsed="|John|6|28|0|0" passage="Joh 6:28"><i>v.</i> 28</scripRef>): <i>What shall we do,
that we may work the works of God?</i> 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
(<scripRef id="John.vii-p52.3" osisRef="Bible:John.6.30" parsed="|John|6|30|0|0" passage="Joh 6:30"><i>v.</i> 30</scripRef>), and made
the request (<scripRef id="John.vii-p52.4" osisRef="Bible:John.6.34" parsed="|John|6|34|0|0" passage="Joh 6:34"><i>v.</i> 34</scripRef>),
were not the same persons with those that murmured (<scripRef id="John.vii-p52.5" osisRef="Bible:John.6.41-John.6.42" parsed="|John|6|41|6|42" passage="Joh 6:41,42"><i>v.</i> 41, 42</scripRef>), and strove
(<scripRef id="John.vii-p52.6" osisRef="Bible:John.6.52" parsed="|John|6|52|0|0" passage="Joh 6:52"><i>v.</i> 52</scripRef>), for those
are expressly called <i>the Jews,</i> 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 <i>look
high</i> in their expectations, and hope to enjoy the <i>glory of
God,</i> must <i>aim high</i> in those endeavours, and study to
<i>do the works of God,</i> works which he requires and will
accept, <i>works of God,</i> 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: <i>What shall we do?</i> Lord, I am ready
to do whatever thou shalt appoint, though ever so displeasing to
flesh and blood, <scripRef id="John.vii-p52.7" osisRef="Bible:Acts.9.6" parsed="|Acts|9|6|0|0" passage="Ac 9:6">Acts ix. 6</scripRef>.
2. Christ's answer was plain enough (<scripRef id="John.vii-p52.8" osisRef="Bible:John.6.29" parsed="|John|6|29|0|0" passage="Joh 6:29"><i>v.</i> 29</scripRef>): <i>This is the work of God
that ye believe.</i> Note, (1.) The work of faith is the work of
God. They enquire after the <i>works</i> of God (in the plural
number), being careful about <i>many things;</i> but Christ directs
them to one work, which includes all, the one thing needful: that
<i>you believe,</i> 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 <i>God's work,</i> for it is of his
<i>working in us,</i> it subjects the soul to his working on us,
and quickens the soul in working <i>for him,</i> (2.) That faith is
the work of God which closes with Christ, and relies upon him. It
is to <i>believe on him</i> as one whom God <i>hath sent,</i> as
God's commissioner in the great affair of peace between God and
man, and as such to <i>rest</i> upon him, and <i>resign
ourselves</i> to him. See <scripRef id="John.vii-p52.9" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1"><i>ch.</i>
xiv. 1</scripRef>.</p>
<p class="indent" id="John.vii-p53">II. Christ having told them that the <i>Son
of man</i> would <i>give them this meat,</i> they enquire
concerning him, and he answers their enquiry.</p>
<p class="indent" id="John.vii-p54">1. Their enquiry is after <i>a sign</i>
(<scripRef id="John.vii-p54.1" osisRef="Bible:John.6.30" parsed="|John|6|30|0|0" passage="Joh 6:30"><i>v.</i> 30</scripRef>): <i>What
sign showest thou?</i> Thus far they were right, that, since he
required them to give him <i>credit,</i> he should produce his
<i>credentials,</i> and make it out by miracle that he was <i>sent
of God.</i> Moses having confirmed his mission by <i>signs,</i> it
was requisite that Christ, who came to set aside the ceremonial
law, should in like manner confirm his: "<i>What dost thou
work?</i> What doest thou drive at? What lasting characters of a
divine power does thou design to leave upon thy doctrine?" But
<i>herein</i> they missed it,</p>
<p class="indent" id="John.vii-p55">(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
<i>staple</i> of miracles, where he had done so <i>many mighty
works, signs</i> 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.</p>
<p class="indent" id="John.vii-p56">(2.) That they preferred the miraculous
feeding of Israel in the wilderness before all the miracles Christ
wrought (<scripRef id="John.vii-p56.1" osisRef="Bible:John.6.31" parsed="|John|6|31|0|0" passage="Joh 6:31"><i>v.</i> 31</scripRef>):
<i>Our fathers did eat manna in the desert;</i> and, to strengthen
the objection, they quote a scripture for it: <i>He gave them bread
from heaven</i> (taken from <scripRef id="John.vii-p56.2" osisRef="Bible:Ps.78.24" parsed="|Ps|78|24|0|0" passage="Ps 78:24">Ps.
lxxviii. 24</scripRef>), <i>he gave them of the corn of heaven.</i>
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 (<scripRef id="John.vii-p56.3" osisRef="Bible:Neh.19.20-Neh.19.21" parsed="|Neh|19|20|19|21" passage="Ne 19:20,21">Neh. xix. 20, 21</scripRef>), 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 <i>meat which perisheth;</i> "Why,"
say they, "<i>meat for the belly</i> 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 <i>sent of God;</i> but, under colour of
<i>magnifying</i> the miracles of Moses, they tacitly
<i>undervalue</i> this miracle of Christ, and <i>evade</i> 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 <i>the earth,</i> barley-bread,
and fishes out of <i>the sea;</i> but Moses fed Israel with bread
<i>from heaven,</i> angel's food." Thus big did these Jews talk of
the <i>manna</i> which <i>their fathers did eat;</i> but their
fathers had slighted it as much as they did now the barley-loaves,
and called <i>light bread,</i> <scripRef id="John.vii-p56.4" osisRef="Bible:Num.21.5" parsed="|Num|21|5|0|0" passage="Nu 21:5">Num.
xxi. 5</scripRef>. 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 <i>our fathers told us.</i>
Suppose <i>this</i> 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 <i>diversified</i> 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.</p>
<p class="indent" id="John.vii-p57">2. Here is Christ's reply to this enquiry,
wherein,</p>
<p class="indent" id="John.vii-p58">(1.) He <i>rectifies</i> their
<i>mistake</i> concerning the <i>typical</i> manna. It was true
that their fathers did eat <i>manna</i> 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 <i>manna;</i> and he spoke unadvisedly when he said,
<i>Must we fetch water out of the rock?</i> Moses gave them not
either <i>that</i> bread or <i>that water.</i> [2.] It was not
given them, as they imagined, <i>from heaven,</i> from the highest
heavens, but only from <i>the clouds,</i> and therefore not so much
superior to that which had its rise from the earth as they thought.
Because the scripture saith, <i>He gave them bread from heaven,</i>
it does not follow that it was <i>heavenly bread,</i> or was
intended to be the nourishment of souls. Misunderstanding scripture
language occasions many mistakes in the things of God.</p>
<p class="indent" id="John.vii-p59">(2.) He <i>informs</i> them concerning the
<i>true</i> manna, of which that was a type: <i>But my Father
giveth you the true bread from heaven;</i> that which is truly and
properly the <i>bread from heaven,</i> of which the manna was but a
shadow and figure, is <i>now given,</i> not to <i>your fathers,</i>
who are dead and gone, but <i>to you</i> of this present age, for
whom the <i>better things were reserved:</i> he is <i>now
giving</i> you that <i>bread from heaven,</i> which is <i>truly</i>
so called. As much as the throne of God's glory is above the clouds
of the air, so much does the <i>spiritual bread</i> of the
everlasting gospel excel the <i>manna.</i> In calling God <i>his
Father,</i> he proclaims himself greater than Moses; for Moses was
faithful but as a servant, Christ as a <i>Son,</i> <scripRef id="John.vii-p59.1" osisRef="Bible:Heb.3.5-Heb.3.6" parsed="|Heb|3|5|3|6" passage="Heb 3:5,6">Heb. iii. 5, 6</scripRef>.</p>
<p class="indent" id="John.vii-p60">III. Christ, having replied to their
enquiries, takes further occasion from their objection concerning
the <i>manna</i> to discourse of <i>himself</i> under the
similitude of <i>bread,</i> and of <i>believing</i> under the
similitude of <i>eating and drinking;</i> to which, together with
his putting both together in the <i>eating</i> of <i>his flesh</i>
and <i>drinking</i> of his <i>blood,</i> and with the remarks made
upon it by the hearers, the rest of this conference may be
reduced.</p>
<p class="indent" id="John.vii-p61">1. Christ having spoken of <i>himself</i>
as the great <i>gift of God,</i> and the <i>true bread</i>
(<scripRef id="John.vii-p61.1" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32"><i>v.</i> 32</scripRef>), largely
<i>explains</i> and <i>confirms</i> this, that we may rightly know
him.</p>
<p class="indent" id="John.vii-p62">(1.) He here shows that he is the <i>true
bread;</i> this he repeats again and again, <scripRef id="John.vii-p62.1" osisRef="Bible:John.6.33 Bible:John.6.35 Bible:John.6.48-John.6.51" parsed="|John|6|33|0|0;|John|6|35|0|0;|John|6|48|6|51" passage="Joh 6:33,35,48-51"><i>v.</i> 33, 35, 48-51</scripRef>. Observe,
[1.] That Christ is <i>bread</i> 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; <i>it is the staff of
life.</i> 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; <i>by these things do men live.</i>
Our bodies could better live without food than our souls without
Christ. <i>Bread-corn</i> is <i>bruised</i> (<scripRef id="John.vii-p62.2" osisRef="Bible:Isa.28.28" parsed="|Isa|28|28|0|0" passage="Isa 28:28">Isa. xxviii. 28</scripRef>), so was Christ; he was born
at Bethlehem, the <i>house of bread,</i> and typified by the
<i>show-bread.</i> [2.] That he is the <i>bread of God</i>
(<scripRef id="John.vii-p62.3" osisRef="Bible:John.6.33" parsed="|John|6|33|0|0" passage="Joh 6:33"><i>v.</i> 33</scripRef>), divine
bread; it is he that is <i>of God</i> (<scripRef id="John.vii-p62.4" osisRef="Bible:John.6.46" parsed="|John|6|46|0|0" passage="Joh 6:46"><i>v.</i> 46</scripRef>), bread which my Father gives
(<scripRef id="John.vii-p62.5" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32"><i>v.</i> 32</scripRef>), which he
has made to be the food of our souls; the bread of God's family,
his <i>children's bread.</i> The Levitical sacrifices are called
the <i>bread of God</i> (<scripRef id="John.vii-p62.6" osisRef="Bible:Lev.21.21-Lev.21.22" parsed="|Lev|21|21|21|22" passage="Le 21:21,22">Lev. xxi.
