Exegetical and Hermeneutical Commentary of John 6:26

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.

26 34. Distinction between the material bread and the Spiritual Bread

26. not because ye saw the miracles ] Better, not because ye saw signs. There is no article in the Greek; and the strict meaning of ‘signs’ should be retained. They had seen the miracle, but it had not been a sign to them; it had excited in them nothing better than wonder and greediness. The plural does not necessarily refer to more than the one sign of the Feeding; the generic plural.

Fuente: The Cambridge Bible for Schools and Colleges

26 59. The Discourse on the Son as the Support of Life

God’s revealed word and created world are unhappily alike in this; that the most beautiful places in each are often the scene and subject of strife. This marvellous discourse is a well-known field of controversy, as to whether it does or does not refer to the Eucharist. That it has no reference whatever to the Eucharist seems incredible, when we remember (1) the startling words here used about eating the Flesh of the Son of Man and drinking His Blood; (2) that just a year from this time Christ instituted the Eucharist; (3) that the primitive Church is something like unanimous in interpreting this discourse as referring to the Eucharist. A few words are necessary on each of these points. (1) Probably nowhere in any literature, not even among the luxuriant imagery of the East, can we find an instance of a teacher speaking of the reception of his doctrine under so astounding a metaphor as eating his flesh and drinking his blood. Something more than this must at any rate be meant here. The metaphor ‘eating a man’s flesh’ elsewhere means to injure or destroy him. Psa 27:2 (Joh 14:4); Jas 5:3. (2) The founding of new religions, especially of those which have had any great hold on the minds of men, has ever been the result of much thought and deliberation. Let us leave out of the account the Divinity of Jesus Christ, and place Him for the moment on a level with other great teachers. Are we to suppose that just a year before the Eucharist was instituted, the Founder of this, the most distinctive element of Christian worship, had no thought of it in His mind? Surely for long beforehand that institution was in His thoughts; and if so, ‘Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you’ cannot but have some reference to ‘Take eat, this is My Body,’ ‘Drink ye all of it, for this is My Blood.’ The coincidence is too exact to be fortuitous, even if it were probable that a year before it was instituted the Eucharist was still unknown to the Founder of it. That the audience at Capernaum could not thus understand Christ’s words is nothing to the point: He was speaking less to them than to Christians throughout all ages. How often did He utter words which even Apostles could not understand at the time. (3) The interpretations of the primitive Church are not infallible, even when they are almost unanimous: but they carry great weight. And in a case of this kind, where spiritual insight and Apostolic tradition are needed, rather than scholarship and critical power, patristic authority may be allowed the very greatest weight.

But while it is incredible that there is no reference to the Eucharist in this discourse, it is equally incredible that the reference is solely or primarily to the Eucharist. The wording of the larger portion of the discourse is against any such exclusive interpretation; not until Joh 6:51 does the reference to the Eucharist become clear and direct. Rather the discourse refers to all the various channels of grace by means of which Christ imparts Himself to the believing soul: and who will dare to limit these in number or efficacy?

To quote the words of Dr Westcott, the discourse “cannot refer primarily to the Holy Communion; nor again can it be simply prophetic of that Sacrament. The teaching has a full and consistent meaning in connexion with the actual circumstances, and it treats essentially of spiritual realities with which no external act, as such, can be extensive. The well-known words of Augustine, crede et manducasti, ‘believe and thou hast eaten,’ give the sum of the thoughts in a luminous and pregnant sentence.

“But, on the other hand, there can be no doubt that the truth which is presented in its absolute form in these discourses is presented in a specific act and in a concrete form in the Holy Communion; and yet further that the Holy Communion is the divinely appointed means whereby men may realise the truth. Nor can there be any difficulty to any one who acknowledges a divine fitness in the ordinances of the Church, an eternal correspondence in the parts of the one counsel of God, in believing that the Lord, while speaking intelligibly to those who heard Him at the time, gave by anticipation a commentary, so to speak, on the Sacrament which He afterwards instituted.” Speaker’s Commentary, ii. p. 113.

The discourse may be thus divided; i. 26 34, Distinction between the material bread and the Spiritual Bread; ii. 35 50 (with two digressions, 37 40; 43 46), Identification of the Spiritual Bread with Christ; iii. 51 58, Further definition of the identification as consisting in the giving of His Body and outpouring of His Blood. S. p. 128. On the language and style see introductory note to chap. 3.

Fuente: The Cambridge Bible for Schools and Colleges

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

Fuente: Albert Barnes’ Notes on the Bible

Joh 6:26-27

Ye seek Me not because ye saw the miracles, but because ye did eat of the loaves.

Labour not for the meat which perisheth.

The carnal eye on the work of God

How different are things sometimes from what they seem! How pleasant to see a multitude in quest of the Son of God; but Our pleasure disappears when we know that their wondering worship was a beggarly pursuit of material food. It was not wrong for the Jews to feel the cravings of nature, or to rejoice in the miraculous supply, if along with that went spiritual desire and gratitude. The conduct of the Jews represents the manner in which men regard the work of God in

I. Material nature. If there is not a perpetual miracle there is a perpetual display of that by and for which miracles have been wrought. The natural is as full of God as the supernatural; and it is an ignorant piety which cannot see God in the ordinary and regular. Natures greatness is a display of His greatness, and its beauty of Ills, etc. But men estimate nature as a material machine, just the place for man, fitted to be his home, workshop, recreation ground. They do not value the work for the sake of the worker.

II. THE EVENTS OF PROVIDENCE. The Scripture doctrine is that all things are of God and have a probationary character. Job saw God in the loss as well as the gift of His children and property, and in the calamities which proceeded from the elements as well as in those which proceeded from the wickedness of men. And Gods end is not merely to enable us to eat and sleep well, but to exercise us unto Godliness; to make us soft by sorrow for impression, or glad by prosperity for gratitude. But the earthly sense cleaves to us. We call things providential when they conduce to prosperity; but who ever does so when he loses an estate or breaks a limb? Yet the evil thing may be better than the good.

III. SOCIAL GOOD. There are those who value man only in his lowest capacities and relations, never in his soul. Education is estimated for its influence on labour; morality because it would lighten the rates and give security to life and property; religion because of its relation to economy.

They have no sense of the dignity and destiny of our nature; and no appreciation of mental culture and spiritual faith for their own sakes.

IV. PERSONAL GODLINESS. Godliness is profitable; but the final end of God is not our good but His glory. That man has much to learn whose supreme solicitude is how he may be enriched by the love of God, and not how he may receive its holy impression and fulfil its holy ends. He who is saved must think more of God than of self. But when many receive the truth it is only because unbelief would be ruinous; they obey the law because obedience has its recompenses. The gospel is good news, not only because it blesses us, but because it reveals our Father. (A. J. Morris.)

Christ sought from sinister motives

Lapidaries tell us of the Chelydonian stone, that it will retain its virtue and lustre no longer than it is enclosed in gold. A fit emblem of the hypocrite, who is only good while he is enclosed in golden prosperity, safety, and felicity. (T. Brooks.)

The great want of mankind

Here are two objects set before us–the bread that perisheth and the bread that endureth unto everlasting life–material things and spiritual things–things temporal and things eternal. It is characteristic of material things that they perish, or, what is much the same thing, that our connection with them shall very soon cease. To me there is something sad in this. When I stood the other morning on Primrose Hill before breakfast, looking at the great sun, young as ever, looking down with a smile of unutterable kindness–when I looked at the green fields beyond–when I cast a look, a most affectionate look, upon the whole scene, my bosom heaved with a sigh. Well, I shall not see many more springs. I must look on this for the last time. It must perish from my sight. You say that was weakness. Well, I cannot help it. This is a beautiful world–a world of life and joy and affection, and there is something sad in the thought that one must leave it. And we have not only the certain knowledge of it, but we have the feeling that it will be so. That at once suggests to me a contrast between myself and nature. Nature is young and old at the same time. She appears wrinkled with age every autumn, but blooming with youth every spring. She is dead every winter–alive every summer. But man becomes old, and not young again. Man dies indeed, and the gloomy winter passes over him, and there is no reviving him again in this state. The things that perish! Dont labour too much for this world. Why, it will make no difference to you forty years to-day what amount of this world you have. But spiritual things endure for ever. The human spirit is immortal–the blessings of religion are eternal. In the New Testament you will find that the word eternal, or something equal to it, is connected with the blessings of religion. I think, then, that the lesson taught by the text is THE SUPREME IMPORTANCE OF RELIGION. Now, where shall I go for my illustration? What shall I bring in proof of this? In the first place, I could prove and illustrate this subject from a mans own nature. Secondly, I could do so from the design of Gods providence. Thirdly, I could prove it from Gods Holy Word. Fourthly, from the testimony of the best and wisest and holiest men that ever lived; and in the last place, and above all, I could prove the unutterable importance of your becoming holy and good–or, in other words, the supreme importance of religion–from yonder cross–the life and death of the Son of God. Religion, goodness, purity, holiness, is the great want of man. Every echoing rock sends back the sound–the great want is religion.

