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Jesus Healeth an Impotent Man


on the Sabbath Day. Manaen (Acts, 13, 1). heard that Jesus was come out of there were multitudes living when this gospel was Judea--'where he had doubtless seen or heard what published who, from their own knowledge of Jerusa. things Jesas had done at Jerusalem (v. 45). (BENGEL) lem, could have exposed the falsehood of the evangecome down-for Capernaum was down on the North list, if no such cure had been known there. The want West shore of the sea of Galilee. 48-54. Except ya see of v. 4 and part of v. 3, in some good MSS., and the use signs, &c.-He did believe, both as his coming and of some unusual words in the passage, are more easily his urgent entreaty show; but how imperfectly we accounted for than the evidence in their favour if they shall see ; and our Lord would deepen his faith by were not originally in the text. Indeed o. 7 is uninsuch a blunt and seemingly rough answer as He made telligible without v. 4. The internal evidence brought to Nicodemus. Come dowu ere my child die-While against it is merely the unlikelihood of such a miraclewe talk, the case is at its crisis, and if thou come not a principle which will carry us a great deal farther if we instantly, all is over.' This was faith, but partial, and allow it to weigh against positive evidence.) 5-9. thirtyour Lord would perfect it. The man cannot believe | eight years-but not all that time at the pool. This was the cure could be wrought without the Physician probably the most pitiable of all the cases, and therecoming to the patient-the thought of such a thing fore selected saw him lie aud kuew, &c.-As He doubt. evidently never occurred to bim. But Jesus will in a | less visited the spot just to perform this cure, so He moment bring him up to this. Go thy way; thy son knows where to find His patient, and the whole preliveth--Both effects instantaneously followed :-"The vious history of his case (ch.2, 25). Wilt thon be made man believed the word," and the cure, shooting | wholel-Could any one doubt that & sick man would quicker than lightning from Cana to Capernaum, was like to be made whole, or that the patients came felt by the dying youth. In token of faith, the father thither, and this man bad returned again and again, takes bis leave of Christ-in the circumstances this just in hope of a cure? But our Lord asked the ques. evidenced full faith. The servants hasten to convey tion. (1.) To fasten attention upon Himself; (2.) By the joyful tidings to the anxious parent, whose faith making him detail his case, to deepen in him the feelnow only wants one confirmation. "Then began re ing of entire helplessness; (3.) By so singular a ques. to amend?" "Yesterday, at the seventh hour, the tion, to beget in his desponding heart the hope of a

left him"-the very hour in which was uttered cure. (Cf. Mark, 10. 51.) Sir, I have no mar, &C.-Inthat great word. “Thy Son liveth!" So "himself be-stead of saying he wished to be cured, he just tells lieved and his whole house." He had believed before with piteous simplicity how fruitless had been all his this, first very imperfectly : then with assured confi- efforts to obtain it, and how helpless and all but hope. dence of Christ's word; but now with a faith crowned less he was. Yet not quite. For here he is at the pool, by "sight." And the wave rolled from the head to waiting on. It seemed of no use; nay, only tantalis the members of his household. "To-day is salvation ing"While I am coming another steppeth down become to this house" (Luke, 19. 9); and no mean house fore me"---the fruit was snatched from his lips. Yet this! second miracle Jesus did - i.e., in Cana; dove he will not go away. He may get nothing by staying. "after he came out of Judea," as the former before, he may drop into his grave ere he set into the pool; CHAPTER V.

