John 6:26

Joh_6:26-27

Ye seek Me not because ye saw the miracles, but because ye did eat of the loaves.

Labour not for the meat which perisheth.

The carnal eye on the work of God

How different are things sometimes from what they seem! How pleasant to see a multitude in quest of the Son of God; but Our pleasure disappears when we know that their wondering worship was a beggarly pursuit of material food. It was not wrong for the Jews to feel the cravings of nature, or to rejoice in the miraculous supply, if along with that went spiritual desire and gratitude. The conduct of the Jews represents the manner in which men regard the work of God in

I. Material nature. If there is not a perpetual miracle there is a perpetual display of that by and for which miracles have been wrought. The natural is as full of God as the supernatural; and it is an ignorant piety which cannot see God in the ordinary and regular. Natures greatness is a display of His greatness, and its beauty of Ills, etc. But men estimate nature as a material machine, just the place for man, fitted to be his home, workshop, recreation ground. They do not value the work for the sake of the worker.

II. THE EVENTS OF PROVIDENCE. The Scripture doctrine is that all things are of God and have a probationary character. Job saw God in the loss as well as the gift of His children and property, and in the calamities which proceeded from the elements as well as in those which proceeded from the wickedness of men. And Gods end is not merely to enable us to eat and sleep well, but to exercise us unto Godliness; to make us soft by sorrow for impression, or glad by prosperity for gratitude. But the earthly sense cleaves to us. We call things providential when they conduce to prosperity; but who ever does so when he loses an estate or breaks a limb? Yet the evil thing may be better than the good.

III. SOCIAL GOOD. There are those who value man only in his lowest capacities and relations, never in his soul. Education is estimated for its influence on labour; morality because it would lighten the rates and give security to life and property; religion because of its relation to economy.

They have no sense of the dignity and destiny of our nature; and no appreciation of mental culture and spiritual faith for their own sakes.

IV. PERSONAL GODLINESS. Godliness is profitable; but the final end of God is not our good but His glory. That man has much to learn whose supreme solicitude is how he may be enriched by the love of God, and not how he may receive its holy impression and fulfil its holy ends. He who is saved must think more of God than of self. But when many receive the truth it is only because unbelief would be ruinous; they obey the law because obedience has its recompenses. The gospel is good news, not only because it blesses us, but because it reveals our Father. (A. J. Morris.)

Christ sought from sinister motives

Lapidaries tell us of the Chelydonian stone, that it will retain its virtue and lustre no longer than it is enclosed in gold. A fit emblem of the hypocrite, who is only good while he is enclosed in golden prosperity, safety, and felicity. (T. Brooks.)

The great want of mankind

Here are two objects set before us--the bread that perisheth and the bread that endureth unto everlasting life--material things and spiritual things--things temporal and things eternal. It is characteristic of material things that they perish, or, what is much the same thing, that our connection with them shall very soon cease. To me there is something sad in this. When I stood the other morning on Primrose Hill before breakfast, looking at the great sun, young as ever, looking down with a smile of unutterable kindness--when I looked at the green fields beyond--when I cast a look, a most affectionate look, upon the whole scene, my bosom heaved with a sigh. Well, I shall not see many more springs. I must look on this for the last time. It must perish from my sight. You say that was weakness. Well, I cannot help it. This is a beautiful world--a world of life and joy and affection, and there is something sad in the thought that one must leave it. And we have not only the certain knowledge of it, but we have the feeling that it will be so. That at once suggests to me a contrast between myself and nature. Nature is young and old at the same time. She appears wrinkled with age every autumn, but blooming with youth every spring. She is dead every winter--alive every summer. But man becomes old, and not young again. Man dies indeed, and the gloomy winter passes over him, and there is no reviving him again in this state. The things that perish! Dont labour too much for this world. Why, it will make no difference to you forty years to-day what amount of this world you have. But spiritual things endure for ever. The human spirit is immortal--the blessings of religion are eternal. In the New Testament you will find that the word eternal, or something equal to it, is connected with the blessings of religion. I think, then, that the lesson taught by the text is THE SUPREME IMPORTANCE OF RELIGION. Now, where shall I go for my illustration? What shall I bring in proof of this? In the first place, I could prove and illustrate this subject from a mans own nature. Secondly, I could do so from the design of Gods providence. Thirdly, I could prove it from Gods Holy Word. Fourthly, from the testimony of the best and wisest and holiest men that ever lived; and in the last place, and above all, I could prove the unutterable importance of your becoming holy and good--or, in other words, the supreme importance of religion--from yonder cross--the life and death of the Son of God. Religion, goodness, purity, holiness, is the great want of man. Every echoing rock sends back the sound--the great want is religion.

1. Let us begin then with man as an individual. Stand in the right place to look at man. Dont look at him from the exchange, or market, but place man in the right light. Let the light of eternity fall upon him. Place the picture in the right light. What is man? A moral responsible being, all whose movements are watched. This is man, in himself, a sinful, fallen being, as he knows and feels. Then there is another feature in the picture. An immortal being is man, a person bound for an endless voyage, a pilgrim on an endless journey. Well, now, I ask you what is the great want of such a being? Riches? No. Earthly enjoyments? No. Human fame and greatness and glory? No. What is his great want? Goodness, religion. What ought he to care for fame? What ought he to care for the glory and grandeur of the world? What ought he to care for the enjoyments of sense--for the heaping up of gold, so much thought of? It is religion he wants. As an intelligent, a moral, a sinful and an immortal being, it is religion he wants, and it is religion he must have, or he will be wretched in the most splendid palace, and have an aching head on the easiest pillow. But has he religion--real religion? he shall be content in the midst of poverty--he shall havepeace in the midst of the storm. Gas-light is very useful in its way, but it is a poor apology for the sun. It gives light in the midst of the street, but turn the corner and you are in deep shadows directly. It goeth not down to the deep cellar. But let the sun be up and you will find light in your house. It passes through the windows, and by its rays fills the whole house with light and cheerfulness. The things that perish we are thankful for. We bless God for our health and the comforts we possess, and we use them, I hope, thankfully and prayerfully, but they are only as the star-light. Religion is to our spirits what the sun is in a temporal sense. It filleth the whole nature of man. It brings the highest subjects for the contemplation of his intellect. It opens the sublimest regions for his imagination. It meets the son of sin with a free pardon in its right hand, and as the sense of death which I have described comes over him, it points him to an eternal home and says, My child, labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. Religion alone can meet the wants of his nature.

2. And now to pass from the individual to the family, what is the great want there? What will make a family happy? A large estate? No, no. Fine apparel? Not exactly. Splendid paintings? Not altogether. Musical instruments? These things have an elevating influence, and I would not despise them. I remember what an artist friend told me some time ago. I was looking at his engravings--taken from some of the masterpieces of Italy--and I said, Well, these are very good; for though I was not examining them with an artists eye, I liked them, and I knew what had influence over me. Ah, he said, they are companions. And so they are--refining, elevating companions; but do you know there is somethingmore important than them--more important to a family than the fine arts, than music, paintings, costly furniture, vast estates, noble mansions? What is it? It is that the hearts of the family be good; that religion be enthroned there: Why, let religion be in your family, and you have a fountain of happiness. This would unite us all. This would create a paradise in families where there is now discord. Oh, fathers--oh, mothers--oh, children--possess religion, that you may meet again in the land of life and light, to be eternally with the Lord and with each other.