1. Let us begin then with man as an individual. Stand in the right place to look at man. Dont look at him from the exchange, or market, but place man in the right light. Let the light of eternity fall upon him. Place the picture in the right light. What is man? A moral responsible being, all whose movements are watched. This is man, in himself, a sinful, fallen being, as he knows and feels. Then there is another feature in the picture. An immortal being is man, a person bound for an endless voyage, a pilgrim on an endless journey. Well, now, I ask you what is the great want of such a being? Riches? No. Earthly enjoyments? No. Human fame and greatness and glory? No. What is his great want? Goodness, religion. What ought he to care for fame? What ought he to care for the glory and grandeur of the world? What ought he to care for the enjoyments of sense–for the heaping up of gold, so much thought of? It is religion he wants. As an intelligent, a moral, a sinful and an immortal being, it is religion he wants, and it is religion he must have, or he will be wretched in the most splendid palace, and have an aching head on the easiest pillow. But has he religion–real religion? he shall be content in the midst of poverty–he shall havepeace in the midst of the storm. Gas-light is very useful in its way, but it is a poor apology for the sun. It gives light in the midst of the street, but turn the corner and you are in deep shadows directly. It goeth not down to the deep cellar. But let the sun be up and you will find light in your house. It passes through the windows, and by its rays fills the whole house with light and cheerfulness. The things that perish we are thankful for. We bless God for our health and the comforts we possess, and we use them, I hope, thankfully and prayerfully, but they are only as the star-light. Religion is to our spirits what the sun is in a temporal sense. It filleth the whole nature of man. It brings the highest subjects for the contemplation of his intellect. It opens the sublimest regions for his imagination. It meets the son of sin with a free pardon in its right hand, and as the sense of death which I have described comes over him, it points him to an eternal home and says, My child, labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. Religion alone can meet the wants of his nature.

2. And now to pass from the individual to the family, what is the great want there? What will make a family happy? A large estate? No, no. Fine apparel? Not exactly. Splendid paintings? Not altogether. Musical instruments? These things have an elevating influence, and I would not despise them. I remember what an artist friend told me some time ago. I was looking at his engravings–taken from some of the masterpieces of Italy–and I said, Well, these are very good; for though I was not examining them with an artists eye, I liked them, and I knew what had influence over me. Ah, he said, they are companions. And so they are–refining, elevating companions; but do you know there is somethingmore important than them–more important to a family than the fine arts, than music, paintings, costly furniture, vast estates, noble mansions? What is it? It is that the hearts of the family be good; that religion be enthroned there: Why, let religion be in your family, and you have a fountain of happiness. This would unite us all. This would create a paradise in families where there is now discord. Oh, fathers–oh, mothers–oh, children–possess religion, that you may meet again in the land of life and light, to be eternally with the Lord and with each other.

3. We have passed from the individual to the family, and now let us enter the Church. I would say, then, to you as a Church and congregation, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. Labour for those mental states, those spiritual emotions, those principles of eternal life which will make the worship of God interesting and delightful to you. Let me add another thought, ere I pass on. Grant that the preacher is uninteresting–that he is cold or dull; grant that his emotions are less earnest than your own; but allow me to ask you what business have you to come to a chapel or a church to be merely passive at the hands of the preacher? Why, you are not mere harps to be played upon by the fingers of the preacher–not mere dead bodies to be galvanized into artificial life–not machines to be set in motion by the word of a man. You are thinking, living, immortal spirits. You must awaken cheerfulness within you by having religion, and then you will have no more dulness in your religious services. You have observed, perhaps, that when there has been long dry weather, clouds may float about in the sky, but will not send down a drop of water upon the parched earth. What is the reason? There is no attractive power in the earth to draw down the clouds towards it. Like draws to like. A wet earth would draw down wet clouds. A true illustration this of power in the pulpit. A congregation spiritually lifeless derives no benefit from the sermon. The feelings of the preacher are sent back to him. The cloud pours forth no rain. But let the earth be moist–let the church be in a healthy spiritual state–and the cloud will burst over it, and the Church mill be baptized with the unction of the Holy One. Therefore do I say, as well to the Church as to the family or to the individual, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.

4. And, brethen, let us pass from the individual, and the family, and the Church, to the great world. Let me, however, name two or three classes.

(1) There, for instance, is that mighty class called the people. Religion, and nothing but religion, can make the English working man what he ought to be. Why, look at your burning, parched, thirsty desert. No trees, grass, corn, flowers, grow in that place, and why? What is wanted to make it fertile? The husbandman may go there with his ploughs and harrows; he may sow the seed; but there is one great want, before which the other wants need not be mentioned. What is that want? A noble rolling river to pass through it–that is what it wants. Then would trees flourish in it, and flowers bloom, and the corn wave in the August sun. And what do English people want? Education? Yes. A better material condition? No doubt they do. Better houses to live in than some of them possess? Undoubtedly. But there is one want greater than all others, and I tell you English people will not get the houses they ought to have, or the material comforts they ought to enjoy, without it. They are always looking out for good to come to them from above–from Parliament, from orators, from the franchise; but I say to English people, Look within. What, you dont mean to tell us that we shall never be much better off till we have better characters? I do. If you look at the history of the world you will find reason for believing that your condition will improve as you become nobler, holier, purer, more heaven-like. Labour not for the meat that perisheth, but for that meat which endureth to everlasting life.

(2) Look at the neglected ones in England. There are thousands in London who have never found their place in life–well-educated and well-disposed, but disappointed men, going up and down in the world trying to find their places, but unable to do so. Yes, I have known servants to ride on horses, and I have seen princes as servants walk. I have seen fools in high places, and scholars, gentlemen, and able men concealed in corners. I have seen weeds–worthless, ugly weeds–spread their large open leaves, and hiding beneath them the blushing rose and the delicate lily; and I have always felt disposed to brush the uncomely thing away. What do they want? They want religion; that which would cause them to trust God, to leave the world that neglects them, and patiently to do the little thing that is at hand, seeing that they cannot reach the great thing that is in the distance. Religion, the great power of religion, to keep them in the quiet path of duty.

(3) I intended speaking also a word to my young friends, but I have no time left. The young man who is just commencing lifes pilgrimage looks forward to success in business. God bless you, my youthful hearers, and help you to realize this; but there is one thing you want more than all. What is it? Faith in the great Redeemer, religion, goodness–that is what you want.

(4) And then there is the ruined class. Character is gone, prospects are gone, health is gone, and there is nothing left but remorse. What can be done for these? Oh the beautiful vision of love–Jesus saying, Come unto me, all ye that are heavy laden, and I will give you rest! (T. Jones.)

The sermon on the loaves

I. A SOLEMN REPROOF (Joh 6:26).

1. To whom addressed? To the witnesses of the miracle. Excitement is not religion, and those who to-day cry Hallelujah! may to-morrow cry Crucify!

2. By whom spoken? By one who could search the heart, and whose mercy on the previous day gave Him a right to speak.

3. For what given. Not for seeking Him, but for seeking Him with a bad motive which was

(1) Sensational–they saw the phenomenon but were blind to its significance.

(2) Sensual–they followed as the ex follows the farmer for a bunch of hay.

II. AN EARNEST EXHORTATION (Joh 6:27).

1. Labour discommended.

(1) The import: not to discourage the toil for daily bread (Gen 3:19; 2Th 3:10), but to condemn the spirit that attached supreme importance to earthly things (Mat 6:25).

(2) The reason. These commodities were perishing (Col 2:22), and contributed at best to the support of the decaying (1Jn 2:16-17; 2Pe 3:11).

2. A labour enjoined.

(1) The perfect legitimacy of human effort (Gen 2:15; Luk 13:24; Luk 16:16; Joh 9:4).

(2) The proper object of human effort: that which is spiritual, vivifying, permanent (Mat 6:20).

(3) The absolute necessity of human effort (Mat 7:15; Luke Php 2:12; Php 3:14; Heb 4:11; Heb 11:6).

III. A CLEAR DIRECTION (Joh 6:27-29).

1. Whence the abiding meat must be sought.

(1) The accessibility of the source Son of Man;

(2) The sufficiency of the supply;

(3) The authority of the giver.

2. How the abiding meat may be got.

(1) As a gift (Rom 4:4-6; Rom 11:6; Gal 2:16; Eph 2:8-9).

(2) Through the medium of faith merit is excluded (Job 9:2-3;Isa 57:12; Rom 3:20; Gal 3:11).

