John 6:26 Comentariu

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.

Labour not for the meat which perisheth,.... Meaning either food for the body, which is perishing; its virtue is perishing; man cannot live by it alone, nor does it last long; its substance is perishing; it is received into the stomach, and there digested; it goes into the belly, and is cast out into the draught; and that which it supports, for a while, is perishing; and both the one, and the other, shall be destroyed; even meats for the belly, and the belly for meats: now, though it becomes men to work for their bread, to provide it for themselves and families; yet they should not be anxiously solicitous about it, or labour only for that, and prefer it to spiritual food: or else food for the mind is meant, and that either in a sensual way, as sinful lust and pleasures, the honours of this world, and the riches of it; which are sweet morsels, though bread of deceit, to carnal minds, and which they labour hard for: or, in a religious way, as superstition, will worship, external works of righteousness, in order to please God, and obtain eternal life and salvation; which to labour for in such a way, is to spend money for that which is not bread, and labour for that which profiteth not; and in each of these ways were these Jews labouring for perishing food, from which Christ dissuades them: but for that which endureth unto everlasting life; either the grace of Christ, which, as meat, is quickening and refreshing, strengthening and supporting, and which causes nourishment and growth, and by virtue of which work is done; and this springs up unto everlasting life, and is inseparably connected with it; and particularly the blessings of grace, such as sanctification, adoption, pardon, and justification: or the Gospel, and the ordinances of it, which are refreshing, and strengthening, and by which the saints are nourished up unto everlasting life; or rather the flesh of Christ eaten, in a spiritual sense, by faith, of which Christ so largely discourses in the following part of the chapter: which the son of man shall give unto you; meaning either everlasting life, which is in Christ's gift, and is a free grace gift of his; or else the meat which endures unto it: for though it is to be laboured for, not so as to prepare it, or to purchase it, but by asking for it in prayer, and by attending on ordinances, and exercising faith on Christ; yet it is his gift, and he gives it freely; grace, and the blessings of it, are freely given by him, and so are the Gospel and its ordinances; and also his own flesh, which is first given by him, by way of sacrifice, in the room and stead of his people, and for the life of them, Joh 6:51; and then it is given unto them to feed upon spiritually by faith, and which is here designed: for him hath God the Father sealed; designated and appointed to be the Saviour, and Redeemer of his people, and has sent, authorized, and commissioned him as such; and has made him known, and approved of him, by the descent of the Spirit on him, and by a voice from heaven, declaring him his beloved Son; and has confirmed him to be the Messiah by the miraculous works he gave him to finish; for all which several uses seals are, as to distinguish one thing from another, to render anything authentic, to point it out, or to confirm it.

The mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dullness to the quick, we must rouse him with a goad. And this the Son of God hath done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying, "Master, when camest Thou hither?" to show that He desireth not honor from men, but looketh to one thing only, their salvation, He answereth them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what saith He? "Verily, verily, I say unto you," (speaking positively and with a confirmation,) "Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled." He chideth and reproveth them by these words, yet doth not so abruptly or violently, but very sparingly. For He saith not, "O ye gluttons and belly-slaves, I have wrought so many wonders, and ye never have either followed Me, or marveled at My doings"; but mildly and gently somewhat in this manner; "Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled"; speaking not only of the past, but also of the present miracle. "It was not," He saith, "the miracle of the loaves that astonished you, but the being filled." And that He said not this of them by conjecture they straightway showed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said, "Our fathers did eat manna in the wilderness." Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them.

Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For "ye seek me," saith He, "not because ye saw the miracles, but because ye did eat of the loaves, and were filled." Therefore neither doth He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit. To these then let us also cling, and let us seek the heavenly bread, and having received it, let us cast away all worldly care. For if those men left houses, and cities, and kinsmen, and all, and abode in the wilderness, and when hunger was pressing, withdrew not; much more ought we, when approaching such a table, to show forth a more abundant self-command, and to set our love on the things of the Spirit, and to seek the things of sense as secondary to these. Since even they were blamed, not because they sought Him for the bread, but because it was for this only they sought Him, and for this primarily. For should any one despise the great gifts, but cling to the small, and to those which the giver would have him despise, He loses these latter too: as on the other hand, if we love those, He adds these also. For these are but an appendage to the others; so vile are they and trifling, compared with those, although they be great. Let us not therefore spend our diligence on them, but account both the acquisition and loss of them alike indifferent, even as Job also neither clung to them when present, nor sought them absent.

