(59) As he taught in Capernaum.--If we accept the identification of Capernaum with Tell-H-m, which is in every way probable (comp. Note on Matthew 4:13), we have good reason for believing that modern discovery has traced out the foundations of the synagogue in which this discourse was spoken. It was a gift to the Jews by a devout Gentile (Luke 7:5), and as such, of greater architectural beauty than was common among Galilean synagogues. Corinthian capitals and a heavy cornice and frieze are among the ruins, and the traveller's eye may rest to-day on the very ornaments which our Lord's eyes saw there eighteen centuries ago. On one of the lintels of the door he may trace a sculptured pot of manna, and connect with it the thoughts of the manna which the fathers did eat, and died: just as in a Christian church he may trace the emblems of the bread of life, which a man may eat of and not die. A plan and details of the synagogue, with an account by Captain Wilson, R.E., will be found in the Second Quarterly Statement of the Palestine Exploration Fund (June, 1869). The same society has published a photograph of the ruins.

Verse 59. - These things - probably referring to the discourse which followed upon the contest and discussion of the Jews among themselves (vers. 52-58), or it may include the entire discussion from ver. 40 onwards - he said in synagogue (or, in a synagogue), as he was teaching in Capernaum. Capernaum is thus distinctly verified as the place whither the multitudes had followed him. It was, as we learn from the synoptists, his second and habitual home in Galilee. In Warren's 'Recovery of Jerusalem,' p. 344, a description of Tell-Hum and of its ruins occurs, and amongst them the remains of an ancient synagogue. "On turning over a large block of stone," says Wilson, "we found the pot of manna engraved on its face." "This very symbol may have been before the eyes of those who heard the Lord's words" (Westcott). This note of time and place is important, as showing that thus early in his ministry our Lord proclaimed in Galilee, as well as in Jerusalem, the deepest things of his own consciousness and intentions; that the teaching in Galilee was not, as Renan would have us apprehend, nothing more than an idyllic progress of personal popularity and rapturous hosanna. The Lord knew that he must offend those who would by force constrain him to be their Messianic King, and made it by this discourse clear that spiritual communion with his inner life, as a Divine, Heaven-sent Representative, as One suffering and dying for the world, was the only and supreme condition of deriving and sharing in his own supernatural and eternal life. The effect of this discourse and the crisis that followed in his public ministry is now described. The words of Jesus led to deeper faith and to a more determined antagonism. "The light shone into the darkness, and the darkness comprehended it not." "He came to his own, and his own received him not; but to as many as received, he gave power to become sons of God."

6:52-59 The flesh and blood of the Son of man, denote the Redeemer in the nature of man; Christ and him crucified, and the redemption wrought out by him, with all the precious benefits of redemption; pardon of sin, acceptance with God, the way to the throne of grace, the promises of the covenant, and eternal life. These are called the flesh and blood of Christ, because they are purchased by the breaking his body, and the shedding of his blood. Also, because they are meat and drink to our souls. Eating this flesh and drinking this blood mean believing in Christ. We partake of Christ and his benefits by faith. The soul that rightly knows its state and wants, finds whatever can calm the conscience, and promote true holiness, in the redeemer, God manifest in the flesh. Meditating upon the cross of Christ gives life to our repentance, love, and gratitude. We live by him, as our bodies live by our food. We live by him, as the members by the head, the branches by the root: because he lives we shall live also.These things said he in the synagogue,.... Openly and publicly, in the place of divine worship, where the Jews resorted for that purpose:

as he taught in Capernaum; his own city, and where there was a synagogue, into which he often went and taught his doctrines, and wrought miracles; see Matthew 3:13.