(3) Approved by works (Rom 2:13; Rom 3:31; Rom 6:16; Eph 2:10 : Tit 2:14; Jam 2:20-26). Lessons:

1. Christs power of reading the heart of man.

2. The supreme importance of motive in religion.

3. The transcendent value of the salvation of the soul.

4. Christs clear conviction that faith in Himself would lead to eternal life. (T. Whitelaw, D. D.)

Perishable and unperishable food

I. DECAYING FOOD loses not only

1. Its efficiency; but

2. Its healthful nature, and

3. Its very nature itself.

II. THE FOOD WHICH ENDURETH has

1. Eternal efficiency.

2. Eternal freshness.

3. Eternal durability. (Lange.)

The preference of spiritual food to natural

I. THE PROHIBITION. Labour not, etc.

1. What is understood by meat.

(1) All temporal enjoyments as carnal pleasures, popular applause. Earthly riches.

(2) Called here meat because it was the meat the Jews then sought for (Joh 6:26); because all things of this world amount really to nothing else, and to persuade them, by this notion of earthly things, not to labour so much for Ecc 5:11).

2. Why called the meat which perisheth. Because

(1) We can enjoy it but awhile.

(2) It perisheth while we use it (Mat 15:17).

(3) It serves but a perishing life (1Co 6:13).

3. In what sense must we not labour for this meat?

(1) Negatively. Not but that we ought to take a moderate care about earthly things; because–

(a) It is commanded (Gen 3:19);

(b) Otherwise we should be worse than infidels (1Ti 5:8);

(c) We have bodies to look after;

(d) We should not presume upon providence;

(e) We are to endeavour to help others (1Co 16:2).

(2) Positively.

(a) We must not labour for much of the world (Jer 45:5;Isa 5:8).

(b) Not by unlawful means (Lev 19:13; 1Th 4:6).

(c) Not with carking care and mistrust of Gods providence Psa 37:5-6; Mat 6:25).

(d) Not for earthly things, only for themselves, but for the glory of Pro 3:9).

(e) Not for them more than for the heavenly (Mat 5:33).

(f) Not so as to set our affections on them (Col 3:2).

4. Why are we not thus to labour for these things. Because

(1) They perish.

(2) We may be deprived of them if we do (Pro 10:22), or God may curse them to us (Mal 2:2).

(3) God will give them without this sinful labouring (Mat 6:33).

(4) By so doing we lose better.

5. The use. Consider:

(1) How uncertain they are (1Ti 6:17); in getting them Mat 6:27); keeping them (Pro 23:5); enjoying Psa 78:30-31; Psa 106:15); in improving them; in continuing with them (Luk 12:20).

(2) How unsatisfying: as to the senses (Ecc 1:8; Ecc 4:8); much more to the soul (Ecc 5:10).

(3) How dangerous. They are apt to draw us into sin (1Ti 6:9), and off from duty (Pro 30:9); to divert our care for our souls (Luk 21:34); to keep us from heaven (Psa 17:14), and to throw us into hell (Mat 19:23-26).

II. THE COMMAND.

1. What is meant by meat? Christ Himself (verse 35); His doctrine and religion (verse 63), which He commands to be laboured after.

(1) Because they were now seeking food.

(2) To show the need of Him for spiritual life (verses 53-55); to begin it (1Ti 5:6; 1Jn 5:11-12); to preserve it Joh 15:4-5); to make it comfortable.

(3) To show the union between Christ and His disciples (Joh 17:21-23).

2. Why is it said to endure unto everlasting life?

(1) Because it is never diminished though never so many partake of Mat 11:28),

(2) It nourishes our never-dying souls (Mat 11:29).

(3) It brings to everlasting life.

(4) Christ will endure for ever (Heb 7:25).

(5) It is by Him that we shall endure for ever (Joh 6:54-58).

3. Why must we labour for this? It is the only means of our going to heaven (Act 4:12). For

(1) It is only through Christ that sins can be pardoned;

(2) Our persons accepted (Gal 2:16; 2Co 5:21);

(3) Our lusts subdued (Act 3:26);

(4) Our natures sanctified (Joh 1:16);

(5) Our souls saved (Act 16:31).

4. How must we labour?

(1) By believing in Him (Act 16:31; Joh 3:16);

(2) By conforming our lives to His laws (Joh 1:12; Joh 14:15; Jam 2:26; 1Jn 3:3; Gal 5:6; Rom 13:10).

Conclusion: Wherefore labour for this meat, for

1. Other things are impertinent; this necessary (Luk 10:42).

2. Others empty, this satisfying (verse 35).

3. Others corporeal, this spiritual (verse 63).

4. Others transcient, this everlasting (verse 58).

5. Others uncertain, this most certain, for Christ will give it. (Bp. Beveridge.)

Spiritual labour and food

I. There is something FORBIDDEN. We are not to labour exclusively, or excessively, for the satisfaction of our bodily wants, for that food which only perishes in the using, and only does us a little temporary good.

II. There is something COMMANDED. We ought to work hard and strive for that spiritual food–that supply for the wants of our souls, which once obtained is an everlasting possession.

III. There is something PROMISED. The Son of Man, even Jesus Christ, is ready to give to every one who desires to have it, that spiritual food which endures for ever.

IV. There is something DECLARED. The Son of Man, Jesus Christ, has been designated and appointed by God the Father for this very purpose, to he the dispenser of this spiritual food to all who desire it. (Bp. Ryle.)

The fruitful labour for eternal food

I. THE MEAT THAT PERISHETH.

1. What is meant by it?

(1) All outward things whatsoever. The covetous soul feeds on his money; the ambitious man, chamelion like, on airy applause; the sensual man, on base pleasures. All carnal men, serpent like, eat dust–perishable things.

(2) Knowledge, if it be only of perishable things, perisheth, for the worlds frame and politics have an end.

(3) The truths of God are indeed the food of the soul, but unless the goodness of those truths be the food of the will and the affections, and unless we are moulded into the form of those truths they too are perishable.

2. The argument against labouring for this.

(1) We do not regard the lustre of things, but their continuance. All flesh is grass, and the most excellent things of Nature, wit, honour, and learn- ing, are as the flowers of the grass.

(2) In lusting after the world, the lust itself perisheth, and the immoderate seeking after it destroys us. He that is rich to-day may be poor to-morrow; he may be in credit now, with Haman, and be in discredit ere long; he may be in health now, and sick soon.

3. Consequently

(1) We should take heed that we do not redeem any perishing thing with the loss of that which does not perish–our soul.

(2) We should not scruple to neglect any earthly thing to gain advantage to our souls.

(3) Learn here a point of heavenly wisdom: when we are tempted to too much delight in the creature we should present to our- selves the perishing nature of outward things.

II. LABOUR NOT FOR THE MEAT THAT PERISHETH.

1. Does Christ read a lecture of unthriftiness and negligence? No; He meant labour not for it

(1) Inordinately;

(2) immoderately;

(3) unseasonably.

2. How shall we know when our labour is immoderate, etc.? When they hinder us from or in holy things; when they keep us from holy duties; when they fill us full of distractions.

3. Why does Christ begin with this discussion?

(1) Because when the soul is invested with anything that must first be removed, as thorns must be rooted before seed can be sown.

(2) But here is the prerogative of Christianity; heathens can teach the negative part, but only Christ the positive.

III. THE MEAT THAT ENDURETH, etc.

1. What it is? Our Saviour, as He is contained in the means of salvation, with all the blessed privileges, prerogatives, and graces that we have by and in Him.

2. But why is he so considered?

(1) Whatever sweetness, comfort, or strength there is in meat, it is for the comfort, etc., of the body; so whatsoever is comfortable and cherishing in Christ it is for our good. How doth the soul feed on the wonderful love of God in Christ incarnate and Christ Crucified, and on the privileges secured by Christ glorified?

(2) As in bodily life there is a stomach, a power to work out of the meat that which is for strength and nourishment, so in the soul there is faith to act in the same way with Christ.

(3). As our life is nourished and maintained with that which has died, so that which principally maintains the life of the soul is Christ crucified.

(4) As in meat, before it can nourish us there must be an assimilation, so Christ can never nourish us till we be united to Him.

(5) As we eat again day after day because there is a decay of strength, and as there are new concerns that require new strength, and consequently a need of a continual repairing of our strength by food, even so there is a perpetual need to feed upon Christ, because every day we have fresh work to do.

(6) As after eating there is strength and comfort gotten for the affairs of this life, so after the soul has digested Christ it is strengthened for holy duties.

3. Wherein lies the difference between this and other meat?

(1) As Christ is from heaven, so all His graces and comforts are to carry us to heaven. All other things are earthly.