"Jesus answered them, and said, Verily, verily, I say unto you, Ye seek me, not because ye saw miracles, but because ye did eat of my bread, and were filled." Ye seek me for the sake of the flesh, not for that of the Spirit. How many there are that seek Jesus with no other aim than to gain some temporal benefit! One man has a business on hand, he seeks the intercession of the clergy; another is oppressed by some person more powerful than himself, he flies to the Church for refuge: another wishes to have interest made for him with one to whom he has little access himself; one in this way, another in that, the Church is daily full of such people. Jesus is hardly sought for Jesus' sake.

(Tr. xxv. 10) As if He said, Ye seek Me to satisfy the flesh, not the spirit. (Tr. xxv. 10) How many there are who seek Jesus, only to gain some temporary benefit. One man has a matter of business, in which he wants the assistance of the clergy; another is oppressed by a more powerful neighbour, and flies to the Church for refuge: Jesus is scarcely ever sought for Jesus' sake.

We will say something common, yet worn by little use. Great teachers are often wont to be not slightly angry, when they are questioned about vain and useless matters. And we shall find them so, not out of haughtiness, but rather from annoyance at the folly of the questioners. Of us therefore and those like us I think that this is not unrightly said: but the Saviour inflicts a warm rebuke upon those who made those enquiries, for speaking uninstructedly, and unwisely enquiring not because it was their duty to seek out the things whereby they might become honest and good, but because they followed Him for carnal reward and that a most mean one. For what is less than daily food, and that not sumptuous? We must then practise piety towards Christ and Love of Him, not that we may obtain ought of carnal goods but that we may gain the salvation that is through Him; and let us not say good words to Him, as these say Rabbi, nor devise fair-speaking as a foundation of gain and boundless ingathering of riches. Truly he that attempts such things, will not be ignorant that he shall encounter Christ Who keenly convicteth him, and revealeth his hidden wickedness. It is meet again to admire also the economy herein. For when He saw that they were enveloped with the afore-mentioned disease, as a Physician skilful and master of his art, He devised a twofold medicine for them, entwining the helpful reproof with most glorious miracle. The miracle then we shall find in His knowing their thoughts; and in the Wonder-worker not telling them what they sought not out of piety to know, you will behold the reproof. And the advantage is twofold. For in that He knows perfectly their devices and has accurate perception thereof, He shows that they are without understanding, in that they think to escape the Divine Eye, while they heap up wickedness in their heart, and practise sweet words with their tongue. But this is the part of One Who persuades them to leave off this their disease, and to cease from no slight sin. For outrageous is he and lawless, who hath this conception of God. In usefully convicting them of sinning, He restrains in some sort the future course of evil. For that which has no hindrance, creeps on and extends itself; but when caught in the fact, it is well-nigh ashamed, and like a rope contracts into itself. Therefore the Lord profiteth them by reproving also, and by those things whereby one thinks that He smites, by these very things He is seen to be their Benefactor. We must then hold that even though some flatter or with mild words wheedle the rulers of the Churches, yet are not sound concerning the faith, it is not meet that they should be carried away by their fawnings nor by way of payment for their applause lend in turn to them who need correcting, silence in regard to their faults: but we ought rather boldly to rebuke them, and to persuade them to change for the better, or at least hereby if so be to profit others, according to that spoken by Paul, Them that sin rebuke before all, that the rest also may fear. This then for the subjects separately: but that they are in connection, and of necessity follow those before considered, I think I ought to show. We said then that our Saviour's coming down from the mountain typified His second and future Coming to us from Heaven, and we added as in summary, that He appeared to His disciples while they were watching, and yet toiling, and released them from their fear, and brought the ship at once to land. And what is hence pourtrayed to us, as in a type, we have there declared. But now observe, that after Jesus had come down from the mountain, certain miss following Him, and come to Him at last. For they come on the day following, the Evangelist having not without care added this also. Then on meeting with Him, they endeavour to wheedle Him with good words: but Christ chides them, bringing upon them hot and keen reproof, that we might consider this again, that after the Coming of our Lord to us from Heaven, most vain and profitless unto men is the search after good things, nor will the desire to follow Him find any fitting season. Yea even though certain approach Him, thinking to appease Him with smoothest words, they shall meet the Judge no longer mild and gentle, but reproving and avenging. For thou wilt see the flattery of them that are reproved, and the reproof itself in the words of the Saviour, when He saith, Many will say to Me in that Day, to wit, the Day of Judgment, Lord, Lord, did we not in Thy Name cast out devils? But says He, Then will I profess unto them, Verily I say unto you, I never knew you. For ye sought Me not purely (saith He) nor loved to excel in holiness, for thereby would I have known you, but since ye practised piety in semblance only and in mere imaginaries for the purpose of gain, justly do I confess that I have not known you. What then in that passage is Lord, Lord, here is Rabbi. To whomsoever therefore punishment is a bitter thing, let him not fall into inertness nor be manifoldly infirm in transgression, looking to the goodness of God, but let him prepare his works for his going forth, as it is written, and make it fit for himself in the field, i. e., while he is in the world. For the Saviour interpreted that the field is the world. Let him prepare to show holiness and righteousness before the Divine Judgment Seat. For he will behold no unseasonably clement Judge, nor yet yielding to entreaties for mercy, in Him Whom he ought without delay to have obeyed when He was calling him to salvation, while the time of mercy was granting to him both to beg for forgiveness for his already past transgressions, and to seek for loving-kindness from God Who saves.