3. We have passed from the individual to the family, and now let us enter the Church. I would say, then, to you as a Church and congregation, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. Labour for those mental states, those spiritual emotions, those principles of eternal life which will make the worship of God interesting and delightful to you. Let me add another thought, ere I pass on. Grant that the preacher is uninteresting--that he is cold or dull; grant that his emotions are less earnest than your own; but allow me to ask you what business have you to come to a chapel or a church to be merely passive at the hands of the preacher? Why, you are not mere harps to be played upon by the fingers of the preacher--not mere dead bodies to be galvanized into artificial life--not machines to be set in motion by the word of a man. You are thinking, living, immortal spirits. You must awaken cheerfulness within you by having religion, and then you will have no more dulness in your religious services. You have observed, perhaps, that when there has been long dry weather, clouds may float about in the sky, but will not send down a drop of water upon the parched earth. What is the reason? There is no attractive power in the earth to draw down the clouds towards it. Like draws to like. A wet earth would draw down wet clouds. A true illustration this of power in the pulpit. A congregation spiritually lifeless derives no benefit from the sermon. The feelings of the preacher are sent back to him. The cloud pours forth no rain. But let the earth be moist--let the church be in a healthy spiritual state--and the cloud will burst over it, and the Church mill be baptized with the unction of the Holy One. Therefore do I say, as well to the Church as to the family or to the individual, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.

4. And, brethen, let us pass from the individual, and the family, and the Church, to the great world. Let me, however, name two or three classes.

(1) There, for instance, is that mighty class called the people. Religion, and nothing but religion, can make the English working man what he ought to be. Why, look at your burning, parched, thirsty desert. No trees, grass, corn, flowers, grow in that place, and why? What is wanted to make it fertile? The husbandman may go there with his ploughs and harrows; he may sow the seed; but there is one great want, before which the other wants need not be mentioned. What is that want? A noble rolling river to pass through it--that is what it wants. Then would trees flourish in it, and flowers bloom, and the corn wave in the August sun. And what do English people want? Education? Yes. A better material condition? No doubt they do. Better houses to live in than some of them possess? Undoubtedly. But there is one want greater than all others, and I tell you English people will not get the houses they ought to have, or the material comforts they ought to enjoy, without it. They are always looking out for good to come to them from above--from Parliament, from orators, from the franchise; but I say to English people, Look within. What, you dont mean to tell us that we shall never be much better off till we have better characters? I do. If you look at the history of the world you will find reason for believing that your condition will improve as you become nobler, holier, purer, more heaven-like. Labour not for the meat that perisheth, but for that meat which endureth to everlasting life.

(2) Look at the neglected ones in England. There are thousands in London who have never found their place in life--well-educated and well-disposed, but disappointed men, going up and down in the world trying to find their places, but unable to do so. Yes, I have known servants to ride on horses, and I have seen princes as servants walk. I have seen fools in high places, and scholars, gentlemen, and able men concealed in corners. I have seen weeds--worthless, ugly weeds--spread their large open leaves, and hiding beneath them the blushing rose and the delicate lily; and I have always felt disposed to brush the uncomely thing away. What do they want? They want religion; that which would cause them to trust God, to leave the world that neglects them, and patiently to do the little thing that is at hand, seeing that they cannot reach the great thing that is in the distance. Religion, the great power of religion, to keep them in the quiet path of duty.

(3) I intended speaking also a word to my young friends, but I have no time left. The young man who is just commencing lifes pilgrimage looks forward to success in business. God bless you, my youthful hearers, and help you to realize this; but there is one thing you want more than all. What is it? Faith in the great Redeemer, religion, goodness--that is what you want.

(4) And then there is the ruined class. Character is gone, prospects are gone, health is gone, and there is nothing left but remorse. What can be done for these? Oh the beautiful vision of love--Jesus saying, Come unto me, all ye that are heavy laden, and I will give you rest! (T. Jones.)

The sermon on the loaves

I. A SOLEMN REPROOF (Joh_6:26).

1. To whom addressed? To the witnesses of the miracle. Excitement is not religion, and those who to-day cry Hallelujah! may to-morrow cry Crucify!

2. By whom spoken? By one who could search the heart, and whose mercy on the previous day gave Him a right to speak.

3. For what given. Not for seeking Him, but for seeking Him with a bad motive which was

(1) Sensational--they saw the phenomenon but were blind to its significance.

(2) Sensual--they followed as the ex follows the farmer for a bunch of hay.

II. AN EARNEST EXHORTATION (Joh_6:27).

1. Labour discommended.

(1) The import: not to discourage the toil for daily bread (Gen_3:19; 2Th_3:10), but to condemn the spirit that attached supreme importance to earthly things (Mat_6:25).

(2) The reason. These commodities were perishing (Col_2:22), and contributed at best to the support of the decaying (1Jn_2:16-17; 2Pe_3:11).

2. A labour enjoined.

(1) The perfect legitimacy of human effort (Gen_2:15; Luk_13:24; Luk_16:16; Joh_9:4).

(2) The proper object of human effort: that which is spiritual, vivifying, permanent (Mat_6:20).

(3) The absolute necessity of human effort (Mat_7:15; Luke Php_2:12; Php_3:14; Heb_4:11; Heb_11:6).

III. A CLEAR DIRECTION (Joh_6:27-29).

1. Whence the abiding meat must be sought.

(1) The accessibility of the source Son of Man;

(2) The sufficiency of the supply;

(3) The authority of the giver.

2. How the abiding meat may be got.

(1) As a gift (Rom_4:4-6; Rom_11:6; Gal_2:16; Eph_2:8-9).

(2) Through the medium of faith merit is excluded (Job_9:2-3;Isa_57:12; Rom_3:20; Gal_3:11).

(3) Approved by works (Rom_2:13; Rom_3:31; Rom_6:16; Eph_2:10 : Tit_2:14; Jam_2:20-26). Lessons:

1. Christs power of reading the heart of man.

2. The supreme importance of motive in religion.

3. The transcendent value of the salvation of the soul.

4. Christs clear conviction that faith in Himself would lead to eternal life. (T. Whitelaw, D. D.)

Perishable and unperishable food

I. DECAYING FOOD loses not only

1. Its efficiency; but

2. Its healthful nature, and

3. Its very nature itself.

II. THE FOOD WHICH ENDURETH has

1. Eternal efficiency.

2. Eternal freshness.

3. Eternal durability. (Lange.)

The preference of spiritual food to natural

I. THE PROHIBITION. Labour not, etc.

1. What is understood by meat.

(1) All temporal enjoyments as carnal pleasures, popular applause. Earthly riches.

(2) Called here meat because it was the meat the Jews then sought for (Joh_6:26); because all things of this world amount really to nothing else, and to persuade them, by this notion of earthly things, not to labour so much for Ecc_5:11).

2. Why called the meat which perisheth. Because

(1) We can enjoy it but awhile.

(2) It perisheth while we use it (Mat_15:17).

(3) It serves but a perishing life (1Co_6:13).

3. In what sense must we not labour for this meat?

(1) Negatively. Not but that we ought to take a moderate care about earthly things; because--

(a) It is commanded (Gen_3:19);

(b) Otherwise we should be worse than infidels (1Ti_5:8);

(c) We have bodies to look after;

(d) We should not presume upon providence;

(e) We are to endeavour to help others (1Co_16:2).

(2) Positively.

(a) We must not labour for much of the world (Jer_45:5;Isa_5:8).

(b) Not by unlawful means (Lev_19:13; 1Th_4:6).

(c) Not with carking care and mistrust of Gods providence Psa_37:5-6; Mat_6:25).

(d) Not for earthly things, only for themselves, but for the glory of Pro_3:9).

