Expositions of Holy Scripture: St. John Volume I Part 17

And so the last of the preparations that I will touch upon is that majestic preparation for blessing by obedience. 'And Jesus said, Make the men sit down.' And there they sat themselves, as Mark puts it in his picturesque way, like so many garden plots--the rectangular oblongs in a garden in which pot-herbs are grown--on the green gra.s.s, below the blue sky, by the side of the quiet lake. Cannot you fancy how some of them seated themselves with a scoff, and some with a quiet smile of incredulity; and some half sheepishly and reluctantly; and some in mute expectancy; and some in foolish wonder; and yet all of them with a partial obedience? And says John in the true translation: 'So the men sat down, therefore Jesus took the loaves.' Sit you down where He bids you, and your mouths will not be long empty. Do the things He tells you, and you will get the food that you need. Our business is to obey and to wait, and His business is, when we are seated, to open His hand and let the mercy drop. So much for the preparations for this great miracle.

II. Now, in the next place, a word as to the sign itself.

I take two lessons, and two only, out of it. I see in it, first, a revelation of Christ, as continually through all the ages sustaining men's physical life. And I see in it, second, a symbol of Christ as Himself the Bread of Life.

As to the first, there is here, I believe, a revelation of the law of the universe, of Christ as being through all the ages the Sustainer of the physical life of men. What was done then once, with the suppression of certain links in the chain, is done always, with the introduction of those links. The miraculous moment in the narrative is not described to us. We do not know where or when there came in the supernatural power which multiplied the loaves--probably as they pa.s.sed from the hand of the Master. But be that as it may, it was Christ's will that made the provision which fed all these five thousand. And I believe that the teaching of Scripture is in accordance with the deepest philosophy, that the one cause of all physical phenomena is the will of a present G.o.d; howsoever that may usually conform to the ordinary method of working which people generalise and call laws. The reason why anything is, and the reason why all things change, is the energy there and then of the indwelling G.o.d who is in all His works, and who is the only Will and Power in the physical world.

And I believe, further, that Scripture teaches us that that continuous will, which is the cause of all phenomena and the underlying subsistence on which all things repose, is all managed and mediated by Him who from of old was named the Word; 'in whom was life, and without whom was not anything made that was made.' Our Christ is Creator, our Christ is Sustainer, our Christ moves the stars and feeds the sparrows. He was 'before all things, and in Him all things consist.'

He opens His hand--and there is the print of a nail in it--and 'satisfies the desire of every living thing.'

So learn how to think of second causes, and see in this story a transient manifestation, in unusual form, of an eternal and permanent fact. Jesus took the loaves and distributed to them that were set down.

And so, secondly, the miracle is a _sign_--a symbol of Him as the true Bread and Food of the world. That is the explanation and commentary which He Himself appends to it in the subsequent part of the chapter, in the great discourse which is founded upon this miracle.

'I am the Bread of Life.' There is a triple statement by our Lord upon this subject in the remaining portion of the chapter. He says, 'I am the Bread of Life.' My personality is that which not only sustains life when it is given, but gives life to them that feed upon it. But more than that, 'the bread which I will give,' pointing to some future 'giving' beyond the present moment, and therefore something more than His life and example, 'is My flesh, which'--in some as yet unexplained way--'I give for the life of the world.' And that there may be no misunderstanding, there is a third, deeper, more mysterious statement still: 'My flesh is meat indeed, and My blood is drink indeed.'

Repulsive and paradoxical, but in its very offensiveness and paradox, proclaiming that it covers a mighty truth, and the truth, brother, is this, the one Food that gives life to will, affections, conscience, understanding, to the whole spirit of a man, is that great Sacrifice of the Incarnate Lord who gave upon the Cross His flesh, and on the Cross shed His blood, for the life of the world that was 'dead in trespa.s.ses and sins.' Christ, our Pa.s.sover, is sacrificed for us, and we feed on the sacrifice. Let your conscience, your heart, your desires, your antic.i.p.ations, your understanding, your will, your whole being feed on Him. He will be cleansing, He will be love, He will be fruition, He will be hope, He will be truth, He will be righteousness, He will be all. Feed upon Him by that faith which is the true eating of the true Bread, and your souls shall live.

