Text -- John 6:54 (NET)

6:54 The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 6:54

He that eateth ( ho trōgōn ).

Present active participle for continual or habitual eating like pisteuete in Joh 6:29. The verb trōgō is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in Joh 6:54, Joh 6:56, Joh 6:58; Joh 13:18; Mat 24:38. Elsewhere in the Gospels always esthiō or ephagon (defective verb with esthiō ). No distinction is made here between ephagon (Joh 6:48, Joh 6:50, Joh 6:52, Joh 6:53, Joh 6:58) and trōgō (Joh 6:54, Joh 6:56, Joh 6:57, Joh 6:58). Some men understand Jesus here to be speaking of the Lord’ s Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (Joh 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord’ s Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna.

Vincent: Joh 6:54

Eateth ( τρώγων )

Another verb for eating is used. With the exception of Mat 24:38, it is found only in John, and always in connection with Christ. No special significance can be fairly attached to its use here. It seems to be taken as a current word, and ἔφαγον is resumed in Joh 6:58.

JFB: Joh 6:53-58

The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not but suggest the idea of His death--implied in the separation of one's flesh from his blood. And as He had already hinted that it was to be something very different from a natural death, saying, "My flesh I will give for the life of the world" (Joh 6:51), it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" (Joh 6:36). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in Joh 6:51, though in more emphatic terms--that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners.

JFB: Joh 6:54

The former verse said that unless they partook of Him they had no life; this adds, that whoever does so "hath eternal life."

JFB: Joh 6:54

For the fourth time this is repeated (see Joh 6:39-40, Joh 6:44) --showing most clearly that the "eternal life" which such a man "hath" cannot be the same with the future resurrection life from which it is carefully distinguished each time, but a life communicated here below immediately on believing (Joh 3:36; Joh 5:24-25); and giving to the resurrection of the body as that which consummates the redemption of the entire man, a prominence which in the current theology, it is to be feared, it has seldom had. (See Rom 8:23; 1Co. 15:1-58, throughout).

Clarke: Joh 6:54

Hath eternal life - This can never be understood of the sacrament of the Lord’ s supper

1.    Because this was not instituted till a year after; at the last Passover

2.    It cannot be said that those who do not receive that sacrament must perish everlastingly

3.    Nor can it be supposed that all those who do receive it are necessarily and eternally saved

On the contrary, St. Paul intimates that many who received it at Corinth perished, because they received it unworthily, not discerning the Lord’ s body: not distinguishing between it and a common meal; and not properly considering that sacrifice for sin, of which the sacrament of the Lord’ s super was a type: see 1Co 11:30.

Calvin: Joh 6:54

54.He who eateth my flesh This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood, in precisely the same manner that the body is sustained by eating and drinking Accordingly, as he lately testified that nothing but death remains for all who seek life anywhere else than in his flesh, so now he excites all believers ¹⁶² to cherish good hope, while he promises to them life in the same flesh.

And I will raise him up at the last day It ought to be observed, that Christ so frequently connects the resurrection with eternal life, because our salvation will be hidden till that day. No man, therefore, can perceive what Christ bestows on us, unless, rising above the world, he places before his eyes the last resurrection From these words, it plainly appears that the whole of this passage is improperly explained, as applied to the Lord’s Supper. For if it were true that all who present themselves at the holy table of the Lord are made partakers of his flesh and blood, all will, in like manner, obtain life; but we know that there are many who partake of it to their condemnation. And indeed it would have been foolish and unreasonable to discourse about the Lord’s Supper, before he had instituted it. It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. ¹⁶³ And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord’s Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation ¹⁶⁴ of this sermon. This is also the reason why the Evangelist John makes no mention of the Lord’s Supper; and therefore Augustine follows the natural order, when, in explaining this chapter, he does not touch on the Lord’s Supper till he comes to the conclusion; and then he shows that this mystery is symbolically represented, whenever the Churches celebrate the Lord’s Supper, in some places daily, and in other places only on the Lord’s day.

TSK: Joh 6:54

eateth : Joh 6:27, Joh 6:40,Joh 6:63, Joh 4:14; Psa 22:26; Pro 9:4-6; Isa 25:6-8, Isa 55:1-3; Gal 2:20; Phi 3:7-10

hath : Joh 6:39, Joh 6:40,Joh 6:47

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 6:53-55

In these verses Jesus repeats what he had in substance said before.

Except ye eat the flesh ... - He did not mean that this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be so understood. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread and wine to his disciples, they literally ate his flesh and drank his blood. Who can believe this? There he stood, a living man - his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are "changed into the body, blood, and divinity of our Lord."So it is taught in the decrees of the Council of Trent; and to such absurdities are men driven when they depart from the simple meaning of the Scriptures and from common sense. It may be added that if the bread and wine used in the Lord’ s Supper were not changed into his literal body and blood when it was first instituted, they have never been since.

The Lord Jesus would institute it just as he meant it should be observed, and there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on the cross, and was raised up from the dead and received into heaven. Besides, there is no evidence that he had any reference in this passage to the Lord’ s Supper. That was not yet instituted, and in that there was no literal eating of his flesh and drinking of his blood. The plain meaning of the passage is, that by his bloody death - his body and his blood offered in sacrifice for sin - he would procure pardon and life for man; that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because, as he had said that he was the bread of life, it was natural and easy, especially in the language which he used, to carry out the figure, and say that bread must be eaten in order to be of any avail in supporting and saving men. To eat and to drink, among the Jews, was also expressive of sharing in or partaking of the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image, Mat 8:11; Mat 26:29; Luk 14:15, etc.

Joh 6:55

Is meat indeed - Is truly food. My doctrine is truly that which will give life to the soul.

Poole: Joh 6:54

Hath eternal life he hath it in a sure and just right title, and he shall have it in a certain actual possession: and in order to it, he shall have a joyful resurrection unto it at the last day. This is no more than what our Saviour had often said, particularly Joh 3:18,36 , admitting what was before said, that by eating the flesh and drinking the blood of Christ, is to be meant believing in him; only here is a clearer discovery than was there, of the true object of that faith which justifieth, viz. a Christ crucified, for that is signified by the flesh and blood mentioned.

Haydock: Joh 6:54

Unless you eat ... and drink, &c. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world: (ver. 58.) He that eateth me, the same also shall live by me: (ver. 59.) He that eateth this bread shall live for ever. (Challoner)

Gill: Joh 6:54

Whoso eateth my flesh, and drinketh my blood,.... Spiritually by faith, as explained in the preceding verse:

hath eternal life; the principle of spiritual life, which is evidently implanted in him, as appears from his eating and drinking; and is a durable and lasting principle: grace is an incorruptible seed; every part of it is abiding and permanent; and it is itself the beginning, pledge, and earnest of everlasting life, and is inseparably connected with it: moreover, such have eternal life itself, not only in Christ their head, but in themselves: they have a right unto it, and a meetness for it: and may be assured of it, as if they were personally possessed of it, from their election to it; the security of it in Christ; from the grace they have received, which is the beginning of glory; and the earnest of it in themselves:

and I will raise him up at the last day; to enjoy it in soul and body; See Gill on Joh 6:39, See Gill on Joh 6:40.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 6:54

¹ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

² sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

Commentary -- Verse Range Notes

TSK Synopsis: Joh 6:1-71

1 Christ feeds five thousand men with five loaves and two fishes.

15 Thereupon the people would have made him king;

16 but withdrawing himself, he walks on the sea to his disciples;

26 reproves the people flocking after him, and all the fleshly hearers of his word;

32 declares himself to be the bread of life to believers.