(e) Not for them more than for the heavenly (Mat_5:33).

(f) Not so as to set our affections on them (Col_3:2).

4. Why are we not thus to labour for these things. Because

(1) They perish.

(2) We may be deprived of them if we do (Pro_10:22), or God may curse them to us (Mal_2:2).

(3) God will give them without this sinful labouring (Mat_6:33).

(4) By so doing we lose better.

5. The use. Consider:

(1) How uncertain they are (1Ti_6:17); in getting them Mat_6:27); keeping them (Pro_23:5); enjoying Psa_78:30-31; Psa_106:15); in improving them; in continuing with them (Luk_12:20).

(2) How unsatisfying: as to the senses (Ecc_1:8; Ecc_4:8); much more to the soul (Ecc_5:10).

(3) How dangerous. They are apt to draw us into sin (1Ti_6:9), and off from duty (Pro_30:9); to divert our care for our souls (Luk_21:34); to keep us from heaven (Psa_17:14), and to throw us into hell (Mat_19:23-26).

II. THE COMMAND.

1. What is meant by meat? Christ Himself (verse 35); His doctrine and religion (verse 63), which He commands to be laboured after.

(1) Because they were now seeking food.

(2) To show the need of Him for spiritual life (verses 53-55); to begin it (1Ti_5:6; 1Jn_5:11-12); to preserve it Joh_15:4-5); to make it comfortable.

(3) To show the union between Christ and His disciples (Joh_17:21-23).

2. Why is it said to endure unto everlasting life?

(1) Because it is never diminished though never so many partake of Mat_11:28),

(2) It nourishes our never-dying souls (Mat_11:29).

(3) It brings to everlasting life.

(4) Christ will endure for ever (Heb_7:25).

(5) It is by Him that we shall endure for ever (Joh_6:54-58).

3. Why must we labour for this? It is the only means of our going to heaven (Act_4:12). For

(1) It is only through Christ that sins can be pardoned;

(2) Our persons accepted (Gal_2:16; 2Co_5:21);

(3) Our lusts subdued (Act_3:26);

(4) Our natures sanctified (Joh_1:16);

(5) Our souls saved (Act_16:31).

4. How must we labour?

(1) By believing in Him (Act_16:31; Joh_3:16);

(2) By conforming our lives to His laws (Joh_1:12; Joh_14:15; Jam_2:26; 1Jn_3:3; Gal_5:6; Rom_13:10).

Conclusion: Wherefore labour for this meat, for

1. Other things are impertinent; this necessary (Luk_10:42).

2. Others empty, this satisfying (verse 35).

3. Others corporeal, this spiritual (verse 63).

4. Others transcient, this everlasting (verse 58).

5. Others uncertain, this most certain, for Christ will give it. (Bp. Beveridge.)

Spiritual labour and food

I. There is something FORBIDDEN. We are not to labour exclusively, or excessively, for the satisfaction of our bodily wants, for that food which only perishes in the using, and only does us a little temporary good.

II. There is something COMMANDED. We ought to work hard and strive for that spiritual food--that supply for the wants of our souls, which once obtained is an everlasting possession.

III. There is something PROMISED. The Son of Man, even Jesus Christ, is ready to give to every one who desires to have it, that spiritual food which endures for ever.

IV. There is something DECLARED. The Son of Man, Jesus Christ, has been designated and appointed by God the Father for this very purpose, to he the dispenser of this spiritual food to all who desire it. (Bp. Ryle.)

The fruitful labour for eternal food

I. THE MEAT THAT PERISHETH.

1. What is meant by it?

(1) All outward things whatsoever. The covetous soul feeds on his money; the ambitious man, chamelion like, on airy applause; the sensual man, on base pleasures. All carnal men, serpent like, eat dust--perishable things.

(2) Knowledge, if it be only of perishable things, perisheth, for the worlds frame and politics have an end.

(3) The truths of God are indeed the food of the soul, but unless the goodness of those truths be the food of the will and the affections, and unless we are moulded into the form of those truths they too are perishable.

2. The argument against labouring for this.

(1) We do not regard the lustre of things, but their continuance. All flesh is grass, and the most excellent things of Nature, wit, honour, and learn- ing, are as the flowers of the grass.

(2) In lusting after the world, the lust itself perisheth, and the immoderate seeking after it destroys us. He that is rich to-day may be poor to-morrow; he may be in credit now, with Haman, and be in discredit ere long; he may be in health now, and sick soon.

3. Consequently

(1) We should take heed that we do not redeem any perishing thing with the loss of that which does not perish--our soul.

(2) We should not scruple to neglect any earthly thing to gain advantage to our souls.

(3) Learn here a point of heavenly wisdom: when we are tempted to too much delight in the creature we should present to our- selves the perishing nature of outward things.

II. LABOUR NOT FOR THE MEAT THAT PERISHETH.

1. Does Christ read a lecture of unthriftiness and negligence? No; He meant labour not for it

(1) Inordinately;

(2) immoderately;

(3) unseasonably.

2. How shall we know when our labour is immoderate, etc.? When they hinder us from or in holy things; when they keep us from holy duties; when they fill us full of distractions.

3. Why does Christ begin with this discussion?

(1) Because when the soul is invested with anything that must first be removed, as thorns must be rooted before seed can be sown.

(2) But here is the prerogative of Christianity; heathens can teach the negative part, but only Christ the positive.

III. THE MEAT THAT ENDURETH, etc.

1. What it is? Our Saviour, as He is contained in the means of salvation, with all the blessed privileges, prerogatives, and graces that we have by and in Him.

2. But why is he so considered?

(1) Whatever sweetness, comfort, or strength there is in meat, it is for the comfort, etc., of the body; so whatsoever is comfortable and cherishing in Christ it is for our good. How doth the soul feed on the wonderful love of God in Christ incarnate and Christ Crucified, and on the privileges secured by Christ glorified?

(2) As in bodily life there is a stomach, a power to work out of the meat that which is for strength and nourishment, so in the soul there is faith to act in the same way with Christ.

(3). As our life is nourished and maintained with that which has died, so that which principally maintains the life of the soul is Christ crucified.

(4) As in meat, before it can nourish us there must be an assimilation, so Christ can never nourish us till we be united to Him.

(5) As we eat again day after day because there is a decay of strength, and as there are new concerns that require new strength, and consequently a need of a continual repairing of our strength by food, even so there is a perpetual need to feed upon Christ, because every day we have fresh work to do.

(6) As after eating there is strength and comfort gotten for the affairs of this life, so after the soul has digested Christ it is strengthened for holy duties.

3. Wherein lies the difference between this and other meat?

(1) As Christ is from heaven, so all His graces and comforts are to carry us to heaven. All other things are earthly.

(2) Earthly food cannot give, but only maintain life; but Christ is such food as gives life.

(3) The nourishment we have from outward food we turn to ourselves; but Christ turns us to Himself, and transforms us into His likeness.

(4) All other meats are consumed, and the appetite for them eventually perishes; but Christ is never consumed, and the relish for Him will grow eternally.

4. What is wanted is to get a stomach for this meat.

(1) A good stomach is produced by sharp things; so faith should be quickened by the law.

(2) Exercise getting a stomach by diligence in holy exercises.

(3) To whet our appetite, consider the necessity of spiritual strength and comfort.

(4) Let us converse with those that are spiritual.

(5) Let us remember that the table Christ has spread may be removed.

5. To make a trial whether we have, as we should do, relished Christ. If so, then

(1) We have a baser esteem of all earthly things.