21, 22</scripRef>), and Christ is the great sacrifice; Christ, in
his word and ordinances, the <i>feast</i> upon the sacrifice. [3.]
That he is the <i>bread of life</i> (<scripRef id="John.vii-p62.7" osisRef="Bible:John.6.35 Bible:John.6.48" parsed="|John|6|35|0|0;|John|6|48|0|0" passage="Joh 6:35,48"><i>v.</i> 35, and again, <i>v.</i> 48</scripRef>),
<i>that</i> 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, <i>Do this and live,</i> of which he might
<i>eat and live.</i> Christ is the bread of life, for he is the
fruit of the <i>tree of life. First,</i> He is the <i>living
bread</i> (so he explains himself, <scripRef id="John.vii-p62.8" osisRef="Bible:John.6.51" parsed="|John|6|51|0|0" passage="Joh 6:51"><i>v.</i> 51</scripRef>): <i>I am the living bread.</i>
Bread is itself a dead thing, and nourishes not but by the help of
the faculties of a living body; but Christ is himself <i>living
bread,</i> 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. <i>Secondly, He gives life unto
the world</i> (<scripRef id="John.vii-p62.9" osisRef="Bible:John.6.33" parsed="|John|6|33|0|0" passage="Joh 6:33"><i>v.</i>
33</scripRef>), 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
<i>manna</i> did only reserve and support life, did not preserve
and perpetuate life, much less restore it; but Christ <i>gives</i>
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 <i>life
of the world;</i> none are excluded from the benefit of this bread,
but such as exclude themselves. Christ came to <i>put life</i> into
the minds of men, principles productive of acceptable performances.
[4.] That he is the <i>bread which came down from heaven;</i> this
is often repeated here, <scripRef id="John.vii-p62.10" osisRef="Bible:John.6.33 Bible:John.6.50 Bible:John.6.51 Bible:John.6.58" parsed="|John|6|33|0|0;|John|6|50|0|0;|John|6|51|0|0;|John|6|58|0|0" passage="Joh 6:33,50,51,58"><i>v.</i> 33, 50, 51, 58</scripRef>. This
denotes, <i>First,</i> The divinity of Christ's person. As God, he
had a being in heaven, whence he came to take our nature upon him:
<i>I came down from heaven,</i> whence we may infer his
<i>antiquity,</i> he was in the beginning with God; his
<i>ability,</i> for heaven is the firmament of power; and his
<i>authority,</i> he came with a divine commission.
<i>Secondly,</i> The divine original of all that good which flows
to us through him. He <i>comes,</i> not only
<b><i>katabas</i></b>—<i>that came down</i> (<scripRef id="John.vii-p62.11" osisRef="Bible:John.6.51" parsed="|John|6|51|0|0" passage="Joh 6:51"><i>v.</i> 51</scripRef>), but
<b><i>katabainoi</i></b>—<i>that comes down;</i> he is descending,
denoting a constant communication of light, life, and love, from
God to believers through Christ, as the <i>manna</i> descended
daily; see <scripRef id="John.vii-p62.12" osisRef="Bible:Eph.1.3" parsed="|Eph|1|3|0|0" passage="Eph 1:3">Eph. i. 3</scripRef>.
<i>Omnia desuper—All things from above.</i> [5.] That he is
<i>that bread</i> of which the <i>manna</i> was a type and figure
(<scripRef id="John.vii-p62.13" osisRef="Bible:John.6.58" parsed="|John|6|58|0|0" passage="Joh 6:58"><i>v.</i> 58</scripRef>), <i>that</i>
bread, the true bread, <scripRef id="John.vii-p62.14" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32"><i>v.</i>
32</scripRef>. As the rock that they drank of was Christ, so was
the manna they ate of <i>spiritual bread,</i> <scripRef id="John.vii-p62.15" osisRef="Bible:1Cor.10.3-1Cor.10.4" parsed="|1Cor|10|3|10|4" passage="1Co 10:3,4">1 Cor. x. 3, 4</scripRef>. <i>Manna</i> was given to
Israel; so Christ to the spiritual Israel. There was <i>manna</i>
enough for them all; so in Christ a fulness of grace for all
believers; he that <i>gathers much</i> of this <i>manna</i> 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 <i>he has no lack. Manna</i> was to be gathered in the
morning; and those that would find Christ must <i>seek him
early.</i> Manna was sweet, and, as the author of the <i>Wisdom of
Solomon</i> tells us (<scripRef id="John.vii-p62.16" osisRef="Bible:Wis.16.20" parsed="|Wis|16|20|0|0" passage="Wisd. xvi. 20">Wisd. xvi. 20</scripRef>), was agreeable to every
palate; and to those that believe Christ is <i>precious.</i> Israel
lived upon <i>manna</i> till they came to Canaan; and Christ is our
life. There was a memorial of the <i>manna</i> preserved in the
ark; so of Christ in the Lord's supper, as the food of souls.</p>
<p class="indent" id="John.vii-p63">(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, <scripRef id="John.vii-p63.1" osisRef="Bible:John.6.38-John.6.40" parsed="|John|6|38|6|40" passage="Joh 6:38-40"><i>v.</i>
38-40</scripRef>.</p>
<p class="indent" id="John.vii-p64">[1.] He assures us, in general, that he
came from heaven upon his Father's business (<scripRef id="John.vii-p64.1" osisRef="Bible:John.6.38" parsed="|John|6|38|0|0" passage="Joh 6:38"><i>v.</i> 38</scripRef>), not <i>do his own will, but
the will of him that sent him.</i> He <i>came from heaven,</i>
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 <i>his own will,</i> 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 <i>do the will of him that sent me.</i>" That
is, <i>First,</i> Christ did not come into the world as a
<i>private</i> person, that acts for himself only, but under a
<i>public character,</i> 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. <i>Secondly,</i> Christ, when
he was in the world, did not carry on any <i>private</i> design,
nor had any <i>separate interest</i> 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: <i>Not as I will, but as thou wilt.</i></p>
<p class="indent" id="John.vii-p65">[2.] He acquaints us, in particular, with
that will of the Father which he came to do; he here <i>declares
the decree,</i> the instructions he was to pursue.</p>
<p class="indent" id="John.vii-p66"><i>First,</i> The <i>private
instructions</i> given to Christ, that he should be sure to save
all the chosen remnant; and this is the <i>covenant of
redemption</i> between the Father and the Son (<scripRef id="John.vii-p66.1" osisRef="Bible:John.6.38" parsed="|John|6|38|0|0" passage="Joh 6:38"><i>v.</i> 38</scripRef>): "<i>This is the Father's will,
who hath sent me;</i> this is the charge I am entrusted with, that
<i>of all whom he hath given me I should lose none.</i>" Note, 1.
There is a certain number of the children of men <i>given</i> 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 <i>an inheritance,</i> 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 <i>derived
from</i> him; as sinners, their lives and beings were <i>forfeited
to him.</i> He might have sold them for the satisfaction of his
justice, and delivered them <i>to the tormentors;</i> 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 <i>lose none</i> of those that
were thus <i>given him</i> of the Father. The <i>many sons</i> whom
he was to <i>bring to glory</i> shall all be forth-coming, and none
of them missing, <scripRef id="John.vii-p66.2" osisRef="Bible:Matt.18.14" parsed="|Matt|18|14|0|0" passage="Mt 18:14">Matt. xviii.
14</scripRef>. None of them shall be lost, for want of a sufficient
grace to sanctify them. <i>If I bring him not unto thee, and set
him before thee, then let me bear the blame for ever,</i> <scripRef id="John.vii-p66.3" osisRef="Bible:Gen.43.9" parsed="|Gen|43|9|0|0" passage="Ge 43:9">Gen. xliii. 9</scripRef>. 3. Christ's undertaking
for those that are given him extends to the resurrection of their
bodies. <i>I will raise it up again at the last day,</i> 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 <i>lost.</i> The undertaking is not
only that he shall <i>lose none,</i> no <i>person,</i> but that he
shall <i>lose nothing,</i> 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: <i>Behold I, and the children that thou has given me,</i>
<scripRef id="John.vii-p66.4" osisRef="Bible:Heb.2.13 Bible:2Tim.1.12" parsed="|Heb|2|13|0|0;|2Tim|1|12|0|0" passage="Heb 2:13,2Ti 1:12">Heb. ii. 13; 2 Tim. i.
12</scripRef>. 4. The spring and original of all this is the
<i>sovereign will of God,</i> 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.</p>
<p class="indent" id="John.vii-p67"><i>Secondly,</i> The <i>public
instructions</i> 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 <i>covenant of grace</i> between God and
man. Who the particular persons were that were given to Christ is a
<i>secret: The Lord knows them that are his,</i> 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 (<scripRef id="John.vii-p67.1" osisRef="Bible:John.6.40" parsed="|John|6|40|0|0" passage="Joh 6:40"><i>v.</i> 40</scripRef>): "<i>This is the will,</i> the
revealed will, <i>of him that sent me,</i> the method agreed upon,
upon which to proceed with the children of men, that <i>every
one,</i> Jew or Gentile, that <i>sees the Son, and believes on
him,</i> may have <i>everlasting life,</i> and <i>I will raise him
up.</i>" This is <i>gospel</i> indeed, good news. Is it now
reviving to hear this? 1. That <i>eternal life</i> may be had, if
it be not our own fault; that whereas, upon the sin of the first
Adam, the <i>way of the tree of life</i> 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," <scripRef id="John.vii-p67.2" osisRef="Bible:Rev.22.17" parsed="|Rev|22|17|0|0" passage="Re 22:17">Rev. xxii. 17</scripRef>.
3. This everlasting life is sure to all those who believe in
Christ, and to them only. He that <i>sees the Son,</i> and
<i>believes on him,</i> shall be saved. Some understand this
<i>seeing</i> as a <i>limitation</i> 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 <i>believe</i> 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 (<scripRef id="John.vii-p67.3" osisRef="Bible:John.6.36" parsed="|John|6|36|0|0" passage="Joh 6:36"><i>v.</i> 36</scripRef>), have <i>seen,</i> and
yet have <i>not</i> believed; have known Christ, and yet not
trusted in him. But I rather understand <i>seeing</i> here to mean
the same thing with <i>believing,</i> for it is
<b><i>theoron</i></b>, which signifies not so much the sight of the
eye (as <scripRef id="John.vii-p67.4" osisRef="Bible:John.6.36" parsed="|John|6|36|0|0" passage="Joh 6:36"><i>v.</i> 36</scripRef>,
<b><i>heorakate me</i></b>—<i>ye have seen me</i>) as the
<i>contemplation of the mind.</i> Every one that <i>sees the
Son,</i> that is, <i>believes on him,</i> 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
<i>blind</i> faith that Christ requires, that we should be willing
to have our <i>eyes put out,</i> and then follow him, but that we
should <i>see him,</i> and see what ground we go upon in our faith.