but by going from the appointed, divine way of heal Ver. 1-47. THE IMPOTENT MAN HEALED - Dis. ing. he can get nothing. Wait therefore be will, wait COURSE OCCASIONED BY THE PERSECUTION ARISING he does, and when Christ comes to heal him, lo! he is THEREU PON. 1. a feast of the Jews-What feast? No I waiting his turn. What an attitude for a sinner * question has more divided the Harmonists of the Gos Mercy's gate! The man's hopes seemed low enough ere pels, and the duration of our Lord's ministry may be Christ came to him. He might have said, just before said to hinge on it. For if, as the majority have thought “ Jesus passed by that way," This is no use: I (until of late years) it was a Passover, flis ministry never get in; let me die at home.' Then all had been lasted three-and-a-half years; if not, probably a year lost. But he held on, and his perseverance was reless. Those who are dissatisfied with the Passover warded with a glorious cure, Probably some rays of view all differ among themselves what other feast it hope darted into his heart as be told his tale before was, and some of the most acute think there are no those Eyes whose glance measured his whole case. But grounds for deciding. In our judgment the evidence the word of command consummates his preparation is in favour of its being a Passover, but the reasons can- to receive the cure, and instantaneously works it. Ribe, not be stated here, 2, 3. sheep (market)-The supple I take up tby bed, &c.--" Immediately ” he did so. "Ho ment should be (as in Margin) 'sheep (gate),' men-spake and it was done." The slinging of his portable tioned Nehemiah, 3. 1, 32. Bethesda -- 5.., 'house couch over his shoulders was designed to show the place) of mercy.' from the cures wrought there, five perfection of the cure. the same day was the Sabbath porches-for shelter to the patients. impotent-or in- -beyond all doubt this was intentional, as in so mady tirm. 4. An angel. &c.-This miracle differed in two other healings, in order that when opposition arose on points from all other miracles recorded in Scripture: this account men might be compelled to listen to His (1.) It was not one but a succession of miracles periodi- claims and His teaching. 10-16. The Jews-he., those cally wrought: (2.) As it was only wrought "when the I in authority. See ou ch, 1. 19. It is not lawful to carry waters were troubled," so only upon one patient at a thy bed-a glorious testimony to the cure, as instantime, and that the patient " who first stepped in after taneous and complete, from the lips of the most prejuthe troubling of the waters." But this only the more diced! (And what a contrast does it, as all our Lord's undeniably fixed its miraculous charactor. We have miracles, present to the bungiing miracles of the heard of many waters having a medicinal virtue; but Church of Rome) In ordinary circumstances, the what water was ever known to cure instantaneously a rulers had the law on their side. (Nehemiah, 13. 13; single disease! And who ever heard of any water Jeremiah, 17. 21.) But when the man referred them curing all, even the most diverse diseases-blind, to “ Him that had made him whole" as his authority. halt, withered"-alike! Above all, who ever heard of the argument was resistless. Yet they ingeniously such a thing being done "only at a certain season, parried the thrust, asking bim, not who had made and most singularly of all, doing it only to the first him whole"-that would have condemned themselves person who stepped in after the moving of the waters and defeated their purpose-but who had bidden bim Any of these peculiarities--much more all taken to. "take up his bed and walk," in other words, who had gether--must have proclaimed the supernatural cha- dared to order a breach of the Sabbath? "Tis time we racter of the cures wrought. (If the text here be were looking after him-thus hoping to shake the genuine, there can be no doubt of the miracle, as man's faith in his Healer. be that was healed wist not

my pa will ad as not.

Art Declares


Himself to the Jeros. Se-That some one, with unparalleled generosity, the proper Objects. show him greater things, &c.-retenderness and power, had done it, the man knew well ferring to what He goes on to mention (v. 21-31), commongh: but as he had never heard of Him before, so prised in two great words, LIFE and JUDGMENT, which He disappeared too quickly for any inquiries. con- STIER beautifully calls God's Regalia. Yet these resed Himself away-or slipped out of the crowd that Christ says the Father and He do in common. 21-23. had gathered to avoid both hasty popularity and pre- raiseth the dead and quickeneth them-one act in two cipitate hatred. (Matthew, 12. 14-19.) findeth him in stages. This is His absolute prerogative as God. SO the temple saying, perhaps, “I will go into thy house the son quickeneth-i.e., raiseth up and quickeneth. with burnt-offerings, I will pay my vows which my wbom He will not only doing the same divine act, but bps have uttered and my mouth bath spoken when I doing it as the result of His own will, even as the Fa.

as in trouble." (Psalm 66. 13. 14.) Jesus, there Him- ther does it. This statement is of immense imporsell for His own ends, "findeth him there"-not all tance in relation to the miracles of Christ, distincidentally. be assured. Sin no more, &c.-a glimpse guishing them from similar miracles of prophets and this of the reckless life he had probably led before his apostles, who as human instruments were employed to thirty-eight years' infirmity had come upon him, and perform supernatural actions, while Christ did all as which not improbably had brought on, in the just the Father's commissioned Servant indeed, but in the ndanept of God, his chronic complaint. Fearful illus exercise of His own absolute right of action. For the trution this of "the severity of God," but glorious Father judgeth no man, &c.-rather, 'For neither doth

