He 'sits on no precarious throne, nor borrows leave to be,' and hence He can impart life and lose none. Inseparably connected with that given, and yet self-inherent, life, is the capacity for executing judgment which belongs to Him as 'a Son of man.' It has been as 'the Son' of the Father that it has been considered, in the previous verses, as belonging to Him; but now it is as a true man that He is fitted to bear, and actually is clothed with, that judicial power. No doubt He is Judge of all, because by His incarnation and earthly life He presents to all the offer of eternal life, by their attitude to which offer men are judged. But the connection of thought seems rather to be that Christ's Manhood, inextricably intertwined with His divinity, is equally needed with the latter to constitute Him our Judge. He 'knoweth our frame,' from the inside, as it were, and the participation in our nature which fits Him to 'be a merciful and faithful High Priest' also fits Him to be the Judge of mankind.
THE FOURTH MIRACLE IN JOHN'S GOSPEL
'And Jesus took the loaves; and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.'—JOHN vi. 11.
This narrative of the miraculous feeding of the five thousand is introduced into John's Gospel with singular abruptness. We read in the first verse of the chapter: 'After these things Jesus went over the Sea of Galilee,' i.e. from the western to the eastern side. But the Evangelist does not tell us how or when He got to the western side. 'These things,' which are recorded in the previous chapter, are the healing of the impotent man at the Pool of Bethesda, the consequent outburst of Jewish hostility, and the profound and solemn discourse of our Lord, in which He claims filial relationship to the Father. So that we must insert between the chapters a journey from Jerusalem to Galilee, and a lapse at all events of some months—or, if the feast referred to in the previous chapter be, as it may be, the Passover, an interval of nearly a year. So little care for the mere framework of events has this fourth Gospel; so entirely would the Evangelist have us see that his reason for narrating this miracle is mainly its spiritual lessons and the revelation which it makes of Christ as Himself the Bread of Life.
Similarly, he has no care to tell us anything about the reasons for our Lord's retirement with His disciples from Galilee to the eastern bank. These we have to learn from the other Evangelists. They give us several concurrent motives—the news of the death of John the Baptist; and of the desire of the bloody tyrant to see Jesus, which foreboded evil; also the return of the twelve Apostles from their trial journey, which involved the necessity of rest for them; and, perhaps, the approach of the Passover, which our Lord did not purpose to observe in Jerusalem because of the Jewish hostility, and which, therefore, suggested the withdrawal to temporary retirement.
All these reasons concurring, He and His disciples would seek for a brief space of seclusion and repose. But the hope of securing such was vain. The people followed in crowds so eagerly, so hastily, in such enormous numbers, that no natural or ordinary provision for their wants could be thought of. Hence the occasion for the miracle before us.
Now I think that this narrative, with which I wish to deal, falls mainly into two portions, both of which suggest for us some important lessons. There is, first, the preparations for the sign; and then there is the sign itself. Let us look at these two points in succession.
I. First, then, the preparations for the sign.
Now it is to be observed that this is the only incident before our Lord's last journey to Jerusalem which is recorded by all four Evangelists; therefore the variations between the narratives are of especial interest, and these variations are very considerable. We find, for instance, that in John's account the question as to how the bread was to be provided came from Christ; in the other Evangelists' accounts that question is discussed first amongst the Apostles privately. We find from John's narrative that the question was suggested even before the multitudes had come to Jesus. We find in the Synoptic Gospels that it arose at the close of a long day of teaching and of healing.
Now it is possible that this diversity of time may be the solution of the diversity of the person proposing. That is to say, it is quite legitimate to conclude that John's account takes up the incident at an earlier period than the other Evangelists do, and that the full order of events was this; that, privately, at the beginning of the day, whilst the people were yet flocking to our Lord, He, to one of the disciples alone, suggests the question, 'Whence shall we buy bread that these may eat?' and that the answer, 'Two hundred pennyworth of bread is not sufficient that every one of them may take a little,' explains for us the suggestion of the same amount at a subsequent part of the day, by the Apostles when they asked our Lord the question, 'Shall we go and buy two hundred pennyworth of bread that these may eat?'