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 Labor 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. 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 cause ye saw the miracles. It was not because the miracles of Jesus were a order to explain how the multitude had it in their power to cross the sea in boats, when they went to the west-proof that his instructions ought to ern side, seeking for Jesus. For, pre- be received, but it was for inferior viously to this company's arriving, purposes, that they had sought him. there had been only one boat, and in 27. Meat which perisheth; food that the disciples had gone. The which sustains merely the body, and boats now spoken of had brought is, therefore, of short duration. Meat over to the eastern side a new com- which endureth, &c.; food for the pany, after the miracle had been soul, nourishing it for eternal bliss. wrought. Tiberias; a town, so Our Lord's direction was, Seek not called, in honor of Tiberius Cesar, earthly good, but spiritual and eternal on the south-west part of the sea of good. || Shall give; can give. || Him Galilee. hath God the Father sealed; him has God clearly approved, as being the Messiah, sent to bestow on men blessings of everlasting duration. What the evidences furnished by the Father were, see 5: 36-39. 24. Came to Capernaum. This they knew to be the place of our Lord's usual residence; and towards this place the disciples had sailed. See v. 17. 26. Jesus answered them, &c. 28. What shall we do? Perceiving Whether he returned a direct reply that Jesus referred to their eternal to the question which they had pro- welfare, and regarding this as conposed, does not appear. Jesus wished nected with their living in a manner to employ the occasion in a profitable pleasing to God, the people inquired manner, and he at once directed their what particular deeds would be most thoughts to their spiritual interests. acceptable to him. Works of God; As, in the case of the Samaritan wo-works pleasing to God, such as he man from whom he had asked water, requires. he gave instruction respecting the water of life (4th chapter), so, in the present instance, having recently furnished a supply of food for the body, he drew from that circum- 30. As Jesus now claimed their stance instruction respecting spiritual belief in him, and their submission to food, or blessings pertaining to the his guidance, they demanded new evsoul and to eternal life. Not be-idence of his right thus to claim their 29. The work of God; that which he particularly requires. || That ye believe on him, &c.; that ye confide in me, and become my disciples. then, that we may see, and be-ther giveth you the true bread lieve thee? what dost thou from heaven. work? 33 For the bread of God is 31 Our fathers did eat manna he which cometh down from in the desert; as it is written, heaven, and giveth life unto the He gave them bread from heav-world. en to eat. bread. 34 Then said they unto him, 32 Then Jesus said unto Lord, evermore give us this them, Verily, verily, I say unto you, Moses gave you not that 35 And Jesus said unto them, bread from heaven; but my Fa- I am the bread of life: he that belief and obedience. What sign? ment for the soul. || Is he, &c.; what dost thou work? They had on more properly, is that which cometh, the preceding day witnessed a mira- &c. Though the Saviour meant himcle that had drawn forth expressions self, yet he was still using figurative of admiration. It is possible, how-language, which he explained in v. ever, that this question arose from 35. Here he is describing the bread some who had not witnessed that which God had given for the soul. miracle; or this demand for a sign It really had come down from God, might have had reference to a partic- and was intended for the happiness, ular kind of miracle -a sign from not of one particular nation, but of heaven. Their ancestors had acknowl- the human race. || Giveth life. As edged the divine authority of Moses, ordinary bread nourishes life, and imand had submitted to his guidance, parts vigor to the body, so does the because, among other reasons, they bread from heaven nourish the life were miraculously fed with manna, of the soul. food descending from the air, or from heaven. 31. Bread from heaven. See Ps. 78: 24. Allusion was made to the fact, that the Israelites, during their journey through the Arabian wilderness, were not sustained by ordinary bread, but by manna which descended, as dew, from heaven, from the upper region of the air. Their food came from above, and was manifestly provided in a manner which showed the special providence of God over them while under the care of Moses. Ex. 16: 14-35. See 32. That bread from heaven. The word that is, here, equivalent to the word the; and the idea is, Moses did not give you the true heavenly food. The food which was given in the wilderness, though furnished by the special providence of God, was only earthly food, sustaining the body. 33, The bread of God; the food which well deserves to be called food prepared and given by him, nourish 34. Evermore give us, &c. Whether the people fully apprehended our Lord's meaning, and desired spiritual blessings, appears doubtful by the manner in which he replied to them. They needed further instruction in regard to the spiritual necessities of men. Like the Samaritan woman (4: 15), some of them at least might have been still cherishing the thought that earthly good was promised by Jesus. 