(xxiii. Moral. [c. xxv.]) In their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle's sake, but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means.

They too seek Jesus, not for Jesus' sake, but for something else, who ask in their prayers not for eternal, but temporal blessings.

Wherefore He well says, Ye seek Me, because ye did eat of the loaves.

Therefore the Lord also reproaches them. "You," He says, "seek Me because you ate bread, and then you cling to Me so that I might feed you again." Notice: although He exposes them, nevertheless He does not employ a harsh rebuke. He did not say "you are gluttons and voracious," but spoke gently. For He rebukes them with the desire to correct them and through the revelation of the secrets of their hearts to lead them to greater faith. That the purpose of His rebuke was correction is evident from what follows. For He imparts to them the most salvific teaching.

892 Then (v 26), our Lord begins to mention a food that is spiritual. First, he states a truth about this spiritual food. In the second place, he clears up a misunderstanding (6:41). As to the first he does three things. First, he presents a truth about this spiritual food; secondly, he mentions its origin; and thirdly, he tells them how this spiritual food is to be acquired (6:34). He does two things about the first. First, he explains this spiritual food and its power; in the second place, he tells what this food is (v 28). As to the first, he does two things. First, he rebukes them for their disordered desires; in the second place, he urges them to accept the truth (v 27). 893 He says, Amen, amen, I say to you, that although you seem to be devout, you seek me not because you have seen miracles, but because you have eaten of the bread and have been filled. As if to say: You seek me, not for the sake of the spirit, but for the sake of the flesh, because you hope for more food. As Augustine says, these people represent those who seek Jesus not for himself, but in order to gain certain worldly advantages: as those engaged in some business call on clerics and prelates, not for the sake of Christ, but so that through their intervention they might be advanced into the ranks of those who are important; and like those who hurry to the churches, not for Christ, but because they have been urged to do so by those who are more powerful; and like those who approach our Lord for sacred orders not because they desire the merits of the virtues, but because they are looking for the satisfactions of this present life, as wealth and praise, as Gregory says in his Moralia. This is obvious: for to perform miracles is a work of divine power, but to eat loaves of bread which have been multiplied is temporal. Accordingly, those who do not come to Christ because of the power they see in him, but because they eat his bread, are not serving Christ but their own stomachs, as we see from Philippians (3:19); and again, "He will praise you when you are good to him," as we read in the Psalm (48:19).

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.

Ye seek me, not because ye saw, etc. - 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.

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

Ye seek me, &c.--Jesus does not put them through their difficulty, says nothing of His treading on the waves of the sea, nor even notices their question, but takes advantage of the favorable moment for pointing out to them how forward, flippant, and superficial were their views, and how low their desires. "Ye seek Me not because ye saw the miracles"--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 (Joh 4:9-15). We should have supposed all that follows to have been delivered by the wayside, or wherever they happened first to meet. But from Joh 6:59 we gather that they had probably met about the door of the synagogue--"for that was the day in which they assembled in their synagogues" [LIGHTFOOT]--and that on being asked, at the close of the service, if He had any word of exhortation to the people, He had taken the two breads, the perishing and the living bread, for the subject of His profound and extraordinary discourse.