(CHAP. 6)
THE previous incident of the man infirm for thirty-eight years, but made every whit whole on the Sabbath day by the mere word of Jesus, is used to bring out the power of the Lord to deliver man, body and soul, by the voice of the Son of God, from the whole effect of sin, though by folly and transgression he had brought himself under the judgment of God.
Now in chapter 6, the difficulties are presented which beset man’s path and would make void God’s purpose of grace for him. The shifting sea of circumstances on the one hand, and the floods of ungodly men are in the way, as well as the more directly Satanic power of evil. On the other, if God has designed to give eternal life and peace to man in resurrection glory, how can this possibly be accomplished? In either case the intervention of power absolutely divine is needed.
The occasion of declaring the answer of grace to these momentous questions was the Passover. Jesus had remained remote from Jerusalem bond the Sea of Galilee. Thither the crowds followed Him because of the signs of healing which He wrought. Seeing the great crowd, Jesus says to Philip, Whence shall we buy loaves that these may eat? The faith of Philip had already recognized in Jesus the One of whom Moses in the law and the prophets wrote. Had he grown in grace and the knowledge of Jesus since that first confession? Had not the Psalms said something of Israel’s Saviour? and was not Philip himself a monument of that mighty grace that quickens the dead, and will hereafter raise up the body from the tomb? The Lord had put this question trying him, but Philip had been— slow to connect the lowly gracious Saviour with all that the Scriptures had revealed. Had he never read Psalms 132:1515I will abundantly bless her provision: I will satisfy her poor with bread. (Psalm 132:15) or 111:5? If so, why not say, Lord, give Thou them to eat; they are too many, and too poor to buy? But nothing hinders the perception of grace so much as legality. But even Andrew, ever of a seeking, inquiring mind, finding a little boy with five barley loaves and two small fishes, was fain to ask, But this, what is it for so many? so little able was he to utilize the resources at his hand.
At Jesus’ word an expectant, obedient crowd sit down upon the grass. How great a contrast to the feeble, wavering thoughts of the disciples! But they were hungry, and need is the great meeting-point of God and man. In bringing the ark of Jehovah’s strength into its eternal rest, it was prophesied that He should satisfy Zion’s needy ones with bread (Ps. 132:5). But how, if they were not hungry? He feeds them, the men numbering five thousand; and twelve hand baskets full of fragments are gathered up. Sufficient was there to fill the crowd that followed Him, as well as all Israel besides.
It is upon this incident that the subsequent teaching of the chapter is founded, clearly setting forth the ministry of grace by which eternal life should be divinely given and sustained in a desert world, while Jesus was on high in priestly service and pending His return in kingly power. The multitude took Him for the prophet of whom Moses wrote, and would have made Him King at once; but His time had not yet come. Heavenly service and heavenly things must come in first, together with eternal life and a Christ on high.
The other question now arises — how to overcome the power of evil which pervades the scene, and seeks to overwhelm Christ’s witnesses, the saints of God. Spiritual need is not here the special point, but direct antagonistic energy. Darkness and terror envelop the disciples. They are on the sea alone at night, and Jesus was not there. A strong wind blows against them, and the sea runs high. All night long they toil in rowing, and make no headway; at length, strength spent, wearied with watching, when night is darkest and coldest, just before dawn, they see Him walking on the sea and coming near the ship. Occupied with their own thoughts and the power against them, feeling instinctively the antagonism of spiritual evil, they fear. But He says, It is I; be not afraid. Willingly then they receive Him into the ship, and it is immediately at the land to which they went. “He maketh the storm a calm, so that the waves thereof are still. Then are they glad because they be quiet; so He bringeth them unto their desired haven” (Ps. 107:29, 30).
The miracle of the loaves tells of divine grace displaying itself where weakness and need were. The bringing of the ship to port shows the divine presence superior to every opposing power. Both these thoughts are intertwined in the teaching which follows.
Pursued for the material food which they had received, He warns the people that true wisdom would work for the food which abides unto life eternal. This food, moreover, He, the Son of man, would give to them, as appointed and empowered by the Father to do so. Himself the Bread of God, the Bread of life, He had come down out of heaven to give life to the world, to give eternal life, not to sustain a natural and perishable life as the manna; and even this was not given them by Moses, nor received as if they were entitled to it under law. He that came to Him should never hunger, and he that believed on Him should never thirst at any time — the spiritual need of such was met and satisfied forever.
None left to themselves, or as Jews under legal responsibilities, would thus believe and receive the blessing. The Father had acted sovereignly in grace apart from earthly promises and outside of all dispensations; and those whom He gave, according to His own will, came as the fruit of it to Jesus, and were received. Jesus on His part would lose nothing the Father had given Him, and those who believed on the Son should on their part have eternal life. Jesus would raise them up at the last day, so that nothing should be lost.