35. I am the bread of life; I am the giver of spiritual and everlasting blessings. As from earthly food the body derives nourishment, so from me proceeds spiritual and immortal bliss. He that cometh to me — - he that believeth on me. These expressions have both the same meaning; namely, he that relies on me for spiritual blessings and becomes my disciple; he that submits to my guidance and obeys my instructions. || Shall never hunger. -never thirst. The words hunger and thirst, used figura cometh to me, shall never hun- | heaven, not to do mine own will, ger; 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 tively, express the feeling of ungratified desire, the longing for blessings; in one word, misery. The idea, then, of the Saviour was this: He who becomes my disciple shall have all his wants supplied, shall not be miserable, but shall possess true and permanent bliss. 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: intended merely to declare the certainty that he would have a company of sincere followers. Him that cometh to me; him that applies to me for spiritual blessings. The expression signifies such an applying to Christ as results from a deep feeling of need, and from a conviction that Christ, and Christ only, can bestow the needed blessings; it also implies a cheerful submission to him. Coming to Christ, then, means true faith in 36. Ye believe not. In order to derive from the Saviour this spiritual and abiding good, a person must trust in him and be his disciple. But those whom he was addressing had not sub-him, and obedience to him as our Samitted themselves to him; and hence it was that they were still unhappy, and still needed so much to ask for blessings. 37. All that the Father giveth me shall come to me. By this remark the Saviour conveyed to the Jews the idea, that though they might reject him, and fail to gain the blessings which he came to bestow, yet the great object of his coming would not be lost. For the Father had determined that success should attend his cause. However unwilling to believe on him those might be to whom the Saviour was speaking, yet he would not lack followers; for the Father had given to him multitudes of the human race. Thus the Son was assured, that his coming into this world as the Saviour, would not be in vain; he should have followers to whom would be given spiritual and eternal life. Compare Is. 53: 10 -12. John 17: 2. Eph. 1: 3-12. Shall come. The word will would be more suitable here, as the Saviour viour and Lord. || In no wise; by no means. The word wise was formerly used somewhat like our word way. See on Matt. 1: 18. || Cast out; reject from the glory and bliss of my kingdom. He shall be admitted. Compare Matt. 8: 12. 38, 39. For I came, &c. Between the Father and the Son there is no disagreement; the Son acts in perfect accordance with the Father's purposes, and therefore will welcome every one that comes to him. || I should lose nothing; should permit to perish, and should myself be deprived of, no one belonging to the company given to me. Raise it up again; to a happy state, this being the contrast of losing any one. The disciple of Christ must indeed die in this world; but the Saviour will raise him up to an immortal life. Thus neither natural nor spiritual death shall have permanent dominion over the believer. 40. Seeth the Son; receives knowledge concerning him. and I will raise him up at the and said unto them, Murmur 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 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 44. No man can come to me. The scious of no interruption of his own expression come to me means become free choice and action. While, howmy disciple. The word can here re-ever, the person may not be able to lates to the moral disposition of men. distinguish between the operation of Their disposition not being in ac- God on his soul and other favorable cordance with the demand which influences, yet the Scripture leads us Christ makes, they cannot, while they to ascribe this spiritual change continue thus averse to him, become effectual teaching and influe the God. Compare 2 Cor. 4: 6. Since, now, such an influence from God is necessary in order to induce men to become followers of Christ, the Saviour sought to check the murmuring of the Jews by intimating to them, that they were too earthly-minded rightly to