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The Jews murmur and]


[dispute among themselves. 41 | The Jews then murmured at him, 46 Not that any man hath seen the because he said, I am the bread which Father, save he which is of God, he came down from heaven.

hath seen the Father, 42 And they said, Is not this Jesus, 47 Verily, verily, I say unto you, the son of Joseph, whose father and He that believeth on me hath everlastmother we know? how is it then that ing life. he saith, I came down from heaven?, 48 I am that bread of life.

43 Jesus therefore answered and 49 Your fathers did eat manna in said unto them, Murmur not among the wilderness, and are dead. yourselves.

50 This is the bread which cometh 44 No man can come to me, except down from heaven, that a man may the Father which hath sent me draw eat thereof, and not die. him: and I will raise him up at the 51 I am the living bread which last day.

came down from heaven: if any man 45 It is written in the prophets, And eat of this bread, he shall live for ever: they shall be all taught of God. Every and the bread that I will give is my man therefore that hath heard, and flesh, which I will give for the life of hath learned of the Father, cometh the world. unto me.

52 The Jews therefore strove among

EXPOSITION_Chap. VI. Continued. unto the world." Then said they unto it becomes us to speak with modesty and him, “Lord, evermore give us this bread!" tenderness. The words are, “ All that the By this answer, it is evident that they did Father giveth me shall come to me." The not understand our Lord as speaking of a first question is, In what sepse are these person, but their minds probably advert- persons given to Christ ? Calvinistic Exed to the miraculous feast which they had positors uniformly say, by election; and we enjoyed the day before, and of which they do not question God's having a chosen and wanted a repetition.

peculiar people, though in this place we Jesus now more fully explains himself: are inclined, by ver. 44, to consider the “ I am the bread of life; he that cometh actual gift of these persons as referring to to me shall never hunger; and he that be- their conversion by the drawings of the lieveth on me shall never thirst.” Here Father's grace. This corresponds also with coming to Christ is explained by believing the promise made to Messiah, in the 2d on him ; and the expression, “ never hun. Psalm, “ Ask of me, and I shall give thee ger,” as well as “ never thirst,” must be the heathen for thine inheritance;" and in taken in the same sepse as in his conversa- the 110th Psalm, " Thy people shall be tion with the woman of Samaria (ch.iv.14), willing in the day of thy power.” No one namely, that the spiritual appetite shall be can truly “ come to Christ, except the Faperpetually supplied and satisfied.

ther draw him.” “ All that the Father Some commentators understand this of draweth will come"-and“ him that our Lord's doctrine, and it is certain that cometh to the Son, he will by no means doctrine is food to the mind; hut, from the cast out;" he will “ lose none, but raise subsequent part of the discourse, we shall up" every such person to life and glory in find that our Lord had here a reference to the last day. Here, then, is the greatest his death and atonement, as well as to his possible encouragement to humble minds, doctrine. Our Lord now continues his dis. He who has invited all the miserable and course more plainly, and reproves their distressed—“ Come unto me all ye that unbelief. “I said unto you" before, labour and are heaven laden"(Matt. xi. 28) namely, in ver. 26, “ Ye have even seen - will by no means reject any who come me, and lelieve not;" or, as Dr. Camp- and look unto him by faith, for life and bell renders it more clearly, “Though ye salvation. have seen me, ye do not believe."

“ Jesus, we come at thy command, The next verse has been the subject of

With faith and hope, and humble zeal;

Resign our spirits to thy band, much controversy among persons of equal To mould and guide us by thy will." piety and learning, and upon all such points

NOTES-Chap. VI. Con. Ver. 42. Whose father and mother we know-i. e. Ver. 45.-11 is written in the propkets. See we know his mean extraction and education. See Isa. liv. 13. Matt, xiii,54–57.


Christ's flesh)


[meat indeed, themselves, saying, How can this man 56 He that eateth my flesh, and give us his flesh to eat?

drinketh my blood, dwelleth in me, 53 Then Jesus said unto them, Ve- and I in him. rily, verily, I say unto you, Except ye 57 As the living Father hath sent eat the flesh of the Son of man, and me, and I live by the Father: so he drink his blood, ye have no life in that eateth me, even he shall live you.

by me. 54 Whoso eateth my flesh, and 58 This is that bread which came drinketh my blood, hath eternal life; down from heaven : not as your fathers and I will raise him up at the last day. did eat manna, and are dead: he that

55 For my flesh is meat indeed, and eateth of this bread shall live for my blood is drink indeed.

ever. (S)

