John 6:30 Kommentar

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.

Our fathers did eat manna in the wilderness,.... Which was a sort of food prepared by angels in the air, and rained down from thence about the tents of the Israelites; it was a small round thing, as small as the hoar frost on the ground; it was like a coriander seed, and the colour of it was the colour of bdellium: it was so called, either from "to prepare", because it was prepared, and got ready for the Israelites; or from the first words that were spoken upon sight of it, , "what is it?" for they knew not what it was: and this the Jewish fathers fed upon all the while they were in the wilderness, till they came to Canaan's land, and they only; it was food peculiar to them: "our fathers did eat"; and so the Jews (f) observe on those words in Exo 16:35, ""and the children of Israel did eat manna forty years"; the children of Israel, , "not another". And the children of Israel saw, and said, what is it? and not the rest of the mixed multitude.'' Now these Jews object this miracle to Christ, and intimate, that he indeed had fed five thousand of them with barley loaves, and fishes, for one meal; but their fathers, in the times of Moses, to the number of six hundred thousand, and more, were fed, and that with manna, very sweet and delightful food, and for the space of forty years; even all the white they were in the wilderness: and therefore, unless he wrought as great a miracle, or a greater than this, and that of the like kind, they should not think fit to relinquish Moses, and follow him; and in proof of what they said, they produce Scripture, as it is written in Psa 78:24, or rather in Exo 16:15; and perhaps both places may be respected: he gave them bread from heaven to eat; they leave out the word Lord, being willing it should be understood of Moses, to whom they ascribed it, as appears from the following words of Christ, who denies that Moses gave it; and add the phrase "from heaven", to set forth the excellent nature of it, which is taken from Exo 16:4, where the manna, as here, is called "bread from heaven". (f) Zohar in Exod. fol. 75. 2.

Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spake after this manner, "What sign shewest thou?" and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, "Our fathers did eat manna in the wilderness," thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies?

What then saith Christ? "This is the work of God, that ye believe on Him whom He hath sent." On this they asked, "What sign showest thou, that we may see and believe?"

Mark too their hypocrisy. They said not, "Moses did this sign, what doest thou?" thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, "God did this, what doest thou?" that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, "Our fathers did eat manna in the wilderness." He indeed might have replied, "I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if ye call to remembrance the manna, see, I have given you bread." But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food.

Because, then, He invited them to faith, they still on their part desired to see signs that they might believe. They did not count Him worthy of belief, to whom they themselves bore the witness that He had fed so many thousands with five loaves. Already they had forgotten: they sought meat that perisheth. They said therefore to Him, "What sign showest Thou, that we may see and believe Thee? What dost Thou work? Our fathers did eat manna in the desert, as it is written, He gave them bread from heaven to eat." What is it that I promise? I promise the bread from heaven.

(xxv. 12) To eat then that meat which endureth unto everlasting life, is to believe on Him. Why dost thou make ready thy tooth and thy belly? Only believe, and thou hast eaten already. As He called on them to believe, they still asked for miracles whereby to believe; They said therefore unto Him, What sign shewest Thou then, that we may see and believe Thee? What dost Thou work? (Tr. xxv. s. 12) Or thus; Our Lord sets Himself above Moses, who did not dare to say that He gave the meat which perisheth not. The multitude therefore remembering what Moses had done, and wishing for some greater miracle, say, as it were, Thou promisest the meat which perisheth not, and doest not works equal to those Moses did. He gave us not barley loaves, but manna from heaven.

The disposition of the Jews unveils itself by little and little, although, hidden and as yet buried in less overt reasonings. For they were saying in their folly, What shall we do that we might work the works of God? as if, as we said before, they held the commandment through Moses sufficient to conduct them to all wisdom, whereby they might know how to perform what was well-pleasing unto God. But their aim being such was concealed, but is now being unveiled, and by little and little comes forth more plainly. For nothing is secret, as the Saviour says, that shall not be made manifest. What then (are they saying) What sign shewest THOU? The blessed Moses was honoured (he says) and with great reason, he was set forth as a mediator between God and man. Yea and he gave too a sufficient sign, for all they that were with him ate the manna in the wilderness. But do THOU at length, since Thou comest to us in a position greater than his, and dost not shrink from adding to the things decreed of old, with what signs wilt Thou give us a warrant, or what of wondrous works dost Thou showing us, introduce Thyself as the Author of more novel doctrines unto us? Hereby too is our Saviour's word shown to be true: for they are convicted by their own words of thinking that they ought to seek Him, not to admire Him for those things which He had in God-befitting manner wrought, but because they did eat of the loaves and were filled. For they demand of Him a sign, not any chance one, but such as (they thought) Moses wrought, when not for one day, but for forty whole years, he fed the people that came out of Egypt in the wilderness, by the supply of manna. For, knowing nothing at all (it seems) of the Mysteries in the Divine Scriptures, they did not consider that it was fit to attribute the marvellous working hereunto to the Divine power which wrought it, but very foolishly crown the head of Moses for this. They therefore ask of Christ a sign equal to that, giving no wonder at all to the sign which had been shown them for a day, even though it were great, but saying that the gift of food ought to be extended to them for a long time. For that even so hardly would He shame them into confessing and agreeing that most glorious was the Power of the Saviour, and His Doctrine therefore to be received. Manifest then is it even though they do not say it in plain terms, that they wholly disregard signs, and under pretext of marvelling at them, are zealous to serve the impure pleasure of the belly.

See what ingratitude and insensibility. After having seen so many and such great miracles, they again ask for a sign, and one even greater than the loaves with which they were fed. As gluttons, they again demand such a miracle as would serve their belly. The justice of this is evident from what follows.

903 Next, we see the origin of this food. First, we have the question asked by the Jews; secondly, the answer of Christ (v 32). Three things are done about the first: first, the Jews look for a sign; secondly, they decide what it should be; and thirdly, they bring in what is narrated in Scripture. 904 They look for a sign by asking Christ: What sign then are you going to give that we may see and believe you? This question is explained differently by Augustine and by Chrysostom. Chrysostom says that our Lord was leading them to the faith. But the evidence that leads one to the faith are miracles: "Signs were given to unbelievers" (1 Cor 14:22). And so the Jews were looking for a sign in order to believe, for it is their custom to seek such signs: "For Jews demand signs" (1 Cor 1:22). So they say: What sign then are you going to give?

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.

What sign - Τι σημειον, What miracle; so the word is evidently used, Joh 2:11, Joh 2:23, and in many other places. That we may see, and believe thee - That, having seen the miracle, we may believe thee to be the promised Messiah. They had already seen the miracle of the five loaves, and did not believe; and it was impossible for them to see any thing more descriptive of unlimited power and goodness. Even miracles themselves are lost on persons whose hearts are fixed on the perishing things of the world, and whose minds are filled with prejudice against the truth.

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

What sign showest thou, &c.--But how could they ask "a sign," when many of them scarce a day before had witnessed such a "sign" as had never till then been vouchsafed to men; when after witnessing it, they could hardly be restrained from making Him a king; when they followed Him from the one side of the lake to the other; and when, in the opening words of this very discourse, He had chided them for seeking Him, "not because they saw the signs," but for the loaves? The truth seems to be that they were confounded by the novel claims which our Lord had just advanced. In proposing to make Him a king, it was for far other purposes than dispensing to the world the bread of an everlasting life; and when He seemed to raise His claims even higher still, by representing it as the grand "work of God," that they should believe on Himself as His Sent One, they saw very clearly that He was making a demand upon them beyond anything they were prepared to accord to Him, and beyond all that man had ever before made. Hence their question, "What dost Thou work?"