It is <i>then</i> right when it is not taken up upon <i>hearsay</i>
(believing as the church believes), but is the result of a due
consideration of, and insight into, the motives of credibility:
<i>Now mine eye sees thee. We have heard him ourselves.</i> 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 (<scripRef id="John.vii-p67.5" osisRef="Bible:John.6.39" parsed="|John|6|39|0|0" passage="Joh 6:39"><i>v.</i> 39</scripRef>), and here he solemnly makes it
his own undertaking: I <i>will raise him up,</i> which signifies
not only the return of the body to life, but the putting of the
<i>whole man</i> into a full possession of the eternal life
promised.</p>
<p class="indent" id="John.vii-p68">2. Now Christ discoursing thus concerning
himself, as the <i>bread of life</i> that came down from heaven,
let us see what remarks his hearers made upon it.</p>
<p class="indent" id="John.vii-p69">(1.) When they heard of such a thing as the
<i>bread of God,</i> which <i>gives life,</i> they heartily prayed
for it (<scripRef id="John.vii-p69.1" osisRef="Bible:John.6.34" parsed="|John|6|34|0|0" passage="Joh 6:34"><i>v.</i> 34</scripRef>):
<i>Lord, evermore give us this bread.</i> 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 <i>evermore;</i>" as if this were no better a prayer
than that of the impenitent thief: <i>If thou be the Christ, save
thyself and us.</i> But I take this request to be made, though
ignorantly, yet honestly, and to be well meant; for they call him
<i>Lord,</i> and desire a share in what he <i>gives,</i> 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 <i>death of the
righteous.</i> Those who have an indistinct knowledge of the things
of God, who see men as trees walking, make, as I may call them,
<i>inarticulate</i> prayers for spiritual blessings. They think the
favour of God a <i>good thing,</i> and heaven a <i>fine place,</i>
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, "<i>Lord, evermore give us
this bread;</i> let the bread of life be our daily bread, the
heavenly manna our continual feast, and let us never know the want
of it."</p>
<p class="indent" id="John.vii-p70">(2.) But, when they understood that by this
<i>bread of life</i> Jesus meant <i>himself,</i> then they
<i>despised</i> it. Whether they were the same persons that had
prayed for it (<scripRef id="John.vii-p70.1" osisRef="Bible:John.6.34" parsed="|John|6|34|0|0" passage="Joh 6:34"><i>v.</i>
34</scripRef>), or some others of the company, does not appear; it
seems to be some others, for they are called <i>Jews.</i> Now it is
said (<scripRef id="John.vii-p70.2" osisRef="Bible:John.6.41" parsed="|John|6|41|0|0" passage="Joh 6:41"><i>v.</i> 41</scripRef>),
<i>They murmured at him.</i> This comes in immediately after that
solemn declaration which Christ had made of God's will and his own
undertaking concerning man's salvation (<scripRef id="John.vii-p70.3" osisRef="Bible:John.6.39-John.6.40" parsed="|John|6|39|6|40" passage="Joh 6:39,40"><i>v.</i> 39, 40</scripRef>), 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 <i>visited</i> them, they should
have <i>bowed their heads and worshipped;</i> but on the contrary,
instead of closing with the offer made them, they <i>murmured,</i>
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 <i>do not
like it.</i> Now, [1.] That which offended them was Christ's
asserting his origin to be <i>from heaven,</i> <scripRef id="John.vii-p70.4" osisRef="Bible:John.6.41-John.6.42" parsed="|John|6|41|6|42" passage="Joh 6:41,42"><i>v.</i> 41, 42</scripRef>. How is it that he saith,
<i>I came down from heaven?</i> They had heard of angels coming
down <i>from heaven,</i> 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: <i>Is not this Jesus the son of Joseph, whose
father and mother we know?</i> They took it amiss that he should
say that he came down from heaven, when he was <i>one of them.</i>
They speak slightly of his blessed name, <i>Jesus: Is not this
Jesus.</i> They take it for granted that Joseph was really his
father, though he was only <i>reputed</i> 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 <i>raise us up at the last day.</i></p>
<p class="indent" id="John.vii-p71">3. Christ, having spoken of faith as the
great <i>work of God</i> (<scripRef id="John.vii-p71.1" osisRef="Bible:John.6.29" parsed="|John|6|29|0|0" passage="Joh 6:29"><i>v.</i>
29</scripRef>), discourses largely concerning this work,
instructing and encouraging us in it.</p>
<p class="indent" id="John.vii-p72">(1.) He shows what it is to <i>believe in
Christ.</i> [1.] To believe in Christ is to <i>come to Christ.</i>
He that <i>comes to</i> me is the same with him that <i>believes in
me</i> (<scripRef id="John.vii-p72.1" osisRef="Bible:John.6.35" parsed="|John|6|35|0|0" passage="Joh 6:35"><i>v.</i> 35</scripRef>), and
again (<scripRef id="John.vii-p72.2" osisRef="Bible:John.6.37" parsed="|John|6|37|0|0" passage="Joh 6:37"><i>v.</i> 37</scripRef>): <i>He
that comes unto me;</i> so <scripRef id="John.vii-p72.3" osisRef="Bible:John.6.44-John.6.45" parsed="|John|6|44|6|45" passage="Joh 6:44,45"><i>v.</i> 44, 45</scripRef>. Repentance towards God
is <i>coming to him</i> (<scripRef id="John.vii-p72.4" osisRef="Bible:Jer.3.22" parsed="|Jer|3|22|0|0" passage="Jer 3:22">Jer. iii.
22</scripRef>) 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 <i>come off</i> from all those
things that stand in opposition to him or competition with him, and
to <i>come up</i> 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 <i>feed upon Christ</i>
(<scripRef id="John.vii-p72.5" osisRef="Bible:John.6.51" parsed="|John|6|51|0|0" passage="Joh 6:51"><i>v.</i> 51</scripRef>): <i>If any
man eat of this bread.</i> 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 <i>fleshpots</i> of Egypt, and not depending on the
<i>labour of their hands</i> (to eat of that), but living purely on
the bread given them from heaven.</p>
<p class="indent" id="John.vii-p73">(2.) He shows what is to be got by
believing in Christ. What will he give us if we <i>come to him?</i>
What shall we be the better of we <i>feed upon him? Want</i> and
<i>death</i> 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.</p>
<p class="indent" id="John.vii-p74">[1.] They shall never want, <i>never
hunger, never thirst,</i> <scripRef id="John.vii-p74.1" osisRef="Bible:John.6.35" parsed="|John|6|35|0|0" passage="Joh 6:35"><i>v.</i>
35</scripRef>. 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 <i>over-flowing fulness</i> in Christ as
can never be <i>exhausted,</i> and there are such <i>ever-flowing
communications</i> from him as can never be interrupted.</p>
<p class="indent" id="John.vii-p75">[2.] They shall <i>never die,</i> not die
eternally; for, <i>First,</i> He that believes on Christ <i>has
everlasting life</i> (<scripRef id="John.vii-p75.1" osisRef="Bible:John.6.47" parsed="|John|6|47|0|0" passage="Joh 6:47"><i>v.</i>
47</scripRef>); 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 <i>everlasting
life</i> begun. <i>Secondly,</i> Whereas they that did <i>eat
manna</i> died, Christ is such bread as a man may eat of and never
die, <scripRef id="John.vii-p75.2" osisRef="Bible:John.6.49-John.6.50" parsed="|John|6|49|6|50" passage="Joh 6:49,50"><i>v.</i> 49, 50</scripRef>.