(2) Earthly food cannot give, but only maintain life; but Christ is such food as gives life.

(3) The nourishment we have from outward food we turn to ourselves; but Christ turns us to Himself, and transforms us into His likeness.

(4) All other meats are consumed, and the appetite for them eventually perishes; but Christ is never consumed, and the relish for Him will grow eternally.

4. What is wanted is to get a stomach for this meat.

(1) A good stomach is produced by sharp things; so faith should be quickened by the law.

(2) Exercise getting a stomach by diligence in holy exercises.

(3) To whet our appetite, consider the necessity of spiritual strength and comfort.

(4) Let us converse with those that are spiritual.

(5) Let us remember that the table Christ has spread may be removed.

5. To make a trial whether we have, as we should do, relished Christ. If so, then

(1) We have a baser esteem of all earthly things.

(2) We are strengthened to duties and against temptations and corruptions.

(3) The desire is satisfied.

(4) Thankfulness is engendered.

IV. LABOUR FOR THIS MEAT.

1. Its necessity: we are to labour for food, the great need.

2. Its excellency; it endureth to everlasting life.

3. Its possibility: Christ is

(1) Willing;

(2) powerful;

(3) has authority to give it. Him hath God the Father sealed. God has become man on purpose to give it you. (R. Sibbes, D. D.)

The true aim of life

I. IS NOT THE ATTAINMENT OF MATERIAL GOOD. Multitudes live as if it were. Nor is this mistake confined to the prosperous merchant; it is found among the poor. Strenuous efforts are put forth, but only for that which perisheth.

II. CONSISTS IN THE ATTAINMENT OF SPIRITUAL LIFE IN CHRIST. He is the true food of the soul. Eternal life is the result of receiving Him as the Living Bread.

III. TO TEACH THIS WAS THE AIM OF CHRISTS MISSION. Sealed. The impress of the Fathers will is in His life and words. He was sealed

1. By His miracles.

2. By His teaching.

3. By His resurrection. (Family Churchman.)

Going to Christ for our own ends

The lesson here set obviously checks any going to or following of Jesus for our own ends. And it has two main applications.

1. The first of these is plainly gross, viz., that we may not make a gain of godliness in the sense of getting direct bodily benefit by religion. A religious man is mostly assumed to be a respectable man, and a respectable man is trusted. So, alas, occasionally some people profess religion in order to get a character for respectability and to bring money into the pocket.

2. But the lesson before us has another application. We cannot be told too clearly or too often that there is another kind of covetousness, or thinking about self, which is not coarse like that which I have just mentioned, and yet leaves us short of the real special gifts which God gives through Jesus Christ. Should we not think less of a child whose only thought in connection with its parents was about what it could get from them? Should we not look upon that child as almost unnatural which was always scheming to make its father and mother show more concern for its condition? Surely we should. And, so in a figure, it is with God. We may be certain that we miss His best blessings when we set about calculating what benefits He will bestow upon us. In short, God would ever have us trust Him more, and leave all the giving to Him. (Harry Jones, M. A.)

Worldly things are disappointing and perishing

The fashion of this world passeth away, as the water of a river that runs by a city, or as a fair picture drawn upon the ice that melts away with it. Men come to the worlds felicities as to a lottery, with heads full of hopes, but return with hearts full of blanks. (J. Trapp.)

Earthly pursuits end miserably

As a river leads a man through sweet meadows, green woods, fertile pastures, fruit-laden fields, by glorious buildings, strong forts, famous cities, yet at last brings him to the salt sea; so the stream of this world carries along through rich commodities, voluptuous delights, stately dignities, all possible content to flesh and blood, but, after all this, brings a man to death, after death to judgment, after judgment to hell. (T. Adams.)

Him hath God the Father sealed

Christ sealed

I. BECAUSE THERE IS THE IMPRESSION OF GOD UPON HIM. As the seal imprints in the wax the likeness of that which is on it, so God hath imprinted on Christ His own image (Joh 1:14; Heb 1:1-2).

II. THE USE OF A SEAL IS TO APPROPRIATE AND DISTINGUISH FROM OTHER THINGS, so God hath appropriated Christ to be His own Son, and hath distinguished Him as Mediator by a special anointing and qualification above all.

III. Especially by SEALING IS MEANT AUTHORITY. As a magistrate that hath the kings broad seal is authorized, so God hath authorized Christ to be a Mediator, as He was foreordained; and so, when the fulness of the time was come, He was authorized by the greatest testimony that ever was

1. By the Blessed Trinity at His baptism (Mat 3:37).

2. By His miracles (Joh 10:38).

3. By His resurrection (Rom 1:4).

IV. THE USE of this is

1. To bless God the Father for sealing as well as God the Son for being sealed.

2. To magnify the offices of Christ.

3. To encourage us to seek forgiveness. (R. Sibbes, D. D.)

Christ sealed by the Father

I. CHRIST WAS SEALED. To seal, when the act of a sovereign, is to impress the characters of his own signet upon any instrument by which his will is declared, and which is then treated as proceeding from him. We behold

1. The impress of Divinity upon His doctrine, in the vastness of the subjects, and the ease with which they are treated, the obscure manner in which the wisest of men have always spoken of them, and the light which brightens around them whenever our great Teacher opens His lips; in that exhibition of the secrets of the heart; in the anxious inquiries so answered as to leave us nothing more to ask; when to these I add the dignity so worthy of Divine majesty, the condescension so accordant with an infinite love, the indignation so expressive of perfect holiness;–I see upon the seal the characters peculiar to God.

2. The seal of miracles. The character of a true miracle is not that it is merely a strange and wonderful occurrence, but that i is above all human power; so extraordinary as to show an interposition of God, giving sanction to the claims of His Son.

3. We see upon our Lord the broad and striking seal of fulfilled prophecy.

4. The seals at His crucifixion. Even his enemies were compelled to give their testimony to him. Caiaphas, Pilate, the Centurion, the people that smote upon their breasts. The sun sinking to deep eclipse, the rending of the veil, the earthquake, the rising of the dead.

5. To the great seals of the resurrection and ascension of Christ the gift of the Holy Ghost was the public confirmation of both; and that this is an evidence which remains to this day.

II. THE GREAT END FOR WHICH THIS INTERPOSITION OF GOD TOOK PLACE–that we might labour for that meat which endureth to everlasting life. From the sacrificial death of Christ flows

1. Pardon; and here the true life of the soul begins.

2. The heavenly knowledge, which is the proper food of the renewed mind. A scientific knowledge is the food of souls intelligent, so is heavenly knowledge the food of piety. It leads up all the powers of the mind into right and vigorous exercise.

3. Love. It flows only from this–Christ loved me.

4. Purity. Sin enfeebles; purity is strength.

Conclusion:

1. If Christ is not this life and bread to your souls, how disproportionate are the means employed to save you, and the end which has in reality been accomplished I

2. The aggravated guilt which is incurred by the very signs set before us, unless they accomplish their saving end.

3. For whatever you labour beside the bread of heaven, it is meat that perisheth. (R. Watson.)

The authority by which Christ as a Mediator acted

I. THE OFFICE OR WORK TO WHICH HIS FATHER SEALED HIM. In general to the whole work of mediation (1Pe 3:18). God sealed Him

1. A commission to preach the glad tidings of salvation to sinners Luk 4:17-21).

2. To the priesthood. He called Him

(1) To offer Himself up a sacrifice for us (chap. 10:18; Php 2:8).

(2) To intercede for us (Heb 7:21-25).

(3) To the regal office (Mat 28:18).

II. THE IMPORT OF THE SEALING.

1. The validity and efficacy of His mediatorial acts. In this lies much of the believers comfort and security.

2. The great obligation lying on Jesus to be faithful to the work He was sealed to. Christ felt this obligation (Joh 9:4; Joh 5:30).

3. His complete qualification to serve the Fathers design in our recovery, in the point of

(1) Faithfulness (Heb 3:2);

(2) Zeal (Joh 2:16-17; Joh 4:32);

(3) Love (Heb 3:5-6);

(4) Wisdom (Isa 52:13);

(5) Self-denial (Joh 8:50).

4. Christs sole authority in the Church to appoint and enjoin what He pleaseth.

III. THE MANNER OF THE SEALING.

1. By solemn designation (Isa 42:1; 1Pe 2:4; Joh 10:36).

2. By supereminent and unparalleled sanctification. He was anointed as well as appointed (Isa 61:1; Isa 61:3; Luk 4:1; Psa 45:7; Joh 3:34; Col 1:19), the type of which was the Holy oil by which kings and priests were consecrated.