anfestation of our Lord's insight into "what was in | the Father judge any man,' implying that the same pan.Tae inan departed and told, &c.-little thinking "thing was meant in the former verse of the quickenbos unwelcome his grateful and eager testimony ing of the dead"-both acts being done, not by the Fxwould be. "The darkness received not the light which ther and the Son, as though twice done, but by the

us pouring its rays upon it,' Jobn, 1, 5, 11, (OL- Father through through the Son as His voluntary BAUKZN.) because he had done these things on the Sab Agent. all judgment-judgment in its most comprehenbana-day- What to these byocritical religionists was sive sepse, or as we should say, all administration. be doing of the most glorious and beneficent miracles, honour the Son as...the Father-As he who believes that Popared with the atrocity of doing them on the Sab. Christ in the foregoing verses has given a true account atb-day! Having given them this bandle, on purpose of His relation to the Father must of necessity hold to raise the first public controversy with them, and Him entitled to the same honour as the Father, so He thas open a fitting opportunity of laying His claims here adds that it was the Father's express intention in before them. He rises at once to the whole height of making over all judgment to the Son, that men should them, in a statement which for grandeur and terseness thus honour Him. hononreth not the Father, &c.--does exceeds almost any thing that ever afterwards fell not do it in fact, whatever he may imagine, and will trom Him, at least to His enemies. 17. 18. My Father be held as not doing it by the Father Himself, who

orketa hitherto and I work. The "I" is emphatic, q d., will accept no homage which is not accorded to His • The creative and conservative activity of my Fa own Son, 24. believeth on Him that sent me-.e., be. ther has known po Sabbath-cessation from the begin. lieveth in him as having sent Me. q.d.. I have spoken Die until now, and that is the law of My working.' God of the Son's right not only to heal the sick but to raise

u his Father-lit., his own (or peculiar) Father,' as from the dead, and quicken whom He will: And now ha Botans, S. 32. The addition is their own, but a very I say unto you, That life-giving operation has already proper one. makiug himself equal with God-rightly passed upon all who receive my words as the Sent of the

therint this to be His meaning, not from the mere | Father on the great errand of mercy. hath everlasting words " my Father," but from His claim of right to act life-immediately on his believing (cf. ch. 3. 18; 1 John, u Hu Father did in the like high sphere, and by the 6. 12, 13). is passed-bath passed over'" from death

me law of ceaseless activity in that sphere. And as, I unto life." What a transition ! cf. 1 John, 3. 14. instead of instantly disclaiming any such meaning--as 25-29. the hour cometh-in its whole fulness, at PenteHe must have done if it was false-He positively sets cost. and now is-in its beginnings, the dead-the

lis seal to it in the following verses, merely explaining | spiritually dead, as is clear from v. 28. Here He rises Dos copsistent such claim was with the prerogatives of from the calmer phrase "bearing his word" (v. 24), to His Father, it is beyond all doubt that we have here the gi

235amption of peculiar personal Sonship, or parti. of God." to signify that as it finds men in & dead ekpution in the Father's essential nature. 19. 20. the condition, so it carries with it a resurrection-poncer. Bu es do nothing of himself-i.e., apart from and in shall live--in the sense of v. 24, given to the Son, nitair of the Father, as they supposed. The meaning | &c.-Does this refer to the essential life of the Son

"The Son ou have to separate interest or action before all time (ch, 1. 4) (as most of the Fathers, from the Father.' for what things, &c.-9 d., 'On the and OLSHAUSEN, STIER, ALFOED, &c., among the Cuan. whatever the Father doeth that same doeth moderns), or to the purpose of God that this essen.

son' kewise 'in the like manner.' What claim to tial life should reside in the Person of the incarnate absolute equality with the Father could exceed this; Son, and be manifested thus to the world ? [CALVIN. not caly to do the same things, but to do them as the LUCKE, LUTHARDT, &c.) The question is as difficult Father does them? Father loveth.., and showeth bim as the subject is high. But as all that Christ says of

L c.-As love has no concealments, so it results His essential relation to the Father 18 intended to ex. frota the perfect fellowship and mutual endearment of plain and exalt his mediatorial functions, so the ona the Father and the Son see on ch. I. 1, 18), whose in-seems in our Lord's own mind and language mainly terests are ope, even as their nature, that the Father the starting point of the other, because he is the Son

unicates to the Son all His counsels, and what I of Man-This seems to confirm the last remark, that u been thus shown to the Son is by Him executed in what Christ had properly in view was the indwelling of His pediatorial character. With the Father, doing is the Son's essential life in humanity as the great thea.

uixg: it is only the Son who acts in Time.' (AL-tre and medium of divine display, in both the great POZD.) Three things bere are clear: 1.) The personal departments of His work-life-giving and judgment. distinctions in the Godhead. (2.) Unity of action The appointment of a Judge in our own nature is one snooz the Persons results from unity of nature. (3.), of the most beautiful arrangements of divina wisdom Their obeness of interest is no unconscious or invo- in redemption. Marvel not at this-this committal of Jantary thing but a thing of glorious consciousness, all judgment to the Son of Man. for the hour is coming call and love of which the Persons theruselves are: -He adds not in this case (as in v. 20. "And now is."