66 Many disciples depart from him.

68 Peter confesses him.

70 Judas is a devil.

Combined Bible: Joh 6:41-59

of the Gospel of John   

CHAPTER 23   

Christ in the Capernaum Synagogue   

John 6:41-59   

The following is submitted as an Analysis of the passage which is to be before us:  

1. The murmuring of the Jews: verses 41, 42.  

2. Christ’ s rebuke: verses 43-45.  

3. The glory of Christ: verse 46.  

4. Christ, the Life-giver: verses 47-51.  

5. The criticism of the Jews: verse 52.  

6. Christ’ s solemn reply: verse 53.  

7. The results of feeding on Christ: verses 54-59.  

The first thirteen verses of John 6 describe the feeding of the multitude, and in verses 14 and 15 we are shown what effect that miracle had upon the crowd. From verse 16 to the end of verse 21 we have the well-known incident of the disciples in the storm, and the Lord walking on the sea and coming to their deliverance. In verses 22 to 25 we see the people following Christ to Capernaum, and in verses 26 to 40 we learn of the conversation which took place between them and our Lord— most probably in the open air. At verse 41 there is a break in the chapter, and a new company is introduced, namely, "the Jews"; and from verse 59 it is clear that they were in the synagogue. In this Gospel "the Jews" are ever viewed as antagonistic to the Savior— see our notes on verse 15. Here they are represented as "murmuring" because the Lord had said, "I am the bread which came down from heaven." This does not prove that they had heard His words which are recorded in verse 33. Note it does not say in verse 41 that the Lord had said this "unto them": contrast verses 29, 32, 35! Most probably, the words He had spoken to "the people" of verse 24— words which are recorded in the verses which follow, to the end of verse 40— had been reported to "the Jews." Hence, verses 41 to 59 describe the conversation between Christ and the Jews in the Capernaum synagogue, as the preceding verses narrate what passed between the Savior and the Galileans. The Holy Spirit has placed the.two conversations side by side, because of the similarity of their themes.  

"The Jews then murmured at him, because he said, I am the bread which came down from heaven" (John 6:41). "In John ‘ the Jews’ are always distinguished from the multitude. They are the inhabitants of Jerusalem and Judea. It would, perhaps, be easier to understand this Gospel, if the words were rendered ‘ those of Judea’ , which is the true sense" (J.N.D.). These Jews were "murmuring," and it is a significant thing that the same word is used here as in the Septuagint (the first Gentile translation of the Hebrew Old Testament) of Israel murmuring in the wilderness. In few things does the depravity of the human heart reveal itself so plainly and so frequently as in murmuring against God. It is a sin which few, if any, are preserved from.  

The Jews were murmuring against Christ. They were murmuring against Him because He had said, "I am the bread which came down from heaven." This was a saying that of. fended them. And why should that cause them to murmur? They were, of course, completely blind to Christ’ s Divine glory, and so were ignorant that this very One whom some of them had seen grow up before their eyes in the humble home of Joseph and Mary in Nazareth, and the One that some of them, perhaps, had seen working at the carpenter’ s bench, should make a claim which they quickly perceived avowed His Deity. It was the pride of the human heart disdaining to be indebted to One who had lain aside His glory, and had taken upon Him the form of a servant. They refused to be beholden to One. so lowly. Moreover, they were far too self-satisfied and self-righteous to see any need for One to come down from heaven to them, much less for that One to die upon the Cross to meet their need and thus become their Savior. Their case, as they thought, was by no means so desperate as that. The truth is, they had no hunger for "the bread which came down from heaven." What light this casts on the state of the world today! How it serves to explain the common treatment which the Lord of glory still receives at the hands of men! Pride, the wicked pride of the self-righteous heart, is responsible for unbelief. Men despise and reject the Savior because they feel not their deep need of Him. Feeding upon the husks which are fit food only for swine, they have no appetite for the true Bread. And when the claims of Christ are really pressed upon them they still "murmur"!  

"And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?" (John 6:42). This shows that these Jews understood Christ’ s words "I am the bread which came down from heaven" as signifying that He was of Divine origin; and in this they were quite right. None but He could truthfully make the claim. This declaration of Christ meant that He had personally existed in heaven before He appeared among men, and, as His forerunner testified, "He that cometh from above is above all" (John 3:31): above all, because the first man and all his family are of the earth, earthy; but "the second man is the Lord from heaven" (1 Cor. 15:47). And for the Lord to become Man required the miracle of the virgin birth: a supernatural Being could only enter this world in a supernatural manner. But these Jews were in total ignorance of Christ’ s superhuman origin. They supposed Him to be the natural son of Joseph and Mary. His "father and mother," said they, "we know." But they did not. His Father, they knew not of, nor could they, unless the Father revealed Himself unto them. And it is so still. It is one thing to receive, intellectually, as a religious dogma, that Jesus Christ is the Son of God; it is altogether another to know Him as such for myself. Flesh and blood cannot reveal this to me (Matthew 16:17).  

"Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day" (John 6:43, 44). This word is very solemn coming just at this point, and it is necessary to note carefully its exact connection. It was a word which at once exposed the moral condition and explained the cause of the "murmuring" of these Jews. Great care must be taken to observe what Christ did not say, and precisely what He did say. He did not say, "No man can come to me, except the Father hath given him to me," true as that certainly is. But He spoke here so as to address their human responsibility. It was not designed as a word to repel, but to humble. It was not closing the door in their face, but showed how alone that door could be entered. It was not intended as an intimation that there was no possible hope for them, rather was it a pointing out the direction in which hope lay. Had Saul of Tarsus then been among the number who heard these searching words of Christ, they would have applied in full force in his own case and condition; and yet it became manifest, subsequently, that he was a vessel of mercy, given to the Son by the Father before the foundation of the world. And it is quite possible that some of these very Jews, then murmuring, were among the number who, at Pentecost, were drawn by the Father to believe on the Son. The Lord’ s language was carefully chosen, and left room for that. John 7:5 tells us that the Lord’ s own brethren (according to the flesh) did not believe on Him at first, and yet, later, they ranked among His disciples, as is clear from Acts 1:14. Let us be careful, then, not to read into this 44th verse what is not there.  

"No man can come to me, except the Father which hath sent me draw him" (John 6:44). These words of Christ make manifest the depths of human depravity. They expose the inveterate stubbornness of the human will. They explain the "murmuring" of these Jews. In answering them thus, the obvious meaning of the Savior’ s words was this: By your murmuring you make it evident that you have not come to Me, that you are not disposed to come to Me; and with your present self-righteousness, you never will come to Me. Before you come to Me you must be converted and become as little children. And before that can take place, you must be the subjects of Divine operation. One has only to reflect on the condition of the natural man in order to see the indubitable truth of this. Salvation is most exactly suited to the sinner’ s needs, but it is not at all suited to his natural inclinations. The Gospel is too spiritual for his carnal mind: too humbling for his pride: too exacting for his rebellious will: too lofty for his darkened understanding: too holy for his earthbound desires.  

"No man can come to me, except the Father which hath sent me draw him." How can one who has a high conceit of himself and his religious performances admit that all his righteousnesses are as filthy rags? How can one who prides himself on his morality and his religiousness, own himself as lost, undone, and justly condemned? How can one who sees so little amiss in himself, who is blind to the fact that from the crown of his head to the sole of his foot there is no soundness in him (Isa. 1:6), earnestly seek the great Physician? No man with an unchanged heart and mind will ever embrace God’ s salvation. The inability here, then, is a moral one. Just as when Christ also said, "how can ye, being evil, speak good things?" (Matthew 12:34). And again, "How can ye believe, which receive honor one of another?" (John 5:44). And again, "Even the Spirit of truth; whom the world cannot receive" (John 14:17). Water will not flow uphill, nor will the natural man act contrary to his corrupt nature. An evil tree cannot bring forth good fruit, and equally impossible is it for a heart that loves the darkness to also love the light.  

The depravity of man is, from the human side, the only thing which will explain the general rejection of the Gospel. The only satisfactory answer to the questions, Why is not Christ cordially received by all to whom He is presented? Why do the majority of men despise and reject Him? is man is a fallen creature, a depraved being who loves sin and hates holiness. So, too, the only satisfactory answer which can be given to the questions, Why is the Gospel cordially received by any man? Why is it not obstinately rejected by all? is, In the case of those who believe, God has, by His supernatural influence, counteracted against the human depravity; in other words, the Father has "drawn" to the Son.  

