3. But what Jesus especially emphasises in the conversation arising out of the miracle is that the food He gives is Himself. He is the Bread of Life, the Living Bread. What is there in Christ which constitutes Him the Bread of Life? There is, first of all, that which He Himself constantly presses, that He is sent by the Father, that He comes out of heaven, bringing from the Father a new source of life into the world.
When our Lord pointed out to the Galileans that the work of God was to believe in Him, they demanded a further sign as evidence that He was God’s Messenger: “What sign doest Thou that we may see and believe Thee? What dost Thou work? Our fathers did eat manna in the desert; they had bread from heaven, not common barley loaves such as we got from You yesterday. Have You any such sign as this to give? If You are sent from God, we may surely expect you to rival Moses.”[23] To which Jesus replies: “The bread which your fathers received did not prevent them dying; it was meant to sustain physical life, and yet even in that respect it was not perfect. God has a better bread to give, a bread which will sustain you in spiritual life, not for a few years but for ever” (vv. 49, 50). “I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever.”
This they could not understand. They believed that the manna came from heaven. Not the richest field of Egypt had produced it. It seemed to come direct from God’s hand. The Israelites could neither raise it nor improve upon it. But how Jesus, “whose father and mother we know,” whom they could trace to a definite human origin, could say that He came from heaven they could not understand. And yet, even while they stumbled at His claim to a superhuman origin, they felt there might be something in it. Everyone with whom He came in contact felt there was in Him something unaccountable. The Pharisees feared while they hated Him. Pilate could not classify Him with any variety of offender he had met with. Why do men still continually attempt afresh to account for Him, and to give at last a perfectly satisfactory explanation, on ordinary principles, of all that He was and did? Why, but because it is seen that as yet He has not been so accounted for? Men do not thus strive to prove that Shakespeare was a mere man, or that Socrates or Epictetus was a mere man. Alas! that is only too obvious. But to Christ men turn and turn again with the feeling that here is something which human nature does not account for; something different, and something more than what results from human parentage and human environment, something which He Himself accounts for by the plain and unflinching statement that He is “from heaven.”