Christ Appeals to the Testimony


of John, and of the Father. because this was not to be till the close of the with theirs, which was to obtain human applause. not whole dispensation of mercy. resurrection of life-i.e. the love of God in yoti-which would inspire you with a *to life' everlasting. (Matthew, 26. 46.) of damnation- single desire to know His mind and will, and yield It would have been barsh to say the resurrection of yourselves to it, in spite of prejudice and regardless of death,' though that is meant, for sinners rise from consequences. 42 47. If another shall come, &c.-How death to death. (BENGEL) Tbe resurrection of both strikingly has this been verified in the history of the classes is an exercise of sorereign authority: but in the Jews! From the time of the true Christ to our one case it is an act of grace, in the other of rustice. time, sixty-four false Christs have been reckoned by (cf. Daniel, 12. 2, from which the language is taken.) ! whom they have been deceived. (BENGEL) How can How awfully grand are these unfoldings of His dignity 'ye believe! &c.-(See on u. 40. 41. The “will not of and authority from the mouth of Christ Himself! Add 0. 40, and "cannot here are just different features of they are all in the third person; in whak follows He the same awful state of the human heart. Do not think resumes the first person. 30-32. of mine own self do I will accuse yon-9.d., My errand hither is not to colnothing-ie., apart from the Father, or in any interest lect evidence to condemn you at God's bar' ope that of my own. See on v, 19 ) as I hear-q.d., My judg- judgeth you, Mses, &c -9.d., 'Alas! that will be too ments are all anticipated in the bosom of my Father, well done by another, and him the object of all your to which I have immediate access, and by me only re- religious boastings-Moses,' here pot for "the Law, sponded to and reflected. They cannot therefore err, the basis of the Old Testament Scriptures. he wrote of as I live for one end only, to carry into effect the will me-'an important testimony to the subject of the of Him that sent me. If I witness of myself-standing whole Pentateuch-"of Me'' (ALFORD.) If ye believe alone, and setting up any separate interest. There is not, &c. (See on Luke, 16. 31.) his writings... my words another-1.e, the Father, as is plain from the connec - remarkable contrast, not absolutely exalting Old tion. How brightly the distinction of the Persons | Testament Scripture above flis own words, but pointshines out here! Rud I know that the witness, &c.- ing to the office of those venerable documents to pre* This is the Son's testimony to the Father's truth (see pare Christ's way, to the necessity universally felt for ch. 7. 28; 8. 26, 55. It testifies to the full consciousness documentary testimony in revealed religion, and peron the part of the Son, even in the days of His humilia haps as STIER adds) to the relation which the comtion of the righteousness of the Father.' (ALFORD.] parative "letter of the Old Testament holds to the And thus he cheered His spirit under the cloud of more flowing " words" of spirit and life" which chahuman opposition which was already gathering over racterise the New Testament. His head. 33-35. Ye sent unto John-(See ch. 1, 19, &c.)