Observe here, 1. The insufficiency of the typical manna: <i>Your
fathers did eat manna in the wilderness, and are dead.</i> 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 <i>plenty</i> of the most <i>dainty</i>
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 <i>yet they
died.</i> (1.) Many of them died by the immediate strokes of God's
vengeance for their unbelief and murmurings; for, <i>though they
did eat that spiritual meat,</i> yet with many of them God <i>was
not well-pleased, but they were overthrown in the wilderness,</i>
<scripRef id="John.vii-p75.3" osisRef="Bible:1Cor.10.3-1Cor.10.5" parsed="|1Cor|10|3|10|5" passage="1Co 10:3-5">1 Cor. x. 3-5</scripRef>. Their
eating manna was no security to <i>them</i> from the <i>wrath of
God,</i> as believing in Christ is to <i>us.</i> (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 <i>eat
manna.</i> In that very age when miracles were <i>daily bread</i>
was the life of man reduced to the stint it now stands at, as
appears, <scripRef id="John.vii-p75.4" osisRef="Bible:Ps.90.10" parsed="|Ps|90|10|0|0" passage="Ps 90:10">Ps. xc. 10</scripRef>. Let
them not then boast so much of <i>manna.</i> 2. The all-sufficiency
of the true <i>manna,</i> of which the other was a type: <i>This is
the bread that cometh down from heaven,</i> that truly divine and
heavenly food, <i>that a man may eat thereof and not die;</i> that
is, not fall under the wrath of God, which is killing to the soul;
<i>not die</i> the second death; no, nor the first death finally
and irrecoverably. <i>Not die,</i> that is, not perish, not come
short of the heavenly Canaan, as the Israelites did of the earthly,
for want of <i>faith,</i> though they had <i>manna.</i> This is
further explained by that promise in the next words: <i>If any man
eat of this bread, he shall live for ever,</i> <scripRef id="John.vii-p75.5" osisRef="Bible:John.6.51" parsed="|John|6|51|0|0" passage="Joh 6:51"><i>v.</i> 51</scripRef>. This is the meaning of this
<i>never dying:</i> though he go down <i>to death,</i> he shall
pass through it to that world where there shall be <i>no more
death.</i> To <i>live for ever</i> is not to <i>be</i> for ever
(the damned in hell shall <i>be</i> for ever, the soul of man was
made for an endless state), but to be <i>happy</i> 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, <scripRef id="John.vii-p75.6" osisRef="Bible:John.6.44" parsed="|John|6|44|0|0" passage="Joh 6:44"><i>v.</i> 44</scripRef>, <i>I
will raise him up at the last day</i>); and even that shall live
for ever.</p>
<p class="indent" id="John.vii-p76">(3.) He shows what encouragements we have
to believe in Christ. Christ here speaks of some who <i>had seen
him and yet believed not,</i> <scripRef id="John.vii-p76.1" osisRef="Bible:John.6.36" parsed="|John|6|36|0|0" passage="Joh 6:36"><i>v.</i> 36</scripRef>. 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 <i>believing</i> in him, they <i>belied</i> 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 <i>have not seen have
yet believed.</i> Two things we are here assured of, to encourage
our faith:—</p>
<p class="indent" id="John.vii-p77">[1.] That the Son will bid all those
welcome that come to him (<scripRef id="John.vii-p77.1" osisRef="Bible:John.6.37" parsed="|John|6|37|0|0" passage="Joh 6:37"><i>v.</i>
37</scripRef>): <i>Him that cometh to me I will in no wise cast
out.</i> How welcome should this word be to our souls which bids us
welcome to Christ! <i>Him</i> 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, <i>First,</i> The duty required is a pure gospel
duty: to <i>come to Christ,</i> that we may come to God by him. His
beauty and love, those great attractives, must <i>draw</i> us to
him; sense of need and fear of danger must <i>drive</i> us to him;
any thing to bring us to Christ. <i>Secondly,</i> The promise is a
pure gospel promise: <i>I will in no wise cast out</i>—<b><i>ou me
ekbago exo</i></b>. There are two negatives: <i>I will not, no, I
will not.</i> 1. Much favour is expressed here. We have reason to
fear that he should <i>cast us out.</i> 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
<i>will not</i> 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 <i>cast them
out.</i> Do poor <i>patients</i> come to him to be <i>cured,</i>
poor <i>clients</i> come to him to be <i>advised?</i> Though their
case be bad, and though they come empty-handed, he will <i>in no
wise cast them out.</i> 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. <i>His gifts and callings are without
repentance.</i></p>
<p class="indent" id="John.vii-p78">[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,</p>
<p class="indent" id="John.vii-p79"><i>First,</i> He here <i>assures</i> us
<i>that</i> this shall be done: <i>All that the Father giveth me
shall come to me,</i> <scripRef id="John.vii-p79.1" osisRef="Bible:John.6.37" parsed="|John|6|37|0|0" passage="Joh 6:37"><i>v.</i>
37</scripRef>. Christ had complained (<scripRef id="John.vii-p79.2" osisRef="Bible:John.6.36" parsed="|John|6|36|0|0" passage="Joh 6:36"><i>v.</i> 36</scripRef>) of those who, though they had
<i>seen</i> him, yet would not believe on him; and then he adds
this,</p>
<p class="indent" id="John.vii-p80"><i>a.</i> For <i>their</i> 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? <scripRef id="John.vii-p80.1" osisRef="Bible:2Pet.1.10" parsed="|2Pet|1|10|0|0" passage="2Pe 1:10">2 Pet. i.
10</scripRef>.</p>
<p class="indent" id="John.vii-p81"><i>b.</i> For <i>his own</i> comfort and
encouragement: <i>Though Israel be not gathered, yet shall I be
glorious.</i> The election <i>has obtained,</i> and shall though
multitudes be <i>blinded,</i> <scripRef id="John.vii-p81.1" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7">Rom. xi.
7</scripRef>. Though he lose many of his <i>creatures,</i> yet none
of his <i>charge: All that the Father gives him shall come to
him</i> notwithstanding. Here we have, (<i>a.</i>) The election
described: <i>All that the father giveth me,</i> <b><i>pan ho
didosi</i></b>—<i>every thing</i> which the Father <i>giveth to
me;</i> the persons of the elect, and all that belongs to them; all
their services, all their interests. As all that he has is
<i>theirs,</i> so all that they have is <i>his,</i> 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 (<scripRef id="John.vii-p81.2" osisRef="Bible:Eph.1.10" parsed="|Eph|1|10|0|0" passage="Eph 1:10">Eph. i.
10</scripRef>) and reconciled, <scripRef id="John.vii-p81.3" osisRef="Bible:Col.1.20" parsed="|Col|1|20|0|0" passage="Col 1:20">Col. i.
20</scripRef>. The giving of the chosen remnant to Christ is spoken
of (<scripRef id="John.vii-p81.4" osisRef="Bible:John.6.39" parsed="|John|6|39|0|0" passage="Joh 6:39"><i>v.</i> 39</scripRef>) as a
thing <i>done;</i> he <i>hath given</i> them. Here it is spoken of
as a thing <i>in the doing;</i> he <i>giveth them;</i> because,
<i>when the first begotten was brought into the world,</i> it
should seem, there was a renewal of the grant; see <scripRef id="John.vii-p81.5" osisRef="Bible:Heb.10.5" parsed="|Heb|10|5|0|0" passage="Heb 10:5">Heb. x. 5</scripRef>, &amp;c. God was now about
to <i>give him the heathen for his inheritance</i> (<scripRef id="John.vii-p81.6" osisRef="Bible:Ps.2.8" parsed="|Ps|2|8|0|0" passage="Ps 2:8">Ps. ii. 8</scripRef>), to put him in possession of
<i>the desolate heritages</i> (<scripRef id="John.vii-p81.7" osisRef="Bible:Isa.49.8" parsed="|Isa|49|8|0|0" passage="Isa 49:8">Isa.
xlix. 8</scripRef>), to <i>divide him a portion with the great,</i>
<scripRef id="John.vii-p81.8" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="isa 53:12">Isa. liii. 12</scripRef>. And though
the Jews, who <i>saw</i> him, <i>believed not</i> on him, yet these
(saith he) shall <i>come to me;</i> the other sheep, which are not
of this fold, shall be <i>brought,</i> <scripRef id="John.vii-p81.9" osisRef="Bible:John.10.15-John.10.16" parsed="|John|10|15|10|16" passage="Joh 10:15,16"><i>ch.</i> x. 15, 16</scripRef>. See <scripRef id="John.vii-p81.10" osisRef="Bible:Acts.13.45-Acts.13.48" parsed="|Acts|13|45|13|48" passage="Ac 13:45-48">Acts xiii. 45-48</scripRef>. (<i>b.</i>) The
effect of it secured: <i>They shall come to me.</i> This is not in
the nature of a <i>promise,</i> but a <i>prediction,</i> 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
<i>scattered,</i> 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, <scripRef id="John.vii-p81.11" osisRef="Bible:Amos.9.9" parsed="|Amos|9|9|0|0" passage="Am 9:9">Amos ix. 9</scripRef>. They
are by nature <i>alienated</i> from Christ, and averse to him, and
yet <i>they shall come.</i> 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 <i>driven,</i> to me, but, They
shall come freely, shall be made <i>willing.</i></p>
<p class="indent" id="John.vii-p82"><i>Secondly,</i> He here <i>acquaints</i>
us <i>how</i> 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:—</p>
<p class="indent" id="John.vii-p83"><i>a.</i> Their <i>understandings</i> shall
be <i>enlightened;</i> this is promised, <scripRef id="John.vii-p83.1" osisRef="Bible:John.6.45-John.6.46" parsed="|John|6|45|6|46" passage="Joh 6:45,46"><i>v.</i> 45, 46</scripRef>. It is written in the
prophets, who spoke of these things before, <i>And they shall be
all taught of God;</i> this we find, <scripRef id="John.vii-p83.2" osisRef="Bible:Isa.54.13 Bible:Jer.31.34" parsed="|Isa|54|13|0|0;|Jer|31|34|0|0" passage="Isa 54:13,Jer 31:34">Isa. liv. 13, and Jer. xxxi. 34</scripRef>.
<i>They shall all know me.</i> Note,</p>
<p class="indent" id="John.vii-p84">(<i>a.</i>) In order to our <i>believing in
Jesus Christ,</i> it is necessary that we be <i>taught of God;</i>
that is, [<i>a.</i>] That there be a <i>divine revelation made to
us,</i> discovering to us both what we are to believe concerning
Christ and why we are to believe it. There are some things which
<i>even nature teaches,</i> but to bring us to Christ there is need
of a higher light. [<i>b.</i>] That there be a <i>divine work
wrought in us,</i> enabling us to understand and receive these
revealed truths and the evidence of them. God, in giving us reason,
teaches us more than the <i>beasts of the earth;</i> but in giving
us faith he teaches more than the <i>natural man.</i> Thus all the
church's children, all that are <i>genuine,</i> are <i>taught of
God;</i> he hath undertaken their education.</p>
<p class="indent" id="John.vii-p85">(<i>b.</i>) It follows then, by way of
inference from this, that <i>every man</i> that has <i>heard and
learned of the Father comes to Christ,</i> <scripRef id="John.vii-p85.1" osisRef="Bible:John.6.45" parsed="|John|6|45|0|0" passage="Joh 6:45"><i>v.</i> 45</scripRef>. [<i>a.</i>] It is here implied
that none will come to Christ but those that have <i>heard</i> and
<i>learned of the Father.</i> 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
<i>tell</i> us that we may <i>hear,</i> but teach us, that we may
<i>learn</i> the truth as it is in Jesus, we shall never be brought
to believe in Christ. [<i>b.</i>] That this <i>divine teaching</i>
does so necessarily produce the <i>faith of God's elect</i> that we
may conclude that those who do not <i>come to Christ</i> have never
<i>heard</i> nor <i>learned</i> of the Father; for, if they had,
doubtless they would have come to Christ. In vain do men pretend to
be <i>taught of God</i> if they believe not in Christ, for he
teaches no other lesson, <scripRef id="John.vii-p85.2" osisRef="Bible:Gal.1.8-Gal.1.9" parsed="|Gal|1|8|1|9" passage="Ga 1:8,9">Gal. i. 8,
9</scripRef>. See how God deals with men as reasonable creatures,
draws them with the <i>cords of a man,</i> 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 (<scripRef id="John.vii-p85.3" osisRef="Bible:John.6.46" parsed="|John|6|46|0|0" passage="Joh 6:46"><i>v.</i> 46</scripRef>): <i>Not that any man hath seen
the Father;</i> it is implied, nor <i>can</i> see him, with bodily
eyes, or may expect to learn of him as Moses did, to whom he spoke
<i>face to face;</i> 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 <i>who is of God,</i> Christ himself, he hath <i>seen
the Father,</i> <scripRef id="John.vii-p85.4" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i.