3. By the Fathers immediate testimony from heaven (Mat 17:5).

4. In all those miraculous works wrought by Him (Act 10:38; JohnMt 11:3, 5).

IV. THE NECESSITY OF THE SEALING.

1. Else He had not corresponded with the types which prefigured Him, and in Him it was necessary that they should be all accomplished. Kings and High Priests had their inaugurations by solemn unctions (Heb 5:4-5).

2. Hereby the hearts of believers are more engaged to love the Father. Had not the Father sealed Him, He had not come. So men are bound to ascribe equal honour and glory to both (Joh 5:23).

3. Else we had no ground for our faith in Him (Joh 5:31).

V. THE IMPROVEMENT OF THIS.

1. Hence we infer the unreasonableness of infidelity (Joh 1:2; Joh 5:43; Isa 53:1).

2. How great is the sin of those who reject such as are sealed by Jesus Christ (Joh 17:18; Joh 20:21; Luk 10:16)!

3. How great an evil it is to intrude into the office of the ministry without a due call! It is more than Christ Himself would do.

4. Admire the grace and love both of the Father and the Son.

5. Hath God sealed Christ for you? Then draw the comfort of His sealing for you, and be restless till ye be sealed by Him.

(1) Remember that God stands engaged by His own seal to confirm whatever Christ hath done in the business of our salvation. On this ground you may plead with God.

(2) Get your interest in Christ sealed to you by the Spirit (Eph 1:13), the effects of which are great care to avoid sin (Eph 4:30); great love to God (Joh 14:22); readiness to suffer for Christ Rom 5:3; Rom 5:5); confidence in addresses to God (1Jn 5:13-14); great humility (Gen 17:1; Gen 17:3). (J. Flavel.)

Christs example and comfort to His disappointed servants

The missionary, Henry Martyn, at Dinapore, used to gather around him every week a crowd of poor Hindoos. They came eagerly, but, alas! Martyn soon perceived that they were more concerned about the loaves which he was in the habit of distributing amongst them than about the Bread of Life in the gospel! He was ready to despair, and had almost resolved to give up his preaching. Then he remembered this 26th verse, and he said to himself, If the Lord Jesus was not ashamed of preaching to such bread-seekers, who am I, that I should give them over in disgust? The next time he preached on Joh 6:27, and had the delight of being asked by two or three Hindoos, What must we do to be saved? (R. Besser, D. D.)

The bread and the sealing

In order to understand the Oriental aspect of this obscure passage, it is necessary to remember several closely related facts. In the East, bakers are under more immediate official investigation than any other tradesmen. Their weights are inspected by an official appointed for the purpose, and the quality of their bread is tested from time to time. In these milder days confiscation is the penalty attached to roguery in the making of bread; but it is not very long since cheating bakers were nailed up by the ear (Turkey), or even by a grim pleasantry, roasted in their own ovens (Persia). Under these circumstances, it is not to be wondered at that Oriental bakers have been in the habit of stamping their name upon their bread, or, as an Oriental would say, of sealing (khatham, khatama, etc.) it, as a measure of precaution, lest they should be made to suffer for the sins of their neighbours as well as their own. The talmudic word for baker is nakhtom, or nakhtoma, which has been connected with khatham, to seal, by no less an authority than Professor Franz Delitzsch; so that it would seem that this act of sealing or stamping bread was sufficiently characteristic in the time of our Lord to give a name to the baker. In this view, our Lords words could be paraphrased as follows: Work not for the food which perisheth, but for the food which abideth unto eternal life; which the Son of Man shall give unto you, even Himself the Bread of Life–for Him, the heavenly Bread, hath God the Father sealed as His own, even as those who make the bread which perisheth, stamp it with their names. It has also been pointed out that, in the Roman Church, the consecrated wafers, which the priests teach to be the real body of our Lord, are stamped with a seal which usually bears the letters I.N.R.I.,–the initials of the Latin meaning, Jesus of Nazareth, King of the Jews. Another rabbinical authority calls attention to the talmudical question: What is the seal of the holy blessed God? Rabbi Bibai in the name of Rabbi Reuben saith Truth. But what is truth? Rabbi Ben said, The loving God and King eternal. There is a story of the great synagogue weeping, praying, and fasting. At last there was a little scroll fell from the firmament to them in which was written Truth. Rabbi Chinanah saith, Hence learn that truth is the seal of God. (S. S. Times.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 26. Ye seek me, not because ye saw, c.] Though the miracle of the loaves was one of the most astonishing that ever was wrought upon earth and though this people had, by the testimony of all their senses, the most convincing proof of its reality; yet we find many of them paid little attention to it, and regarded the omnipotent hand of God in it no farther than it went to satisfy the demands of their appetite! Most men are willing to receive temporal good from the hands of God; but there are few, very few, who are willing to receive spiritual blessings.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

26. Ye seek me, &c.Jesusdoes not put them through their difficulty, says nothing of Histreading on the waves of the sea, nor even notices their question,but takes advantage of the favorable moment for pointing out to themhow forward, flippant, and superficial were their views, and how lowtheir desires. “Ye seek Me not because ye saw themiracles”literally, “the signs,” that is,supernatural tokens of a higher presence, and a divine commission,”but because ye did eat of the loaves and were filled.”From this He proceeds at once to that other Bread, just as,with the woman of Samaria, to that other Water (Joh4:9-15). We should have supposed all that follows to have beendelivered by the wayside, or wherever they happened first to meet.But from Joh 6:59 we gatherthat they had probably met about the door of the synagogue”forthat was the day in which they assembled in their synagogues”[LIGHTFOOT]and that onbeing asked, at the close of the service, if He had any word ofexhortation to the people, He had taken the two breads, the perishingand the living bread, for the subject of His profound andextraordinary discourse.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Jesus answered them and said,…. Not by replying to their question, or giving a direct answer to that, which he could have done, by telling them that he walked upon the water, and found his disciples in great distress, and delivered them, and came early that morning with them to the land of Gennesaret, and so to Capernaum: but not willing to gratify their curiosity; and knowing from what principles, and with what views they sought after him, and followed him; and willing to let them know that he knew them, being the searcher of hearts, and to reprove them for them, thus addressed them:

verily, verily, I say unto you; this is a certain truth, and was full well known to Christ, and what their own consciences must attest:

ye seek me not because ye saw the miracles; of feeding so large a number with so small a quantity of food, and of healing them that needed it, Lu 9:11. Not but that they did regard the miracles of Christ, and concluded from thence he must be that prophet that was to come, and were for taking him by force, and proclaiming him king; but then they had a greater respect to their own worldly interest, and their carnal appetites, than to these, as follows:

but because ye did eat of the loaves, and were filled; they regarded their own bellies more than the honour and glory of Christ, and even than the good of their immortal souls, and the spiritual and eternal salvation of them: and it is to be feared that this is the case of too many who make a profession of religion; their view being their own worldly advantages, and not the spiritual and everlasting good of their souls, and the real interest of a Redeemer: hence the following advice.

Fuente: John Gill’s Exposition of the Entire Bible

Not because ye saw signs ( ). Second aorist active indicative of the defective verb . They had seen the “signs” wrought by Jesus (verse 2), but this one had led to wild fanaticism (verse 14) and complete failure to grasp the spiritual lessons.

But because ye ate of the loaves (‘ ). Second aorist active indicative of , defective verb.

Ye were filled (). First aorist passive indicative of , from (grass) as in verse 10, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.

Fuente: Robertson’s Word Pictures in the New Testament

The miracles [] . Both the insertion of the definite article and the translation miracles in the A. V. tend to obscure the true sense of the passage. Jesus says : You do not seek me because you saw signs. What you saw in my works was only marvels. You did not see in them tokens of my divine power and mission.

Were filled [] . See on Mt 5:6; Luk 14:16.

Fuente: Vincent’s Word Studies in the New Testament

1) “Jesus answered them and said,” (apekrithe autois ho lesous kai eipen) “Jesus answered and said to them;- This conversation that follows arises out of the miracle of five barley loaves and two fishes, and is continued, Joh 6:26-41.

2) “Verily, verily, I say unto you,” (amen, amen lego humin) “Truly, truly, I tell you all,” as an observation of their motives in pursuing Him, for He knows what is in the heart of man, Mat 12:34; Mat 15:18-19; Joh 2:24-25.

3) “Ye seek me not because ye saw the miracle,” (zeteite me ouch hoti eidete semeia) “You all repeatedly seek me, not just because you perceived miracles,” not because you saw the power of the kingdom of God, and glimpses of spiritual things, like Nicodemus and a few others did, Joh 3:2; Joh 1:11-12.

4) “But because ye did eat of the loaves, and were filled.” (all’ hoti ephagete ek ton arton kai echortasthete) “But because you ate of the loaves and were satisfied,” because of your covetous carnality for physical satisfaction of your hunger, like bums or tramps. They wanted food from the Messiah, without labor or toil. In His presence they saw only a supply for their temporal earthly needs, not for their sins and spiritual needs. They would be vagabonds, if only another would feed them, working not at all, against the decree and command of the Lord, Gen 3:17; Gen 3:19.