(2) We are strengthened to duties and against temptations and corruptions.

(3) The desire is satisfied.

(4) Thankfulness is engendered.

IV. LABOUR FOR THIS MEAT.

1. Its necessity: we are to labour for food, the great need.

2. Its excellency; it endureth to everlasting life.

3. Its possibility: Christ is

(1) Willing;

(2) powerful;

(3) has authority to give it. Him hath God the Father sealed. God has become man on purpose to give it you. (R. Sibbes, D. D.)

The true aim of life

I. IS NOT THE ATTAINMENT OF MATERIAL GOOD. Multitudes live as if it were. Nor is this mistake confined to the prosperous merchant; it is found among the poor. Strenuous efforts are put forth, but only for that which perisheth.

II. CONSISTS IN THE ATTAINMENT OF SPIRITUAL LIFE IN CHRIST. He is the true food of the soul. Eternal life is the result of receiving Him as the Living Bread.

III. TO TEACH THIS WAS THE AIM OF CHRISTS MISSION. Sealed. The impress of the Fathers will is in His life and words. He was sealed

1. By His miracles.

2. By His teaching.

3. By His resurrection. (Family Churchman.)

Going to Christ for our own ends

The lesson here set obviously checks any going to or following of Jesus for our own ends. And it has two main applications.

1. The first of these is plainly gross, viz., that we may not make a gain of godliness in the sense of getting direct bodily benefit by religion. A religious man is mostly assumed to be a respectable man, and a respectable man is trusted. So, alas, occasionally some people profess religion in order to get a character for respectability and to bring money into the pocket.

2. But the lesson before us has another application. We cannot be told too clearly or too often that there is another kind of covetousness, or thinking about self, which is not coarse like that which I have just mentioned, and yet leaves us short of the real special gifts which God gives through Jesus Christ. Should we not think less of a child whose only thought in connection with its parents was about what it could get from them? Should we not look upon that child as almost unnatural which was always scheming to make its father and mother show more concern for its condition? Surely we should. And, so in a figure, it is with God. We may be certain that we miss His best blessings when we set about calculating what benefits He will bestow upon us. In short, God would ever have us trust Him more, and leave all the giving to Him. (Harry Jones, M. A.)

Worldly things are disappointing and perishing

The fashion of this world passeth away, as the water of a river that runs by a city, or as a fair picture drawn upon the ice that melts away with it. Men come to the worlds felicities as to a lottery, with heads full of hopes, but return with hearts full of blanks. (J. Trapp.)

Earthly pursuits end miserably

As a river leads a man through sweet meadows, green woods, fertile pastures, fruit-laden fields, by glorious buildings, strong forts, famous cities, yet at last brings him to the salt sea; so the stream of this world carries along through rich commodities, voluptuous delights, stately dignities, all possible content to flesh and blood, but, after all this, brings a man to death, after death to judgment, after judgment to hell. (T. Adams.)

Him hath God the Father sealed

Christ sealed

I. BECAUSE THERE IS THE IMPRESSION OF GOD UPON HIM. As the seal imprints in the wax the likeness of that which is on it, so God hath imprinted on Christ His own image (Joh_1:14; Heb_1:1-2).

II. THE USE OF A SEAL IS TO APPROPRIATE AND DISTINGUISH FROM OTHER THINGS, so God hath appropriated Christ to be His own Son, and hath distinguished Him as Mediator by a special anointing and qualification above all.

III. Especially by SEALING IS MEANT AUTHORITY. As a magistrate that hath the kings broad seal is authorized, so God hath authorized Christ to be a Mediator, as He was foreordained; and so, when the fulness of the time was come, He was authorized by the greatest testimony that ever was

1. By the Blessed Trinity at His baptism (Mat_3:37).

2. By His miracles (Joh_10:38).

3. By His resurrection (Rom_1:4).

IV. THE USE of this is

1. To bless God the Father for sealing as well as God the Son for being sealed.

2. To magnify the offices of Christ.

3. To encourage us to seek forgiveness. (R. Sibbes, D. D.)

Christ sealed by the Father

I. CHRIST WAS SEALED. To seal, when the act of a sovereign, is to impress the characters of his own signet upon any instrument by which his will is declared, and which is then treated as proceeding from him. We behold

1. The impress of Divinity upon His doctrine, in the vastness of the subjects, and the ease with which they are treated, the obscure manner in which the wisest of men have always spoken of them, and the light which brightens around them whenever our great Teacher opens His lips; in that exhibition of the secrets of the heart; in the anxious inquiries so answered as to leave us nothing more to ask; when to these I add the dignity so worthy of Divine majesty, the condescension so accordant with an infinite love, the indignation so expressive of perfect holiness;--I see upon the seal the characters peculiar to God.

2. The seal of miracles. The character of a true miracle is not that it is merely a strange and wonderful occurrence, but that i¢ is above all human power; so extraordinary as to show an interposition of God, giving sanction to the claims of His Son.

3. We see upon our Lord the broad and striking seal of fulfilled prophecy.

4. The seals at His crucifixion. Even his enemies were compelled to give their testimony to him. Caiaphas, Pilate, the Centurion, the people that smote upon their breasts. The sun sinking to deep eclipse, the rending of the veil, the earthquake, the rising of the dead.

5. To the great seals of the resurrection and ascension of Christ the gift of the Holy Ghost was the public confirmation of both; and that this is an evidence which remains to this day.

II. THE GREAT END FOR WHICH THIS INTERPOSITION OF GOD TOOK PLACE--that we might labour for that meat which endureth to everlasting life. From the sacrificial death of Christ flows

1. Pardon; and here the true life of the soul begins.

2. The heavenly knowledge, which is the proper food of the renewed mind. A scientific knowledge is the food of souls intelligent, so is heavenly knowledge the food of piety. It leads up all the powers of the mind into right and vigorous exercise.

3. Love. It flows only from this--Christ loved me.

4. Purity. Sin enfeebles; purity is strength.

Conclusion:

1. If Christ is not this life and bread to your souls, how disproportionate are the means employed to save you, and the end which has in reality been accomplished I

2. The aggravated guilt which is incurred by the very signs set before us, unless they accomplish their saving end.

3. For whatever you labour beside the bread of heaven, it is meat that perisheth. (R. Watson.)

The authority by which Christ as a Mediator acted

I. THE OFFICE OR WORK TO WHICH HIS FATHER SEALED HIM. In general to the whole work of mediation (1Pe_3:18). God sealed Him

1. A commission to preach the glad tidings of salvation to sinners Luk_4:17-21).

2. To the priesthood. He called Him

(1) To offer Himself up a sacrifice for us (chap. 10:18; Php_2:8).

(2) To intercede for us (Heb_7:21-25).

(3) To the regal office (Mat_28:18).

II. THE IMPORT OF THE SEALING.

1. The validity and efficacy of His mediatorial acts. In this lies much of the believers comfort and security.

2. The great obligation lying on Jesus to be faithful to the work He was sealed to. Christ felt this obligation (Joh_9:4; Joh_5:30).

3. His complete qualification to serve the Fathers design in our recovery, in the point of

(1) Faithfulness (Heb_3:2);

(2) Zeal (Joh_2:16-17; Joh_4:32);

(3) Love (Heb_3:5-6);

(4) Wisdom (Isa_52:13);

(5) Self-denial (Joh_8:50).