18</scripRef>. Note, <i>First,</i> 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. <i>Secondly,</i> It is the
prerogative of Christ to have <i>seen the Father,</i> perfectly to
know him and his counsels. <i>Thirdly,</i> Even that illumination
which is preparative to faith is conveyed to us through Christ.
Those that <i>learn of the Father,</i> 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.</p>
<p class="indent" id="John.vii-p86"><i>b.</i> Their <i>wills</i> shall be
<i>bowed.</i> 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 <i>carnal mind,</i> which is <i>enmity</i> 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
<i>drawing,</i> (<scripRef id="John.vii-p86.1" osisRef="Bible:John.6.44" parsed="|John|6|44|0|0" passage="Joh 6:44"><i>v.</i>
44</scripRef>): <i>No man can come to me except the Father, who
hath sent me, draw him.</i> 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 (<scripRef id="John.vii-p86.2" osisRef="Bible:John.6.43" parsed="|John|6|43|0|0" passage="Joh 6:43"><i>v.</i> 43</scripRef>),
"<i>Murmur not among yourselves;</i> 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
<i>moral impotency;</i> 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: "<i>No man can come to me,</i> can persuade himself to
come up to the terms of the gospel, <i>except the Father, who hath
sent me, draw him,</i>" <scripRef id="John.vii-p86.3" osisRef="Bible:John.6.44" parsed="|John|6|44|0|0" passage="Joh 6:44"><i>v.</i>
44</scripRef>. Observe, (<i>a.</i>) The nature of the work: It is
<i>drawing,</i> which denotes not a <i>force</i> 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 <i>moral suasion,</i> for by that it is in the power to
<i>draw;</i> yet it is not to be called a <i>physical impulse,</i>
for it lies out of the road of <i>nature;</i> but he that <i>formed
the spirit of man within him</i> by his creating power, and
<i>fashions the hearts of men</i> 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 <i>compliance,</i> but a cheerful compliance, a complacency:
<i>Draw us, and we will run after thee.</i> (<i>b.</i>) The
necessity of it: <i>No man,</i> in this weak and helpless state,
can come to Christ without it. As we <i>cannot</i> do any natural
action without the concurrence of <i>common providence,</i> so we
cannot do any action morally good without the influence of
<i>special grace,</i> in which the <i>new man</i> lives, and moves,
and has its being, as much as the <i>mere man</i> has in the divine
providence. (<i>c.</i>) The author of it: The <i>Father who hath
sent me.</i> 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 <i>draw the
hearts</i> of the people to him; so, having sent Christ to save
souls, he sends souls to him to be saved by him. (<i>d.</i>) The
crown and perfection of this work: And <i>I will raise him up at
the last day.</i> This is four times mentioned in this discourse,
and doubtless it includes all the intermediate and preparatory
workings of divine grace. When he <i>raises them up at the last
day,</i> he will put the <i>last hand</i> to his undertaking, will
<i>bring forth the topstone.</i> If he undertakes this, surely he
<i>can</i> 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 <i>last day,</i> when all the years of
time shall be fully complete and ended.</p>
<p class="indent" id="John.vii-p87">4. Christ, having thus spoken of himself as
the <i>bread of life,</i> and of faith as <i>the work of God,</i>
comes more particularly to show <i>what of himself</i> is this
bread, namely, his flesh, and that to believe is to eat of that,
<scripRef id="John.vii-p87.1" osisRef="Bible:John.6.51-John.6.58" parsed="|John|6|51|6|58" passage="Joh 6:51-58"><i>v.</i> 51-58</scripRef>, where
he still prosecutes the metaphor of food. Observe, here, the
<i>preparation</i> of this food: <i>The bread that I will give is
my flesh</i> (<scripRef id="John.vii-p87.2" osisRef="Bible:John.6.51" parsed="|John|6|51|0|0" passage="Joh 6:51"><i>v.</i>
51</scripRef>), <i>the flesh of the Son of man and his blood,</i>
<scripRef id="John.vii-p87.3" osisRef="Bible:John.6.53" parsed="|John|6|53|0|0" passage="Joh 6:53"><i>v.</i> 53</scripRef>. <i>His flesh
is meat indeed, and his blood is drink indeed,</i> <scripRef id="John.vii-p87.4" osisRef="Bible:John.6.55" parsed="|John|6|55|0|0" passage="Joh 6:55"><i>v.</i> 55</scripRef>. Observe, also, the
<i>participation</i> of this food: We must <i>eat the flesh of the
Son of man and drink his blood</i> (<scripRef id="John.vii-p87.5" osisRef="Bible:John.6.53" parsed="|John|6|53|0|0" passage="Joh 6:53"><i>v.</i> 53</scripRef>); and again (<scripRef id="John.vii-p87.6" osisRef="Bible:John.6.54" parsed="|John|6|54|0|0" passage="Joh 6:54"><i>v.</i> 54</scripRef>), <i>Whoso eateth my flesh and
drinketh my blood;</i> and the same words (<scripRef id="John.vii-p87.7" osisRef="Bible:John.6.56-John.6.57" parsed="|John|6|56|6|57" passage="Joh 6:56,57"><i>v.</i> 56, 57</scripRef>), he that <i>eateth
me.</i> 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, <scripRef id="John.vii-p87.8" osisRef="Bible:Mark.4.11-Mark.4.12" parsed="|Mark|4|11|4|12" passage="Mk 4:11-12">Mark iv. 11-12</scripRef>.
Now,</p>
<p class="indent" id="John.vii-p88">(1.) Let us see how this discourse of
Christ was liable to mistake and misconstruction, that <i>men might
see, and not perceive.</i> [1.] It was misconstrued by the carnal
<i>Jews,</i> to whom it was first delivered (<scripRef id="John.vii-p88.1" osisRef="Bible:John.6.52" parsed="|John|6|52|0|0" passage="Joh 6:52"><i>v.</i> 52</scripRef>): <i>They strove among
themselves;</i> they whispered in each other's ears their
dissatisfaction: <i>How can this man give us his flesh to eat?</i>
Christ spoke (<scripRef id="John.vii-p88.2" osisRef="Bible:John.6.51" parsed="|John|6|51|0|0" passage="Joh 6:51"><i>v.</i> 51</scripRef>)
of giving his flesh <i>for us,</i> to suffer and die; but they,
without due consideration, understood it of his giving it <i>to
us,</i> to be eaten, which gave occasion to Christ to tell them
that, however what he said was otherwise intended, yet even that
also of <i>eating of his flesh</i> was no such absurd thing (if
rightly understood) as <i>prima facie—in the first instance,</i>
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, <scripRef id="John.vii-p88.3" osisRef="Bible:John.3.4" parsed="|John|3|4|0|0" passage="Joh 3:4"><i>ch.</i> iii. 4</scripRef>. The Lord's supper was not
yet instituted, and therefore it could have no reference to that;
it is a <i>spiritual</i> eating and drinking that is here spoken
of, not a <i>sacramental.</i> [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,</p>
<p class="indent" id="John.vii-p89">(2.) Let us see how this discourse of
Christ is to be understood.</p>
<p class="indent" id="John.vii-p90">[1.] What is meant by the <i>flesh and
blood of Christ.</i> It is called (<scripRef id="John.vii-p90.1" osisRef="Bible:John.6.53" parsed="|John|6|53|0|0" passage="Joh 6:53"><i>v.</i> 53</scripRef>), <i>The flesh of the Son of
man, and his blood, his</i> as Messiah and Mediator: the <i>flesh
and blood</i> which he <i>assumed</i> in his incarnation (<scripRef id="John.vii-p90.2" osisRef="Bible:Heb.2.14" parsed="|Heb|2|14|0|0" passage="Heb 2:14">Heb. ii. 14</scripRef>), and which he <i>gave
up</i> in his <i>death</i> and <i>suffering: my flesh which I will
give</i> to be crucified and slain. It is said to be <i>given for
the life of the world,</i> that is, <i>First, Instead</i> of the
<i>life of the world,</i> which was <i>forfeited</i> by sin, Christ
gives his own flesh as a ransom or counterprice. Christ was our
bail, bound <i>body for body</i> (as we say), and therefore
<i>his</i> life must go for <i>ours,</i> that ours may be spared.
<i>Here am I, let these go their way. Secondly, In order to</i> the
<i>life of the world,</i> to purchase a <i>general</i> offer of
eternal life to all the world, and the <i>special</i> assurances of
it to all believers. So that the <i>flesh and blood</i> of the Son
of man denote the Redeemer <i>incarnate</i> and <i>dying;</i>
Christ and <i>him crucified,</i> 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 <i>the flesh and blood</i> 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 <i>pretium sanguinis—the price of
blood.</i> 2. Because they are meat and drink to our souls.
<i>Flesh with the blood</i> was prohibited (<scripRef id="John.vii-p90.3" osisRef="Bible:Gen.9.4" parsed="|Gen|9|4|0|0" passage="Ge 9:4">Gen. ix. 4</scripRef>), 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 <i>bread,</i> which is
necessary food; here to <i>flesh,</i> which is delicious. It is a
<i>feast of fat things,</i> <scripRef id="John.vii-p90.4" osisRef="Bible:Isa.25.6" parsed="|Isa|25|6|0|0" passage="Isa 25:6">Isa. xxv.
6</scripRef>. The soul is satisfied with Christ as <i>with marrow
and fatness,</i> <scripRef id="John.vii-p90.5" osisRef="Bible:Ps.63.5" parsed="|Ps|63|5|0|0" passage="Ps 63:5">Ps. lxiii.
5</scripRef>. It is <i>meat indeed,</i> and <i>drink indeed; truly
so,</i> that is spiritually; so Dr. Whitby; as Christ is called the
<i>true vine;</i> or <i>truly meat,</i> 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 <i>meat indeed,</i> and <i>drink indeed,</i> which satiates
and replenishes, <scripRef id="John.vii-p90.6" osisRef="Bible:Jer.31.25-Jer.31.26" parsed="|Jer|31|25|31|26" passage="Jer 31:25,26">Jer. xxxi. 25,
26</scripRef>.</p>
<p class="indent" id="John.vii-p91">[2.] What is meant by <i>eating this
flesh</i> and <i>drinking</i> this <i>blood,</i> 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 <i>believing in Christ</i> includes these four things,
which <i>eating and drinking</i> do:—<i>First,</i> It implies an
<i>appetite</i> to Christ. This spiritual eating and drinking
begins with <i>hungering</i> and <i>thirsting</i> (<scripRef id="John.vii-p91.1" osisRef="Bible:Matt.5.6" parsed="|Matt|5|6|0|0" passage="Mt 5:6">Matt. v. 6</scripRef>), 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."