EXPOSITION. (S) Ver. 41-58. The Jews murmur, and cover of figurative language, but easy to ar Lord explains.-The more carnal part be understood by pious Jews, accustomed of the Jews probably now finding they were to read the Old Testament, our Lord not not likely to be entertained with any more only predicts his death, but preaches the loaves and fishes, began to murmur: Who doctrine of his atonement, as necessary to is this man, that talks of having come “ give lise unto the world," or, in other down from heaven? Is not this the son words, for the salvation of mankind. (See of Joseph and Mary?' and thus they dc- Dr. J. P. Smith's Messiah, vol. ii. p. 124– preciate the message from the humble ap. 134.) pearance of the messenger, votwithstand- We are accustomed to appropriate this bg the extraordinary miracle they bad so language to the Lord's Supper, and very lately witnessed. But Jesus meekly re- properly, as that is founded on this docplies, I know that "no man can come unto trine of atonement; but it can only refer ne, except the Father which hath sent me to it prophetically, as it was not yet instidraw bim;" as it is written in the pro- tuted; por could it be intended, at that phets, " They shall be all taught of God.” time, so to be understood. The carnal However humbling, and even mortifying, Jews, it is plain, did not understand it at to proud minds it may be, this is the doc- all; for they murmured among themselves, trine of both the Old Testament and the “How can this man give us his fesh to eat?” New, that “ Salvation is of God ;” and They had no idea of eating or drinking but that to his grace we are indebted for its in the grossest sense; and it is evident, in first heginning, and final completion. the sequel, that his own disciples knew not

Our Lord now returns to his former alle. wbat to make of it. kory, and speaks still more explicitly :- But this living upon Christ by faith, im"The bread that I will give is my fiesli, plies something more than even trusting to which I will give for the life of the world. his atonement; it implies a daily commuExcept ye eat the flesh of the Son of man, nion with him, and a constant depeudance and drink bis blood, ye have no life ju you." on bim, as on our daily food. It implies, The blood is here mentioned in distinction that the Holy Spirit which animated Christ from the Nesh (says a learned foreign di- the head, animates also his believing memvide), to denote the suffering by a violent bers. “ As the living Father hath sent me, death. " My death is equally useful and and I live by the Father; so he that eateth Decessary to the obtaining of eternal life, me, even he shall live by me.” as food and driok are to the susteuance of the present."

_" To eat the flesh and drink “ Tho' Christ was dead, he ever lives; the blood of Christ (says another), denotes

To sinners life divine he gives; to receive and appropriate the blessings

And saints, to keep each grace alive, resulting from his bloody death-pardon of From him must constant power derive.” sip, and peace of mind." Thus, under the

Simon Bronne.

Leir sacrifiers,

NOTES. WT. 112. His flesh.--Dr. Boothroyd, and others, call it), though that was not instituted till just be. bank ibis refers to the Jewish custom of feasting on fore his death.-Ye have no life.-Camp. “ Not Ver, 33. Except ye cat the flesh.The Rhemish

life;" ;. e. spiritual life.

Ver. 57. As the living Father hath sent me,

Camp. “ As the Father liveth who sent me.” were of the Lord's Supper (or of the

Mass, as they

my Father.

Many offended,]


[and leave Christ. 59 These things said he in the unto you, that no man can come unto synagogue, as he taught in Caper- me, except it were given unto him of paum,

60 Many therefore of his disciples, 66 From that time many of his diswhen they had heard this, said, This ciples went back, and walked no more is an hard saying; who can hear it? with him.

61 When Jesus knewin himself that 67 Then said Jesus unto the twelve, his disciples murmured at it, he said Will yé also go away? unto them, Doth this offend you? 68 Then Simon Peter answered him,

62 What and if ye shall see the Lord, to whom shall we go? thou hast Son of man ascend up where he was the words of eternal life. before?

69 And we believe and are sure, that 63 It is the spirit that quickeneth; thou art that Christ, the Son of the the flesh profiteth nothing: the words living God. that I speak unto you, they are spirit, 70 Jesus answered them, Have not I and they are life,

chosen you twelve, and one of you is 64 But there are some of you that believe not. For Jesus knew from the 71 He spake of Judas Iscariot beginning who they were that believed the son of Simon: for he it was that not, and who should betray him. should betray him, being one of the

65 And he said, Therefore said I twelve. (T)

a devil ?

on his re

EXPOSITION—Chap. VI. Continued. (T) Ver. 59–71. Many of the disciples surance that the Messiah must go through of Jesus desert him; Peter's noble profession the lowest degradation, and an excruciating of attachment.—The preceding discourse, death, how will your disappointment be we here learn, was delivered in the Syna- increased when you find that, gogue of Capernaum, ou which occasion Assuming his pristine diguity, and ascendmany of our Lord's own disciples were of. ing to the throne of his glory, in the exer fended, and murmured among themselves, cise of all power in heaven and on earth saying, “ This is an hard saying; who can he will confer on his disciples no such bap hear (or understand) it.” As to the dia. piness as you desire. He will give no pro logue, or altercation, that took place, we vinces nor estates; no titles, riches, no have several similar instances recorded by carnal gratifications. The blessings of bi the Evangelists. (See Matt, xii

