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 passed 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 God; 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 God 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.' Oar 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 tills 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 trespasses and sins.' Christ, our Passover, is sacrificed for us, and we feed on the sacrifice. Let your conscience, your heart, your desires, your anticipations, 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 sexes, all ages, all classes, 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; coarse 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 class, or pander to unwholesome, diseased, or fastidious appetites. 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 grass after the repast was over, but of the broken pieces '--the portions that came from Christ's hands--twelve baskets full, an immensely greater quantity 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 shah live.' He will spread a table for you in the wilderness, and take you to sit at last at His table in His Kingdom.