4. Christs sole authority in the Church to appoint and enjoin what He pleaseth.

III. THE MANNER OF THE SEALING.

1. By solemn designation (Isa_42:1; 1Pe_2:4; Joh_10:36).

2. By supereminent and unparalleled sanctification. He was anointed as well as appointed (Isa_61:1; Isa_61:3; Luk_4:1; Psa_45:7; Joh_3:34; Col_1:19), the type of which was the Holy oil by which kings and priests were consecrated.

3. By the Fathers immediate testimony from heaven (Mat_17:5).

4. In all those miraculous works wrought by Him (Act_10:38; JohnMt 11:3, 5).

IV. THE NECESSITY OF THE SEALING.

1. Else He had not corresponded with the types which prefigured Him, and in Him it was necessary that they should be all accomplished. Kings and High Priests had their inaugurations by solemn unctions (Heb_5:4-5).

2. Hereby the hearts of believers are more engaged to love the Father. Had not the Father sealed Him, He had not come. So men are bound to ascribe equal honour and glory to both (Joh_5:23).

3. Else we had no ground for our faith in Him (Joh_5:31).

V. THE IMPROVEMENT OF THIS.

1. Hence we infer the unreasonableness of infidelity (Joh_1:2; Joh_5:43; Isa_53:1).

2. How great is the sin of those who reject such as are sealed by Jesus Christ (Joh_17:18; Joh_20:21; Luk_10:16)!

3. How great an evil it is to intrude into the office of the ministry without a due call! It is more than Christ Himself would do.

4. Admire the grace and love both of the Father and the Son.

5. Hath God sealed Christ for you? Then draw the comfort of His sealing for you, and be restless till ye be sealed by Him.

(1) Remember that God stands engaged by His own seal to confirm whatever Christ hath done in the business of our salvation. On this ground you may plead with God.

(2) Get your interest in Christ sealed to you by the Spirit (Eph_1:13), the effects of which are great care to avoid sin (Eph_4:30); great love to God (Joh_14:22); readiness to suffer for Christ Rom_5:3; Rom_5:5); confidence in addresses to God (1Jn_5:13-14); great humility (Gen_17:1; Gen_17:3). (J. Flavel.)

Christs example and comfort to His disappointed servants

The missionary, Henry Martyn, at Dinapore, used to gather around him every week a crowd of poor Hindoos. They came eagerly, but, alas! Martyn soon perceived that they were more concerned about the loaves which he was in the habit of distributing amongst them than about the Bread of Life in the gospel! He was ready to despair, and had almost resolved to give up his preaching. Then he remembered this 26th verse, and he said to himself, If the Lord Jesus was not ashamed of preaching to such bread-seekers, who am I, that I should give them over in disgust? The next time he preached on Joh_6:27, and had the delight of being asked by two or three Hindoos, What must we do to be saved? (R. Besser, D. D.)

The bread and the sealing

In order to understand the Oriental aspect of this obscure passage, it is necessary to remember several closely related facts. In the East, bakers are under more immediate official investigation than any other tradesmen. Their weights are inspected by an official appointed for the purpose, and the quality of their bread is tested from time to time. In these milder days confiscation is the penalty attached to roguery in the making of bread; but it is not very long since cheating bakers were nailed up by the ear (Turkey), or even by a grim pleasantry, roasted in their own ovens (Persia). Under these circumstances, it is not to be wondered at that Oriental bakers have been in the habit of stamping their name upon their bread, or, as an Oriental would say, of sealing (khatham, khatama, etc.) it, as a measure of precaution, lest they should be made to suffer for the sins of their neighbours as well as their own. The talmudic word for baker is nakhtom, or nakhtoma, which has been connected with khatham, to seal, by no less an authority than Professor Franz Delitzsch; so that it would seem that this act of sealing or stamping bread was sufficiently characteristic in the time of our Lord to give a name to the baker. In this view, our Lords words could be paraphrased as follows: Work not for the food which perisheth, but for the food which abideth unto eternal life; which the Son of Man shall give unto you, even Himself the Bread of Life--for Him, the heavenly Bread, hath God the Father sealed as His own, even as those who make the bread which perisheth, stamp it with their names. It has also been pointed out that, in the Roman Church, the consecrated wafers, which the priests teach to be the real body of our Lord, are stamped with a seal which usually bears the letters I.N.R.I.,--the initials of the Latin meaning, Jesus of Nazareth, King of the Jews. Another rabbinical authority calls attention to the talmudical question: What is the seal of the holy blessed God? Rabbi Bibai in the name of Rabbi Reuben saith Truth. But what is truth? Rabbi Ben said, The loving God and King eternal.… There is a story of the great synagogue weeping, praying, and fasting. At last there was a little scroll fell from the firmament to them in which was written Truth. Rabbi Chinanah saith, Hence learn that truth is the seal of God. (S. S. Times.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Second great discourse of Jesus to the hostile Jews, Joh_6:26-59.

Now commences a great oration of Jesus founded on the temper of this set of people, the miracle of their feeding, and the wonder of his walking on the water. Their temper regarded their view of his miracles. The Samaritans embraced Jesus not for miracle but for his sublime and holy doctrine; Nicodemus based on his miracles a need of proceeding to a deeper experience; but this populace, apparently destitute of any moral susceptibility, look to his miracles as a means of livelihood. Their traits of character appear specially in Joh_6:26; Joh_6:42-43; Joh_6:52.

26. Ye seek me—This response of Jesus is even more abrupt than his opening reply to Nicodemus. See note on Joh_3:3. He promptly charges upon the animal nature of their motives.

Did eat… were filled— For the stomach’s sake they would make him king, and for that same sake they tracked him across the lake and are here before him. He points them to an effort for the higher boon within his gift as Son of man, of which this lower is but the type and yet the pledge. With a purpose and spirit so low and animal, these men were beneath the reach of, and unsusceptible to, the Father’s drawings. They had no susceptibility for those drawings to take hold of; just as wood is unaffected by the attraction of the magnet.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

6:26-59 This dialogue took place in the synagogue at Capernaum (6:59) shortly before Passover (6:4), when Jews read the account of the exodus from Egypt (see Exod 1–15).

6:26 The crowd, which had concluded that Jesus was a prophet and wanted to take advantage of him politically (see 6:15), failed to see the meaning of the miracle, which Jesus then explained (6:27-59).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 6:26. Λέγω, I say) The people themselves did not know their own true character so well as Jesus now exhibits it to them. Up to this time Jesus had collected mere hearers; now, in the midst of the time of His ministry, He begins to make a selection, by means of His figurative discourse concerning His passion, and the benefit to be derived from it through faith.—οὐκ ὅτι εἴδετε σημεῖα, not because ye saw the miracles) They had not as yet been led by the miracles to faith: Joh 6:29, etc.: otherwise faith, and not the desire of food, would have prompted them to seek Jesus.—σημεῖα, miracles) in the case of the sick, as also in the case of the loaves: Joh 6:2; Joh 6:14, “A great multitude followed Him, because they saw His miracles on them that were diseased;—Then those men, when they had seen the miracle that Jesus did—(in feeding the 5000)—they said, This is of a truth that prophet.”—ἐφάγετε, ye did eat) The people, anxious about food, were wishing that they might daily receive it in the same way; and they were now no longer, as before, Joh 6:2, attracted to Him by the mere sight of His miracles, but rather by the desire of being fed. Comp. Mat 14:20, note [the fragments were on that occasion gathered up for future use as food, not, as the manna, merely for a memorial: the people were not to carry any away as a curiosity]. The barley harvest was immediately after the Passover; and immediately before the harvest, the price of provisions is usually dearer. Therefore, at that season of the year, His benefit conferred on the five thousand had been especially appropriate.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 6:26 . Ἀμὴν … ἐχορτάσθητε . In this pursuing crowd Jesus sees no evidence of faith or spiritual hunger, but only of carnality and misunderstanding. Ye follow me οὐχ ὅτι εἴδετε σημεῖα , “not because you saw signs,” not because in the feeding of the 5000 and other miracles you saw the Kingdom of God and glimpses of a spiritual world, ἀλλʼ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε , but because you received a physical satisfaction. This gave the measure of their Messianic expectation. He was the true Messiah who could maintain them in life without toil. Sense clamours and spirit has no hunger. χορτάζειν , from χόρτος , means “to give fodder to animals,” and was used of men only “as a depreciatory term”. In later Greek it is used freely of satisfying men; see Kennedy’s Sources of N.T. Greek , p. 80; Lightfoot on Phi 4:12 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