The condition of the natural man is altogether beyond human repair. To talk about exerting the will is to ignore the state of the man behind the will. Man’ s will has not escaped the general wreckage of his nature. When man fell, every part of his being was affected. Just as truly as the sinner’ s heart is estranged from God and his understanding darkened, so is his will enslaved by sin. To predicate the freedom of the will is to deny that man is totally depraved. To say that man has the power within himself to either reject or accept Christ, is to repudiate the fact that he is the captive of the Devil. It is to say there is at least one good thing in the flesh. It is to flatly contradict this word of the Son of God— "No man can come to me, except the Father which hath sent me draw him."  

Man’ s only hope lies outside of himself, in Divine help. And this is what we meant above when we said that this word of Christ was not intended to close the door of hope, but pointed out the direction in which hope lay. If it be true that I cannot get away from myself; if it be true that my whole being is depraved, and therefore at enmity with God; if it be true that I am powerless to reverse the tendency of my nature, what then can I do? Why, acknowledge my helplessness, and cry for help. What should a man do who falls down and breaks his hip? He cannot rise: should he, then, lie there in his misery and perish? Not if he has any desire for relief. He will lift up his voice and summon assistance. And if these murmuring Jews had believed what Christ told them about their helplessness, this is what they had done. And if the unsaved today would only believe God when He says that the sinner is lost, he, too, would call for a Deliverer. If I cannot come to Christ except the Father "draws" me, then my responsibility is to beg the Father to "draw" me.  

In what, we may inquire, does this "drawing" consist? It certainly has reference to something more than the invitation of the Gospel. The word used is a strong one, signifiying, the putting forth of power and obliging the object seized to respond. The same word is found in John 18:10; John 21:6, 11. If the reader consults these passages he will find that it means far more than "to attract." Impel would give the true force of it here in John 6:44.  

As said above, the unregenerate sinner is so depraved that with an unchanged heart and mind he will never come to Christ. And the change which is absolutely essential is one which God alone can produce. It is, therefore, by Divine "drawing" that any one comes to Christ. What is this "drawing"? We answer, It is the power of the Holy Spirit overcoming the self-righteousness of the sinner, and convicting him of his lost condition. It is the Holy Spirit awakening within him a sense of need. It is the power of the Holy Spirit overcoming the pride of the natural man, so that he is ready to come to Christ as an empty-handed beggar. It is the Holy Spirit creating within him an hunger for the bread of life.  

"It is written in the prophets, And they shall be all taught of God" (John 6:45). Our Lord confirms what He had just said by an appeal to the Scriptures. The reference is to Isaiah 54:13: "And all thy children shall be taught of the Lord." This serves to explain, in part at least, the meaning of "draw." Those drawn are they who are "taught of God." And who are these, so highly favored? The quotation from Isaiah 54 tells us: they are God’ s "children"; His own, His elect. Notice carefully how our Lord quoted Isaiah 54:13. He simply said, "And they shall be all taught of God." This helps us to define the "all" in other passages, like John 12:32: "I, if I be lifted up from the earth, will draw all unto Me." The "all" does not mean all of humanity, but all of God’ s children, all His elect.  

"Every man therefore that hath heard, and hath learned of the Father, cometh unto me" (John 6:45). This also throws light on the "drawing" of the previous verse. Those drawn are they who have "heard" and "learned of the Father." That is to say, God has given them an ear to hear and a heart to perceive. It is parallel with what we get in 1 Corinthians 1:23, 24: "But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." "Called" here refers to the effectual and irresistible call of God. It is a call which is heard with the inward ear. It is a call which is instinct with Divine power, drawing its object to Christ Himself.  

"Not that any man hath seen the Father, save he which is of God, he hath seen the Father" (John 6:46). This is very important. It guards against a false inference. It was spoken to prevent His hearers (and us today) from supposing that some direct communication from the Father is necessary before a sinner can be saved. Christ had just affirmed that only those come to Him who had heard and learned of the Father. But this does not mean that such characters hear His audible voice or are directly spoken to by Him. Only the Savior was [and is] in immediate communication with the Father. We hear and learn from the Father only through His written Word! So much then for the primary significance of this verse according to its local application. But there is far more in it than what we have just sought to bring out.  

"Not that any man hath seen the Father, save he which is of God, he hath seen the Father." How this displays the glory of Christ, bringing out, as it does, the infinite distance there is between the incarnate Son and all men on earth. No man had seen the Father; but the One speaking had, and He had because He is "of (not "the Father" but) God." He is a member of the Godhead, Himself very God of very God. And because He had "seen the Father," He was fully qualified to speak of Him, to reveal Him— see John 1:18. And who else could "declare" the Father? How else could the light of the Father’ s love and grace have shined into our hearts, but through and by Christ, His Son?  

"Verily, verily, I say unto you, He that believeth on me hath everlasting life" (John 6:47). Christ still pursues the line of truth begun in verse 44. This forty-seventh verse is not an invitation to sinners, but a doctrinal declaration concerning saints. In verse 44 He had stated what was essential from the Divine side if a sinner come to Christ: he must be "drawn" by the Father. In verse 45 He defined, in part, what this "drawing" consists of: it is hearing and learning of the Father. Then, having guarded against a false inference from His words in verse 45, the Savior now says, "He that believeth on me hath everlasting life." Believing is not the cause of a sinner obtaining Divine life, rather is it the effect of it. The fact that a man believes, is the evidence that he already has Divine life within him. True, the sinner ought to believe. Such is his bounden duty. And in addressing sinners from the standpoint of human responsibility, it is perfectly proper to say ‘ Whosoever believeth in Christ shall not perish but have eternal life.’ Nevertheless, the fact remains that no unregenerate sinner ever did or ever will believe. The unregenerate sinner ought to love God, and love Him with all his heart. He is commanded to. But he does not, and will not, until Divine grace gives him a new heart. So he ought to believe, but he will not till he has been quickened into newness of life. Therefore, we say that when any man does believe, is found believing, it is proof positive that he is already in possession of eternal life. "He that believeth on me hath (already has) eternal life": cf. John 3:36; 5:24; 1 John 5:1, etc.  

"I am that bread of life" (John 6:48). This is the first of the seven "I am" titles of Christ found in this Gospel, and found nowhere else. The others are, "I am the light of the world" (John 8:12); "I am the door" (John 10:9); "I am the good shepherd" (John 10:11); "I am the resurrection and the life" (John 11:25); "I am the way, the truth, and the life" (John 14:6); "I am the true vine" (15:l). They all look back to that memorable occasion when God appeared to Moses at the burning bush, and bade him go down into Egypt, communicate with His people, interview Pharaoh, and command him to let the children of God go forth into the wilderness to worship Jehovah. And when Moses asked, Who shall I say hath sent me?, the answer was, "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Ex. 3:14). Here in John, we have a sevenfold filling out of the "I am"— I am the bread of life, etc. Christ’ s employment of these titles at once identifies Him with the Jehovah of the Old Testament, and unequivocally demonstrates His absolute Deity.  

"I am that bread of life." Blessed, precious words are these. ‘ I am that which every sinner needs, and without which he will surely perish. I am that which alone can satisfy the soul and fill the aching void in the unregenerate heart. I am that because, just as wheat is ground into flour and then subjected to the action of fire to fit it for human use, so I, too, have come down all the way from heaven to earth, have passed through the sufferings of death, and am now presented in the Gospel to all that hunger for life.’   

"Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die" (John 6:49, 50). This is an amplification of verse 48. There He had said, "I am that bread of life"; here He describes one of the characteristic qualities of this "life." The Lord draws a contrast between Himself as the Bread of life and the manna which Israel ate in the wilderness; and also between the effects on those who ate the one and those who should eat the other. The fathers did eat manna in the wilderness, but they died. The manna simply ministered to a temporal need. It fed their bodies, but was not able to immortalize them. But those who eat the true bread, shall not die. Those who appropriate Christ to themselves, those who satisfy their hearts by feeding on Him, shall live forever. Not, of course, on earth, but with Him in heaven.  

