John 6:51

In this verse, 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna. And speaking of himself in the first person, (whereas verse 50. he had spoken of himself under the name of bread, in the third person) he declareth that he is that living bread, the partaker whereof shall live eternally in blisse with him. 2. He brings out yet more of his minde concerning this true food, by shewing in what respect he is this food; to wit, by reason of his incarnation, and taking on our flesh or nature, and by his giving of this a ransome for sin, whence flowes the purchase and application of life to his own of all Nations. So that the sense of this is not, that his flesh, eaten in a carnal way, by the mouth of the body, is this living bread, nor yet that his humanity separate from his Godhead gives life; for both these conceits are afterward refuted. But the meaning is, that Christs Incarnation, and taking on our nature as our kinsman, is a channel and conduit, through which the quickening vertue that is in his Godhead, is commuicate unto us; and his offering up himself in that nature, by his eternal spirit, doth purchase and merit that this quickening vertue be actually applied and communicate, and his suffering is (as it were) the preparing of him to be fit meat to us.

From the first part of the verse, Learn 1. It is a point to be much and often studied, that onely Christ is the fountain and seeder of our spiritual life, lest our hearts turne aside to other confidences; Therefore, having spoken of this bread in the third person, he finds it necessary again to assert, I am the living bread, which came down from heaven. 2. It may confirme our faith, that Christ can give and preserve spiritual life, when we consider that he is not a dead creature, as Manna was, but himself a living Christ, and fountain of life; for, saith he, I am the living bread, &c. 3. Christ is not onely a remedy against death which came by sinne, but he giveth to his owne a life of happinesse, which lasts eternally; for, so is here declared, he that eats, shall live for ever, to wit, in glory; for, otherwise reprobates shall live for ever in hell. 4. Christ must be applied by faith, of all these who would finde his vertue; for, this bread must be eaten, and then the eater shall live. 5. As Christ is that (and much better) to the soul, that food is to the body, so faith in applying him, hath some affinity with eating, as here it is expressed; for it is as needful to the soul, as eating is to the body; it must be the work of empty and longing souls, as eating is the work of hungry men; Christ must be received and united to us by faith, as meat is let down, to be turned into our substance, by eating; being thus received, he will refresh and strengthen the soul, as meat doth an hungry man; And, faith must be daily exercised, out of new sense of want, as eating is daily renewed by reason of new appetite.

From the latter part of the verse, Learn, 1. The whole world, without Christ, is dead in their dispositions, and lying under the sentence of death pronounced in the Law; for, so is here imported, in that he must come and give life. 2. The onely remedy of this evil, and ransome of lost sinners, is, the Incarnation of Christ, and the giving of his humane nature to suffer death; for, the bread is my flesh, given for the life of the world, or, to purchase life to sinners dead in sin. In all ages of the world, even before his Incarnation, he obtained life to sinners, because of the Covenant, wherein he had bound himself to take on our nature, and, in it, to satisfie justice, which now he hath performed, And albeit Christ in his whole person be Mediatour, and the party engaged to satisfie justice; yet it was in his humane nature that he underwent the punishment, and his humane nature was supported therein, and his sufferings had worth and merit, because of the union of the humane nature with the Godhead in one person. 3. Christ is not onely the ransome of lost sinners, but the giver thereof also: He not onely willingly offered himself to suffer, but was Priest as well as sacrifice; yea, and Altar also; for, saith he, I will give my flesh. 4. Christ came in the world to give, and now hath given, his life for the world; that is, for his own in it, in all ages and Nations, who are in themselves as bad as any in the world, and many of them, of all ranks; In these respects it is said, I give my flesh for the life of the world. 5. That same flesh and humane nature of Christ, that is offered up a ransome to justice, is also the bread of life, for souls to feed upon; for, the bread is my flesh which I will give for the life of the world. It is Christs suffering and death, from whence our life floweth, and Christ crucified is the carcasse on which souls feed. And it is ascribed to his flesh; or, humane nature, (as his paying the ransome is also ascribed to it) because, however the quickening vertue and efficacy flow from the Godhead, to which his flesh is united; yet, it is by his Incarnation and suffering, that this becomes food to us. 6. As Christ must not onely be given a ransome for our sins, but also given and applied to us, to quicken and feed our souls; So Christ is the giver of himself both wayes; He gave gimself to the Father, to purchase life to his own, when many of them were not in being, far lesse beleevers; and he doth apply himself unto them for life, when they beleeve; for, both these are expressed here, The bread which I will give (to wit, by way of application) is my flesh, which I will give (by way of ransome) for the life of the world.