CHAPTER VI. receive not test... from men-i.e., depend not on hunan Ver. 1-13. Five THOUSAND MIRACULOUSLY FED. testimony. but... tha: ye may be saved-'I refer to him (See on Mark, 6. 31-14, 3. a mountaju - somewhere in merely to aid your faith, in order to your salvation.' that hilly range which skirts the East side of the lake. He was a burning and a shining light-lit, the burning 4. passover...was nigh--but for the reason mentioned. and shining lamp' (or torch): -9.d., 'the great ligh: ch.7. 1, Jesus kept away from it, remaining in Galilee. of his day.' Christ is never called by the humble word 14-21. JESUS WALKS ON THE SEA. See also here applied to John-a light-bearer-studiously used on Mark, 6. 45-56. 14-15. that prpohet-(see on ch. to distinguish him from his Master, but ever the Light 1, 21.) 15, departed to a mountain himself alone-(1.) in the most absolute sense. See on ch. 1. 6. willing to rest, which He came to this "desert place" for a season-i.e., till they saw that it pointed whether on purpose to do before the miracle of the los ves. they were not prepared to go to rejoice in his light | but could not for the multitude that followed Him There is a play of irony here, referring to the hollow see on Mark, 6. 311; and 2.) "to pray." Matthew, delight with which his testimony tickled them. 36-38.14, 23; Mark, 6. 46. But from His mountain-top He I have greater witness-rather, "The witness which I kept watching the ship (see on v. 18), and doubt. have is greater the works... bear witness of me--not less prayed both for them, and with a view to the simply as miracles por even as miracles of mercy, but new manifestation which He was to give them of His these miracles, as He did them, with a will and a glory. 16, 17. when even was comeSee on Mark. pouer, & majesty and a grace manifestly His own. The 6. 35.) entered into a ship-" constrained" to do so by Father himself hath borne witness of me-not referring. their Master (Matthew, 14. 22; Mark, 6. 45), in order to probably, to the voice of His baptism, but as seems put an end to the misdirected excitement in His fafrom what follows) to the testimony of the Old Testa-vour (v. 15), into which the disciples themselves may ment Scripture. (CALVIN, LUCKE. MEYER, LUTH. have been somewhat drawn. The word "constrained" ARDT, &c.) neither heard bis voice, &c.-never recog- implies reluctance on their part, perhaps from unwill nised him in this character. The words are designedly ingness to part with their Master and embark at mysterious, like many others which our Lord uttered.' night, leaving Him alone on the mountain. went(STIER.) not his word abiding in you-passing now from rather, were proceeding towards Capernaum-Mark the Witness to the test imony borne by him in "the says (6. 46). "unto Bethsaida," meaning "Bethsaida lively oracles:** both were alike strangers to their of Galilee" (ch. 12, 21, on the West side of the lake. breasts, as was evidenced by their rejecting Him to The place they left was of the same name (see on Mark. whom all that witness was borne. 39-42. Search the 6. 31.) Jesus was not come to them-They probably Scriptures, &c.-9 d., 'In the Scriptures ye find your lingered in hopes of His stul joining them, and so let charter of eternal life: go search them then, and you the darkness come on. 18, 19. sea arose, &c.—and they will find that I am the Great Burden of their testi. were "now in the midst of it" (Matthew, 11. 24). Mark mony: yet ye will not come to Me for that life eternal adds the graphic and touching particular, "He saw which you profess to find there, and of which they tell them toiling in rowing" (6. 48), putting forth all their you I am the appointed Dispenser.' (cf, Acts, 17. 11, 12.) strength to buffet the waves and bear on against a How touching and gracious are these last words! Ob-head wind, but to little effect, He saw this from His serve here (1.) The honour which Christ gives to the mountain-top, and through the darkness of the night Scriptures, as a record which all have a right and are for His heart was all with them; yet would He not go borond to search-the reverse of which the Church of I to their relief till His own time came. they see Jesus Rome teaches; (2.) The opposite extreme is, resting in -"about the fourth watch of the night" (Matthew.14 the mere Book, without the living Christ, to direct the 25; Mark, 6. 48), or between three and six in the mornsoul to Whom is its main use and chiefest glory. Iing. walking on the sea-What Job 9.8) celebrates as receive not honour trom men--contrasting His own end the distinguishing prerogative of GOD. "WHO ALONX

Grid Reproveth


His Carnal Followers. readeth out the heavens, and TREADETH UPON TAE does not put them through their difficulty, says nothing

VES OF THE SEA"-what Agur challenges as God's of His treading on the waves of tbe sea. nor even unapproachable prerogative, to "GATHER THE WIND notices their question, but takes advantage of the fa