"This is the bread which cometh down from heaven, that a man may eat thereof, and not die" (John 6:50). It is obvious that Christ gives the word "die" a different meaning here from what it bears in the previous verse. There He had said that they, who of old ate manna in the wilderness, "are dead": natural death, physical dissolution being in view. But here He says that a man may eat of the bread which cometh down from heaven, and "not die": that is, not die spiritually and eternally, not suffer the "second death." Should any object to this interpretation which gives a different meaning to the word "death" as it occurs in two consecutive verses, we would remind him that in a single verse the word is found twice, but with a different meaning: "Let the dead bury their dead" (Luke 9:60).  

This is one of the many, many verses of Scripture which affirms the eternal security of the believer. The life which God imparts in sovereign grace to the poor sinner, is— not a life that may be forfeited; for, "the gifts and calling of God are without repentance" (Rom. 11:29.) It is not a life which is perishable, for it is "hid with Christ in God" (Col. 3:3.) It is not a life which ends when our earthly pilgrimage is over, for it is "eternal life." Ah! what has the world to offer in comparison with this? Do the worldling’ s fondest dreams of happiness embrace the element of unending continuity? No, indeed; that is the one thing lacking, the want of which spoils all the rest!  

"I am the living bread which came down from heaven" (John 6:51). How evident it is then that Christ is here addressing these Jews on the ground, not of God’ s secret counsels, but, of their human responsibility. It is true that none will come to Him save as they are "drawn" by the Father; but this does not mean that the Father refuses to "draw" any poor sinner that really desires Christ. Yea, that very desire for Christ is the proof the Father has commenced to "draw." And how Divinely simple is the way in which Christ is received— "If any man [no matter who he be] eat of this bread he shall live forever." The figure of "eating" is very suggestive, and one deserving of careful meditation.  

In the first place, eating is a necessary act if I am to derive that advantage from bread which it is intended to convey, namely, bodily nourishment. I may look at bread and admire it; I may philosophize about bread and analyze it; I may talk about bread and eulogize its quality; I may handle bread and be assured of its excellency— but unless I eat it, I shall not be nourished by it. All of this is equally true with the spiritual bread, Christ. Knowing the truth, speculating about it, talking about it, contending for it, will do me no good. I must receive it into my heart.  

In the second place, eating is responding to a felt need. That need is hunger, unmistakably evident, acutely felt. And when one is really hungry he asks no questions, he makes no demurs, he raises no quibbles, but gladly and promptly partakes of that which is set before him. So it is, again, spiritually. Once a sinner is awakened to his lost condition; once he is truly conscious of his deep, deep need, once he becomes aware of the fact that without Christ he will perish eternally; then, whatever intellectual difficulties may have previously troubled him, however much he may have procrastinated in the past, now he will need no urging, but promptly and gladly will he receive Christ as his own.  

In the third place, eating implies an act of appropriation. The table may be spread, and loaded down with delicacies, and a liberal portion may have been placed on my plate, but not until I commence to eat do I make that food my own. Then, that food which previously was without me, is taken inside, assimilated, and becomes a part of me, supplying health and strength. So it is spiritually. Christ may be presented to me in all His attractiveness, I may respect His wonderful personality, I may admire His perfect life, I may be touched by His unselfishness and tenderness, I may be moved to tears at the sight of Him dying on the cruel Tree; but, not until I appropriate Him, not until I receive Him as mine, shall I be saved. Then, He who before was outside, will indwell me. Now, in very truth, shall I know Him as the bread of life, ministering daily to my spiritual health and strength.  

In the fourth place, eating is an intensely personal act: it is something which no one else can do for me. There is no such thing as eating by proxy. If I am to be nourished, I must, myself, eat. Standing by and watching others eat will not supply my needs. So, dear reader, no one can believe in Christ for you. The preacher cannot; your loved ones cannot. And you may have witnessed others receiving Christ as theirs; you may later hear their ringing testimonies; you may be struck by the unmistakable change wrought in their lives; but, unless you have "eaten" the Bread of life, unless you have personally received Christ as yours, it has all availed you nothing. "If any man eat of this bread, he shall live forever." Divinely simple and yet wonderfully full is this figure of eating.  

"And the bread that I will give is my flesh" (John 6:51). Exceedingly solemn and exceedingly precious is this. To "give" His "flesh" was to offer Himself as a sacrifice, it was to voluntarily lay down His life. Here, then, Christ presents Himself, not only as One who came down from heaven, but as One who had come here to die. And not unto we reach this point do we come to the heart of the Gospel. As an awakened sinner beholds the person of Christ, as he reads the record of His perfect life down here, he will exclaim, "Woe is me; I am undone." Every line in the lovely picture which the Holy Spirit has given us in the four Gospels only condemns me, for it shows me how unlike I am to the Holy One of God. I admire His ways: I marvel at His perfections. I wish that I could be like Him. But, alas, I am altogether unlike Him. If Christ be the One that the Father delights in, then verily, He can never delight in me; for His ways and mine are as far apart as the east is from the west. O what is to become of me, wretched man that I am! Ah! dear reader, what had become of every one of us if Christ had only glorified the Father by a brief sojourn here as the perfect Son of man? What hope had there been if, with garments white and glistening. and face radiant with a glory surpassing that of the midday sun, He had ascended from the Mount of Transfiguration, leaving this earth forever? There is only one answer: the door of hope had been fast closed against every member of Adam’ s fallen and guilty race. But blessed be His name, wonderful as was His descent from heaven, wonderful as was that humble birth in Bethlehem’ s lowly manger, wonderful as was the flawless life that He lived here for thirty-three years as He tabernacled among men; yet, that was not all, that was not the most wonderful. Read this fifty-first verse of John 6 again: "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." Ah! it is only in a slain Christ that poor sinners can find that which meets their dire and solemn need. And His "flesh" He gave in voluntary and vicarious sacrifice "for the life of the world": not merely for the Jews, but for elect sinners of the Gentiles too. His meritorious life was substituted for our forfeited life. Surely this will move our hearts to fervent praise. Surely this will cause us to bow before Him in adoring worship.  

"The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?" (John 6:52). "It is difficult, or rather impossible, to say what was the precise state of mind which this question indicated on the part of those who proposed it. It is not unlikely that it expressed different sentiments in different individuals. With some it probably was a contemptuous expression of utter incredulity, grounded on the alleged obvious absurdity of the statement made: q.d., ‘ The man is mad; can any absurdity exceed this? We are to live for ever by eating the flesh of a living man!’ With others, who thought that neither our Lord’ s words nor works were like those of a madman, the question probably was equivalent to a statement—‘ These words must have a meaning different from their literal signification, but what can that meaning be?’   

"These ‘ strivings’ of the Jews about the meaning of our Lord’ s words were ‘ among themselves’ . None of them seemed to have stated their sentiments to our Lord, but He was perfectly aware of what was going on among them. He does not, however, proceed to explain His former statements. They were not ready for such an explication. It would have been worse than lost on them. Instead of illustrating His statement, He reiterated it. He in no degree explains away what had seemed strange, absurd, incredible, or unintelligible. On the contrary, He becomes, if possible, more paradoxical and enigmatical than ever, in order that His statement might be more firmly rooted in their memory, and that they might the more earnestly inquire, ‘ What can these mysterious words mean?’ He tells them that, strange and unintelligible, and incredible, and absurd, as His statements might appear, He had said nothing but what was indubitably true, and incalculably important" (Dr. John Brown).  

"Then Jesus said unto them, Verily, verily I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you" (John 6:53). This verse and the two that follow contain an amplification of what He had said in verse 51. He was shortly to offer Himself as a Substitutionary victim, an expiatory sacrifice, in the room of and in order to secure the salvation, of both Jews and Gentiles. And this sacrificial death must be appropriated, received into the heart by faith, if men are to be saved thereby. Except men "eat the flesh" and "drink the blood" of Christ, they have "no life" in them. For a man to have "no life" in him means that he continues in spiritual death: in that state of condemnation, moral pollution, and hopeless wretchedness into which sin has brought him.  