Fuente: Garner-Howes Baptist Commentary

26. Jesus answered them. Christ does not reply to the question put to him, which would have been fitted to show to them his power in having come thither by a miracle. (134) But, on the contrary, he chides them for throwing themselves forward without consideration; for they were not acquainted with the true and proper reason of what he did, because they sought in Christ something else than Christ himself. The fault which he complains of in them is, that they seek Christ for the sake of the belly and not of the miracles And yet it cannot be denied that they looked to the miracle; nay more, the Evangelist has already told us that they were excited by the miracles to follow Christ. But because they abused the miracles for an improper purpose, he justly reproaches them with having a greater regard to the belly than to miracles. His meaning was, that they did not profit by the works of God as they ought to have done; for the true way of profiting would have been to acknowledge Christ as the Messiah in such a manner as to surrender themselves to be taught and governed by him, and, under his guidance, to aspire to the heavenly kingdom of God. On the contrary, they expect nothing greater from him than to live happily and at ease in this world. This is to rob Christ of his chief power; for the reason why he was given by the Father and revealed himself to men is, that he may form them anew after the image of God by giving them his Holy Spirit, and that he may conduct them to eternal life by clothing them with his righteousness.

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

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

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

(134) “ Ce qui eust este propre pour leur monstrer sa puissance, en ce qu’il estoit la venu par miracle.”

Fuente: Calvin’s Complete Commentary

(26) Jesus does not answer their question. There is an earlier sign than that about which they now ask, the spiritual significance of which neither they nor the disciples have realised (Mar. 6:52). He does not satisfy their curiosity, but with the solemn Verily, verily, begins to reveal this hidden truth.

Not because ye saw the miracles.Better, not because ye saw signs. There is no article in the original, and the common rendering miracles quite misses the sense. They had seen miracles and had felt their force as wonders; what they had not done was to enter into the spiritual significance, and see in them signs of the eternal truth. They regarded the whole matter from without. It was to them nothing more than an eating yesterday, which may be repeated to-day; or it may be He will allow them to take Him and make Him King now, though He did not then.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Second great discourse of Jesus to the hostile Jews, Joh 6:26-59.

Now commences a great oration of Jesus founded on the temper of this set of people, the miracle of their feeding, and the wonder of his walking on the water. Their temper regarded their view of his miracles. The Samaritans embraced Jesus not for miracle but for his sublime and holy doctrine; Nicodemus based on his miracles a need of proceeding to a deeper experience; but this populace, apparently destitute of any moral susceptibility, look to his miracles as a means of livelihood. Their traits of character appear specially in Joh 6:26; Joh 6:42-43; Joh 6:52.

Fuente: Whedon’s Commentary on the Old and New Testaments

26. Ye seek me This response of Jesus is even more abrupt than his opening reply to Nicodemus. See note on Joh 3:3. He promptly charges upon the animal nature of their motives.

Did eat were filled For the stomach’s sake they would make him king, and for that same sake they tracked him across the lake and are here before him. He points them to an effort for the higher boon within his gift as Son of man, of which this lower is but the type and yet the pledge. With a purpose and spirit so low and animal, these men were beneath the reach of, and unsusceptible to, the Father’s drawings. They had no susceptibility for those drawings to take hold of; just as wood is unaffected by the attraction of the magnet.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Jesus answered them and said, “In very truth I tell you, you do not seek me because you saw signs, but because you ate of the loaves and were filled”.’

Previously we have had emphasised the difference between those who truly believed and those who merely ‘believed’ because they saw signs (Joh 2:23-25). Now we have a third category, those who only wanted physical satisfaction, although this in itself was because of a sign which they had misinterpreted.

So Jesus immediately challenged them as to their true motives. ‘You seek me, not because you saw signs, but because you ate of the loaves and were filled.’ He is bringing out that instead of seeing in the signs which He had done, evidence that He was from God and should be listened to because He could meet their innermost need, they were looking at them in terms of having their physical needs met. To respond to their desire would have been a guarantee of popularity, but it would have been the very opposite of what He had come to do. Those who only want physical satisfaction only have the short term in view. He was concerned for the long term. They lived only for bread. But however understandable that might be among poverty-stricken people, Jesus was ever conscious of the fact that ‘man must not live by bread alone, but by every word that proceeds from the mouth of God’ (Mat 4:4). They sought only bread, He wanted those who would seek and concentrate on the bread of life.

Fuente: Commentary Series on the Bible by Peter Pett

Words to The Crowds ( Joh 6:26-40 ).

Jesus’ initial words were spoken to the crowds who had followed Him. These were the more simple folk whose thoughts were on more food, and miraculous provision. They wanted another Moses who could supply them with food. They were to learn that what Jesus had brought them was more important than food, Himself as the bread of life which they could partake of by coming to Him and believing on Him (Joh 6:35).

Fuente: Commentary Series on the Bible by Peter Pett

The Bread of Life, Eating His Flesh And Drinking His Blood ( Joh 6:26-59 ).

The narrative that follows must be carefully divided up if it is to be properly understood. There are in fact three clearly differentiated phases:

The first is to do with the crowd who have come seeking Him (Joh 6:26-40). In this there is only reference to partaking of the bread of life by coming to Him and believing on Him. The ideas that He promulgates are purely based on the parabolic idea of spiritual bread.

The second is when some Judaisers (strongly religious and narrow-minded Jews) get involved and begin to take offence and mutter against Him. At this stage too He is dealing with the question of the bread that came down from Heaven (Joh 6:41-50 or Joh 6:51), and offering Himself as the bread of life to men. But it is still parabolic about bread in a similar way to the first except that, if we include Joh 6:51 (which is not certain as it may introduce the third section), Jesus now adds the idea of giving His flesh for the life of the world (Joh 6:51).

The third phase follows this as a result of the Judaisers thinking over what He has said to them. It takes place in the synagogue at Capernaum (Joh 6:51 or Joh 6:52-59). But here we are faced with much more robust ideas, for His comment in Joh 6:51 leads on to ideas about ‘eating His flesh and drinking His blood’, emphasising the part these men will have in His death. At this stage there is a new atmosphere. This one alone contains the ideas about drinking His blood.

The three phases glide into each other in the narrative and we cannot therefore be sure at what point they reached the synagogue. It is possible that all three elements took place in the synagogue, with the bigoted Judaisers appearing towards the end, but it appears unlikely. What is more likely is that only the third phase took place in the synagogue. The first discourse took place where ‘they found Him on the other side of the sea’ (Joh 6:25), possibly, but not certainly, in Capernaum (they were aiming for Capernaum (Joh 6:24), but had they got there at this stage?). The second is in reply to the mutterings of Judaisers in the face of His return. They may have been with the crowds at least part of the time, or alternately they may have been informed of the content of the first discourse and have come up to raise the contentious questions. This may or may not have been in the synagogue. The final words are specifically remembered as having taken place in the synagogue (Joh 6:59).

Fuente: Commentary Series on the Bible by Peter Pett

The work of God:

v. 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.

v. 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.

v. 28. Then said they unto Him, What shall we do that we might work the works of God?

v. 29. Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.