The discourse up to this point had been addressed to the multitude by the lake of Galilee, and the doctrine had hinged upon His coming down out of heaven to give eternal life. It implied and was intended to teach the incarnation of the Son. But man was intent only upon the food which perishes, and had no faith in, or relish for the Bread of life. These were the obstacles to blessing which nothing could overcome save the will of the Father, and the power and grace of the Son who was the Son of man.
From verse 41 to verse 59, the scene changes to the synagogue in Capernaum, where a controversy arises with the Jews as to the Saviour’s declaration that He was the Bread which had come down out of heaven. He still insists that it is vain for man to urge his fleshly objections: he cannot appreciate, so as to come to, the heavenly One sent from the Father, except as drawn by the Father. Those who do come shall be raised up in the last day, for they have come to Him as by the instruction of the Father Himself. Nor was this by direct vision of the Father, which the Son alone has, but that of faith only.
But there is more. The believer has eternal life: it is not merely a future blessing. He that eats the living Bread come down out of heaven shall not die, but shall live forever, in the joy of unceasing, uninterrupted relationship with Jesus. The living Bread was indeed Christ on earth; but if it was to be for the life of the world He must die. This goes beyond incarnation, even to death itself — a still greater difficulty and stumbling-block to the carnal Jews. But without His death, and faith’s appropriation of it, there would be no spiritual life in the soul at all.
Hitherto (ver. 53) the Lord had declared the divine result of sovereign grace and power intervening on man’s behalf for blessing, according to the Father’s will, in spite of his spiritual and moral incapacity to receive it. He now proceeds to explain the change produced in the soul. The person to whom Christ’s death in grace is spiritual food has eternal life, and his body shall be raised up at the last day. Meanwhile, he enjoys communion with Jesus of life and nature derivatively and in dependence on Him, as He on the Father, and shall thus live forever.
In this portion of His discourse the Lord brings out prominently the cardinal fact and necessity of His death, if the eternal life and blessing is to be enjoyed. But now a different scene and congregation are introduced. He addresses Himself to the narrow circle of His own immediate following, many of whom murmured and were offended at the truth. It was an earthly Christ they expected and desired. To them He says, “If then ye see the Son of man ascending up where He was before?” His words were spirit and life, communicating to the soul what they presented to faith; not, like human teachings, to form the understanding so that man might grasp it. The Spirit Himself used them in living power.
Some of them did not believe, and Jesus knew them, and who the betrayer was; He therefore repeats what He had already said to the Galilean crowd, and also to the Jews in the synagogue, that no one can come to Him unless it be given to him from the Father. Hearing this, many leave Him altogether. Such is the effect of presenting a Christ in heaven, as the sum and substance of the soul’s desire and hope. For it is not enough to have a Christ in incarnation merely, or even in death; for us it must be an ascended Christ, or none at all.
But this narrows the circle to the twelve; and Jesus says to them, “Will ye also go away?” Peter, impetuous, independent, and perhaps self-willed, was at least sincere and devoted, and he answers, “Lord, to whom shall we go?” Jesus alone was the “Holy One of God,” and He alone had the words of life eternal — that which revealed it, and lovingly communicated it to the soul.
It will be seen from what has been said that man’s utter incapacity, both moral and spiritual, as well as death itself; is the great obstacle to blessing. But Jesus, the One sent of the Father to accomplish His will, gives eternal life and dies that all who believe in Him may have it. And not merely as life in their souls, but in the communion with Him of life and nature derived from Himself, and in dependence on Him. But for this He ascends on high. As regards the body He will raise it up at the last day. The One who loses nothing given to Him by the Father is the new especial character in which Jesus is revealed to us in this chapter.
In chapter 3, He is the divine instructor and the object of faith as Son of man lifted up; in chapter 4, the giver of life and liberty in the Spirit; in chapter 5, He who speaks the word that quickens the soul and raises up the body. In chapter 6, He loses nothing, but brings perfectly to pass the will of the Father.
There are here two great dangers which beset the soul and oppose its blessing — on the one hand spiritual famine, since nothing in nature can give spiritual food; and on the other, everything in nature can be used by the power of evil to wreck the soul and hinder the fulfillment of the Father’s will. To meet these the Lord Jesus, the Son sent by the Father, ministers the living bread in grace and overcomes every opposing power. He gives eternal life and raises up at the last day. Thus He loses nothing given Him by the Father, but in grace accomplishes His will.