Observe that it is as Son of man He here speaks of Himself. How could He have suffered death if He had not become incarnate? And the incarnation was in order to His death. How this links together the mysteries of Bethlehem and Calvary; the incarnation and the Cross! And, as we have said, the one was in order to the other. He came from heaven to earth in order to die: "but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself" (Heb. 9:26).  

"But we see Jesus, who was made a little lower than the angels for the suffering of death" (Heb. 2:9). "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Difficult as this language first appears, it is really blessedly simple. It is not a dead Christ which the sinner is to feed upon, but on the death of One who is now alive forever more. His death is mine, when appropriated by faith; and thus appropriated, it becomes life in me. The figure of "eating" looks back, perhaps, to Genesis 3. Man died (spiritually) by "eating" (of the forbidden fruit) and he is made alive (spiritually) by an act of eating!  

"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day" (John 6:54). Notice the change in the tense of the verb. In the previous verse it is, "Except ye eat"; here it is "whoso eateth." In the former, the verb is in the aorist tense, implying a single act, an act done once for all. In the latter, the verb is in the perfect tense, denoting that which is continuous and characteristic. Verse 53 defines the difference between one who is lost and one who is saved. In order to be saved, I must "eat" the flesh and "drink" the blood of the Son of man; that is, I must appropriate Him, make Him mine by an act of faith. This act of receiving Christ is done once for all. I cannot receive Him a second time, for He never leaves me! But, having received Him to the saving of my soul, I now feed on Him constantly, daily, as the Food of my soul. Exodus 12 supplies us with an illustration. First, the Israelite was to apply the shed blood of the slain lamb. Then, as protected by that blood, he was to feed on the lamb itself.  

"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." This confirms our interpretation of the previous verse. If we compare it with verse 47 it will be seen at once the "eating" is equivalent to "believing." Note, too, that the tense of the verbs is the same: verse 47 "believeth," verse 54 "eateth." And observe how each of these are evidences of eternal life, already in possession of the one thus engaged: "He that believeth on me hath eternal life"; "Whoso eateth my flesh, and drinketh my blood, hath eternal life."  

This passage in John 6 is a favorite one with Ritualists, who understand it to refer to the Lord’ s Supper. But this is certainly a mistake, and that for the following reasons. First, the Lord’ s Supper had not been instituted when Christ delivered this discourse. Second, Christ was here addressing Himself to un-believers, and the Lord’ s Supper is for saints, not unregenerate sinners. Third, the eating and drinking here spoken of are in order to salvation; but eating and drinking at the Lord’ s table are for those who have been saved.  

"For my flesh is meat indeed, and my blood is drink indeed" (John 6:55). The connection between this and the previous verse is obvious. It is brought in, no doubt, to prevent a false inference being drawn from the preceding words. Christ had thrown the emphasis on the "eating." Except a man ate His flesh, he had no life in him. But now our Lord brings out the truth that there is nothing meritorious in the act of eating; that is to say, there is no mystical power in faith itself. The nourishing power is in the food eaten; and the potency of faith lies in its Object.  

"For my flesh is meat indeed, and my blood is drink indeed." Here Christ throws the emphasis on what it is which must be "eaten." It is true in the natural realm. It is not the mere eating of anything which will nourish us. If a man eat a poisonous substance he will be killed; if he eat that which is innutritious he will starve. Equally so is it spiritually. "There are many strong believers in hell, and on the road to hell; but they are those who believed a lie, and not the truth as it is in Christ Jesus" (Dr. J. Brown). It is Christ who alone can save: Christ as crucified, but now alive for evermore.  

"He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him" (John 6:56). In this, and the following verse, Christ proceeds to state some of the blessed effects of eating. The first effect is that the saved sinner is brought into vital union with Christ, and enjoys the most intimate fellowship with Him. The word "dwelleth" is commonly translated "abideth.’ It always has reference to communion. But mark the tense of the verb: it is only the one who "eateth" and "drinketh" constantly that abides in unbroken fellowship with Christ.  

"He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." This language clearly implies, though it does not specifically mention the fact, that Christ would rise from the dead, for only as risen could He dwell in the believer, and the believer in Him. It is, then, with Christ risen, that they who feed on Him as slain, are identified— so marvelously identified, that Scripture here, for the first time, speaks of union with our blessed Lord.  

"As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me" (John 6:57). How evident it is, again, that Christ is here speaking of Himself as the Mediator, and not according to His essential Being: it is Christ not in Godhead glory, but as the Son incarnate, come down from heaven. "I live by the Father" means He lived His life in dependence upon the Father. This is what He stressed in replying to Satan’ s first assault in the temptation. When the Devil said, "If thou be the Son of God, command," etc., he was not (as commonly supposed) casting doubt on the Deity of Christ, but asking Him to make a wrong use of it. "If" must be understood as "since," same as in John 14:2; Colossians 3:1, etc. The force of what the Tempter said is this: Since you are the Son of God, exercise your Divine prerogatives, use your Divine power and supply your bodily need. But this ignored the fact that the Son had taken upon Him the "form of a servant" and had entered (voluntarily) the place of subjection. Therefore, it is of this the Savior reminds him in His reply— "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." How beautifully this illustrates what Christ says here, "I live by the Father"! Let us then seek grace to heed its closing sentence: "so he that eateth me, even he shall live by me." Just as the incarnate Son, when on earth, lived in humble dependence on the Father, so now the believer is to live his daily life in humble dependence on Christ.  

"This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live forever" (John 6:58). There is an important point in this verse which is lost to the English reader. Two different words for eating are here employed by Christ. "Your fathers did eat (ephazon) manna"; "he that eateth (trogon) of this bread shall live forever." The verb "phago" means "to eat, consume, eat up." "Trogo signifies to feed upon, rather than the mere act of eating. The first, Christ used when referring to Israel eating the manna in the wilderness: the second was employed when referring to believers feeding on Himself. The one is a carnal eating, the other a spiritual; the one ends in death, the other ministers life. The Israelites in the wilderness saw nothing more than an objective article of food. And they were like many today, who see nothing more in Christianity than the objective side, and know nothing of the spiritual and experiential! How many there be who are occupied with the externals of religion— outward performances, etc. How few really feed upon Christ. They admire Him objectively, but receive Him not into their hearts.  

"These things said he in the synagogue, as he taught in Capernaum" (John 6:59). What effect this discourse of Christ had on those who heard Him will be considered in our next chapter. Meanwhile, let the interested reader meditate upon the following questions:—   

1. At what, in particular, were the disciples "offended": verses 60, 61?  

2. What is the meaning of verse 63?  

3. What is the force of the "therefore" in verse 65?  

4. What does the "going back" of those disciples prove: verse 66?  

5. Why did Christ challenge the twelve: verse 67?  

6. What was the assurance of Peter based on: verse 68?  

7. Why was there a Judas in the apostolate: verse 71? How many reasons can you give?  

  

MHCC: Joh 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.

Matthew Henry: Joh 6:28-59

Whether this conference was with the Capernaites, in whose synagogue Christ now was, or with those who came from the other side of the sea, is not certain nor material; however, it is an instance of Christ's condescension that he gave them leave to ask him questions, and did not resent the interruption as an affront, no, not from his common hearers, though not his immediate followers. Those that would be apt to teach must be swift to hear, and study to answer. It is the wisdom of teachers, when they are asked even impertinent unprofitable questions, thence to take occasion to answer in that which is profitable, that the question may be rejected, but not the request. Now,

I. Christ having told them that they must work for the meat he spoke of, must labour for it, they enquire what work they must do, and he answers them, Joh 6:28, Joh 6:29. 1. Their enquiry was pertinent enough (Joh 6:28): What shall we do, that we may work the works of God? Some understand it as a pert question: "What works of God can we do more and better than those we do in obedience to the law of Moses?"But I rather take it as a humble serious question, showing them to be, at least for the present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (Joh 6:30), and made the request (Joh 6:34), were not the same persons with those that murmured (Joh 6:41, Joh 6:42), and strove (Joh 6:52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught. This question here intimates that they were convinced that those who would obtain this everlasting meat, (1.) Must aim to do something great. Those who look high in their expectations, and hope to enjoy the glory of God, must aim high in those endeavours, and study to do the works of God, works which he requires and will accept, works of God, distinguished from the works of worldly men in their worldly pursuits. It is not enough to speak the words of God, but we must do the works of God. (2.) Must be willing to do any thing: What shall we do? Lord, I am ready to do whatever thou shalt appoint, though ever so displeasing to flesh and blood, Act 9:6. 2. Christ's answer was plain enough (Joh 6:29): This is the work of God that ye believe. Note, (1.) The work of faith is the work of God. They enquire after the works of God (in the plural number), being careful about many things; but Christ directs them to one work, which includes all, the one thing needful: that you believe, which supersedes all the works of the ceremonial law; the work which is necessary to the acceptance of all the other works, and which produces them, for without faith you cannot please God. It is God's work, for it is of his working in us, it subjects the soul to his working on us, and quickens the soul in working for him, (2.) That faith is the work of God which closes with Christ, and relies upon him. It is to believe on him as one whom God hath sent, as God's commissioner in the great affair of peace between God and man, and as such to rest upon him, and resign ourselves to him. See Joh 14:1.