Jesus knew the reason for their insistence, for the great interest they were showing at this time. With solemn emphasis He tells them that the reason why they sought Him was a wrong one. They had indeed seen some of His signs with their bodily eyes, but they had not given them the proper attention; they were altogether lacking in the understanding that these signs were evidences, proofs, of His divinity, of the fact that He is the Son of God, the Redeemer and Savior of mankind. Thus the meaning of the great signs before their eyes escaped them entirely. They sought Him because their concern was for their bodies and stomachs. If these were but filled; their souls were not a matter of concern to them. But their efforts were worthy of a higher cause; they should work with equal diligence, not for the perishable food of the body, but for that food which will last into life everlasting. For there is such a food which nourishes the soul and preserves the soul unto eternal life. That food alone was worth acquiring, for its effects would never lose their power. “Ye should not seek Me for the sake of transitory things; for I (this He wishes to say) am a different teacher, who does not preach of perishable food, how sowing, baking, plowing should be done; for all this ye know well even before, and Moses has taught you how ye should work. My teaching has not that aim, neither should ye come to Me for that, but that I give you an eternal food. ” This spiritual food, which would strengthen unto eternal life, the Son of Man would give them, not because of special merit on their part, but freely, out of divine love and grace. For He had gone forth from the Father, as a proof of which He bore the seal of God. The miracle of the day before and other signs showed that God had commissioned Jesus as the Minister to give the food which nourishes unto everlasting life. They were a proof that the eternal Son of God could give eternal life to such as accepted Him in faith. “And that He says: The Son of Man, therewith He indicates clearly and publicly that God the Father has a Son whom they can see before their eyes, take hold of, hear, and feel; as St. John also says of Him: Which we have heard, which we have seen with our eyes, and our hands have handled; that same bodily person, born of the Virgin Mary, He will give you an eternal food. ” Some of the people in the multitude at least were impressed by this statement of Jesus that they should labor, that they should earnestly strive to acquire food with such wonderful power, and they wanted to know what they must do in order to make themselves fit to perform such works as would be acceptable before God, as would be well-pleasing to Him. They were caught in the idea that there must be some merit on their part, that they must perform something for their salvation. But Jesus corrects that notion. There is only one thing which they should do, and that is to believe on Him whom God has sent. Faith is here spoken of as a work of man which he does in order to obtain salvation. That side of faith, trust, full and complete reliance in Jesus and His salvation, that is brought out here: the fact that every believer must accept and hold Jesus and His salvation. That is actually a work of the believer, an act of reason and will. True, this faith must be wrought by God and cannot come into being without God’s power; also, faith is not a work which merits redemption, it is not that its moral excellence saves men. But when God has worked faith in the heart of man, when spiritual life has been engendered in the heart of man, then man is active in accepting that wonderful food which nourishes unto life eternal.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 6:26-27. Ye seek me, not because ye saw the miracles, &c. “Ye are not come after me, because ye were convinced by my miracles of the truth of my divine mission, and are now disposed to hearken to my doctrine, but because ye did eat of the loaves, and were filled. Having been once fed, you expect that I will feed you frequently by miracle; and the satisfaction which you found in that meal, has made you conceive great hopes of temporal felicity under my administration. These are the views with which you are following me: but you are entirely mistaken in them; for your happiness does not consist in the meat that perisheth, neither is it that sort of meat which the Messiah will give you: wherefore you ought not to labour so much for the meat which perisheth, Joh 6:27 which nourishes and delights the body only, as for the meat that endureth to everlasting life,divine knowledge and grace, which invigorate all the faculties of the soul, and can alone prepare it for eternal glory. Neither ought you to follow the Son of man, the Messiah, with a design to obtain the meat that perisheth, but in expectation of being fed with the meat that endureth unto everlasting life; for it is that meat which the Son of man will give you: for him hath God the Father sealed for the great work of redemption: and by the miracle of the loaves, he particularly shews you that he has authorized me, the Son of man, to bless you with the meat enduring to everlasting life, the food of your souls.” The epithet of Father is elegantly given to God the Father in this passage, as it expresses the relation, that he stands in to his eternal Son, as the person who in the preceding clause is called the Son of man.

Fuente: Commentary on the Holy Bible by Thomas Coke

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.

Ver. 26. Because ye did eat of the loaves ] More than for love, Vix diligitur Iesus propter Iesum. Scarcely esteeming Jesus for Jesus’ sake. (Aug.) But as the mixed multitude came out of Egypt with Israel for a better fortune, and as he, Mat 20:13 ; “agreed for a penny;” as the harlot looks to the love tokens more than to the donor; so was it here. Worldlings, Ubi non vident quaestum, rident Christum: Ubi datur ut edant, adduci possunt, ut credant: they serve not the Lord Jesus Christ, but their own bellies.

” Haud facile invenias multis e millibus unum

Virtutem pretium qui putet esse sui. “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

26. ] The seeking Him, on the part of these people, to Him, who saw the hearts, was merely a low desire to profit by His wonderful works, not a reasonable consequence of deduction from His miracles that He was the Saviour of the world. And from this low desire of mere satisfaction of their carnal appetite, He takes occasion in the following discourse to raise them to spiritual desire after HIMSELF, THE BREAD OF LIFE. The discourse forms a parallel with that in ch. 4.

Fuente: Henry Alford’s Greek Testament

Joh 6:26 . . In this pursuing crowd Jesus sees no evidence of faith or spiritual hunger, but only of carnality and misunderstanding. Ye follow me , “not because you saw signs,” not because in the feeding of the 5000 and other miracles you saw the Kingdom of God and glimpses of a spiritual world, , but because you received a physical satisfaction. This gave the measure of their Messianic expectation. He was the true Messiah who could maintain them in life without toil. Sense clamours and spirit has no hunger. , from , means “to give fodder to animals,” and was used of men only “as a depreciatory term”. In later Greek it is used freely of satisfying men; see Kennedy’s Sources of N.T. Greek , p. 80; Lightfoot on Phi 4:12 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Joh 6:26-34

26Jesus answered them and said, “Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. 27Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, even God, has set His seal. 28Therefore they said to Him, “What shall we do, so that we may work the works of God?” 29Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.” 30So they said to Him, “What then do You do for a sign, so that we may see, and believe You? What work do You perform? 31Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread out of heaven to eat.'” 32Jesus then said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. 33For the bread of God is that which comes down out of heaven, and gives life to the world.” 34Then they said to Him, “Lord, always give us this bread.”

Joh 6:26; Joh 6:32; Joh 6:53 “Truly, truly, I say to you” “Amen,” “Amen.” This is a Hebrew phrase that has three distinct usages.

1. In the OT the word was used for “trust.” Its figurative sense meant “to be firm” and was used to describe one’s faith in YHWH.

2. Jesus’ usage reflects the introduction of important and significant statements. We have no other contemporary usage of “amen” in this way.

3. In the early church, like the OT, it came to be a term of affirmation or concurrence.

See SPECIAL TOPIC: AMEN at Joh 1:51.

“but because you ate of the loaves” Their motives were physical and immediate, not spiritual and eternal.

“and were filled” This term meant “to gorge,” it was often used of animals (especially cows).

Joh 6:27 “Do not work” This is a present middle imperative with the negative particle which usually means to stop an act already in progress. The OT background to this passage is Isaiah 5. This conversation has many similarities to the one with the woman at the well in John 4.

“perishes” See Special Topic: Apollumi at10:10.

“has set His seal” This is literally “sealed.” This was a sign of authenticity, ownership, authority, and security (cf. NEB and Mat 28:18; Joh 17:2). TEV and NIV translate it as “approval” since it is used to assert God the Father’s approval of Jesus’ ministry. See SPECIAL TOPIC: SEAL at Joh 3:33, where it may refer to the Holy Spirit.

Joh 6:28 “What shall we do, that we may work the works of God” This was the central religious question of first century Judaism (cf. Luk 18:18). The religious Jew was assumed to be right with God based on (1) his lineage and (2) his performance of the Mosaic Law as it was interpreted by the Oral Tradition (Talmud).

Joh 6:29 “that you believe in Him whom He has sent” This is a present active subjunctive followed by an aorist active indicative. The word “believe” is crucial in understanding the NT teachings about salvation. See Special Topic at Joh 2:23. The word’s primary orientation was volitional trust. The Greek word group pistis can be translated as “believe,” “trust” or “faith.” The focus of human belief must be “in Him” (cf. Joh 1:12; Joh 3:16), not in human sincerity, commitment, nor enthusiasm. The immediate orientation of this passage is to a personal relationship with Jesus Christ, not orthodox theology about Him, expected religious ritual, nor even ethical living. All of these things are helpful but not primary. Notice that Jesus changes the plural “works” of their question to the singular “work.”

For “sent” see Special Topic: Send (Apostell) at Joh 5:24.

Joh 6:30-33 It must be remembered that this group had just participated in a miraculous feeding of the five thousand. They had already had their sign! Rabbinical Judaism thought the Messiah would repeat certain OT acts, such as sending of the manna (cf. II Baruch 29:8). The rabbis used Psa 72:16 as a proof text for this view of a “super-Moses” type of Messiah (cf. 1Co 1:22).

There is an important grammatical feature between the “believe in Him” of Joh 6:29 and “believe You” of Joh 6:30. The first focuses on John’s usual construction of believing in/into Jesus. It is a personal focus. The second focuses on believing Jesus’ words or claims which is a content focus. Remember, the Gospel is both a person and a message. See Special Topic at Joh 2:23.

Joh 6:31 “as it is written” This is a periphrastic perfect passive participle. It was the standard grammatical form to introduce Scripture quotes from the OT. It was an idiom affirming the inspiration and authority of the OT. This quote could refer to one of several OT texts or a combination: Psa 78:24; Psa 105:40; Exo 16:4; Exo 16:15, or Neh 9:15.

Joh 6:32 Jesus addresses the Jews’ traditional theology. They asserted that the Messiah must perform wonder-works like Moses because of Deu 18:15; Deu 18:18. Jesus corrects their assumption at several points.

