75%
aMt.v.6; ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ " ἐχορτάσθητε.
27. " ἐργάζεσθε μὴ
xiv. 20. Jas. ii. 16. thy βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν µένουσαν εἰς εν. XIX. ο. ζωὴν αἰώνιον, ἣν ὁ vids τοῦ ἀνθρώπου ὑμῖν δώσει" τοῦτον γὰρ ὁ 2 ]ο. only; cp. πατὴρ "ἐσφράγισεν ὁ Θεός. 28. Εἶπον οὖν πρὸς αὐτὸν, “ τί Wetstein - ι 5 ᾱ 2 2 » - κ.α. 3 , on Mt. ποιοῦμεν,ὶ ἵνα 3 ἐργαζώμεθα τὰ ἔργα τοῦ Θεοῦ; 29. ᾽Απεκρίθη Xxv. 16. ε: 3 - A = 3 Ley) «6 ~ Ον 3 a ” “ α ef ς iii. 33. 6 ‘Ingots καὶ εἶπεν αὗτοις, “ TouTo ἐστι τὸ εργον του Θεού, “ινα Exod. a ~ Keusi, «ο. πιστεύσητε” εἰς ὃν ἀπέστειλεν ἐκεῖνος. 30. Εἶπον οὖν αὐτῷ, "Τί d Num. viii. 9 A πι a 9 15 9 , , 43 ο οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ ; εἰν. 34: Xv.
μυς: 41. of πατέρες ἡμῶν τὸ ' µάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστι
ton, Μ. and Τ.,
γεγραμµένον, 5Αρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς Φαγεῖν. 32.
6 E34. κνὶ Εἶπεν οὖν αὐτοῖς ὅ ᾿Ιησοῦς, '“᾽Αμὴν ἀμὴν λέγω ὑμῖν, OF Μωσῆς
15. ix. 4.
g Ps. Ixxviii. 24.
Heb. δέδωκεν ® ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ: GAN’ 6
ς
πατήρ µου δίδωσιν
| ποιωµεν in all modern editions as in ABL. 2 'T.Tr.W.H.R. read πιστενητε following SABL 1, 33.
3 εδωκεν in BDL; 88. in ΝΑΤ.
as they had called Him yesterday, because this would have excited false expectations; but in calling Himself the Son of Man He suggests His sympathy with all human wants and at the same time indicates to the initiated that He claims the Messiahship. The guarantee is given in the words τοῦτον γὰρ... ὁ θεός, ‘‘ For Him hath the Father, God, sealed’”’. By giving the Son the miracle of the previous day and other signs to do, the Father has sealed or authenticated Him as the Giver of that which nourishes life everlasting. [For the idea, approved by Delitzsch, that the seal refers to the stamping of loaves with the name of the maker, see O. T. Student, Sept., 1883, and Expositor, 1885. Elsner with more reason cites passages showing that a person ordering a banquet gave his seal to the slave or steward commissioned to provide it: and thus that Christ here declares ‘‘se a Patre constitutum esse ad suppeditandum Ecclesiae salutarem cibum”’. The various meanings of the word are given by Suicer.] Some at least of the crowd are impressed; and conscious that their toil was, as Jesus said, commonly misdirected, they ask Him (νετ. 28) τί ποιοῦμεν [better, ποιῶμεν] ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ ; that is, how can we so labour as to satisfy God? What precisely is it that God waits for us to do, and will be satisfied with our doing ? To which Jesus, always ready to meet the sincere inquirer, gives the explicit answer (ver. 29) τοῦτό ἐστι
. . . €xetvos. If God has sent a messenger it is because there is need of such inter- position, and the first duty must be to listen believingly to this messenger. To this demand that they should accept Him as God’s ambassador they reply (νετ. 30) τί οὖν ποιεῖς . . . ‘“ Judaeis proprium erat signa quaerere,”’ 1 Cor. 1. 22, Lampe. Grotius and Licke think this asking for a sign could not have proceeded from those who saw the miracle of the previous day. But Lampe rightly argues that they were the same people, and that they did not consider either the miracle of the previous day or the ordinary cures wrought by Jesus to be sufficient evidence of His present claim.—Ver. 31. This is proved by the suggestion added in νετ. 31. ot πατέρες . . » dayetv; they demanded that He as Messiah should make good His claim by outdoing Moses. Schoettgen and Light- foot quote from Rabbinical literature a relevant and significant saying ; ‘‘ Qualis fuit redemptor primus (Moses) talis erit redemptor ultimus (Messias). Redemptor prior descendere fecit pro iis Manna, sic et Redemptor posterior descendere faciet Manna, sicut scriptum est,” Ps. Ixxiii. 16, See other instructive passages in Lightfoot. According to this expecta- tion that the Messiah would feed His people supernaturally the crowd now insinuate that though Jesus had given them bread He had not fulfilled the ex- pectation and given them bread from heaven. (For the expression ‘bread of