. 10; Luke reign are not those of sense, but are of a xiü. 14 ; Acts xiii. 45, &c.). For it seems intellectual and holy kind. The divin to have been the custom to allow objectors, energy which accompanies the truth taugh in certain cases, to reply to the speaker or by ine, is the only cause of the enjoymen preacher; or to ask questions, to which of those immortal blessings : while ever the speaker was expecied to reply. Jesus profession, observance, or privilege, tha did so in the present instance : "Aud what is merely external, can be of no avail 1 (said he) if you shall (or should) see the your real and eternal happiness ; nor cou Son of man ascending up where he was be- even the actual feeding on my flesh ar fore?" This passage has been considered blourl, if so horrid an attempt were mad by different persons as a key to the wbole My doctrine teaches, and, when sincere of our Lord's preceding discourse, and in believed, communicates that diyine ever that view .we take the liberty to insert Dr. and that real kappiness." Smith's Messia Pye Smith's judicious paraphrase :-" If vol. ii. p. 134. your prejudices are so shocked by my as- The following words (ver. 63) have, i

NOTES-Chap. VI. Con. Ver. 61. Doth this offend you !--Camp. “scan- thoughts of betraying him;" which, he thinks, Jui dalize you?"

now began to entertain. From this awful circu Ver. 62. Where he was before.-Doubtless in stance it has been justly inferred, that the Almig heaven, from whence he came. See chap. iii. 13. does foresee wbat we call future contingenci

Ver. 70. One of you is a devil.-Camp. *** A spy, even those most dependent on the buman will: Mr. Locke, “ An informer, or false accuser;' which characters apply to Judas.

" But his foreknowledge causes not the facit, Ver. 71. That should betray him.--Camp. “ For Which had no less proved certain unforeknowi it was he who was to betray him." Doddr. " Had


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CHAP. VII. [feast of Tabernacles. CHAP. VII.

6 Then Jesus said unto them, My

time is not yet come: but your time is AFTER these things Jesus walked alway ready. " in Galilee: for he would not walk 7 The world cannot hate you; but in Jewry, because the Jews sought to me it hateth, because I testify of it, kill him.

that the works thereof are evil. 2 Now the Jews' feast of taberna 8 Go ye up unto this feast: I go cles was at hand.

not up yet unto this feast; for my time 3 His brethren therefore said unto is not yet full come. him, Depart hence, and go into Judea, 9 When he had said these words that thy disciples also may see the unto them, he abode still in Galilee. works that thou doest.

10 But when his brethren were gone 4 For there is no man that doeth up, then went he also up unto the feast, any thing in secret, and he himself not openly, but as it were in secret. seeketh to be known openly. If thou 11 Then the Jews sought him at the do these things, shew thyself to the feast, and said, Where is he? world.

12 And there was much murmuring 5 For neither did his brethren be- among the people concerning him: for lieve in him.

some said, He is a good man: others

EXPOSITION. deed, some obscurity, but Doddridge thus “ To whom, Lord, shall (or can) we go? explains them: “ The words which I speak, thou hast the words of eternal life;" althey are spirit ; tbat is, to be taken in a luding evidently to what our Lord had just spiritual sense; and then you will find that said, of his words being “spirit and life." they are life to your souls; whereas, to And here we are furnished with the best take them in a literal sense, they are most possible answer to every temptation to unprofitable and monstrous." This Jesus apostacy, from whatever quarter it may said, knowing that among those who fol- arise. Does Infidelity tempt us to desert lowed him, were many who believed not, the standard of the cross?" What has she and one even of his apostles, who would to offer? Nothing but an awful blank to betray him, and who probably now first be every Christian hope ; eternal sleep ingan to entertain such a diabolical inten. stead of eternal bliss; and annihilation, tion; and therefore our Lord calls bim a instead of endless glory. Does the world devil-that is, a traitor aud false accuser. tempt us to desert from Christ for its

But let us hear Peter, whose honest heart wealth, its splendour, or its joys ? Alas! spurned at treachery, though he afterwards they pass away like a rising vapour, or the proved a coward, through over confidence fleetiug clouds of summer. To whom then in his own strength. When Jesus saw one can we go? Thou Lord, and thou ulone, and another, who had been fed niracu. bast “ the words of eternal life.” lously at his table, now slinking away pri The warm-hearted apostle adds, "Ana vately from his society, till the number we believe, and are sure, that thou art [the] seems greatly to have been reduced, he said Christ, the Son of the living God." Happy to the twelve, “Will ye also go away?" is it for us to be able to adopt this language Peter, who, as we have said, scorned the from our hearts; but we should always thoughts of such conduct, boldly answered, bear upon our minds the sequel of Peter's

NOTES. CHAP. VII. Verse 1. After these things. - Ver. 6 Your time is alway ready-i. e. you are Camp. and others join this verse to the preceding never backward to show yourselves to the world. chapter.