<i>Secondly,</i> An <i>application</i> of Christ to ourselves. Meat
<i>looked upon</i> will not nourish us, but meat <i>fed upon,</i>
and so made <i>our own,</i> and as it were <i>one with us.</i> We
must so accept of Christ as to appropriate him to ourselves: <i>my
Lord, and my God,</i> <scripRef id="John.vii-p91.2" osisRef="Bible:John.20.28" parsed="|John|20|28|0|0" passage="Joh 20:28"><i>ch.</i> xx.
28</scripRef>. <i>Thirdly,</i> A <i>delight</i> in Christ and his
salvation. The doctrine of Christ crucified must be <i>meat and
drink</i> to us, most pleasant and delightful. We must feast upon
the dainties of the <i>New Testament in the blood of Christ,</i>
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. <i>Fourthly,</i> A
<i>derivation of nourishment</i> 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 <i>feed upon
Christ</i> is to do all <i>in his name,</i> 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
<i>communicating</i> of the benefits of his death, he chose those
of <i>eating</i> and <i>drinking,</i> and made them
<i>sacramental</i> actions.</p>
<p class="indent" id="John.vii-p92">(3.) Having thus explained the general
meaning of this part of Christ's discourse, the particulars are
reducible to two heads:—</p>
<p class="indent" id="John.vii-p93">[1.] The <i>necessity</i> of our <i>feeding
upon Christ</i> (<scripRef id="John.vii-p93.1" osisRef="Bible:John.6.53" parsed="|John|6|53|0|0" passage="Joh 6:53"><i>v.</i>
53</scripRef>): <i>Except you eat the flesh of the Son of man, and
drink his blood, you have no life in you.</i> That is,
<i>First,</i> "It is a certain sign that you <i>have no</i>
spiritual <i>life</i> in you if you have no <i>desire</i> towards
Christ, nor <i>delight</i> in him." If the soul does not
<i>hunger</i> and <i>thirst,</i> certainly it does not <i>live:</i>
it is a sign that we are dead indeed if we are dead to such meat
and drink as this. When <i>artificial</i> bees, that by curious
springs were made to move to and fro, were to be
<i>distinguished</i> from <i>natural</i> 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 <i>they had no
life in them. Secondly,</i> "It is certain that you <i>can have</i>
no spiritual life, unless you derive it from Christ by faith;
separated from him you can do nothing." Faith in Christ is the
<i>primum vivens—the first living principle</i> of grace; without
it we have not the <i>truth</i> of <i>spiritual</i> life, nor any
title to eternal life: our bodies may as well live without meat as
our souls without Christ.</p>
<p class="indent" id="John.vii-p94">[2.] The <i>benefit</i> and
<i>advantage</i> of it, in two things:—</p>
<p class="indent" id="John.vii-p95"><i>First,</i> We shall be <i>one with
Christ,</i> as our bodies are with our food when it is digested
(<scripRef id="John.vii-p95.1" osisRef="Bible:John.6.56" parsed="|John|6|56|0|0" passage="Joh 6:56"><i>v.</i> 56</scripRef>): <i>He that
eats my flesh, and drinks my blood,</i> that lives by faith in
Christ crucified (it is spoken of as a continued act), he
<i>dwelleth in me, and I in him.</i> By faith we have a close and
intimate union with Christ; he is <i>in us,</i> and we <i>in
him,</i> <scripRef id="John.vii-p95.2" osisRef="Bible:John.17.21-John.17.23 Bible:1John.3.24" parsed="|John|17|21|17|23;|1John|3|24|0|0" passage="Joh 17:21-23,1Jo 3:24"><i>ch.</i> xvii.
21-23; 1 John iii. 24</scripRef>. 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 <i>sups</i> with them
upon their bitter herbs, and <i>they with him</i> upon his <i>rich
dainties.</i> It is an inseparable union, like that between the
body and digested food, <scripRef id="John.vii-p95.3" osisRef="Bible:Rom.8.35 Bible:1John.4.13" parsed="|Rom|8|35|0|0;|1John|4|13|0|0" passage="Ro 8:35,1Jo 4:13">Rom.
viii. 35; 1 John iv. 13</scripRef>.</p>
<p class="indent" id="John.vii-p96"><i>Secondly,</i> We shall <i>live,</i>
shall live eternally, <i>by him,</i> as our bodies live by our
food.</p>
<p class="indent" id="John.vii-p97"><i>a.</i> We shall <i>live by him</i>
(<scripRef id="John.vii-p97.1" osisRef="Bible:John.6.57" parsed="|John|6|57|0|0" passage="Joh 6:57"><i>v.</i> 57</scripRef>): <i>As the
living Father hath sent me, and I live by the Father, so he that
eateth me, even he shall live by me.</i> We have here the series
and order of the divine life. (<i>a.</i>) God is the <i>living
Father,</i> hath life in and of himself. <i>I am that I am</i> is
his name for ever. (<i>b.</i>) Jesus Christ, as Mediator, lives
<i>by the Father;</i> he has life <i>in himself</i> (<scripRef id="John.vii-p97.2" osisRef="Bible:John.5.26" parsed="|John|5|26|0|0" passage="Joh 5:26"><i>ch.</i> v. 26</scripRef>), 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. (<i>c.</i>) 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,
<scripRef id="John.vii-p97.3" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>ch.</i> xvii. 21</scripRef>. For
therefore <i>he that eateth me,</i> or feeds on me, <i>even he
shall live by me:</i> those that live <i>upon</i> Christ shall live
<i>by</i> him. The life of believers is <i>had from Christ</i>
(<scripRef id="John.vii-p97.4" osisRef="Bible:John.1.16" parsed="|John|1|16|0|0" passage="Joh 1:16"><i>ch.</i> i. 16</scripRef>); it is
<i>hid with Christ</i> (<scripRef id="John.vii-p97.5" osisRef="Bible:Col.3.4" parsed="|Col|3|4|0|0" passage="Col 3:4">Col. iii.
4</scripRef>), we live by <i>him</i> as the members by the head,
the branches by the root; because he lives, we shall live also.</p>
<p class="indent" id="John.vii-p98"><i>b.</i> We shall live <i>eternally</i> by
him (<scripRef id="John.vii-p98.1" osisRef="Bible:John.6.54" parsed="|John|6|54|0|0" passage="Joh 6:54"><i>v.</i> 54</scripRef>):
<i>Whoso eateth my flesh, and drinketh my blood,</i> as prepared in
the gospel to be the food of souls, he <i>hath eternal life,</i> he
hath it now, as <scripRef id="John.vii-p98.2" osisRef="Bible:John.6.40" parsed="|John|6|40|0|0" passage="Joh 6:40"><i>v.</i>
40</scripRef>. 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 <i>for ever,</i> <scripRef id="John.vii-p98.3" osisRef="Bible:John.6.58" parsed="|John|6|58|0|0" passage="Joh 6:58"><i>v.</i>
58</scripRef>. His happiness shall run parallel with the longest
line of eternity itself.</p>
</div><scripCom id="John.vii-p98.4" osisRef="Bible:John.6.60-John.6.71" parsed="|John|6|60|6|71" passage="Joh 6:60-71" type="Commentary"/><div class="Commentary" id="Bible:John.6.60-John.6.71">
<h4 id="John.vii-p98.5">Christ's Discourse with His Disciples; The
Effect of Christ's Discourse; The Character of
Judas.</h4>
<p class="passage" id="John.vii-p99">60 Many therefore of his disciples, when they
had heard <i>this,</i> 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
<i>What</i> 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, <i>they</i> are
spirit, and <i>they</i> 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
<i>time</i> 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 <i>the son</i> of Simon: for he it was that should betray
him, being one of the twelve.</p>
<p class="indent" id="John.vii-p100">We have here an account of the effects of
Christ's discourse. Some were offended and others edified by it;
some driven <i>from him</i> and others brought nearer <i>to
him.</i></p>
<p class="indent" id="John.vii-p101">I. To some it was a <i>savour of death unto
death;</i> not only to the Jews, who were professed enemies to him
and his doctrine, but even to many of <i>his disciples,</i> such as
were disciples <i>at large,</i> who were his frequent hearers, and
followed him <i>in public;</i> a mixed multitude, like those among
Israel, that began all the discontents. Now here we have,</p>
<p class="indent" id="John.vii-p102">1. Their murmurings at the doctrine they
heard (<scripRef id="John.vii-p102.1" osisRef="Bible:John.6.60" parsed="|John|6|60|0|0" passage="Joh 6:60"><i>v.</i> 60</scripRef>):
<i>This is a hard saying, who can hear it?</i> (1.) They do not
like it themselves: "What stuff is this? <i>Eat the flesh, and
drink the blood, of the Son of man!</i> 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?" <i>Si Christiani adorant quod
comedunt</i> (said Averroes), <i>sit anima mea cum philosophis—If
Christians adore what they eat, my mind shall continue with the
philosophers.</i> Now, when they found it a hard saying, if they
had humbly begged of Christ to have <i>declared unto them this
parable,</i> he would have opened it, and their understandings too;
for <i>the meek will he teach his way.</i> But they were not
willing to have Christ's sayings explained to them, because they
would not lose <i>this</i> pretence for rejecting them—that they
were <i>hard sayings.</i> (2.) They think it impossible that any
one else should like it: "<i>Who can hear it?</i> 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 <i>man of sense</i> will admit the doctrine
of Christ, nor any <i>man of spirit</i> submit to his laws. Because
they cannot bear to be so <i>tutored,</i> so <i>tied up,</i>
themselves, they think none else can: <i>Who can hear it?</i>
Thanks be to God, thousands have <i>heard</i> these sayings of
Christ, and have found them not only easy, but pleasant, as their
<i>necessary food.</i></p>
<p class="indent" id="John.vii-p103">2. Christ's animadversions upon their
murmurings.</p>
<p class="indent" id="John.vii-p104">(1.) He well enough knew their murmurings,
<scripRef id="John.vii-p104.1" osisRef="Bible:John.6.61" parsed="|John|6|61|0|0" passage="Joh 6:61"><i>v.</i> 61</scripRef>. Their cavils
were secret in their own breasts, or whispered among themselves in
a corner. But, [1.] Christ <i>knew</i> them; he saw them, he heard
them. Note, Christ takes notice not only of the bold and open
<i>defiances</i> that are done to his name and glory by <i>daring
sinners,</i> but of the secret slights that are put upon his
doctrine by carnal professors; he knows that which the <i>fool
saith in his heart,</i> and cannot for shame <i>speak out;</i> he
observes how his doctrine is <i>resented</i> by those to whom it is
<i>preached;</i> who <i>rejoice</i> in it, and who <i>murmur</i> 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 <i>in himself,</i> 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 <i>divine
revelation</i> made to him (that which the prophets desired to know
was sometimes hid from them, as <scripRef id="John.vii-p104.2" osisRef="Bible:2Kgs.4.27" parsed="|2Kgs|4|27|0|0" passage="2Ki 4:27">2
Kings iv. 27</scripRef>), but by a <i>divine knowledge</i> in him.