And notice finally here, the result of this miracle as transferred to the region of symbol. 'They did all eat and were filled'; men, women, children, both s.e.xes, all ages, all cla.s.ses, found the food that they needed in the bread that came from Christ's hands. If any man wants dainties that will tickle the palates of Epicureans, let him go somewhere else. But if he wants bread, to keep the life in and to stay his hunger, let him go to this Christ who is 'human nature's daily food.'

The world has scoffed for nineteen centuries at the barley bread that the Gospel provides; coa.r.s.e by the side of its confectionery, but it is enough to give life to all who eat it. It goes straight to the primal necessities of human nature. It does not coddle a cla.s.s, or pander to unwholesome, diseased, or fastidious appet.i.tes. It is the food of the world, and not of a section. All men can relish it, all men need it. It is offered to them all.

And more than that; notice the inexhaustible abundance. 'They did all eat, and were filled.' And then they took up--not 'of the fragments,'

as our Bible gives it, conveying the idea of the crumbs that littered the gra.s.s after the repast was over, but of the 'broken pieces'--the portions that came from Christ's hands--twelve baskets full, an immensely greater quant.i.ty than they had to start with. 'The gift doth stretch itself as 'tis received.' Other goods and other possessions perish with the using, but this increases with use. The more one eats, the more there is for him to eat. And all the world may live upon it for ever, and there will be more at the end than there was at the beginning.

Brethren, why do ye 'spend your money for that which is not bread'?

There is no answer worthy of a rational soul, no answer that will stand either the light of conscience or the clearer light of the Day of Judgment. I come to you now, and although my poor words may be but like the barley bread and the two fishes--nothing amongst all this gathered audience--I come with Christ in my hands, and I say to you, 'Eat, and your souls shall live.' He will spread a table for you in the wilderness, and take you to sit at last at His table in His Kingdom.

'FRAGMENTS' OR 'BROKEN PIECES'

'When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost.'--JOHN vi. 12.

The Revised Version correctly makes a very slight, but a very significant change in the words of this verse. Instead of 'fragments'

it reads 'broken pieces.' The change seems very small, but the effect of it is considerable. It helps our picture of the scene by correcting a very common misapprehension as to what it was which the Apostles are bid to gather up. The general notion, I suppose, is that the 'fragments' are the crumbs that fell from each man's hands, as he ate, and the picture before the imagination of the ordinary reader is that of the Apostles' carefully collecting the _debris_ of the meal from the gra.s.s where it had dropped. But the true notion is that the 'broken pieces which remain over' are the unused portions into which our Lord's miracle-working hand had broken the bread, and the true picture is that of the Apostles carefully putting away in store for future use the abundant provision which their Lord had made, beyond the needs of the hungry thousands. And that conception of the command teaches far more beautiful and deeper lessons than the other.

For if the common translation and notion be correct, all that is taught us, or at least what is princ.i.p.ally taught us, is the duty of thrift and careful economy; whereas the other shows more clearly that what is taught us is that Jesus Christ always gets ready for His people something over and above the exact limits of their bare need at the moment, that He prepares for His poor and hungry dependants in royal fashion, leaving ever a wide margin of difference between what would be just enough to keep the life in them, and His liberal housekeeping. Further, we are taught a lesson of wise husbandry and economy in the use of that overplus of grace which Christ ministers, and are instructed that the laws of prudent thrift have as honoured a place in the management of spiritual as of temporal wealth. 'Gather up,' says our Lord, 'the pieces which I broke, the large provision which I made for possible wants. My gifts are in excess of the requirements of the moment. Take care of them till you need them.'

That is a worthier interpretation of His command than one which merely sees in it an exhortation to thrifty taking care of the crumbs that fell from the lips of the hungry eaters.

Looking at this command, then, with this slight alteration of rendering, and consequent widening of scope, we may briefly try to gather up the lessons which it obviously suggests.