They that seek the kingdom of heaven lack nothing: notwithstanding the Gospel is not the food of the belly, but of the mind.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. Ye seek me, not because ye saw, c.] 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26. Jesus answered them. Christ does not reply to the question put to him, which would have been fitted to show to them his power in having come thither by a miracle. But, on the contrary, he chides them for throwing themselves forward without consideration; for they were not acquainted with the true and proper reason of what he did, because they sought in Christ something else than Christ himself. The fault which he complains of in them is, that they seek Christ for the sake of the belly and not of the miracles And yet it cannot be denied that they looked to the miracle; nay more, the Evangelist has already told us that they were excited by the miracles to follow Christ. But because they abused the miracles for an improper purpose, he justly reproaches them with having a greater regard to the belly than to miracles. His meaning was, that they did not profit by the works of God as they ought to have done; for the true way of profiting would have been to acknowledge Christ as the Messiah in such a manner as to surrender themselves to be taught and governed by him, and, under his guidance, to aspire to the heavenly kingdom of God. On the contrary, they expect nothing greater from him than to live happily and at ease in this world. This is to rob Christ of his chief power; for the reason why he was given by the Father and revealed himself to men is, that he may form them anew after the image of God by giving them his Holy Spirit, and that he may conduct them to eternal life by clothing them with his righteousness.

It is of great importance, therefore, what we keep in view in the miracles of Christ; for he who does not aspire to the kingdom of God, but rests satisfied with the conveniences of the present life, seeks nothing else than to fill his belly. In like manner, there are many persons in the present day who would gladly embrace the gospel, if it were free from the bitterness of the cross, and if it brought nothing but carnal pleasures. Nay, we see many who make a Christian profession, that they may live in greater gaiety and with less restraint. Some through the expectation of gain, others through fear, and others for the sake of those whom they wish to please, profess to be the disciples of Christ. In seeking Christ, therefore, the chief point is, to despise the world and

seek the kingdom of God and his righteousness, (Matthew 6:33.)

Besides, as men very generally impose on themselves, and persuade themselves that they are seeking Christ in the best manner, while they debase the whole of his power, for this reason Christ, in his usual manner, doubles the word verily, as if by the oath he intended to bring to light the vice which lurks under our hypocrisy.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) Jesus does not answer their question. There is an earlier sign than that about which they now ask, the spiritual significance of which neither they nor the disciples have realised (Mar_6:52). He does not satisfy their curiosity, but with the solemn “Verily, verily,” begins to reveal this hidden truth.

Not because ye saw the miracles.—Better, not because ye saw signs. There is no article in the original, and the common rendering “miracles” quite misses the sense. They had seen miracles and had felt their force as wonders; what they had not done was to enter into the spiritual significance, and see in them signs of the eternal truth. They regarded the whole matter from without. It was to them nothing more than an eating yesterday, which may be repeated to-day; or it may be He will allow them to take Him and make Him King now, though He did not then.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26–34. Distinction between the material bread and the Spiritual Bread

26. not because ye saw the miracles] Better, not because ye saw signs. There is no article in the Greek; and the strict meaning of ‘signs’ should be retained. They had seen the miracle, but it had not been a sign to them; it had excited in them nothing better than wonder and greediness. The plural does not necessarily refer to more than the one sign of the Feeding; the generic plural.

26–59. The Discourse on the Son as the Support of Life

God’s revealed word and created world are unhappily alike in this; that the most beautiful places in each are often the scene and subject of strife. This marvellous discourse is a well-known field of controversy, as to whether it does or does not refer to the Eucharist. That it has no reference whatever to the Eucharist seems incredible, when we remember (1) the startling words here used about eating the Flesh of the Son of Man and drinking His Blood; (2) that just a year from this time Christ instituted the Eucharist; (3) that the primitive Church is something like unanimous in interpreting this discourse as referring to the Eucharist. A few words are necessary on each of these points. (1) Probably nowhere in any literature, not even among the luxuriant imagery of the East, can we find an instance of a teacher speaking of the reception of his doctrine under so astounding a metaphor as eating his flesh and drinking his blood. Something more than this must at any rate be meant here. The metaphor ‘eating a man’s flesh’ elsewhere means to injure or destroy him. Psa_27:2 (Joh_14:4); Jas_5:3. (2) The founding of new religions, especially of those which have had any great hold on the minds of men, has ever been the result of much thought and deliberation. Let us leave out of the account the Divinity of Jesus Christ, and place Him for the moment on a level with other great teachers. Are we to suppose that just a year before the Eucharist was instituted, the Founder of this, the most distinctive element of Christian worship, had no thought of it in His mind? Surely for long beforehand that institution was in His thoughts; and if so, ‘Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you’ cannot but have some reference to ‘Take eat, this is My Body,’ ‘Drink ye all of it, for this is My Blood.’ The coincidence is too exact to be fortuitous, even if it were probable that a year before it was instituted the Eucharist was still unknown to the Founder of it. That the audience at Capernaum could not thus understand Christ’s words is nothing to the point: He was speaking less to them than to Christians throughout all ages. How often did He utter words which even Apostles could not understand at the time. (3) The interpretations of the primitive Church are not infallible, even when they are almost unanimous: but they carry great weight. And in a case of this kind, where spiritual insight and Apostolic tradition are needed, rather than scholarship and critical power, patristic authority may be allowed the very greatest weight.

But while it is incredible that there is no reference to the Eucharist in this discourse, it is equally incredible that the reference is solely or primarily to the Eucharist. The wording of the larger portion of the discourse is against any such exclusive interpretation; not until Joh_6:51 does the reference to the Eucharist become clear and direct. Rather the discourse refers to all the various channels of grace by means of which Christ imparts Himself to the believing soul: and who will dare to limit these in number or efficacy?

To quote the words of Dr Westcott, the discourse “cannot refer primarily to the Holy Communion; nor again can it be simply prophetic of that Sacrament. The teaching has a full and consistent meaning in connexion with the actual circumstances, and it treats essentially of spiritual realities with which no external act, as such, can be extensive. The well-known words of Augustine, crede et manducasti, ‘believe and thou hast eaten,’ give the sum of the thoughts in a luminous and pregnant sentence.

“But, on the other hand, there can be no doubt that the truth which is presented in its absolute form in these discourses is presented in a specific act and in a concrete form in the Holy Communion; and yet further that the Holy Communion is the divinely appointed means whereby men may realise the truth. Nor can there be any difficulty to any one who acknowledges a divine fitness in the ordinances of the Church, an eternal correspondence in the parts of the one counsel of God, in believing that the Lord, while speaking intelligibly to those who heard Him at the time, gave by anticipation a commentary, so to speak, on the Sacrament which He afterwards instituted.” Speaker’s Commentary, ii. p. 113.