He is that essential Word that <i>discerns the thoughts of the
heart,</i> <scripRef id="John.vii-p104.3" osisRef="Bible:Heb.4.12-Heb.4.13" parsed="|Heb|4|12|4|13" passage="Heb 4:12,13">Heb. iv. 12,
13</scripRef>. Thoughts are words to Christ; we should therefore
take heed not only what we say and do, but what we think.</p>
<p class="indent" id="John.vii-p105">(2.) He well enough knew how to answer
them: "<i>Doth this offend you?</i> 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: "<i>Doth this offend you?</i>" Now, in answer to those who
condemned his doctrine as intricate and obscure (<i>Si non vis
intelligi, debes negligi</i>—<i>If you are unwilling to be
understood, you ought to be neglected</i>),</p>
<p class="indent" id="John.vii-p106">[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 (<scripRef id="John.vii-p106.1" osisRef="Bible:John.6.62" parsed="|John|6|62|0|0" passage="Joh 6:62"><i>v.</i>
62</scripRef>): <i>What and if you shall see the Son of man ascend
up where he was before?</i> And what then? <i>First,</i> "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 <i>to</i> heaven, whence I came down?" See
<scripRef id="John.vii-p106.2" osisRef="Bible:John.3.12" parsed="|John|3|12|0|0" passage="Joh 3:12"><i>ch.</i> iii. 12</scripRef>. Those
who stumble at smaller difficulties should consider how they will
get over greater. <i>Secondly,</i> "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, <i>Thirdly,</i> "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>I came down from heaven,</i> for it was with this that you
quarrelled (<scripRef id="John.vii-p106.3" osisRef="Bible:John.6.42" parsed="|John|6|42|0|0" passage="Joh 6:42"><i>v.</i> 42</scripRef>);
but will you think so when you see me return to heaven?" If he
<i>ascended,</i> certainly he <i>descended,</i> <scripRef id="John.vii-p106.4" osisRef="Bible:Eph.4.9-Eph.4.10" parsed="|Eph|4|9|4|10" passage="Eph 4:9,10">Eph. iv. 9, 10</scripRef>. Christ did often refer
himself thus to <i>subsequent</i> proofs, as <scripRef id="John.vii-p106.5" osisRef="Bible:John.1.50-John.1.51 Bible:John.2.14 Bible:Matt.12.40 Bible:Matt.26.64" parsed="|John|1|50|1|51;|John|2|14|0|0;|Matt|12|40|0|0;|Matt|26|64|0|0" passage="Joh 1:50,51,2:14,Mt 12:40,26:64"><i>ch.</i> i. 50, 51; ii. 14;
Matt. xii. 40; xxvi. 64</scripRef>. 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.</p>
<p class="indent" id="John.vii-p107">[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: <i>It is the spirit that quickeneth, the flesh profiteth
nothing,</i> <scripRef id="John.vii-p107.1" osisRef="Bible:John.6.63" parsed="|John|6|63|0|0" passage="Joh 6:63"><i>v.</i> 63</scripRef>.
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.
<i>First,</i> The bare participation of ordinances, unless the
Spirit of God work with them, and quicken the soul by them,
<i>profits nothing;</i> 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. <i>Secondly,</i> The doctrine of eating Christ's flesh and
drinking his blood, if it be understood literally, <i>profits
nothing,</i> but rather leads us into mistakes and prejudices; but
the spiritual sense or meaning of it quickens the soul, makes it
<i>alive</i> and <i>lively;</i> for so it follows: <i>The words
that I speak unto you, they are spirit, and they are life. To eat
the flesh of Christ!</i> 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 <i>spirit and life</i>
of that saying, and, construing it thus, it is an excellent saying.
The reason why men <i>dislike</i> Christ's sayings if because they
<i>mistake</i> them. The literal sense of a parable does us no
good, we are never the wiser for it, but the spiritual meaning is
instructive. <i>Thirdly,</i> The flesh profits nothing—those that
<i>are in the flesh</i> (so some understand it), that are under the
power of a carnal mind, <i>profit not</i> by Christ's discourses;
but <i>the Spirit quickeneth</i>—those that have the Spirit, that
are spiritual, are quickened and enlivened by them; for they are
received <i>ad modum recipientis—so as to correspond with the
state of the receiver's mind.</i> They found fault with Christ's
sayings, whereas the fault was in themselves; it is only to
<i>sensual</i> minds that spiritual things are <i>senseless</i> and
<i>sapless,</i> spiritual minds <i>relish</i> them; see <scripRef id="John.vii-p107.2" osisRef="Bible:1Cor.2.14-1Cor.2.15" parsed="|1Cor|2|14|2|15" passage="1Co 2:14,15">1 Cor. ii. 14, 15</scripRef>.</p>
<p class="indent" id="John.vii-p108">[3.] He gives them an intimation of his
<i>knowledge of them,</i> and that he had expected no better from
them, though they called themselves his disciples, <scripRef id="John.vii-p108.1" osisRef="Bible:John.6.64-John.6.65" parsed="|John|6|64|6|65" passage="Joh 6:64,65"><i>v.</i> 64, 65</scripRef>. Now was
fulfilled that of the prophet, speaking of Christ and his doctrine
(<scripRef id="John.vii-p108.2" osisRef="Bible:Isa.53.1" parsed="|Isa|53|1|0|0" passage="Isa 53:1">Isa. liii. 1</scripRef>), <i>Who hath
believed our report? and to whom is the arm of the Lord
revealed?</i> Both these Christ here takes notice of.</p>
<p class="indent" id="John.vii-p109"><i>First,</i> They did not <i>believe his
report:</i> "There are <i>some of you</i> who said you would leave
all to follow me who yet <i>believe not;</i>" and this was the
reason why the <i>word preached did not profit them,</i> because it
was <i>not mixed with faith,</i> <scripRef id="John.vii-p109.1" osisRef="Bible:Heb.4.2" parsed="|Heb|4|2|0|0" passage="Heb 4:2">Heb.
iv. 2</scripRef>. 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
<i>dark, and hard to be understood. Oportet discentum
credere—Young beginners in learning must take things upon their
teacher's word.</i> Note, 1. Among those who are <i>nominal
Christians,</i> there are many who are <i>real infidels.</i> 2. The
unbelief of hypocrites, before it discovers itself to the world, is
naked and open before the eyes of Christ. He <i>knew from the
beginning</i> who they were of the multitudes that followed him
that <i>believed,</i> and who of the twelve should betray him; he
knew <i>from the beginning</i> of their acquaintance with him, and
attendance on him, when they were in the hottest pang of their
zeal, who were sincere, as Nathanael (<scripRef id="John.vii-p109.2" osisRef="Bible:John.1.47" parsed="|John|1|47|0|0" passage="Joh 1:47"><i>ch.</i> i. 47</scripRef>), and who were not. Before
they distinguished themselves by an overt act, he could infallibly
distinguish <i>who believed</i> and who did not, whose love was
<i>counterfeit</i> and whose <i>cordial.</i> 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 <i>from the beginning they believed not,</i>
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
<scripRef id="John.vii-p109.3" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19">1 John ii. 19</scripRef>. <i>Stella
cadens non stella fuit—The star that falls never was a star.</i>
(2.) That it is Christ's prerogative to <i>know the heart;</i> he
knows who they are that <i>believe not,</i> 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 <i>his judgment is according to truth.</i></p>
<p class="indent" id="John.vii-p110"><i>Secondly,</i> The reason why they did
not believe his report was because the <i>arm of the Lord</i> was
not <i>revealed</i> to them (<scripRef id="John.vii-p110.1" osisRef="Bible:John.6.65" parsed="|John|6|65|0|0" passage="Joh 6:65"><i>v.</i>
65</scripRef>): <i>Therefore said I unto you that no man can come
to me, except it be given unto him of my Father;</i> referring to
<scripRef id="John.vii-p110.2" osisRef="Bible:John.6.44" parsed="|John|6|44|0|0" passage="Joh 6:44"><i>v.</i> 44</scripRef>. 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 <i>come to him, except
the Father draw him;</i> here he saith, <i>except it be given him
of my Father,</i> which shows that God <i>draws</i> 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
<i>cannot come.</i></p>
<p class="indent" id="John.vii-p111">3. We have here their final apostasy from
Christ hereupon: <i>From that time many of his disciples went back,
and walked no more with him,</i> <scripRef id="John.vii-p111.1" osisRef="Bible:John.6.66" parsed="|John|6|66|0|0" passage="Joh 6:66"><i>v.</i> 66</scripRef>. 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 <i>entering into temptation;</i> it is
as the letting forth of water; it is <i>looking back,</i> which, if
infinite mercy prevent not, will end in <i>drawing back;</i>
therefore <i>Obsta principiis—Take heed of the beginnings</i> of
apostasy. (1.) See here the <i>backsliding</i> of these
<i>disciples. Many of them went back</i> to their houses, and
families, and callings, which they had left for a time to follow
him; <i>went back,</i> one to his farm and another to his
merchandise; <i>went back,</i> as Orpah did, to their people, and
to their gods, <scripRef id="John.vii-p111.2" osisRef="Bible:Ruth.1.15" parsed="|Ruth|1|15|0|0" passage="Ru 1:15">Ruth i. 15</scripRef>.