Ver. 8. I go not up yet.- A few MSS. and ver. Ver. 2. The Jews' feast of Tabernacles--or " of sions omit the last word yet ; but the sense seems ingathering," as it is sometimes called. See Exod. to require it, and the words imply it. xxuj. 16Num. xxix. 12.

Ver. 10. In secret.-Camp. “ privately." Ver. 3. His Brethren. We have repeatedly re. Ver. 12. Much murmuring.--Camp.“ Whispermarked the vague and extensive sense in which this ing;” private inquiry among each other, which term is often used in Scripture : here it seems to in- sense the word sometimes bears. This may refer tend his ball-brethren, or cousins rather, who re more particularly to strangers from distant parts, sided in the same family.

who came up to the feast. Doddr. justly observes, Ver. 4. If thou do.Cam ), « Si

this cannot be the same journey related Lake ix. formest.”

51-56; which see.

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The Jews marvel]


[at his preaching said, Nay; but he deceiveth the ing, How knoweth this man letters, people.

having never learned? 13 Howbeit no man spake openly of 16 Jesus answered them, and said, him for fear of the Jews. (U) My doctrine is not mine, but his that

14 | Now about the midst of the sent me. feast Jesus went up into the temple, and 17 If any man will do his will, he taught.

shall know of the doctrine, whether it 15 And the Jews marvelled, say- be of God, or whether I speak of myself.

EXPOSITION. history. He who now was most sure of bring matters to a crisis. This might be Christ's character, but a short time after- the case in the present instance : or it may wards protested that he did not know the be these kinsmen of our Lord, who were man! The most forward professors are going themselves to Jerusalem, hoped to often the most cowardly; and sometimes see some splendid miracles wrought there, the most diffident, the most victorious. of which they had heard much in Galilee, • A feeble saint shall win the day,

though probably they had seen but few; Tho' death and hell obstruct the way."

our Lord always avoiding any thing like

display, and always refusing to gratify an CHAP. VII.

idle curiosity.

“ My time is not yet come; but your (U) Ver. 1–13. Jesus reproves his bre- time is always ready.” As if our Lord had thren'; but follows them to the feast of Ta said, “I bave reasons for delay which afbernacles. After these things that is, fect not your case. You are always ready after the preceding conversations, Jesus to push yourselves forward to public notice, still walked in Galilee, teaching as he went, and you may do so without danger. You whether in the public roads or private have not provoked them by any exposure houses, or in the synagogues on the Sab. of their crimes, or by any protest against bath day; for he would not yet walk in their errors; but the case is widely differJewry, or Judea, because the Jews sought ent with me. I have protested both against to kill him, and his time was not yet come their principles and conduct, and they to die. His brethren, however, or cousins therefore hate me and seek my life, the rather, who did not cordially believe on time for me to resigu which is not yet bim, though, for his mother's sake, proba- come." bly, they did not choose openly to oppose For these reasons Jesuis refused to go up him : these false friends, who are always at first, and, when he did go, weut up priworse than open enemies, persuade him to vately, that he might not prematurely atgo directly to Judea, and there to exhibit tract their notice. Jo the mean time, he his miracles before the Jews, who (as they heard their secret whisperings and debates, probably well knew) were already plotting respecting himn. His cnemies enqnired for huis destruction. “Go into Judea (say him, “ Where is be?” and this brioging they), that thy disciples (there] also niay on a conversation respecting him, sume see the works that thou doest : for no man said, “He is a good man;" others said, doeth any ihing in secret who himself “ Nay ; but he deceiveth the people. seeketh to be publicly known," or poticed. Howbeit, “po map spake openly sin favour) Jf (or since) thou (art able to] do these of him for fear of the Jews," that is, those things, show thyself to the world," and

who were in authority-the Jewish rulers. conviuce them that thou art the great pro- It may seemn strange that, aster the lapse phet which thou givest thyself out to be. of 18 centuries, there should still be the

It should seem that many persons asso- same diversity of opinions respecting the ciated themselves among our Lord's dis- person and character of our Saviour; but ciples, with the expectation that he would so it always will be while the world is shortly assume a public character, and divided into saints and sinners, and while promote them to situations of influence of those who profess his name, mauy are and honour, and they probably grew weary ashanied or afraid to own it before his with delay, and therefore urged him to enemies.

NOTES-Chap. VII. Con. Ver. 15. Lellers - Marg. "learning."

his nill, he shall know of (peri, concerning) 1he Ver. 17. If any man mill-Doddr. “is deter- doctrine (which I preach) whether it be aj (eky mined."-Camp. and Pearce, " is minded to"-do from) God.

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