Notes of an Address on John 6:47-6347Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48I am that bread of life. 49Your fathers did eat manna in the wilderness, and are dead. 50This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51I 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. 52The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53Then 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. 54Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55For my flesh is meat indeed, and my blood is drink indeed. 56He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58This 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. 59These things said he in the synagogue, as he taught in Capernaum. 60Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62What and if ye shall see the Son of man ascend up where he was before? 63It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (John 6:47‑63)
In the previous chapter of John's Gospel we have the subject of the source of life; in the one before us the subject is the sustenance of that life. In point of its origin eternal life is the gift of God through our Lord Jesus Christ; but after its reception by the believer, comes the question of its maintenance and development. Life eternal in its heavenly range is in contrast with our first life which has its sphere here, its purposes and functions being earthly.
Now we learn in this portion of Scripture that the Son who gives eternal life is also its preserver. There is, therefore, in this fact a strong contrast with the conditions of Eden. Adam was distinct in his life and image from the animals around him, having received his life by the direct inspiration of the Almighty. He was constituted the supreme ruler of terrestrial things, and had free access to the tree of life. The means of preserving his life was, so to speak, in his own hands. But by disobedience he forfeited that life for himself and for his posterity. In contrast with this precarious tenure of life at the beginning the Giver of eternal life is also its Preserver. He bestows eternal life upon His sheep, and He guarantees they shall never perish nor be plucked from His hands.
The believer receives a spark of heavenly life. By the operation of the Spirit of God through the word a new nature is begotten in him—a life not previously possessed. Through this life a link is forged between the man here and the Father in heaven. By its means he is enabled in the power of the Holy Spirit to have conscious dealings with the Father and the Son. The Father's love and interest and guidance and help become to him perpetual realities. These things are known in spite of the weary days, keen sorrows, stern difficulties, searching temptations which oppose the new life and tend to overwhelm it, “things present” threatening to swamp things spiritual.
POWER NEEDED TO SUSTAIN LIFE
How then are we to make progress when we are in possession of eternal life? How is it to be kept secure and active? A great enemy presents counter-attractions and influences from without. There are evil passions smoldering within. There is opposition from every quarter. But we are instructed in this connection that divine love has provided efficient means for the maintenance of this life.
Indeed the same gracious loving Person who imparts eternal life supports and sustains it. It is by Him that the new life grows and develops. By Him it becomes vigorous and displays new traits of a heavenly character. Through energy supplied by Him the believer rises triumphant over his old self. Like Paul he can say, “Nevertheless I live, yet not I, but Christ liveth in me.” For the believer is placed in possession of this divine life that it may manifest itself in thoughts, motives, words and deed, which resemble Christ's.
A person having life eternal walks through this world reflecting the life of Christ. How is this effected? Some say by a course of rigid self-discipline whereby a man may rid himself of his evil dispositions; having ground down the old nature, the new shines out. But it is not so stated here. It is by feeding upon Christ that the eternal life is developed into strength and activity.
THE PASCHAL LAMB ROAST WITH FIRE
In connection with the subject of the appropriation of the Person of Christ as a means of sustenance for the spiritual life of the believer, the Lord refers to the miraculous manner in which the children of Israel were fed in the wilderness by the manna which came down from heaven. But food was provided for them at the commencement of their journey as well as during its progress. There was the paschal lamb for the chosen people before the manna came down from heaven.
The ceremony at the Passover included more than the blood on the door-posts. This was essential for the security of the people, since “without the shedding of blood there is no remission of sins.” By the blood, therefore, Israel was protected from the judgment which fell upon Egypt. Though in the vicinity death was ravaging every household the blood of the lamb secured divine preservation wherever it was sprinkled. And during the night watches the saved people were invited to make a meal upon the carcass of the lamb roast with fire. By this means they were to acquire strength for setting out upon their new journey to the promised land. When they subsequently reached the desert and still required food God gave them manna. And both the lamb and the manna are types of Christ.
The lamb roast with fire typifies our Lord in His atoning death. Fire is a frequent emblem of judgment. And the Israelite was thereby reminded that the judgment of Jehovah which brought death to the Egyptians fell upon the sacrifice of which they were invited to partake. It was particularly specified that the paschal lamb was not to be eaten raw nor boiled; it was to be roasted. The reason for this stipulation is clearly because in this manner only could it set forth the sacrifice of the Lord Jesus Christ as the Victim who endured God's avenging judgment against sin.
The initial food prescribed for the Israelites as pilgrims was, therefore, the roast paschal lamb. The Christian should begin there also. Many persons affect a regard for the Lord Jesus Christ altogether apart from His atoning death. He is to them a great teacher, a martyr, a political sufferer, but not a Vicarious Victim. And those who degrade the Lord's death in this manner can never derive any soul-strength from it. They lack the faith which appropriates the lamb roast with fire.
Hence the only accession of strength for the new life is gained by first feeding upon the slain lamb. In Him sin as an evil principle was judged by the fire of God: “He who knew no sin was made sin for us” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)). And sin is the cause of the believer's weakness, so far as experience goes. From indwelling sin spring evil desires. But the Holy One was “made sin.” And in His death all that a believer was as a descendant of Adam was atoned for and judged. This is the secret of deliverance from its power.
We are not commanded to eradicate the inward sinful will. It has received its utter condemnation. This truth is foreshadowed in the type of the paschal lamb, and the apprehension of this aspect of the death of Christ is a source of spiritual strength.
THE MANNA
We may speak of the paschal lamb as the believer's food in a negative sense, since it shows us that the old nature is not a source of power for Christian walk, it being judged and set aside as irreparably evil. In a similar way, it may be said in typical language that the manna is a source of strength in a positive sense. For from the living Christ Himself we obtain direct supplies of energy for the pilgrim journey.
The manna represents the Lord who came into this world from above. He is the bread of God which came down from heaven. And while here He spoke of Himself as the “Son of man who is in heaven.” It is important to remember that in the life of the Lord we have what is different from the lives of all mankind besides. He only of all men came down from heaven. This fact gave a character to His humble and dependent conduct such as was never seen before. The governing principle of the most elevated human conduct is an aim to do what is becoming to man. The familiar expression, “Be a man,” embodies this idea. To be noble and dignified and truthful, to copy the salient characteristics of the world's successful men is the general ambition of the more thoughtful and earnest of mankind. But such aims, however laudable and proper they may be in themselves, are not essentially Christian conduct. Living the eternal life is the consequence of feeding upon the humbled Man in whom the life of heaven was displayed below.
The contemplation of Christ is the true inspiration for the walk of the faithful believer. In Him we have the Son of God incarnate in an evil world. Once and again the glory of the Godhead emerged momentarily through the veil of flesh. Upon the mount His countenance was transfigured before His disciples, and a Voice from the overshadowing cloud proclaimed, “This is my beloved Son in Whom I am well pleased; hear him.”
We see that glory exhibited again in the sudden stilling of the tempest with a word. Further, there was a display of His essential glory at the grave of Lazarus, according to His own word to Martha, “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” (John 11:4040Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? (John 11:40)).
From these incidents we learn that a divine Person was present, capable of exerting infinite power in His own right, yet withal meek, lowly, humble, gentle, to an incomparable degree. The voice that silenced the howling storm checked the widow's tears and blessed the helpless babe. This is the Christ upon whom we are to feed as the origin and the renewal of our spiritual strength. There is no need to seek the ideals of poetry and philosophy. We have the noblest of examples, a divine Exemplar. God Himself as Man shows us the ideal life. With Him before us our emulation will be rightly directed.
(To be continued)