Fruitless and fruitful toil.
Our Lord's miracles did not end in themselves. Out of them there often grew interviews, conversations, and discourses of the greatest interest and profit. Such was the case with the miracle of the multiplication of the loaves. The provision made for their bodily wants prompted the people to resort in numbers to the Prophet of Nazareth. And thus our Lord had the opportunity, which he did not fail to use, of presenting to the multitudes, upon the suggestion of the miracle he had wrought, lessons, reflections, expostulations, and appeals of vast and lasting value. Especially did he put in a true light the relative claims of the body and the soul upon the attention and the endeavours of mankind.
I. AN ERROR REBUKED; i.e. the very common habit of living and working merely for the sake of the supply of bodily wants. Our Lord's words have sometimes been misunderstood. He could not have intended to reprove poor men for labouring hard in order to secure an honest living for themselves and their families. What was it, then, which he so gravely reprehended? It must have been the concentration of all human interest and effort upon the existence and comfort of the body, upon the securing an abundance of material good, upon the attainment of opulence and the enjoyment of luxury. Such a course of life may be termed an idolatry of the body and of this passing earthly life. How many there are who pursue with all the energy of their nature the so called "good things of this life," forgetful that these things are destined to perish and to pass away! To such the ancient admonition of the prophet is applicable, "Wherefore do ye spend money for that which is not bread?"
II. AN EFFORT ENJOINED; i.e. the earnest endeavour to obtain spiritual provision.
1. Our Lord here gives a very striking and just representation of himself. He is "the Bread of life." Knowledge of him, fellowship with him, feed, nourish, strengthen, and cheer the soul. To know his truth, to feel his love, to do his will,—this is an aim in life worthy of all pursuit, worthy of the nature with which the Creator has endowed us.
2. Our Lord reminds us that "labour"—strenuous and persevering exertion—is necessary in order that we may partake of Christ, and enjoy the advantages of his spiritual fellowship. No mere passive acceptance is sufficient. The spiritual nature comes to appropriate and enjoy the Divine Saviour, through sincere and constant effort, through the study of his character, through growth into his likeness, through devotion to his cause.
III. A MOTIVE PRESENTED; i.e. the assurance that this spiritual provision abideth unto eternal life. Earthly supplies can only satisfy bodily wants. The need and the provision are alike perishable and perishing. But the heavenly Bread is especially provided to feed the immortal soul; and they who eat of it shall never hunger, and shall never die. The living water springs up unto life eternal, and they who drink of this fountain shall never thirst. To the disappointed and the distressed such representations should bring comfort and inspiration. The witness of our Saviour to himself is worthy of all acceptation.
IV. A PROMISE GIVEN; i.e. that the Son of man will surely give, to all those who labour to attain it, the satisfying and imperishable food of heaven. If we were convinced of the excellence and the attractiveness of the Bread of God, we might still have no belief in its accessibility to man; and in this case they would be cruel who should dwell upon the advantages of a possession which could never be appropriated. But the very purpose of Christ's mission to earth, of his teaching and miracles, of his sufferings and death, was that he might give himself to the hungering heart of humanity. Never does he turn a deaf ear to those who believingly and humbly approach him with the entreaty, "Lord, evermore give us this bread."—T.
The work of God.
It is not easy to decide what was the spirit in which the Jews took up the admonition of Jesus, "Work not for the meat that perisheth," etc., and upon its suggestion urged the question which called forth our Lord's reply. Probably they had a very imperfect apprehension of the meaning of the words they used, when they asked, "What must we do that we may work the works of God?" yet, as there is no evidence that at this stage they had ill feeling towards Jesus, it is better to assume that their question was not captious but sincere.
I. AN ADMIRABLE INQUIRY.
1. It reveals a noble conception of the higher life of man, which may be justly said to consist in working the work of God.
2. It embodies a worthy aspiration and purpose; for it implies that those who spoke thus believed themselves to be prepared to do whatever needed to be done, in order that by them the work of God might in some measure be accomplished.
3. It is a question which is becoming to all thoughtful students of human life, and to all who desire a law to direct their individual energy. It is too unusual; for whilst there are many, especially amongst the young, who ask—What shall we do to be rich, honoured, powerful, happy? there are few who eagerly inquire how they may work God's work. They who do so in sincerity, with docility, and with the resolution to obey the directions given, are certain to be led aright. For this question, when urged by ardent natures, excites joy, not only in the minds of Christ's ministers, but in the very heart of Christ himself.
II. A MEMORABLE AND DECISIVE REPLY.
1. It is a seeming paradox. Why, when the question was, "What shall we do?" should the answer be, "Believe"? An unexpected response! They who look at the matter superficially are wont to say—Never mind what you believe, so that you do what is right. But Christ puts faith first.
2. Belief in Christ is obedience, because God sent his Son, Jesus Christ, as the Object of human faith. It is the will of God that men should believe on his Son. It is the supreme moral probation of every man, when Jesus comes to him and demands his faith. Christ points away from many works to one work.
3. As a matter of fact, belief in Christ is the turning of the soul to righteousness. For this is the means of securing pardon and acceptance, of becoming right with God, and also of securing spiritual strength and guidance for the duties of the earthly life.
4. It is a great moral principle, which the gospel takes up and uses for highest ends, that faith underlies doing. A man's inner convictions determine what his habitual works, his moral life, shall be. Such is the relation between faith and works, as taught by both Paul and James; the one apostle laying stress upon faith, the other upon works, and both pleading the authority of this and other sayings of the great Teacher himself. Believing is the beginning, work is the continuation, of the life; belief is the inner, work is the outer, process; belief is the motive, work the result; belief is the cause, work the effect. The Divine life for man is a work; but it is a work based upon a Divine Person, and it is faith which so bases it, which unites the worker to the living and personal Power.—T.