Ivan 6:47 Komentar

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.

I am that bread of life. See Gill on Joh 6:35. . John 6:49 joh 6:49 joh 6:49 joh 6:49Your fathers did eat manna in the wilderness,.... All the while they were in the wilderness, for the space of forty years, till they came to the borders of the land of Canaan; this was their only food on which they lived, during their travels through the wilderness. It is observable, that Christ says, not "our fathers", but "your fathers"; for though Christ, as concerning the flesh, came of these fathers, yet in every sense they were rather theirs than his; because regard may be had to such of them more especially who ate the manna as common food, and not as spiritual meat, as typical of the Messiah, as others did; and whom these, their offspring, did very much resemble. Though perhaps the reason of the use of this phrase may be, because the Jews themselves had used it in Joh 6:31, and Christ takes it up from them. And are dead. This food, though it supported them in life for a while, could not preserve them from a corporeal death, and still less from an eternal one: for some of them not only died the first, but the second death.

Let what follows admonish us: "Verily, verily, I say unto you, he that believeth on me hath eternal life." He willed to reveal Himself, what He was: He might have said in brief, He that believeth on me hath me. For Christ is Himself true God and eternal life. Therefore, he that believeth on me, saith He, goeth into me; and he that goeth into me, hath me. But what is the meaning of "to have me"? To have eternal life. Eternal life took death upon itself; eternal life willed to die; but of thee, not of itself; of thee it received that whereby it may die in thy behalf. Of men, indeed, He took flesh, but yet not in the manner of men. For having His Father in heaven, He chose a mother on earth; both there begotten without mother, and here born without father. Accordingly, life took upon itself death, that life might slay death. "For he that believeth on me," saith He, "hath eternal life:" not what is open, but what is hid. For eternal life is the Word, that "in the beginning was with God, and the Word was God, and the life was the light of men." The same eternal life gave eternal life also to the flesh which it assumed. He came to die; but on the third day He rose again. Between the Word taking flesh and the flesh rising again, death which came between was consumed.

(Tr. xxvi. s. 10.) Our Lord wishes to reveal what He is; Verily, verily, I say unto you, He that believeth on Me, hath everlasting life. As if He said; He that believeth on Me hath Me: but what is it to have Me? It is to have eternal life: for the Word which was in the beginning with God is life eternal, and the life was the light of men. Life underwent death, that life might kill death.

Faith therefore is the door and way unto life, and return from corruption unto incorruption. But herein no less is the economy a marvel to the learners: for when He perceived that they understood nothing at all, and saw that they did not suppose they ought to give any credence even to the words of the Prophets, He cuts off, as far as possible, their weakness unto faith by human arguments, by an oath to its truth. For setting before them which believe much to be envied prizes, with their longing desire for these as with traces. He all but constrains them against their will, and persuades them to come to what is proclaimed to them. For what would be more precious than eternal life, to them to whom death and the sufferings from decay are bitter? And this too will beseem a wise teacher, to re-instruct unto the better, by every way (I say) that invites unto life, them who have chosen to think foolishly. But He, being Eternal Life, promises to give Himself to them that believe: that is, that Christ may dwell in our hearts by faith.

Truly, all of us who have accepted faith in Christ are now taught by God.

After our Lord quieted the grumbling of the Jews, he now clears up the doubt they had because of his saying, "I am the bread that has come down from heaven." He intends to show here that this is true. This is the way he reasons: The bread which gives life to the world descended from heaven; but I am the bread that gives life to the world: therefore, I am the bread which descended from heaven. He does three things concerning this. First, he presents the minor premise of his reasoning, that is, I am the bread of life. In the second place, he gives the major premise, that is, that the bread that descended from heaven ought to give life (v 49). Thirdly, we have the conclusion (v 51). As to the first he does two things. First, he states his point; secondly, he expresses it as practically proved (v 48). His intention is to show that he is the bread of life. Bread is life-giving insofar as it is taken. Now one who believes in Christ takes him within himself, according to: "Christ dwells in our hearts through faith" (Eph 3:17). Therefore, if he who believes in Christ has life, it is clear that he is brought to life by eating this bread. Thus, this bread is the bread of life. And this is what he says: Amen, amen, I say to you: Whoever believes in me, with a faith made living by love, which not only perfects the intellect but the affections as well (for we do not tend to the things we believe in unless we love them), has eternal life. Now Christ is within us in two ways: in our intellect through faith, so far as it is faith; and in our affections through love, which informs or gives life to our faith: "He who abides in love, abides in God, and God in him" (1 Jn 4:16). So he who believes in Christ so that he tends to him, possesses Christ in his affections and in his intellect. And if we add that Christ is eternal life, as stated in "that we may be in his true Son, Jesus Christ. This is the true God and eternal life" (1 Jn 5:20), and in "In him was life" (above 1:4), we can infer that whoever believes in Christ has eternal life. He has it, I say, in its cause and in hope, and he will have it at some time in reality.

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.

Hath everlasting life - He is entitled to this, on his believing me to be the Messiah, and trusting in me alone for salvation. Our blessed Lord recapitulates here what he had said in the preceding discourse. The person who is saved is, 1. drawn by the Father; 2. hears his instructions; 3. accepts the salvation offered; 4. is given to Christ Jesus, that he may be justified by faith; 5. is nourished by the bread of life; 6. perseveres in the faith; 7. is not lost, but is raised up at the last day; and 8. is made a partaker of eternal life.

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

He that believeth, &c.--(See on Joh 3:36; Joh 5:24).