They had entered themselves in Christ's school, but they <i>went
back,</i> 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 <i>many</i>
that <i>went back.</i> It is often so; when some backslide many
backslide with them; the disease is infectious. (2.) The occasion
of this backsliding: <i>From that time,</i> from the time that
Christ preached this comfortable doctrine, that he is the <i>bread
of life,</i> and that those who by faith feed <i>upon him</i> shall
live <i>by him</i> (which, one would think, should have engaged
them to cleave more closely to him)—from <i>that</i> 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: <i>They walked no more with him,</i> returned no
more to him and attended no more upon his ministry. It is hard for
those who have been <i>once enlightened,</i> and have <i>tasted the
good word of God, if they fall away, to renew them again to
repentance,</i> <scripRef id="John.vii-p111.3" osisRef="Bible:Heb.6.4-Heb.6.6" parsed="|Heb|6|4|6|6" passage="Heb 6:4-6">Heb. vi.
4-6</scripRef>.</p>
<p class="indent" id="John.vii-p112">II. This discourse was to others a
<i>savour of life unto life. Many went back,</i> but, thanks be to
God, all did not; even then the <i>twelve</i> stuck to him. Though
the <i>faith of some be overthrown,</i> yet the <i>foundation of
God stands sure.</i> Observe here,</p>
<p class="indent" id="John.vii-p113">1. The affectionate question which Christ
put to the twelve (<scripRef id="John.vii-p113.1" osisRef="Bible:John.6.67" parsed="|John|6|67|0|0" passage="Joh 6:67"><i>v.</i>
67</scripRef>): <i>Will you also go away?</i> He saith nothing to
those who went back. <i>If the unbelieving depart, let them
depart;</i> it was no great <i>loss</i> of those whom he never
<i>had;</i> 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: <i>Will you also go away?</i>
(1.) "It is <i>at your choice</i> 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 <scripRef id="John.vii-p113.2" osisRef="Bible:Josh.25.15 Bible:Ruth.1.15" parsed="|Josh|25|15|0|0;|Ruth|1|15|0|0" passage="Jos 25:15,Ru 1:15">Josh. xxiv. 15; Ruth i. 15</scripRef>.
(2.) "It is <i>at your peril</i> 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, "<i>Wilt you also go
away?</i> 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 <i>you</i> also go? Remember your
character, and say, Whatever others do, we will never go away.
<i>Should such a man as I flee?</i>" <scripRef id="John.vii-p113.3" osisRef="Bible:Neh.6.11" parsed="|Neh|6|11|0|0" passage="Ne 6:11">Neh. vi. 11</scripRef>. 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 <i>to think you will not.</i>
Will you go away? No, I have faster hold of you than so; <i>I hope
better things of you</i> (<scripRef id="John.vii-p113.4" osisRef="Bible:Heb.6.9" parsed="|Heb|6|9|0|0" passage="Heb 6:9">Heb. vi.
9</scripRef>), for <i>you are they that have continued with
me,</i>" <scripRef id="John.vii-p113.5" osisRef="Bible:Luke.22.28" parsed="|Luke|22|28|0|0" passage="Lu 22:28">Luke xxii. 28</scripRef>.
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.</p>
<p class="indent" id="John.vii-p114">2. The believing reply which Peter, in the
name of the rest, made to this question, <scripRef id="John.vii-p114.1" osisRef="Bible:John.6.68-John.6.69" parsed="|John|6|68|6|69" passage="Joh 6:68,69"><i>v.</i> 68, 69</scripRef>. 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. <i>Nay, but we will serve the
Lord,</i> Peter was upon all occasions the <i>mouth of the
rest,</i> 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 (<scripRef id="John.vii-p114.2" osisRef="Bible:Matt.16.17 Bible:Matt.16.23" parsed="|Matt|16|17|0|0;|Matt|16|23|0|0" passage="Mt 16:17,23">Matt. xvi. 17, 23</scripRef>)—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.</p>
<p class="indent" id="John.vii-p115">(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: "<i>Lord, to whom shall
we go?</i> 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 <scripRef id="John.vii-p115.1" osisRef="Bible:Ps.73.27-Ps.73.28 Bible:Hos.2.9" parsed="|Ps|73|27|73|28;|Hos|2|9|0|0" passage="Ps 73:27,28,Ho 2:9">Ps.
lxxiii. 27, 28; Hos. ii. 9</scripRef>. "<i>Whither shall we go?</i>
Shall we make our court to the world? It will certainly
<i>deceive</i> us. Shall we return to sin? It will certainly
<i>destroy</i> us. Shall we leave the <i>fountain of living
waters</i> for <i>broken cisterns?</i>" 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?</p>
<p class="indent" id="John.vii-p116">(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,</p>
<p class="indent" id="John.vii-p117">[1.] Because of the <i>advantage</i> they
promised themselves by him: <i>Thou hast the words of eternal
life.</i> 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 <i>he had the
words of eternal life,</i> that is, <i>First,</i> That the word of
his doctrine showed the way to <i>eternal life,</i> set it before
us, and directed us what to do, that we might inherit it.
<i>Secondly,</i> That the word of his <i>determination</i> must
confer eternal life. His <i>having the words of eternal life</i> is
the same with his having <i>power to give eternal life to as many
as were given him,</i> <scripRef id="John.vii-p117.1" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2"><i>ch.</i>
xvii. 2</scripRef>. He had in the foregoing discourse assured
<i>eternal life</i> 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 <i>hard sayings,</i>
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 <i>we forsake our own
mercies.</i></p>
<p class="indent" id="John.vii-p118">[2.] Because of the assurance they had
concerning him (<scripRef id="John.vii-p118.1" osisRef="Bible:John.6.69" parsed="|John|6|69|0|0" passage="Joh 6:69"><i>v.</i>
69</scripRef>): <i>We believe, and are sure, that thou art that
Christ.</i> if he be the promised Messiah, he must <i>bring in an
everlasting righteousness</i> (<scripRef id="John.vii-p118.2" osisRef="Bible:Dan.9.24" parsed="|Dan|9|24|0|0" passage="Da 9:24">Dan. ix.
24</scripRef>), and therefore has the <i>words of eternal life,</i>
for <i>righteousness reigns to eternal life,</i> <scripRef id="John.vii-p118.3" osisRef="Bible:Rom.5.21" parsed="|Rom|5|21|0|0" passage="Ro 5:21">Rom. v. 21</scripRef>. observe, <i>First,</i> The
<i>doctrine</i> 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, <i>Thou art my Son,</i> <scripRef id="John.vii-p118.4" osisRef="Bible:Ps.2.7" parsed="|Ps|2|7|0|0" passage="Ps 2:7">Ps. ii.
7</scripRef>. 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 <i>past dispute,</i> we shall be
the better able both to <i>find</i> and to <i>keep</i> the truth in
matters of doubtful disputation. <i>Secondly,</i> The <i>degree</i>
of their faith: it rose up to a full assurance: <i>We are sure.</i>
We have known it <i>by experience;</i> 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 <i>upon it,</i> knowing <i>whom we have
believed,</i> then, and not till then, we shall be willing to
venture every thing else for it.</p>
<p class="indent" id="John.vii-p119">3. The melancholy remark which our Lord
Jesus made upon this reply of Peter's (<scripRef id="John.vii-p119.1" osisRef="Bible:John.6.70-John.6.71" parsed="|John|6|70|6|71" passage="Joh 6:70,71"><i>v.</i> 70, 71</scripRef>): <i>Have not I chosen
you twelve, and one of you is a devil?</i> And the evangelist tells
us whom he meant: <i>he spoke of Judas Iscariot.</i> 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 <i>had</i> a devil, but he
<i>was</i> a devil. One of you is a <i>false accuser;</i> so
<b><i>diabolos</i></b> sometimes signifies (<scripRef id="John.vii-p119.2" osisRef="Bible:2Tim.3.3" parsed="|2Tim|3|3|0|0" passage="2Ti 3:3">2 Tim. iii. 3</scripRef>); 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: <i>He is a devil,</i> 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, <scripRef id="John.vii-p119.3" osisRef="Bible:1John.3.12" parsed="|1John|3|12|0|0" passage="1Jo 3:12">1 John iii.
12</scripRef>. Those whose bodies were possessed by the devil are
never called <i>devils</i> (<i>demoniacs,</i> but not
<i>devils</i>); but Judas, into whose <i>heart</i> Satan entered,
and filled it, is called a <i>devil.</i> (2.) Many that are
<i>seeming</i> saints are <i>real</i> 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 <i>cast out devils,</i> and
appeared an enemy to the devil's kingdom, and yet was himself a
devil all the while. Not only he <i>will be</i> one shortly, but he
<i>is one</i> now. It is <i>strange,</i> and to be wondered at;
Christ speaks of it with wonder: <i>Have not I?</i> It is
<i>sad,</i> 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 <i>devils</i> that call themselves <i>Christians,</i> like
the prophet's greeting to Jeroboam's wife, when she came to him in
masquerade (<scripRef id="John.vii-p119.4" osisRef="Bible:1Kgs.14.6" parsed="|1Kgs|14|6|0|0" passage="1Ki 14:6">1 Kings xiv.
6</scripRef>): <i>Come in, thou wife of Jeroboam.</i> Christ's
<i>divine sight,</i> far better than any <i>double sight,</i> can
see spirits. (4.) There are those who are chosen by Christ to
special services who yet prove false to him: <i>I have chosen
you</i> to the <i>apostleship,</i> for it is expressly said that
Judas was not chosen to eternal life (<scripRef id="John.vii-p119.5" osisRef="Bible:John.13.18" parsed="|John|13|18|0|0" passage="Joh 13:18"><i>ch.</i> xiii. 18</scripRef>), and yet one of
<i>you</i> is a devil. Note, Advancement to places of honour and
trust in the church is no certain evidence of saving grace. <i>We
have prophesied in thy name.</i> (5.) In the most <i>select</i>
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 <i>incarnate Deity,</i> as great an honour and
privilege as ever men were chosen to, one was an <i>incarnate
devil.</i> The historian lays an emphasis upon this, that Judas was
<i>one of the twelve</i> that were so dignified and distinguished.
Let us not reject and unchurch the twelve because <i>one of them is
a devil,</i> 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 <i>false
brethren.</i></p>
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