I. We have that thought, to which I have already referred, as more strikingly brought out by the slight alteration of translation, which, by the use of '_broken_ pieces,' suggests the connection with Christ's _breaking_ the loaves and fishes. We are taught to think of the large surplus in Christ's gifts over and above our need. Our Lord has Himself given us a commentary upon this miracle. All Christ's miracles are parables, for all teach us, on the level of natural and outward things, lessons that are true in regard to the spiritual world; but this one is especially symbolical, as indeed are all these recorded in John's Gospel. And here we have Christ, on the day after the miracle, commenting upon it in His long and profound discourse upon the Bread of Life, which plainly intimates that He meant His office of feeding the hungry crowds, with bread supernaturally increased by the touch of His hand, to be but a picture and a guide which might lead to the apprehension of the higher view of Himself as the 'bread of G.o.d which came down from heaven,' feeding and 'giving life to the world' by His broken body and shed blood.

So that we are not inventing a fanciful interpretation of an incident not meant to have any meaning deeper than shows on the surface, when we say that the abundance far beyond what the eaters could make use of at the moment really represented the large surplus of inexhaustible resources and unused grace which is treasured for us all in Christ Jesus. Whom He feeds He feasts. His gifts answer our need, and over-answer it, for He is 'able to do exceeding abundantly above that which we ask or think,' and neither our conceptions, nor our pet.i.tions, nor our present powers of receiving, are the real limits of the illimitable grace that is laid up for us in Christ, and which, potentially, we have each of us in our hands whenever we lay our hands on Him.

Oh, dear friends! what you and I have ever had and felt of Christ's power, sweetness, preciousness, and love is as nothing compared with the infinite depths of all those which lie in Him. The sea fills the little creeks along its sh.o.r.e, but it rolls in unfathomed depths, boundless to the horizon away out there in the mid-Atlantic. And all the present experience of all Christian people, of what Christ is, is like the experience of the first settlers in some great undiscovered continent; who timidly plant a little fringe of population round its edge and grow their scanty crops there, whilst the great prairies of miles and miles, with all their wealth and fertility, are lying untrodden and unknown in the heart of the untraversed continent. The most powerful telescope leaves nebulae unresolved, which, though they seem but a dim dust of light, are all ablaze with mighty suns. The 'goodness' which He has 'wrought before the sons of men for them that fear' Him is, as the Psalmist adoringly exclaims, wondrously 'great,'

but still greater is that which the same verse of the Psalm celebrates--the goodness which He has 'laid up for them that fear Him.' The gold which is actually coined and pa.s.sing from hand to hand, is but a fraction, a mere scale, as it were, off the surface of the great uncoined ma.s.s of bullion that lies stored in the vaults there.

Christ is a great deal more than any man, or than all men, have yet found Him to be. 'Gather up the broken pieces'; and see that nothing of that infinite preciousness of His be lost by us.

II. Then there is another very simple lesson which I draw. This command suggests for us Christ's thrift (if I may use the word) in the employment of His miraculous power.

Surely they might have said: 'If thou canst multiply five loaves into all this abundance, why should we be trudging about, each with a basket on his back full of bread, when we have with us He whose word can make it for us at any moment?' Yes, but a law which characterises all the miraculous, in both the Old and the New Testament, and which broadly distinguishes Christ's miracles from all the false miracles of false religions is this, that the miraculous is pared down to the smallest possible amount, that not one hairsbreadth beyond the necessity shall be done by miracle; that whatever men can do they shall do; that their work shall stop as late, and begin again as soon as possible. Thus, though Christ was going to raise Lazarus, men's hands had to roll away the stone; and when Christ had raised Lazarus, men's hands had to loose the napkins from his face. And though Christ was able to say to the daughter of Jairus, '_Talitha c.u.mi!_' (damsel, arise!) His next word was: 'Give her something to eat.' Where the miraculous was needed it was used, and not a hairsbreadth beyond absolute necessity did it extend.

And so here Christ multiplies the bread, and yet each of the Apostles has to take a basket, probably some kind of woven wicker-work article which they would carry for holding their little necessaries in their peregrinations; each Apostle has to take his basket, and perhaps emptying it of some of his humble apparel, to fill it with these bits of bread; for Christ was not going to work miracles where men's thrift and prudence could be employed.

Nor does He do so now. We live by faith, and our dependence on Him can never be too absolute. Only laziness sometimes dresses itself in the garb and speaks with the tongue of faith, and pretends to be truthful when it is only slothful. 'Why criest thou unto Me?' said G.o.d to Moses, 'speak unto the children of Israel that they go forward.' True faith sets us to work. It is not to be perverted into idle and false depending upon Him to work for us, when by the use of our own ten fingers and our own brains, guided and strengthened by His working in us, we can do the work that is set before us.