The discourse may be thus divided; i. 26–34, Distinction between the material bread and the Spiritual Bread; ii. 35–50 (with two digressions, 37–40; 43–46), Identification of the Spiritual Bread with Christ; iii. 51–58, Further definition of the identification as consisting in the giving of His Body and outpouring of His Blood. S. p. 128. On the language and style see introductory note to chap. 3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.

Ver. 26. Because ye did eat of the loaves] More than for love, Vix diligitur Iesus propter Iesum. Scarcely esteeming Jesus for Jesus’ sake. (Aug.) But as the mixed multitude came out of Egypt with Israel for a better fortune, and as he, Mat 20:13; "agreed for a penny;" as the harlot looks to the love tokens more than to the donor; so was it here. Worldlings, Ubi non vident quaestum, rident Christum: Ubi datur ut edant, adduci possunt, ut credant: they serve not the Lord Jesus Christ, but their own bellies.

" Haud facile invenias multis e millibus unum

Virtutem pretium qui putet esse sui."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ye seek me, not because ... - The miracles which Jesus performed were proofs that he came from God. To seek him because they had seen them, and were convinced by them that he was the Messiah, would have been proper; but to follow him simply because their wants were supplied was mere selfishness of a gross kind. Yet, alas! many seek religion from no better motive than this. They suppose that it will add to their earthly happiness, or they seek only to escape from suffering or from the convictions of conscience, or they seek for heaven only as a place of enjoyment, and regard religion as valuable only for this. All this is mere selfishness. Religion does not forbid our regarding our own happiness, or seeking it in any proper way; but when this is the only or the prevailing motive, it is evident that we have never yet sought God aright. We are aiming at the loaves and fishes, and not at the honor of God and the good of his kingdom; and if this is the only or the main motive of our entering the church, we cannot be Christians.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Christ did not return an express answer to their words, but he replied to their thoughts. For they seem to have put this question to him, that by flattering him, they might induce him to work another miracle, similar to the former; but Christ answers them not to seek for their temporal prosperity, but for their eternal welfare. The Church is daily filled, says St. Augustine, with those who come to petition for temporal advantages, that they may escape this calamity, obtain that advantage in their temporal concerns: but there is scarce one to be found who seeks for Christ, and pays him his adoration, through the pure love he bears him. (Maldonatus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 26-36. (a) An offer of himself as veritable bread.

Jesus answered them; i.e. he met by response their question, but not after the fashion their curiosity might dictate, omitting any reply to their unnecessary inquiry, and even refusing to answer it. The method and time were of no real moment to his questioners. Verily, verily, I say unto you, Ye seek me, not because ye saw signs in the sense I am desirous you should see those miracles of healing (ver. 2) or other wonders of yesterday, viz. as "signs," "symbols," of my higher nature or of my Divine commission. The first group of healings drew some of you to my side, not for my word, but for more healing; and though some others of you who ate off the bread said (ver. 14), "This is the promised Prophet that is coming into the world," you did not get beyond the outward seeming, the superficial phenomenon, you revealed by thus rushing to the conclusion that I was your Prophet and King, that you did not really discern the sign I gave, and ye are seeking me now, not because you have really seen "signsbut because ye ate of the (those) loaves, and were filled up by this temporary supply of your daily want, expecting today some new, some more impressive, characteristic of the Messianic kingdom than yesterday. You are fastening on the outward, acting on the mere physical resources which you suppose me to possess. These are not the claims I make on your loyalty or obedience.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Our Lord does not satisfy their curiosity, but corrects the wrong motive they had in seeking him: because ye did eat - Merely for temporal advantage. Hitherto Christ had been gathering hearers: he now begins to try their sincerity, by a figurative discourse concerning his passion, and the fruit of it, to be received by faith.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The work of God:

v. 26. Jesus answered them and said, Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled.

v. 27. Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you; for Him hath God the Father sealed.

v. 28. Then said they unto Him, What shall we do that we might work the works of God?

v. 29. Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.

Jesus knew the reason for their insistence, for the great interest they were showing at this time. With solemn emphasis He tells them that the reason why they sought Him was a wrong one. They had indeed seen some of His signs with their bodily eyes, but they had not given them the proper attention; they were altogether lacking in the understanding that these signs were evidences, proofs, of His divinity, of the fact that He is the Son of God, the Redeemer and Savior of mankind. Thus the meaning of the great signs before their eyes escaped them entirely. They sought Him because their concern was for their bodies and stomachs. If these were but filled; their souls were not a matter of concern to them. But their efforts were worthy of a higher cause; they should work with equal diligence, not for the perishable food of the body, but for that food which will last into life everlasting. For there is such a food which nourishes the soul and preserves the soul unto eternal life. That food alone was worth acquiring, for its effects would never lose their power. "Ye should not seek Me for the sake of transitory things; for I (this He wishes to say) am a different teacher, who does not preach of perishable food, how sowing, baking, plowing should be done; for all this ye know well even before, and Moses has taught you how ye should work. My teaching has not that aim, neither should ye come to Me for that, but that I give you an eternal food. " This spiritual food, which would strengthen unto eternal life, the Son of Man would give them, not because of special merit on their part, but freely, out of divine love and grace. For He had gone forth from the Father, as a proof of which He bore the seal of God. The miracle of the day before and other signs showed that God had commissioned Jesus as the Minister to give the food which nourishes unto everlasting life. They were a proof that the eternal Son of God could give eternal life to such as accepted Him in faith. "And that He says: The Son of Man, therewith He indicates clearly and publicly that God the Father has a Son whom they can see before their eyes, take hold of, hear, and feel; as St. John also says of Him: Which we have heard, which we have seen with our eyes, and our hands have handled; that same bodily person, born of the Virgin Mary, He will give you an eternal food. " Some of the people in the multitude at least were impressed by this statement of Jesus that they should labor, that they should earnestly strive to acquire food with such wonderful power, and they wanted to know what they must do in order to make themselves fit to perform such works as would be acceptable before God, as would be well-pleasing to Him. They were caught in the idea that there must be some merit on their part, that they must perform something for their salvation. But Jesus corrects that notion. There is only one thing which they should do, and that is to believe on Him whom God has sent. Faith is here spoken of as a work of man which he does in order to obtain salvation. That side of faith, trust, full and complete reliance in Jesus and His salvation, that is brought out here: the fact that every believer must accept and hold Jesus and His salvation. That is actually a work of the believer, an act of reason and will. True, this faith must be wrought by God and cannot come into being without God’s power; also, faith is not a work which merits redemption, it is not that its moral excellence saves men. But when God has worked faith in the heart of man, when spiritual life has been engendered in the heart of man, then man is active in accepting that wonderful food which nourishes unto life eternal.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

26. Ye seek me, not because ye saw the miracles. The Savior reveals to them the true motives which induced them to seek him. Henry says: “Not because he taught them, but because he fed them; not for love, but for loaves. Thus do all who seek in religion secular advantages and follow Christ for the sake of secular preferments.” People are more clamorous for earthly bread, than anxious concerning food for their souls.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Truly, truly

See how you translated this in John 1:51.

eternal life which the Son of Man will give you, for God the Father has set his seal on him

God the Father has given his approval to Jesus, the Son of Man, to give eternal life to those who believe in him.

