John 6:34 Komentář

In this chapter we have, I. The miracle of the loaves (Joh 6:1-14). II. Christ's walking upon the water (Joh 6:15-21). III. The people's flocking after him to Capernaum (Joh 6:22-25). IV. His conference with them, occasioned by the miracle of the loaves, in which he reproves them for seeking carnal food, and directs them to spiritual food (Joh 6:26, Joh 6:27), showing them how they must labour for spiritual food (Joh 6:28, Joh 6:29), and what that spiritual food is (v. 30-59). V. Their discontent at what he said, and the reproof he gave them for it (Joh 6:60-65). VI. The apostasy of many from him, and his discourse with his disciples that adhered to him upon that occasion (Joh 6:66-71).

After these things,.... After Christ's curing the man at Bethesda's pool, and the vindication of himself for doing it or the sabbath day, and for asserting his equality with God; near a year after these things: for these were done at the feast of the passover, and now it was near another; and what is related here, was after the death of John the Baptist, and when the disciples had returned from preaching in the several cities and towns, where Christ afterwards went, and had given an account of their success; see Mat 14:12. Quickly after the passover was ended, Christ departed from Jerusalem, and went into Galilee, and preached in the several cities and towns in those parts, and wrought many miracles: and after these things, in process of time, Jesus went over the sea of Galilee; the same with the lake of Gennesaret, Luk 5:1; which is the sea of Tiberias; and is frequently so called by the Jewish writers (x), who often make mention of , "the sea of Tiberias"; and by other writers, it is called the lake of Tiberias (y); Pliny, who calls it the lake of Genesara (z), says, "it was sixteen miles long, and six broad, and was beset with very pleasant towns; on the east were Julias and Hippo, and on the south Tarichea, by which name some call the lake, and on the west Tiberias, wholesome for the hot waters.'' And these are the waters which the Jews call , or, the hot baths of Tiberias (a); and from the city of Tiberias built by Herod, and called so in honour of Tiberius Caesar, the sea took its name. (x) T. Bab. Bava Kama, fol. 81. 2. & Bava Bathra, fol. 74. 2. Becorot, fol. 55. 1. Megilla, fol. 5. 2. & 6. 1. Moed. Katon, fol. 18. 2. & T. Hieros. Kilaim, fol. 32. 3. & Erubin, fol. 25. 2. (y) Solin, c. 48. Pausan. l. 5. p. 298. (z) Lib. 5. c. 15. (a) T. Hieros. Peah, fol 21. 2. & Sheviith, fol. 38. 4. Kiddushin, fol. 61. 1. R. Benj. Itinerar. p. 53.

And Jesus said unto them, I am the bread of life,.... Christ is so called, because he gives life to dead sinners: men in a state of nature are dead in trespasses and sins; and whatever they feed upon tends to death; Christ, the true bread, only gives life, which is conveyed by the word, and made effectual by the Spirit: and because he supports and maintains the life he gives; it is not in the power of a believer to support the spiritual life he has; nor can he live on anything short of Christ; and there is enough in Christ for him to live upon: and because he quickens, and makes the saints lively in the exercise of grace, and discharge of duty, and renews their spiritual strength, and secures for them eternal life. He that cometh to me shall never hunger; not corporeally to hear him preach, or preached, or merely to his ordinances, to baptism, or the Lord's table; but so as to believe in him, feed, and live upon him, as the next clause explains it: and he that believeth on me shall never thirst; and which is owing, not to the power and will of man, but to divine teachings, and the powerful drawings of the efficacious grace of God; see Joh 6:44. Now of such it is said, that they shall never hunger and thirst; which is true of them in this life, though not to be understood as there were no sinful desires in them; much less, that there are no spiritual hungerings and thirstings after they are come to Christ; but that they shall not desire any other food but Christ; they shall be satisfied with him; nor shall they hereafter be in a starving and famishing condition, or want any good thing: and in the other world there will be no desires after that which is sinful, nor indeed after outward ordinances, in order to enjoy communion with God in them, as now, for they will then be needless; nor shall they have any uneasy desires after Christ, and his grace, and the enjoyment of him, since he will be all in all to them.

"The bread of God is He which cometh down from heaven, and giveth life unto the world." Not, saith He, to Jews alone, but to all the "world," not mere food, but "life," another and an altered "life." He calleth it "life," because they all were dead in sins. Yet they still kept downward bent, saying, "Give us this bread." Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind.

(Tr. xxv. 13) As the woman of Samaria, when our Lord told her, Whosoever drinketh of this water shall never thirst, thought He meant natural water, and said, Sir, give me this water, that she might never be in want of it again: in the same way these say, Give us this bread, which refreshes, supports, and fails not.