III. Still further, there is another lesson here. Not only does the injunction show us Christ's thrift in the employment of the supernatural, but it teaches us our duty of thrift and care in the use of the spiritual grace bestowed upon us.

These men had given to them this miraculously made bread; but they had to exercise ordinary thrift in the preservation of the supernatural gift. Christ has been given to you by the most stupendous miracle that ever was or can be wrought, and if you are Christian people, you have the Spirit of Christ given to you, to dwell in your hearts, to make you wise and fair, gentle and strong, and altogether Christlike. But you have to take care of these gifts. You have to exercise the common virtues of economy and thrift in your use of the divine gifts as in your use of the common things of daily life. You have to use wisely and not waste the Bread of G.o.d that came down from heaven, or that Bread of G.o.d will not feed you. You have to provide the basket in which to carry the unexhausted residue of the divine gift, or you may stand hungry in the very midst of plenty, and whilst within arm's length of you there is bread enough and to spare to feed the whole world.

The lesson of my text, which is most eminently brought out if we adopt the translation which I have referred to at the beginning of these remarks, is, then, just this: Christian men, be watchful stewards of that great gift of a living Christ, the food of your souls, that has been by miracle bestowed upon you. Such gathering together for future need of the unused residue of grace may be accomplished by three ways.

First, there must be a diligent use of the grace given. See that you use to the very full, in the measure of your present power of absorbing and your present need, the gift bestowed upon you. Be sure that you take in as much of Christ as you can contain before you begin to think of what to do with the overplus. If we are not careful to take what we can, and to use what we need, of Christ, there is little chance of our being faithful stewards of the surplus. The water in a mill-stream runs over the trough in great abundance when the wheel is not working, and one reason why so many Christians seem to have so much more given to them in Christ than they need is because they are doing no work to use up the gift.

A second essential to such stewardship is the careful guarding of the grace given from whatever would injure it. Let not worldliness, business, cares of the world, the sorrows of life, its joys, duties, anxieties or pleasures--let not these so come into your hearts that they will elbow Christ out of your hearts, and dull your appet.i.te for the true Bread that came down from heaven.

And lastly, not only by use and by careful guarding, but also by earnest desire for larger gifts of the Christ who is large beyond all measure, shall we receive more and more of His sweetness and His preciousness into our hearts, and of His beauty and glory into our transfigured characters. The basket that we carry, this recipient heart of ours, is elastic. It can stretch to hold any amount that you like to put into it. The desire for more of Christ's grace will stretch its capacity, and as its capacity increases the inflowing gift greatens, and a larger Christ fills the larger room of my poor heart.

So the lesson is taught us of our prudence in the care and use of the grace bestowed on us, and we are bidden to cherish a happy confidence in the inexhaustible resources of Christ, and the continual gift in the future of even larger measures of grace, which are all ours already, given to us at the first reception of Him into our hearts, and only needing our faithfulness to be growingly ours in experience as they are ours from the first in germ.

IV. Finally, a solemn warning is implied in this command, and its reason 'that nothing be lost.'

Then there is a possibility of losing the gift that is freely given to us. We may waste the bread, and so, sometime or other when we are hungry, awake to the consciousness that it has dropped out of our slack hands. The abundance of Christ's grace may, so far as you are profited or enriched by it, be like the unclaimed millions of money which n.o.body asks for and that is of use to no living soul. You may be paupers while all G.o.d's riches in glory are at your disposal, and starving while baskets full of bread broken for us by Christ lie unused at our sides. Some of us have never tasted the sweetness or been fed by the nutritiousness of that Bread of G.o.d which came down from heaven. And more marvellous still, there may be some of us, who having come to Christ hungry and been fed by Him, have ceased to care for the pure nourishment and taste for the manna, and are turning again with gross appet.i.te to the husks in the swine's trough.

Negligent Christians! worldly Christians! you who care more for money and other dainties and delights which perish with the using--backsliding Christians, who once hungered and thirsted for more of Christ, and now have no longing for Him--awake to the danger in which you stand of letting all your spiritual wealth slip through your fingers; behold the treasures, yet unreached, within your grasp, and seek to garner and realise them. Gather up the broken pieces which remain over, lest everything be lost.