His nists, and BIND THE WATKRS IN A GARMENT"vourable moment for pointing out to them how for. Proverbs, 30.4-lo! this is here done in flesh, by "THE word, flippant, and superficial were their views, and Saxop MAN," drawing nigh to the ship--yet as though how low their desires. "Ye seek me not because ye saw He would hare passed by them" Mark, 6. 48 (cf. | the miracles"-lit.. 'the signs,' i.e., supernatural tokens Lake, 24. 98: Genesis, 18. 3. 5; 32. 24-26.) they were of a higher presecce, and a divine commission, "but afrad-"cred ont for fear” (Matthew, 14. 26), "sup because ye did eat of the loaves and were filled." From posing it had been a spirit" (Mark, 6. 49). He would tbis He proceeds at once to that other Bread, just as, appear to tbem at first like a dark moving speck upon with the woman of Samaria, to that other Water (ch. 4.). the waters: thea as a huinan figure, but-in the dark We should have supposed all that follows to have been tenpestaons sky, and not dreaming that it could be delivered by the way-side, or wherever they happened their Lord they take it for a spirit. (How often thus | first to meet. But from v. 59 we gather that they had se miscall our chiefest mercies-not only thinking I probably met about the door of the synagogue-'for them distant when they are near, but thinking the best that was the day in which they assembled in their the worst. 20. It is I: be not afraid-Matthew and synagogues (LIGHTFOOT) and that on being asked, at Mark give before these exhilarating words, that to the close of the service, if He had any word of exhorItem well-known one, "Be of good cheer!" 21. willingly Itation to the people, He had taken the two breads, the resited him into the ship- their first fears being now perishing and the living bread, for the subject of His converted into wonder and delight. and immediately profound and extraordinary discourse, 27, which the the ship was at the land--This additional miracle, for as | Son of Man--taking that title of Himself which desach it is manifestly related, is recorded here alone. noted His incaruate life. sball give unto you in the Yet all that is meant seems to be that as the storm sense of v. 61. Him hath God the Father sealed-marked was suddenly caimed, so the little bark-propelled by out and authenticated for that transcendant otfice, to the secret power of the Lord of nature now sailing in it I impart to the world the bread of an everlasting life.

ided throngh the Row unruffled waters, and, while I and this in the character of "the Son of Man," 28-31. they rere wrapt in wonder at what had happened, not What shall we do... the works of God - such works as breeding their rapid motion, was found at port, to their God will approve. Different answers may be given to stail farther surprise.

such a question, according to the spirit which prompts 23-71. JANUS, FOLLOWED BY THE MULTITUDES To the inquiry. (See Hosea, 6. 6-8; Luke, 3. 12-14) Here CAPERNAUM, DISCOURSES TO THEM IN THE SYNA- our Lord, knowing whom he had to deal with, shapes COGUE OF THE BREAD OF LIFE - EFFECT OF THIS His reply accordingly. This is the work of God, &c.os Two CLASSES OF THE DISCIPLES. 22-24. These | That lies at the thresbhold of all acceptable obedience. Teres are a little involved, from the Evangelist's de- being not only the pre-requisite to it, but the proper ure to dention every circumstance however minute spring of it-in that sense, the work of works, emphathat migot call up the scene as vividly to the reader as I tically "the work of God." What sign showest thou. is stood before his own view. The day following-the &c.- But how could they ask "a sigu," when many of miracle of tbe loaves, and the stormy night: the day I them scarce a day before had witnessed such a "sign"

shich they landed at Capernaum. the peopie which I as had never till then been vouchsafed to men: when stod on the other side of the sea-not the whole mul. I after witnessing it, they could hardly be restrained titade that had been fed, but only such of them as re- from making Him a king: when they followed Him Duned over night about the shore, i.e., on the east from the one side of the lake to the other; and when, stle of the lake; for we are supposed to have come in the opening words of this very discourse, He bad with Jesus and bis disciples in the ship, to the west chid for seeking Him, "not because they saw the signs." side to Capernaum. saw that there was none other but for the loaves? The truth seems to be, that they but there, &c -The meaning is, the people had ob were confounded by the novel ciaims which our Lord perved that tbere had been only one boat on the East I had just advanced. In proposing to make Him a king. ede where they were, pamely, the one in which the dis. it was for far other purposes tbau dispersing to the ciples bad crossed at night to the other, the West side. I world the bread of an everlasting life; and when He sad they had also observed that Jesus bad not gone on seemed to raise His claims even higher still, by reprebeard that boat, but His disciples had put off without septing it as the grand "work of God," that they should Him: * Bow beit," adds the Evangelist, in a lively believe on Himself as his Sent One, they saw very arenthesis, "there came other boats from Tiberias' clearly that He was making a demand upon them bewhich isy near the south-west coast of the lake). I yond any thing they were prepared to accord to Him.

de reswengers were part of the multitude that had and beyond all that man had ever before made. Henco followedJesus to the East side, and been miraculously their question, "What dost thou work?" Oar fathers fad: these boats were fastened somewhere says the I did eat manna, &c. -insinuating the inferiority of Evangelist) * Digh unto the place where they did eat I Christ's miracle of the loaves to those of Moses: 9.d.. brend, alter that the Lord had given thanks"-thus • When Moses claimed the confidence of the fathers, be refers to the glorious "miracle of the loaves"-and "he gave them bread from heaven to eat"-not for a DOT ibey were put in requisition to convey the people few thonsands but for millions, and not once only, but back scain to the West side. For when "the people | daily throughout their wilderness journey.' 32, 33.