1. God, not Moses, gave the manna

2. manna was not of heavenly origin although the people thought it was (cf. Psa 78:23-25)

3. the true bread of heaven was Jesus, who was not a past act, but a present reality

Joh 6:33 “is that which comes down out of heaven” This is a recurrent theme in John (cf. Joh 3:13). It is John’s vertical dualism. In this context Jesus’ descent is stated seven times (cf. Joh 6:33; Joh 6:38; Joh 6:41-42; Joh 6:50-51; Joh 6:58). It shows Jesus’ pre-existent, divine origin (cf. Joh 6:33; Joh 6:38; Joh 6:41-42; Joh 6:50-51; Joh 6:58; Joh 6:62). It is also a play on “manna” which came from heaven as did Jesus the true Bread, the Bread of life.

This is literally “the bread of God is the one coming down out of heaven.” Here the masculine present active participle refers to (1) “bread” or (2) a man, Jesus. Often in John these ambiguities are purposeful (double entendres).

“gives life to the world” This is the purpose for which Jesus came (cf. Joh 3:16; Mar 10:45; 2Co 5:21). The goal is “new life,” “eternal life,” “new age life,” “God’s kind of life” to a lost and rebellious world, not to some special group (Jew/Gentile, elect/non-elect, conservative/liberal), but to all!

Joh 6:34

NASB, NKJV”Lord”

NRSV, TEV,

NJB, NET,

NIV, REB”Sir”

These two terms both reflect different semantic usages of kurios. In this context the second option seems best. The crowd did not understand Jesus or His words. They did not perceive Him as the Messiah (also note Joh 4:11; Joh 5:7).

“always give us this bread” This is similar to the statement of the woman at the well in Joh 4:15. These Jews did not understand Jesus’ spiritual metaphors either. This is a recurrent theme in John.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Verily, verily. The eighth occurance. See note on Joh 1:51.

the miracles = signs. No Art.

were filled = satisfied. Not the same word as in Joh 6:12.

Fuente: Companion Bible Notes, Appendices and Graphics

26.] The seeking Him, on the part of these people,-to Him, who saw the hearts,-was merely a low desire to profit by His wonderful works,-not a reasonable consequence of deduction from His miracles that He was the Saviour of the world. And from this low desire of mere satisfaction of their carnal appetite, He takes occasion in the following discourse to raise them to spiritual desire after HIMSELF, THE BREAD OF LIFE. The discourse forms a parallel with that in ch. 4.

Fuente: The Greek Testament

Joh 6:26. , I say) The people themselves did not know their own true character so well as Jesus now exhibits it to them. Up to this time Jesus had collected mere hearers; now, in the midst of the time of His ministry, He begins to make a selection, by means of His figurative discourse concerning His passion, and the benefit to be derived from it through faith.- , not because ye saw the miracles) They had not as yet been led by the miracles to faith: Joh 6:29, etc.: otherwise faith, and not the desire of food, would have prompted them to seek Jesus.-, miracles) in the case of the sick, as also in the case of the loaves: Joh 6:2; Joh 6:14, A great multitude followed Him, because they saw His miracles on them that were diseased;-Then those men, when they had seen the miracle that Jesus did-(in feeding the 5000)-they said, This is of a truth that prophet.-, ye did eat) The people, anxious about food, were wishing that they might daily receive it in the same way; and they were now no longer, as before, Joh 6:2, attracted to Him by the mere sight of His miracles, but rather by the desire of being fed. Comp. Mat 14:20, note [the fragments were on that occasion gathered up for future use as food, not, as the manna, merely for a memorial: the people were not to carry any away as a curiosity]. The barley harvest was immediately after the Passover; and immediately before the harvest, the price of provisions is usually dearer. Therefore, at that season of the year, His benefit conferred on the five thousand had been especially appropriate.

Fuente: Gnomon of the New Testament

Joh 6:26

Joh 6:26

Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled.-Instead of gratifying their curiosity he sought to reprove them for seeking him for the food he gave them. While not answering their question, he tells them a truth that laid bare their hearts-that is, that they were not interested in the miracles he performed as manifestations of divine presence, but because they ate of the food and were filled. They were not interested in the great truths as was teaching as affecting their spiritual and eternal interests and Gods glory and honor. That class of people exists yet and in our country. Have a meeting at which food is abundantly provided and many will attend who take no interest in the preaching, but are attracted by the dinner provided. They are not specially vicious people, but fleshly people, who are satisfied with enough to fill the belly.

Fuente: Old and New Testaments Restoration Commentary

Verily: Joh 6:47, Joh 6:53, Joh 3:3, Joh 3:5

Ye seek: Joh 6:15, Joh 6:64, Psa 78:37, Psa 106:12-14, Eze 33:31, Act 8:18-21, Rom 16:18, Phi 2:21, Phi 3:19, 1Ti 6:5, Jam 4:3, Jam 4:4

Reciprocal: Gen 34:23 – General Lev 11:29 – creeping things that creep Mic 6:6 – Wherewith Mat 5:18 – verily Mat 13:21 – root Mar 14:18 – Verily Joh 1:51 – Verily Joh 4:15 – give Joh 6:34 – evermore Joh 6:36 – That

Fuente: The Treasury of Scripture Knowledge

6

The leading motive of these people was their temporal appetite. Jesus did not mean it was wrong for a person to seek to satisfy his desire for food, for such a desire is natural and needs to be gratified.

Fuente: Combined Bible Commentary

Joh 6:26. Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye did eat of the loaves, and were satisfied. This solemn declaration is only seemingly discordant with Joh 6:2 or Joh 6:14. Those who witnessed a miracle of Jesus, and did not understand its significance, might be said to see the sign and yet not to see it. Indeed, Joh 6:14 seems to imply a third condition of mind, intermediate between these. Those who had eaten of the loaves saw in the miracle the proof that Jesus was the Prophet who should come: they saw that the wonder was significant, but the words before us show that even this stood below the true perception of the sign. The miracle had led the thoughts of the multitude to the power and dignity of the miracle-worker, but had suggested nothing of a higher and a spiritual work, symbolized by the material bounty that had been bestowed. The design of the work in its relation to the Saviour was to manifest His glory as the Giver of the highest blessings; in its relation to the people, to fix their eyes on Him and to awaken their desire for that of which the bread had been the sign. Part of this purpose has been attained,they have sought Him eagerly, with toil and trouble:He must now so complete their training that they may be led to leave the carnal and seek the spiritual, that they may be brought to behold in His deeds not merely the tokens of His power to satisfy every earthly desire of His followers, but the impress of His Divine character and work.

Fuente: A Popular Commentary on the New Testament

Joh 6:26-40. The Desire for a Sign: the True Manna.After raising their expectations He had refused to go forward. In answer to their surprise at finding Him so soon across the lake He tells them why. Their hopes are confined to the material. They must seek the higher food, which leads to true life. They ask what they are to do. Believe in Gods Messenger. But He has refused to act as Gods Messiah. By what sign will He justify His claim to their faith? Will He give the new manna from heaven which Messiah was expected to give? (Cf. Apoc. Baruch, 298, The treasure of manna shall again descend from on high.) They quote Psa 78:24. That points, Jesus replies, to God, not Moses, as the Giver. He is fulfilling His promise. The Son is the true manna, food of the higher life of man (Philo, He calleth the Divine word, eldest of things that are, Manna). But for their unbelief the gift would be theirs, Joh 6:37-40 though full of Johannine phrase and thought, is most easily understood in the light of the historical situation. It meets the complaint that He has refused those who would hail Him as Messiah. He replies that He does not reject arbitrarily, but acts according to the Fathers will. All whom He gives, into whose hearts He puts the desire to be true disciples, will be received. These He will raise at the last day. The teaching here given does not set aside the popular Christian expectation of a final day (cf. Joh 5:28 f.).

Fuente: Peake’s Commentary on the Bible

6:26 {4} 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.

(4) They that seek the kingdom of heaven lack nothing: nevertheless, the gospel is not the food of the stomach but rather of the mind.

Fuente: Geneva Bible Notes

Jesus’ creating desire for the bread 6:26-34

This section of the text contains Jesus’ enigmatic and attractive description of the Bread of Life. Jesus was whetting His hearers’ appetites for it (cf. Joh 4:10). The pericope ends with them asking Him to give them the Bread (Joh 6:34).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus’ introductory words identified another very important statement (cf. Joh 6:32; Joh 6:47; Joh 6:53). He did not answer their question (Joh 6:25) and tell them that He had walked across the surface of the lake. He did not want them to follow Him primarily because He could do miracles. He understood that their interest in Him was mainly because of His ability to provide for them physically. They were not interested in Him because they identified Him as the God-man but because Jesus could fill their stomachs. Many people today are only interested in Jesus because of the benefits He may give them. Jesus proceeded to explain what the miracle they had witnessed signified.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)