THE FIFTH MIRACLE IN JOHN'S GOSPEL

'So when they had rowed about five-and-twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20. But He said unto them, It is I; be not afraid.'--JOHN vi. 19,20.

There are none of our Lord's parables recorded in this Gospel, but all the miracles which it narrates are parables. Moral and religious truth is communicated by the outward event, as in the parable it is communicated by the story. The mere visible fact becomes more than semi-transparent. The a.n.a.logy between the spiritual and the natural world which men instinctively apprehend, of which the poet and the orator and the religious teacher have always made abundant use, and which it has sometimes been attempted, unsuccessfully as I think, to elevate to the rank of a scientific truth, underlies the whole series of these miracles. It is the princ.i.p.al if not the only key to the meaning of this one before us.

The symbolism which regards life under the guise of a voyage, and its troubles and difficulties under the metaphor of storm and tempest, is especially natural to nations that take kindly to the water, like us Englishmen. I do not know that there is any instance, either in the Old or in the New Testament, of the use of that to us very familiar metaphor; but the emblem of the sea as the symbol of trouble, unrest, rebellious power, is very familiar to the writers of the Old Testament. And the picture of the divine path as in the waters, and of the divine prerogative as being to 'tread upon the heights of the sea,' as Job has it, is by no means unknown. So the natural symbolism, and the Old Testament use of the expressions, blend together, as I think, in suggesting the one point of view from which this miracle is to be regarded.

It is found in two of the other Evangelists, and the condensed account of it which we have in this Gospel, by its omission of Peter's walking on the water, and of some other smaller but graphic details that the other Evangelists give us, serves to sharpen the symbolical meaning of the whole story, and to bring that as its great purpose and signification into prominence.

We shall, I think, then, best gain the lessons intended to be drawn if we simply follow the points of the narrative in their order as they stand here.

I. We have here, first of all, then, the struggling toilers.

The other Evangelists tell us that after the feeding of the five thousand our Lord 'constrained' His disciples to get into the ship, and to pa.s.s over to the other side. The language implies unwillingness, to some extent, on their part, and the exercise of authority upon His. Our Evangelist, who does not mention the constraint, supplies us with the reason for it. The preceding miracle had worked up the excitement of the mob to a very dangerous point.

Crowds are always the same, and this crowd thought, as any other crowd anywhere and in any age would have done, that the prophet that could make bread at will was the kind of prophet whom they wanted. So they determined to take Him by force, and make Him a king; and Christ, seeing the danger, and not desiring that His Kingdom should be furthered by such unclean hands and gross motives, determined to withdraw Himself into the loneliness of the bordering hills. It was wise to divide the little group; it would distract attention; it might lead some of the people, as we know it did lead them, to follow the boat when they found it was gone. It would save the Apostles from being affected by the coa.r.s.e, smoky enthusiasm of the crowd. It would save them from revealing the place of His retirement. It might enable Him to steal away more securely un.o.bserved; so they are sent across to the other side of the lake, some five or six miles. An hour or two might have done it, but for some unknown reason they seem to have lingered. Perhaps they had no special call for haste. The Paschal moon, nearly full, would be shining down upon the waters; their hearts and minds would be busy with the miracle which they had just seen. And so they may have drifted along, not caring much when they reached their destination. But suddenly one of the gusts of wind which are frequently found upon mountain lakes, especially towards nightfall, rose and soon became a gale with which they could not battle. Our Evangelist does not tell us how long it lasted, but we get a note of time from St. Mark, who says it was 'about the fourth watch of the night'; that is between the hours of three and six in the morning of the subsequent day. So that for some seven or eight hours at least they had been tugging at the useless oars, or sitting shivering, wet and weary, in the boat.

Is it not the history of the Church in a nutsh.e.l.l? Is it not the symbol of life for us all? The solemn law under which we live demands persistent effort, and imposes continual antagonism upon us; there is no reason why we should regard that as evil, or think ourselves hardly used, because we are not fair-weather sailors. The end of life is to make men; the meaning of all events is to mould character. Anything that makes me stronger is a blessing, anything that develops my _morale_ is the highest good that can come to me. If therefore antagonism mould in me

'The wrestling thews that throw the world,'