Son of Man ... God the Father

These are important titles that describe the relationship between Jesus and God. (See: Translating Son and Father)

has set his seal on him

To "set a seal" on something means to place a mark on it to show to whom it belongs. This means that the Son belongs to the Father and that the Father approves of him in every way. (See: Metaphor)

translationWords

amen

sign

perish

eternity

Son of Man

God the Father

seal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

26–59. THE DISCOURSE ON THE SON AS THE SUPPORT OF LIFE

God’s revealed word and created world are unhappily alike in this; that the most beautiful places in each are often the scene and subject of strife. This marvellous discourse is a well-known field of controversy, as to whether it does or does not refer to the Eucharist. That it has no reference whatever to the Eucharist seems incredible, when we remember (1) the startling words here used about eating the Flesh of the Son of Man and drinking His Blood; (2) that just a year from this time Christ instituted the Eucharist; (3) that the primitive Church is something like unanimous in interpreting this discourse as referring to the Eucharist. A few words are necessary on each of these points. (1) Probably nowhere in any literature, not even among the luxuriant imagery of the East, can we find an instance of a teacher speaking of the reception of his doctrine under so astounding a metaphor as eating his flesh and drinking his blood. Something more than this must at any rate be meant here. The metaphor ‘eating a man’s flesh’ elsewhere means to injure or destroy him. Psa 27:2 (Joh 14:4); Jas 5:3. (2) The founding of new religions, especially of those which have had any great hold on the minds of men, has ever been the result of much thought and deliberation. Let us leave out of the account the Divinity of Jesus Christ, and place Him for the moment on a level with other great teachers. Are we to suppose that just a year before the Eucharist was instituted, the Founder of this, the most distinctive element of Christian worship, had no thought of it in His mind? Surely for long beforehand that institution was in His thoughts; and if so, ‘Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you’ cannot but have some reference to ‘Take eat, this is My Body,’ ‘Drink ye all of it, for this is My Blood.’ The coincidence is too exact to be fortuitous, even if it were probable that a year before it was instituted the Eucharist was still unknown to the Founder of it. That the audience at Capernaum could not thus understand Christ’s words is nothing to the point: He was speaking less to them than to Christians throughout all ages. How often did He utter words which even Apostles could not understand at the time. (3) The interpretations of the primitive Church are not infallible, even when they are almost unanimous: but they carry great weight. And in a case of this kind, where spiritual insight and Apostolic tradition are needed, rather than scholarship and critical power, patristic authority may be allowed very great weight.

But while it is incredible that there is no reference to the Eucharist in this discourse, it is equally incredible that the reference is solely or primarily to the Eucharist. The wording of the larger portion of the discourse is against any such exclusive interpretation; not until Joh 6:51 does the reference to the Eucharist become clear and direct. Rather the discourse refers to all the various channels of grace by means of which Christ imparts Himself to the believing soul: and who will dare to limit these in number or efficacy?

To quote the words of Dr Westcott, the discourse “cannot refer primarily to the Holy Communion; nor again can it be simply prophetic of that Sacrament. The teaching has a full and consistent meaning in connexion with the actual circumstances, and it treats essentially of spiritual realities with which no external act, as such, can be coextensive. The well-known words of Augustine, crede et manducasti, ‘believe and thou hast eaten,’ give the sum of the thoughts in a luminous and pregnant sentence.

“But, on the other hand, there can be no doubt that the truth which is presented in its absolute form in these discourses is presented in a specific act and in a concrete form in the Holy Communion; and yet further that the Holy Communion is the divinely appointed means whereby men may realise the truth. Nor can there be any difficulty to any one who acknowledges a divine fitness in the ordinances of the Church, an eternal correspondence in the parts of the one counsel of God, in believing that the Lord, while speaking intelligibly to those who heard Him at the time, gave by anticipation a commentary, so to speak, on the Sacrament which He afterwards instituted.” Speaker’s Commentary, N.T. Vol. II. p. 113.

The discourse has been thus divided; I. 26–34, Distinction between the material bread and the Spiritual Bread; II. 35–50 (with two digressions, 37–40; 43–46), Identification of the Spiritual Bread with Christ; III. 51–58, Further definition of the identification as consisting in the giving of His Body and outpouring of His Blood. On the language and style see introductory note to chap. 3.

26–34. Distinction between the material bread and the Spiritual Bread

26. ἀμὴν ἀμήν. see on Joh 1:51. As so often, He answers, not the question, but the thought which prompted it (Joh 2:4, Joh 3:3; Joh 3:10, Joh 4:16): not because ye saw signs. They had seen the miracle, but it had not been a sign to them: instead of seeing a sign in the bread, they had seen only bread in the sign; it had excited mere curiosity and greed. Σημεῖα may be the generic plural and refer only to the Feeding; or it may include the previous miracles (Joh 6:2). As in the case of λαλιά (Joh 4:42), we are in doubt whether there is any shade of disparagement in ἐχορτάσθητε, were fed as with fodder. Luk 15:16; Luk 16:21; Rev 19:21 incline us to think so; Mat 5:6; Mat 14:20 and parallels, Mar 7:27 incline us to think not. Quam multi non quaerunt Jesum, nisi ut illis faciat bene secundum tempus … Vix quaeritur Jesus propter Jesum (S. Augustine).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26.] The seeking Him, on the part of these people,—to Him, who saw the hearts,—was merely a low desire to profit by His wonderful works,—not a reasonable consequence of deduction from His miracles that He was the Saviour of the world. And from this low desire of mere satisfaction of their carnal appetite, He takes occasion in the following discourse to raise them to spiritual desire after Himself, the Bread of Life. The discourse forms a parallel with that in ch. 4.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

26. Jn. states (v. 59) that the long discourse which follows, interrupted at several points by questions, was delivered in the synagogue at Capernaum; and it is represented as marking a turning-point in the ministry of Jesus, many, even of His former disciples (v. 66), being repelled by the strange and lofty mysticism which it teaches. There is no reason to question the statement that a discourse about the Bread of Life followed the Miracle of the Loaves, in correction of the failure to appreciate its significance by some of those who had been fed. But it can hardly be doubted that the whole discourse, as we have it, has been arranged by Jn. so as to bring out special (and often repeated) teachings of Jesus about His own person, and to illustrate the growing opposition of “the Jews” (v. 41).

The plan of the discourse in all its parts is similar to that in the discourses with Nicodemus and with the Samaritan woman.1 It falls into three sections (vv. 26-40, 41-51a, 51b-58), but cf. note on v. 51, and Introd., p. clxvii.

ἀπεκρ. αὐτοῖς ὁ Ἰη. καὶ εἶπεν. See on 1:50.

ἀμὴν ἀμήν … See on 1:51.

οὐχ ὕτι εἴδετε σημεῖα.2 They had seen a σημεῖον in the Miraculous Feeding (v. 14), and if they had interpreted it aright, the faith which would have ensued would have been acceptable, although not of the highest type (see on 2:11). But they were following Jesus about because of the material benefits which they had received at His hands (ὅτι ἐφάγετε ἐκ τῶν ἄρτων, “because you ate of those loaves”), rather than because they discerned in Him the spiritual Deliverer of their race. They mistook His mission, as some of them had shown already (cf. vv. 15 and 30).

καὶ ἐχορτάσθητε, et saturati estis. See on v. 12, where Jn. has ἐνεπλήσθησαν instead of the Synoptic ἐχορτάσθησαν. But bodily satiety does not last. They would be, perhaps were already, hungry again.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The miracles [σημεια] . Both the insertion of the definite article and the translation miracles in the A. V. tend to obscure the true sense of the passage. Jesus says : You do not seek me because you saw signs. What you saw in my works was only marvels. You did not see in them tokens of my divine power and mission.

Were filled [εχορτασθητε] . See on Mt 5:6; Luk 14:16.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.