A Class-Book of New Testament History

by G. F. Maclear

THE fact of the Saviour’s presence on the western side of the lake was soon spread abroad amongst the people (Mk. vi. 54), and, as so often before, they brought their sick, who experienced the effects of the healing word (Mtt. xiv. 36). Meanwhile many of the five thousand, who on the previous evening had witnessed the marvellous multiplication of the loaves, not finding the Lord on the eastern side of the lake, had taken ship[340] and crossed over to Capernaum seeking Him (Jn. vi. 24). Knowing that He had not embarked with His disciples after the miracle, they wondered how He had crossed over, and finding Him in the Synagogue of Capernaum (Jn. vi. 59) eagerly questioned Him on the subject.

But, as in the case of Nicodemus, the Holy One was not pleased to vouchsafe a direct answer to their question. He knew the superficial character of their enthusiasm, and the merely temporal objects that had brought them to Him; Verily, verily, I say unto you, He replied, ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life, which the Son of Man shall give unto you, for Him hath God the Father sealed. Apparently understanding the Bread He spoke of in a literal sense, they replied by asking how they might work the works of God, whereupon the Holy One declared that the work acceptable to God was to believe on Him whom He had sent (Jn. vi. 29). To this they rejoined, with their usual craving for miracle after miracle, by asking for some sign to confirm their belief in Him, and then proceeded to suggest “a sign from heaven” such as they desired. The miracle of the preceding evening had convinced many of them that the Speaker was indeed the Prophet that should come into the world, and whose Advent had been predicted by Moses. That Lawgiver had given them bread from heaven not once only, but during a space of forty years; could He give them such a sign from heaven?

In condescension to the associations they had themselves recalled, the Saviour replied that Moses had not given them the bread from heaven, but His Father was giving them the true Bread, even Him who cometh down from heaven, and giveth life unto the world (Jn. vi. 33). Still understanding Him to speak of some miraculous life-sustaining food, the Jews begged that He would evermore give them that Bread, whereupon, passing from indirect to direct assertions, He replied in the ever-memorable words,

I am the Bread of Life;

and in language majestic in its very simplicity proceeded to vindicate His Divine nature and His descent from heaven.

This last assertion gave great offence to His hearers; they called to mind the earthly parentage of the Speaker (Jn. vi. 42), and marvelled how He could claim a Divine origin. But, unmoved, unruffled by their increasing discontent, whether “they would hear or whether they would forbear,” He went on to repeat that He was the Bread from heaven, that the Bread He would give was His flesh, which He was about to give for the life of the world (Jn. vi. 47–51).

These mysterious words provoked still greater opposition on the part of the Jews; they strove with one another, saying, How can this man give us His flesh to eat? But their opposition and questionings moved not His calm majesty. With the same formula of solemnity, which He had already thrice used[341] (Jn. vi. 53), He resumed in language still more emphatic His assertion, that unless they ate the flesh of the Son of Man, and drank His blood, they could have no life in them—that His Flesh was meat indeed, and His Blood drink indeed—that whoso ate His Flesh and drank His Blood had eternal life, and He would raise him up at the last day (Jn. vi. 53–58).

These solemn words, so entirely in keeping with the associations of the Passover, now on the point of being[342] celebrated at Jerusalem, exerted a great influence on those who heard them. The Jews, as we have seen, were deeply offended. But many even of His disciples regarded what they had heard as a hard saying (Jn. vi. 60), and walked no more with Him (Jn. vi. 66). Turning to the Twelve, the Saviour enquired whether they too were about to join the general defection, whereupon Peter replied, in the name of the rest, that there was no other Teacher to whom they could go, for He had the words of eternal life, and they believed and were assured that He was the Holy One[343] of God (Jn. vi. 69). This declaration of faithful adherence their Omnipotent Master accepted, but with the sad remark that even now there was a traitor in their midst (Jn. vi. 70, 71).

After this memorable day in the synagogue of Capernaum, the Holy One appears to have continued a short time in the Plain of Gennesaret, during which period the excitement caused by His first landing was not diminished, His popularity was great in spite of the mysteriousness of His doctrines, and His mighty power continued to be marvellously displayed[344].

But soon His labours of love were interrupted. Having kept the Feast at Jerusalem the Scribes and Pharisees returned (Mk. vii. 1), and soon found matter for accusation against Him. In the social gatherings of the Saviour and His Apostles they noticed that He did not observe the strict and minute traditions of the elders, but ate bread with unwashen hands (Mtt. xv. 2; Mk. vii. 5). In reply the Holy One told them that by those commandments of men which they so studiously observed they were making of none effect the commandments of God, whom, in the words of the prophet Isaiah, they honoured only with their lips, while their hearts were far from Him (Isai. xxix. 13). The external defilement they were so careful to avoid was, He declared in the hearing of the people (Mk. vii. 14), nothing compared with the defilement of the heart, out of which proceeded all manner of evil thoughts, which ripened into the worst crimes—these truly defiled a man (Mtt. xv. 13–22).