Hereby is clearly divulged, though much desiring to be hid, the aim of the Jews, and that one might see that it is not lawful for the Truth to lie, which said that not because they saw the miracles, were they therefore eager to follow Him, but because they did eat of the loaves and were filled. With reason then were they condemned for their much dulness, and I suppose one should truly say to them, Lo a foolish people and without heart, they have eyes and see not, they have ears and hear not. For while our Saviour Christ by many words, as one may see, is drawing them away from carnal imaginations, and by His all-wise teaching winging them unto spiritual contemplation, they attain not above the profit of the flesh, and hearing of the Bread which giveth life unto the world, they still picture to themselves that of the earth, having their belly for god, as it is written, and overcome by the evils of the belly, that they may justly hear, whose glory is in their shame. And you will find such language very consonant to that of the woman of Samaria. For when our Saviour Christ was expending upon her too a long discourse, and telling her of the spiritual waters, and saying clearly, Whosoever drinketh of this water shall thirst again, hut whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing wp into everlasting life: she caught at it through the dulness that was in her, and letting go the spiritual fountain, and thinking nothing at all about it, but sinking down to the gift of sensible wells, says, Lord give me this water, that I thirst not neither come hither to draw. Akin therefore to her language is that of the Jews. For as she was weakly by nature, in the same way (I think) have these too nought male or manly in their understanding, but are effeminated unto the unmanly lusts of the belly, and show that that is true of them which is written, For the foolish man will utter folly, and his heart will imagine vain things.

But the Jews, still occupied with the belly and being entirely earthly, understand these words concerning sensible bread and say: "Give us such bread." Raving in this manner, they exposed themselves. "Always," they say, "give us such bread, not for one day, not for two." They said this also out of love of money. So that we need not spend our own money on acquiring food, always give us this easily obtained bread.

Now he considers the acquisition of this spiritual food. First, we see the Jews asking for it; secondly, he shows the way it is acquired (v 35). We should note with respect to the first, that the Jews understood what Christ said in a material way; and so, because they desired material things, they were looking for material bread from Christ. Hence they said to him, Lord, give us this bread always, which physically nourishes us. The Samaritan woman also understood what our Lord said about spiritual water in a material way, and wishing to slake her thirst, said, "Give me this water" (above 4:15). And although these people understood what our Lord said about food in a material way, and asked for it this way, we are expected to ask for it as understood in a spiritual way: "Give us this day our daily bread" (Mt 6:11), because we cannot live without this bread.

Jesus passes the sea of Tiberias, and a great multitude follow him, Joh 6:1-4. He feeds five thousand with five loaves, and two fishes, Joh 6:5-13. They acknowledge him to be the prophet that should come into the world, Joh 6:14. They purpose to force him to become their king; and he withdraws from the multitude, Joh 6:15. The disciples take ship, and go towards Capernaum, and are overtaken with a storm, Joh 6:16-18. Christ comes to them, walking upon the water, Joh 6:19-21. The people take boats and follow him, Joh 6:22-24. He reproves their fleshly motives, Joh 6:25-27. They profess a desire to be instructed, Joh 6:28. Christ preaches to them, and shows them that he is the bread of life, and that they who reject him are without excuse, Joh 6:29-40. They are offended, and cavil, Joh 6:41, Joh 6:42. He asserts and illustrates his foregoing discourse, Joh 6:43-51. They again cavil, and Christ gives farther explanations, Joh 6:52-59. Several of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have life, Joh 6:60. He shows them that his words are to be spiritually understood, Joh 6:61-65. Several of them withdraw from him, Joh 6:66. He questions the twelve, whether they also were disposed to forsake him, and Peter answers for the whole, Joh 6:67-69. Christ exposes the perfidy of Judas, Joh 6:70, Joh 6:71.

Lord, evermore give us this bread - Either meaning, "Let the miracle of the manna be renewed, and continue among us for ever:" or, "Let that bread of which thou hast spoken, become our constant nourishment." The Jews expected that, when the Messiah should come, he would give them all manner of delicacies, and, among the rest, manna, wine, and spicy oil. From the following extract, we may see where Mohammed got his Paradise. "Many affirm, says Rab. Mayemon, that the hope of Israel is this: That the Messiah shall come and raise the dead; and they shall be gathered together in the garden of Eden, and shall eat and drink and satiate themselves all the days of the world. There the houses shall be all builded with precious stones; the beds shall be made of silk; and the rivers shall flow with wine and spicy oil. He made manna to descend for them, in which was all manner of tastes; and every Israelite found in it what his palate was chiefly pleased with. If he desired fat in it, he had it. In it, the young man tasted bread, the old man honey, and the children oil. So shall it be in the world to come, (i.e. the days of the Messiah.) He shall give Israel peace, and they shall sit down in the garden of Eden, and all nations shall behold their condition; as it is said, My servants shall eat, but ye shall be hungry, etc., Isa 65:13." See Lightfoot.

FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13) a mountain--somewhere in that hilly range which skirts the east side of the lake.

Lord, evermore give us this bread--speaking now with a certain reverence (as at Joh 6:25), the perpetuity of the manna floating perhaps in their minds, and much like the Samaritan woman, when her eyes were but half opened, "Sir, give Me this water," &c. (Joh 4:15).