apprehend and to receive his instructions; that they did not properly receive his instructions, because they had not a pious state of mind, such as God's influence produces. Had they possessed such a state of mind, they would have received him. his disciples. True obedience to Christ proceeds from love to him; a mere external obedience he does not seek. Draw him; lead him; so influence his disposition that he will have new feelings in respect to Christ, and will submit to him. This drawing, as it is explained in the next verse, is a divine influence on a person's soul, connected with his being taught the truths of God. It is God's teaching; it is his presenting to a person divine truth, and making the teaching effectual. This influence of God on the soul of man is neces- 45. Jesus sustained his remark by sary in consequence both of men's a reference to their own Scriptures, ignorance and of their perversity and thus showed that a divine influtowards God; and it consists in re-ence was needed by his hearers. moving both. A person who has been drawn to Christ by the Father is one who has been taught divine truth, and whose feelings and purposes in respect to Christ have been changed; so that he regards the Saviour with love, with reliance and obedience. He has been renewed in the spirit of his mind. In this drawing, no violence is done to the mental 46. Not that any man hath seen the or the moral powers of a man; but Father, &c. The Saviour carefully the influence of God is harmonious guarded his language against abuse with both, and renews the heart in He did not mean to intimate that any such a manner that the person is con-man has ever seen God, and had a In the prophets. The word prophets is here equivalent to prophetical writings. The particular passage alluded to by our Saviour, is Is. 54: 13. || Every man that hath heard, &c. The teaching of the Father is effectual. He convinces and gently sways the soul, so that the person becomes with all his heart a disciple of Christ. VOL. II. 16 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. personal acquaintance with him, as a pupil sees his human teacher. A personal knowledge of the Father, and such a perfect acquaintance with his will as would result from personal knowledge, belonged to no one except the Messiah, who proceeded from God, and "was with God," and who therefore could communicate to men all necessary information respecting the divine will. Compare 1: 18, 2. 47. Verily, verily, I say unto you, &c. At v. 36, Jesus commenced a digression from the main topic of discourse, in order distinctly to show the Jews wherein consisted the difficulty which hindered them from acceding to his claims. He now resumes the original topic, and asserts, as he had at v. 35, that he was eminently the author of spiritual and eternal blessings. 48. That bread; more properly, the bread. See v. 35. 50. And not die; and have eternal life. The blessings which Jesus could bestow would endure forever. 51. I am the living bread; the bread which sustains life-not the mortal life, but the immortal. That is, I bestow immortal bliss. If any man eat of this bread; if a man rely on me for bliss. My flesh; my own person, I myself. || I will give; that is, give up, surrender. The life of the world; the salvation, the eternal life of men. 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53 Then Jesus said unto ings, and not merely as a teacher. He spoke of himself as one wholly distinguished from all others, both as possessing, and doing, that which would most signally benefit the world in regard to spiritual good. To what precisely the Saviour referred, we know by the events that have since occurred; namely, to his death on the cross, which procured life, pardon, and eternal bliss for believers of every nation and through all time. His immediate hearers, however, did not fully understand what he meant. Nor did he suppose they would; but his object would be gained, if he should arouse them to reflection, and lodge such thoughts in their minds as would prepare them, after he should have suffered death, for a more full exhibition of his great doctrines. 52. How can this man give us his flesh to eat? The Saviour had used the words bread and eat in a figurative sense; meaning to convey the idea, that as bread nourishes the body, so he could impart spiritual nourishment to the soul; and that as the sensation of hunger leads a person to eat food in order to be satisfied, so a longing for true, spiritual bliss could be satisfied only by confiding in him, and receiving his blessings. But the Jews overlooked the figurative nature of the language, when he spoke of his flesh as imparting life. Hence arose their inquiry. The Saviour thus endeavored to 53. Then Jesus said. The Saviour draw the attention of his hearers to did not reply to their inquiry. He himself as the source of spiritual bless-repeated in similar, though stronger |