#bat Jesus was not there, neither his disciples, they Moses gave you not, &c.q.d., 'It was not Moses that sleo took shipping in these boats) and came to Caper I gave you the manna, and even it was but from the lower nam. seeking for Jesus." 25, when they found him on neavens: "but My Father giveth you the true bread," ike other side (at Capernaum) they said, &c.- astonished I and that * from hearen." The bread of God is He, &c. at His laing tbere, and wondering how he could have -This verse is perhaps best left in its own transparent wcow plished it, whether by land or water, and sohen grandeur-holding up the Bread Itself as divine, spiHocume: for being quite unaware of His having walked I ritual, and eternal; its ordained Fountain and essenspon the sea and landed with the disciples in the sbip. tial Substance, Him who came down from heaven to they could not see how, unless He had travelled all give it" (tbat Eternal Life which was with the Father pizht round the head of the lake alone, he could have and was manifested unto us." 1 John, 1. 2); and its dereached Capernaum, and even then, bow he could have signed objects,the roorld." 34. Lord evermore give us urired before tbemselves. 26. Ye seek me, &c.-Jesus this bread-speaking now with a certain reverence (as

Christ Declareth Himself to be


the Bread of Life to Believers. at u. 26, the perpetuity of the manna floating perhaps ing them from falling," raising their sleeping dust in in their minds, and much like the Samaritan woman, / incorruption and glory, and presenting them, body and when her eyes were but half opened, "Sir, give me this soul, perfect and entire, wanting nothing, to Him who water," &c. ch. 4. 15.) 35. I am the Bread of Life- gave them to Him, saying, " Bebold I and the children Henceforth the discourse is all in the first person. "," which God hath given me." So much for the first will of "Me," which occurs in one form or other, as STIER Him that sent Him, the divine side of man's salvation, reckons, thirty-five times. He that cometh to me-to whose every stage and movement is inscrutable to us obtain what the soul craves, and as the only all-sufti- but infallibly certain. "And this in the second place cient and ordained source of supply. hunger... thirst- "is the will of Him that sent me, that every one shall have conscious and abiding satisfaction. 36. But which seeth the Son and believeth (or seeing the Son ye have seen me and believe not-seen Him not in his believeth') on Him, may have everlasting life, and I mere bodily presence, but in all the majesty of His will raise him up at the last day." This is the human life. His teaching, His works. 37-40. All that, &c.- side of the same thing as in the foregoing verse, and This comprehensive and very grand passage is ex- answering to “Him that cometh unto me I will in no

tistic precision. The open- | wise cast out." Qd. "I have it expressly in charge ing general statement (v. 37), consists of two members: that every one that so "beholdeth" (so vieweth' the (1.) "AIL THAT THE FATHER GIVETH ME SHALL COME Son as to believe on Him shall have everlasting life: TO ME"-.d.. Though ye, as I told you have no faith Land, that none of him be lost, "I will raise him up at in me, my errand into the world shall in no wise be the last day." See on v. 64. 41-46. Jews murmured-or defeated: for all that the Father giveth me shall infall 'muttered,' not in our Lord's hearing, but He knew it. libly come to me.' Observe, what is given Him by the . 43. (ch. 2. 25.) he said, I am the bread, &c.-Missing father is expressed in the singular number and neuter | the sense and glory of this, and having no relish for gender-lit, everything; while those who come to Him such sublimities, they harp upon the “ Bread from are put in the masculine gender and singular number heaven." What can this mean? Do we not know all - every one. The whole mass, so to speak, is gifted about him--where, when, and of whom he was born ? by the Father to the Son as a unity, which the Son And yet he says he came down from heaven! Marmur evolves, one by one, in the execution of His trust. not... No man-q.d.'Be pot either startled or stumbled So, ch. 17. 2, "that he should give eternal life to all at these sayings; for it needs divine teaching to underthat which thou hast given him." (BENOEL.] This stand them, divine drawing to submit to them.' can ** shali" expresses the glorious certainty of it, the come to me-in the sense of v. 35. except the Father Father being pledged to see to it that the gift be no | which hath sent me-i.e., the Father as the Sender of Me empty mockery. (2.) "AND HIM THAT COMETH TO ME and to carry out the design of my mission. draw hinI WILL IN NO WISE CAST OUT." As the former was | by an internal and efficacious operation; though by all the divine, this is just the human side of the same the means of rational conviction, and in a way alto thing. True, the "coming ones of the second clanse gether consonant to their moral nature (Song of Solo are just the given ones of the first. But had our mon, 1.4; Jeremiah, 31. 3; Hoses, 11. 3. 4). raise him op, Lord merely said, 'When those that have been given &c.-See on v. 54. written in the prophets-In Isaiah, me of my Father shall come to me. I will receive them, 61. 13; Jeremiah, 31, 33, 54; other similar passages may