II. Christ having told them that the Son of man would give them this meat, they enquire concerning him, and he answers their enquiry.

1. Their enquiry is after a sign (Joh 6:30): What sign showest thou? Thus far they were right, that, since he required them to give him credit, he should produce his credentials, and make it out by miracle that he was sent of God. Moses having confirmed his mission by signs, it was requisite that Christ, who came to set aside the ceremonial law, should in like manner confirm his: " What dost thou work? What doest thou drive at? What lasting characters of a divine power does thou design to leave upon thy doctrine?"But herein they missed it,

(1.) That they overlooked the many miracles which they had seen wrought by him, and which amounted to an abundant proof of his divine mission. Is this a time of day to ask, "What sign showest thou?"especially at Capernaum, the staple of miracles, where he had done so many mighty works, signs so significant of his office and undertaking? Were not these very persons but the other day miraculously fed by him? None so blind as they that will not see; for they may be so blind as to question whether it be day or no, when the sun shines in their faces.

(2.) That they preferred the miraculous feeding of Israel in the wilderness before all the miracles Christ wrought (Joh 6:31): Our fathers did eat manna in the desert; and, to strengthen the objection, they quote a scripture for it: He gave them bread from heaven (taken from Psa 78:24), he gave them of the corn of heaven. What a good use might be made of this story to which they here refer! It was a memorable instance of God's power and goodness, often mentioned to the glory of God (Neh 9:20, Neh 9:21), yet see how these people perverted it, and made an ill use of it. [1.] Christ reproved them for their fondness of the miraculous bread, and bade them not set their hearts upon meat which perisheth; "Why,"say they, " meat for the belly was the great good thing that God gave to our fathers in the desert; and why should not we then labour for that meat? If God made much of them, why should not we be for those that will make much of us?"[2.] Christ had fed five thousand men with five loaves, and had given them that as one sign to prove him sent of God; but, under colour of magnifying the miracles of Moses, they tacitly undervalue this miracle of Christ, and evade the evidence of it. "Christ fed his thousands; but Moses his hundreds of thousands; Christ fed them but once, and then reproved those who followed him in hope to be still fed, and put them off with a discourse of spiritual food; but Moses fed his followers forty years, and miracles were not their rarities, but their daily bread: Christ fed them with bread out of the earth, barley-bread, and fishes out of the sea; but Moses fed Israel with bread from heaven, angel's food."Thus big did these Jews talk of the manna which their fathers did eat; but their fathers had slighted it as much as they did now the barley-loaves, and called light bread, Num 21:5. Thus apt are we to slight and overlook the appearances of God's power and grace in our own times, while we pretend to admire the wonders of which our fathers told us. Suppose this miracle of Christ was outdone by that of Moses, yet there were other instances in which Christ's miracles outshone his; and, besides, all true miracles prove a divine doctrine, though not equally illustrious in the circumstances, which were ever diversified according as the occasion did require. As much as the manna excelled the barley-loaves, so much, and much more, did the doctrine of Christ excel the law of Moses, and his heavenly institutions the carnal ordinances of that dispensation.

2. Here is Christ's reply to this enquiry, wherein,

(1.) He rectifies their mistake concerning the typical manna. It was true that their fathers did eat manna in the desert. But, [1.] It was not Moses that gave it to them, nor were they obliged to him for it; he was but the instrument, and therefore they must look beyond him to God. We do not find that Moses did so much as pray to God for the manna; and he spoke unadvisedly when he said, Must we fetch water out of the rock? Moses gave them not either that bread or that water. [2.] It was not given them, as they imagined, from heaven, from the highest heavens, but only from the clouds, and therefore not so much superior to that which had its rise from the earth as they thought. Because the scripture saith, He gave them bread from heaven, it does not follow that it was heavenly bread, or was intended to be the nourishment of souls. Misunderstanding scripture language occasions many mistakes in the things of God.

(2.) He informs them concerning the true manna, of which that was a type: But my Father giveth you the true bread from heaven; that which is truly and properly the bread from heaven, of which the manna was but a shadow and figure, is now given, not to your fathers, who are dead and gone, but to you of this present age, for whom the better things were reserved: he is now giving you that bread from heaven, which is truly so called. As much as the throne of God's glory is above the clouds of the air, so much does the spiritual bread of the everlasting gospel excel the manna. In calling God his Father, he proclaims himself greater than Moses; for Moses was faithful but as a servant, Christ as a Son, Heb 3:5, Heb 3:6.

III. Christ, having replied to their enquiries, takes further occasion from their objection concerning the manna to discourse of himself under the similitude of bread, and of believing under the similitude of eating and drinking; to which, together with his putting both together in the eating of his flesh and drinking of his blood, and with the remarks made upon it by the hearers, the rest of this conference may be reduced.

1. Christ having spoken of himself as the great gift of God, and the true bread (Joh 6:32), largely explains and confirms this, that we may rightly know him.

(1.) He here shows that he is the true bread; this he repeats again and again, Joh 6:33, Joh 6:35, Joh 6:48-51. Observe, [1.] That Christ is bread is that to the soul which bread is to the body, nourishes and supports the spiritual life (is the staff of it) as bread does the bodily life; it is the staff of life. The doctrines of the gospel concerning Christ - that he is the mediator between God and man, that he is our peace, our righteousness, our Redeemer; by these things do men live. Our bodies could better live without food than our souls without Christ. Bread-corn is bruised (Isa 28:28), so was Christ; he was born at Bethlehem, the house of bread, and typified by the show-bread. [2.] That he is the bread of God (Joh 6:33), divine bread; it is he that is of God (Joh 6:46), bread which my Father gives (Joh 6:32), which he has made to be the food of our souls; the bread of God's family, his children's bread. The Levitical sacrifices are called the bread of God (Lev 21:21, Lev 21:22), and Christ is the great sacrifice; Christ, in his word and ordinances, the feast upon the sacrifice. [3.] That he is the bread of life (Joh 6:35, and again, Joh 6:48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live. Christ is the bread of life, for he is the fruit of the tree of life. First, He is the living bread (so he explains himself, Joh 6:51): I am the living bread. Bread is itself a dead thing, and nourishes not but by the help of the faculties of a living body; but Christ is himself living bread, and nourishes by his own power. Manna was a dead thing; if kept but one night, it putrefied and bred worms; but Christ is ever living, everlasting bread, that never moulds, nor waxes old. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was, and his mediation still of as much value and efficacy as ever. Secondly, He gives life unto the world (Joh 6:33), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness. The manna did only reserve and support life, did not preserve and perpetuate life, much less restore it; but Christ gives life to those that were dead in sin. The manna was ordained only for the life of the Israelites, but Christ is given for the life of the world; none are excluded from the benefit of this bread, but such as exclude themselves. Christ came to put life into the minds of men, principles productive of acceptable performances. [4.] That he is the bread which came down from heaven; this is often repeated here, Joh 6:33, Joh 6:50, Joh 6:51, Joh 6:58. This denotes, First, The divinity of Christ's person. As God, he had a being in heaven, whence he came to take our nature upon him: I came down from heaven, whence we may infer his antiquity, he was in the beginning with God; his ability, for heaven is the firmament of power; and his authority, he came with a divine commission. Secondly, The divine original of all that good which flows to us through him. He comes, not only katabas - that came down (Joh 6:51), but katabainōi - that comes down; he is descending, denoting a constant communication of light, life, and love, from God to believers through Christ, as the manna descended daily; see Eph 1:3. Omnia desuper - All things from above. [5.] That he is that bread of which the manna was a type and figure (Joh 6:58), that bread, the true bread, Joh 6:32. As the rock that they drank of was Christ, so was the manna they ate of spiritual bread, 1Co 10:3, 1Co 10:4. Manna was given to Israel; so Christ to the spiritual Israel. There was manna enough for them all; so in Christ a fulness of grace for all believers; he that gathers much of this manna will have none to spare when he comes to use it; and he that gathers little, when his grace comes to be perfected in glory, shall find that he has no lack. Manna was to be gathered in the morning; and those that would find Christ must seek him early. Manna was sweet, and, as the author of the Wisdom of Solomon tells us (Wisd. 16:20), was agreeable to every palate; and to those that believe Christ is precious. Israel lived upon manna till they came to Canaan; and Christ is our life. There was a memorial of the manna preserved in the ark; so of Christ in the Lord's supper, as the food of souls.

