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26–59. THE DISCOURSE ON THE SON AS THE SUPPORT OF LIFE
God’s revealed word and created world are unhappily alike in this; that the most beautiful places in each are often the scene and subject of strife. This marvellous discourse is a well-known field of controversy, as to whether it does or does not refer to the Eucharist. That it has no reference whatever to the Eucharist seems incredible, when we remember (1) the startling words here used about eating the Flesh of the Son of Man and drinking His Blood; (2) that just a year from this time Christ instituted the Eucharist; (3) that the primitive Church is something like unanimous in interpreting this discourse as referring to the Eucharist. A few words are necessary on each of these points. (1) Probably nowhere in any literature, not even among the luxuriant imagery of the East, can we find an instance of a teacher speaking of the reception of his doctrine under so astounding a metaphor as eating his flesh and drinking his blood. Something more than this must at any rate be meant here. The metaphor ‘eating a man’s flesh’ elsewhere means to injure or destroy him. Psa 27:2 (Joh 14:4); Jam 5:3. (2) The founding of new religions, especially of those which have had any great hold on the minds of men, has ever been the result of much thought and deliberation. Let us leave out of the account the Divinity of Jesus Christ, and place Him for the moment on a level with other great teachers. Are we to suppose that just a year before the Eucharist was instituted, the Founder of this, the most distinctive element of Christian worship, had no thought of it in His mind? Surely for long beforehand that institution was in His thoughts; and if so, ‘Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you’ cannot but have some reference to ‘Take eat, this is My Body,’ ‘Drink ye all of it, for this is My Blood.’ The coincidence is too exact to be fortuitous, even if it were probable that a year before it was instituted the Eucharist was still unknown to the Founder of it. That the audience at Capernaum could not thus understand Christ’s words is nothing to the point: He was speaking less to them than to Christians throughout all ages. How often did He utter words which even Apostles could not understand at the time. (3) The interpretations of the primitive Church are not infallible, even when they are almost unanimous: but they carry great weight. And in a case of this kind, where spiritual insight and Apostolic tradition are needed, rather than scholarship and critical power, patristic authority may be allowed very great weight.
But while it is incredible that there is no reference to the Eucharist in this discourse, it is equally incredible that the reference is solely or primarily to the Eucharist. The wording of the larger portion of the discourse is against any such exclusive interpretation; not until Joh 6:51 does the reference to the Eucharist become clear and direct. Rather the discourse refers to all the various channels of grace by means of which Christ imparts Himself to the believing soul: and who will dare to limit these in number or efficacy?
To quote the words of Dr Westcott, the discourse “cannot refer primarily to the Holy Communion; nor again can it be simply prophetic of that Sacrament. The teaching has a full and consistent meaning in connexion with the actual circumstances, and it treats essentially of spiritual realities with which no external act, as such, can be coextensive. The well-known words of Augustine, crede et manducasti, ‘believe and thou hast eaten,’ give the sum of the thoughts in a luminous and pregnant sentence.
“But, on the other hand, there can be no doubt that the truth which is presented in its absolute form in these discourses is presented in a specific act and in a concrete form in the Holy Communion; and yet further that the Holy Communion is the divinely appointed means whereby men may realise the truth. Nor can there be any difficulty to any one who acknowledges a divine fitness in the ordinances of the Church, an eternal correspondence in the parts of the one counsel of God, in believing that the Lord, while speaking intelligibly to those who heard Him at the time, gave by anticipation a commentary, so to speak, on the Sacrament which He afterwards instituted.” Speaker’s Commentary, N.T. Vol. II. p. 113.
The discourse has been thus divided; I. 26–34, Distinction between the material bread and the Spiritual Bread; II. 35–50 (with two digressions, 37–40; 43–46), Identification of the Spiritual Bread with Christ; III. 51–58, Further definition of the identification as consisting in the giving of His Body and outpouring of His Blood. On the language and style see introductory note to chap. 3.