besides being very flat, the impression conveyed also bave been in view. Our Lord thus falls back upon would have been quite different, sounding as if there | Scripture authority for this seemingly hard saying. were no other laus in operation, in the movement of all taught of God-not by external revelation merely, sinners to Christ, but such as are wholly divine and but by internal illumination, corresponding to the inscrutable to us: whereas, thongh He does speak of "drawing" of v. 44. every man therefore, &c.-ie., who it as a sublime certainty which men's refusals cannot bath been thus efficaciously taught of him. cometh frustrate, he speaks of that certainty as taking effect unto me--with absolute certainty, yet in the sense above only by men's voluntary advances to Him and acccep given of "drawing." 9.d.*As none can come to me tance of Him-"Him that cometh to me," "whoso. but as divinely drawn, so done thus drawn sball fail to ever will," throwing the door wide open. Only it is not come.' Not that any man hath seen, &c. - Lest they the simply vullingbut the actually coming, whom I should confound that "hearing and learning of tbe He will not cast out; for the word here employed usu- Father," to which believers are admitted by divine ally denotes arrivul, as distinguished from the ordi- I teaching, with His own immediate access to Him, Ho nary word, which rather expresses the act of coming: here throws in a parenthetical explanation; stating as see ch. 8. 42. Greek. (WEBSTER & WILKINSON.) "In explicitly as words could do it, how totally different no wise" is an emphatic negative, to meet the fears of | the two cases were, and that only He who is "from the timid (as in Revelation, 21. 27. to meet the presump-God" hath this naked, immediate access to the tion of the hardened). These, then, being the two Father. (See ch. 1. 18.) 47-51. He that believeth, &c. members of the general opening statement, what fol. - See on ch. 3. 36; 6. 24. I am the bread of life-As be lows is meant to take in both, "For I came down from that believeth in Me hath everlasting life, so I am heaven not to do mine own will"-to play an indepen- Myself the everlasting Sustenance of that life. (Redent part-"but in respect to both the foregoing | peated from v. 36.) Your fathers-of whom ye spake €. things, the divine and the human side of salvation) | 31); notours,' by which He would hint that He had a the will of him that sent me." What this two-fold | higher descent, of which they dreamt not. (BENGELI will of him that sent Him is, we are next sublimely told I did eat manna ... and are dead-recurring to their ow in. 39. 40); "And this"-in the first place is the will of l point about the manna, as one of the noblest of the Him that sent me, that of all (* every thing') which he l ordained preparatory illustrations of His own office: hath given me (taking up the identical words of v. 37). Your fathers, ye say, ate manna in the wilderness; I should lose nothing, but should raise it up at the last and ye say well, for so they did, but they are dealday." The meaning is not, of course, that He is charged leven they whose carcases fell in the wilderness did eal to keep the objects entrusted to Him as He received of that bread; the Bread whereof I speak cometh down them, so as they should merely suffer nothing in His from heaven, which the manna sever did, that men, bands. For as they were just "perishing" sinners of eating of it, may live for ever.' I am, &c.- Understand Adam's family, to let "nothing" of such "be lost." but it is of MYSELF I now speak as the Bread from heaven;

raise them up at the last day." must involve, first, I of Me if a man eat he sball live for ever: and "TIE " giving his flesh for them" (v. 61), that they "might not BREAD WHICH I WILL GIVE IS MY FLESH WHICH I perish but have everlasting life;" and then after 'keop- WILL GIVE FOR TUE LIFE OF THE WORLD.' flert,

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