(2.) He here shows what his undertaking was, and what his errand into the world. Laying aside the metaphor, he speaks plainly, and speaks no proverb, giving us an account of his business among men, Joh 6:38-40.

[1.] He assures us, in general, that he came from heaven upon his Father's business (Joh 6:38), not do his own will, but the will of him that sent him. He came from heaven, which bespeaks him an intelligent active being, who voluntarily descended to this lower world, a long journey, and a great step downward, considering the glories of the world he came from and the calamities of the world he came to; we may well ask with wonder, "What moved him to such an expedition?"Here he tells that he came to do, not his own will, but the will of his Father; not that he had any will that stood in competition with the will of his Father, but those to whom he spoke suspected he might. "No,"saith he, "my own will is not the spring I act fRom. nor the rule I go by, but I am come to do the will of him that sent me. "That is, First, Christ did not come into the world as a private person, that acts for himself only, but under a public character, to act for others as an ambassador, or plenipotentiary, authorized by a public commission; he came into the world as God's great agent and the world's great physician. It was not any private business that brought him hither, but he came to settle affairs between parties no less considerable than the great Creator and the whole creation. Secondly, Christ, when he was in the world, did not carry on any private design, nor had any separate interest at all, distinct from theirs for whom he acted. The scope of his whole life was to glorify God and do good to men. He therefore never consulted his own ease, safety, or quiet; but, when he was to lay down his life, though he had a human nature which startled at it, he set aside the consideration of that, and resolved his will as man into the will of God: Not as I will, but as thou wilt.

[2.] He acquaints us, in particular, with that will of the Father which he came to do; he here declares the decree, the instructions he was to pursue.

First, The private instructions given to Christ, that he should be sure to save all the chosen remnant; and this is the covenant of redemption between the Father and the Son (Joh 6:38): " This is the Father's will, who hath sent me; this is the charge I am entrusted with, that of all whom he hath given me I should lose none. "Note, 1. There is a certain number of the children of men given by the Father to Jesus Christ, to be his care, and so to be to him for a name and a praise; given him for an inheritance, for a possession. Let him do all that for them which their case requires; teach them, and heal them, pay their debt, and plead their cause, prepare them for, and preserve them to, eternal life, and then let him make his best of them. The Father might dispose of them as he pleased: as creatures, their lives and beings were derived from him; as sinners, their lives and beings were forfeited to him. He might have sold them for the satisfaction of his justice, and delivered them to the tormentors; but he pitched upon them to be the monuments of his mercy, and delivered them to the Saviour. Those whom God chose to be the objects of his special love he lodged as a trust in the hands of Christ. 2. Jesus Christ has undertaken that he will lose none of those that were thus given him of the Father. The many sons whom he was to bring to glory shall all be forth-coming, and none of them missing, Mat 18:14. None of them shall be lost, for want of a sufficient grace to sanctify them. If I bring him not unto thee, and set him before thee, then let me bear the blame for ever, Gen 43:9. 3. Christ's undertaking for those that are given him extends to the resurrection of their bodies. I will raise it up again at the last day, which supposes all that goes before, but this is to crown and complete the undertaking. The body is a part of the man, and therefore a part of Christ's purchase and charge; it pertains to the promises, and therefore it shall not be lost. The undertaking is not only that he shall lose none, no person, but that he shall lose nothing, no part of the person, and therefore not the body. Christ's undertaking will never be accomplished till the resurrection, when the souls and bodies of the saints shall be re-united and gathered to Christ, that he may present them to the Father: Behold I, and the children that thou has given me, Heb 2:13; 2Ti 1:12. 4. The spring and original of all this is the sovereign will of God, the counsels of his will, according to which he works all this. This was the commandment he gave to his Son, when he sent him into the world, and to which the Son always had an eye.

Secondly, The public instructions which were to be given to the children of men, in what way, and upon what terms, they might obtain salvation by Christ; and this is the covenant of grace between God and man. Who the particular persons were that were given to Christ is a secret: The Lord knows them that are his, we do not, nor is it fit we should; but, though their names are concealed, their characters are published. An offer is made of life and happiness upon gospel terms, that by it those that were given to Christ might be brought to him, and others left inexcusable (Joh 6:40): " This is the will, the revealed will, of him that sent me, the method agreed upon, upon which to proceed with the children of men, that every one, Jew or Gentile, that sees the Son, and believes on him, may have everlasting life, and I will raise him up. "This is gospel indeed, good news. Is it now reviving to hear this? 1. That eternal life may be had, if it be not our own fault; that whereas, upon the sin of the first Adam, the way of the tree of life was blocked up, by the grace of the second Adam it is laid upon again. The crown of glory is set before us as the prize of our high calling, which we may run for and obtain. 2. Every one may have it. This gospel is to be preached, this offer made, to all, and none can say, "It belongs not to me,"Rev 22:17. 3. This everlasting life is sure to all those who believe in Christ, and to them only. He that sees the Son, and believes on him, shall be saved. Some understand this seeing as a limitation of this condition of salvation to those only that have the revelation of Christ and his grace made to them. Every one that has the opportunity of being acquainted with Christ, and improves this so well as to believe in him, shall have everlasting life, so that none shall be condemned for unbelief (however they maybe for other sins) but those who have had the gospel preached to them, who, like these Jews here (Joh 6:36), have seen, and yet have not believed; have known Christ, and yet not trusted in him. But I rather understand seeing here to mean the same thing with believing, for it is theōrōn , which signifies not so much the sight of the eye (as Joh 6:36, heōrakate me - ye have seen me ) as the contemplation of the mind. Every one that sees the Son, that is, believes on him, sees him with an eye of faith, by which we come to be duly acquainted and affected with the doctrine of the gospel concerning him. It is to look upon him, as the stung Israelites upon the brazen serpent. It is not a blind faith that Christ requires, that we should be willing to have our eyes put out, and then follow him, but that we should see him, and see what ground we go upon in our faith. It is then right when it is not taken up upon hearsay (believing as the church believes), but is the result of a due consideration of, and insight into, the motives of credibility: Now mine eye sees thee. We have heard him ourselves. 4. Those who believe in Jesus Christ, in order to their having everlasting life, shall be raised up by his power at the last day. He had it in charge as his Father's will (Joh 6:39), and here he solemnly makes it his own undertaking: I will raise him up, which signifies not only the return of the body to life, but the putting of the whole man into a full possession of the eternal life promised.

2. Now Christ discoursing thus concerning himself, as the bread of life that came down from heaven, let us see what remarks his hearers made upon it.

(1.) When they heard of such a thing as the bread of God, which gives life, they heartily prayed for it (Joh 6:34): Lord, evermore give us this bread. I cannot think that this is spoken scoffingly, and in a way of derision, as most interpreters understand it: "Give us such bread as this, if thou canst; let us be fed with it, not for one meal, as with the five loaves, but evermore; "as if this were no better a prayer than that of the impenitent thief: If thou be the Christ, save thyself and us. But I take this request to be made, though ignorantly, yet honestly, and to be well meant; for they call him Lord, and desire a share in what he gives, whatever he means by it. General and confused notions of divine things produce in carnal hearts some kind of desires towards them, and wishes of them; like Balaam's wish, to die the death of the righteous. Those who have an indistinct knowledge of the things of God, who see men as trees walking, make, as I may call them, inarticulate prayers for spiritual blessings. They think the favour of God a good thing, and heaven a fine place, and cannot but wish them their own, while they have no value nor desire at all for that holiness which is necessary both to the one and to the other. Let this be the desire of our souls; have we tasted that the Lord is gracious, been feasted with the word of God, and Christ in the word? Let us say, " Lord, evermore give us this bread; let the bread of life be our daily bread, the heavenly manna our continual feast, and let us never know the want of it."

(2.) But, when they understood that by this bread of life Jesus meant himself, then they despised it. Whether they were the same persons that had prayed for it (Joh 6:34), or some others of the company, does not appear; it seems to be some others, for they are called Jews. Now it is said (Joh 6:41), They murmured at him. This comes in immediately after that solemn declaration which Christ had made of God's will and his own undertaking concerning man's salvation (Joh 6:39, Joh 6:40), which certainly were some of the most weighty and gracious words that ever proceeded out of the mouth of our Lord Jesus, the most faithful, and best worthy of all acceptation. One would think that, like Israel in Egypt, when they heard that God had thus visited them, they should have bowed their heads and worshipped; but on the contrary, instead of closing with the offer made them, they murmured, quarrelled with what Christ said, and, though they did not openly oppose and contradict it, yet they privately whispered among themselves in contempt of it, and instilled into one another's minds prejudices against it. Many that will not professedly contradict the doctrine of Christ (their cavils are so weak and groundless that they are either ashamed to own them or afraid to have them silenced), yet say in their hearts that they do not like it. Now, [1.] That which offended them was Christ's asserting his origin to be from heaven, Joh 6:41, Joh 6:42. How is it that he saith, I came down from heaven? They had heard of angels coming down from heaven, but never of a man, overlooking the proofs he had given them of his being more than a man. [2.] That which they thought justified them herein was that they knew his extraction on earth: Is not this Jesus the son of Joseph, whose father and mother we know? They took it amiss that he should say that he came down from heaven, when he was one of them. They speak slightly of his blessed name, Jesus: Is not this Jesus. They take it for granted that Joseph was really his father, though he was only reputed to be so. Note, Mistakes concerning the person of Christ, as if he were a mere man, conceived and born by ordinary generation, occasion the offence that is taken at his doctrine and offices. Those who set him on a level with the other sons of men, whose father and mother we know, no wonder if they derogate from the honour of his satisfaction and the mysteries of his undertaking, and, like the Jews here, murmur at his promise to raise us up at the last day.

3. Christ, having spoken of faith as the great work of God (Joh 6:29), discourses largely concerning this work, instructing and encouraging us in it.

(1.) He shows what it is to believe in Christ. [1.] To believe in Christ is to come to Christ. He that comes to me is the same with him that believes in me (Joh 6:35), and again (Joh 6:37): He that comes unto me; so Joh 6:44, Joh 6:45. Repentance towards God is coming to him (Jer 3:22) as our chief good and highest end; and so faith towards our Lord Jesus Christ is coming to him as our prince and Saviour, and our way to the Father. It denotes the out-goings of our affection towards him, for these are the motions of the soul, and actions agreeable; it is to come off from all those things that stand in opposition to him or competition with him, and to come up to those terms upon which life and salvation are offered to us through him. When he was here on earth it was more that barely coming where he was; so it is now more than coming to his word and ordinances. [2.] It is to feed upon Christ (Joh 6:51): If any man eat of this bread. The former denotes applying ourselves to Christ; this denotes applying Christ to ourselves, with appetite and delight, that we may receive life, and strength, and comfort from him. To feed on him as the Israelites on the manna, having quitted the fleshpots of Egypt, and not depending on the labour of their hands (to eat of that), but living purely on the bread given them from heaven.

(2.) He shows what is to be got by believing in Christ. What will he give us if we come to him? What shall we be the better of we feed upon him? Want and death are the chief things we dread; may we but be assured of the comforts of our being, and the continuance of it in the midst of these comforts, we have enough; now these two are here secured to true believers.

[1.] They shall never want, never hunger, never thirst, Joh 6:35. Desires they have, earnest desires, but these so suitably, so seasonably, so abundantly satisfied, that they cannot be called hunger and thirst, which are uneasy and painful. Those that did eat manna, and drink of the rock, hungered and thirsted afterwards. Manna surfeited them; water out of the rock failed them. But there is such an over-flowing fulness in Christ as can never be exhausted, and there are such ever-flowing communications from him as can never be interrupted.

[2.] They shall never die, not die eternally; for, First, He that believes on Christ has everlasting life (Joh 6:47); he has the assurance of it, the grant of it, the earnest of it; he has it in the promise and first-fruits. Union with Christ and communion with God in Christ are everlasting life begun. Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, Joh 6:49, Joh 6:50. Observe here, 1. The insufficiency of the typical manna: Your fathers did eat manna in the wilderness, and are dead. There may be much good use made of the death of our fathers; their graves speak to us, and their monuments are our memorials, particularly of this, that the greatest plenty of the most dainty food will neither prolong the thread of life nor avert the stroke of death. Those that did eat manna, angel's food, died like other men. There could be nothing amiss in their diet, to shorten their days, nor could their deaths be hastened by the toils and fatigues of life (for they neither sowed nor reaped), and yet they died. (1.) Many of them died by the immediate strokes of God's vengeance for their unbelief and murmurings; for, though they did eat that spiritual meat, yet with many of them God was not well-pleased, but they were overthrown in the wilderness, 1Co 10:3-5. Their eating manna was no security to them from the wrath of God, as believing in Christ is to us. (2.) The rest of them died in a course of nature, and their carcases fell, under a divine sentence, in that wilderness where they did eat manna. In that very age when miracles were daily bread was the life of man reduced to the stint it now stands at, as appears, Psa 90:10. Let them not then boast so much of manna. 2. The all-sufficiency of the true manna, of which the other was a type: This is the bread that cometh down from heaven, that truly divine and heavenly food, that a man may eat thereof and not die; that is, not fall under the wrath of God, which is killing to the soul; not die the second death; no, nor the first death finally and irrecoverably. Not die, that is, not perish, not come short of the heavenly Canaan, as the Israelites did of the earthly, for want of faith, though they had manna. This is further explained by that promise in the next words: If any man eat of this bread, he shall live for ever, Joh 6:51. This is the meaning of this never dying: though he go down to death, he shall pass through it to that world where there shall be no more death. To live for ever is not to be for ever (the damned in hell shall be for ever, the soul of man was made for an endless state), but to be happy for ever. And because the body must needs die, and be as water spilt upon the ground, Christ here undertakes for the gathering of that up too (as before, Joh 6:44, I will raise him up at the last day ); and even that shall live for ever.

(3.) He shows what encouragements we have to believe in Christ. Christ here speaks of some who had seen him and yet believed not, Joh 6:36. They saw his person and miracles, and heard him preach, and yet were not wrought upon to believe in him. Faith is not always the effect of sight; the soldiers were eye-witnesses of his resurrection, and yet, instead of believing in him, they belied him; so that it is a difficult thing to bring people to believe in Christ: and, by the operation of the Spirit of grace, those that have not seen have yet believed. Two things we are here assured of, to encourage our faith: -

[1.] That the Son will bid all those welcome that come to him (Joh 6:37): Him that cometh to me I will in no wise cast out. How welcome should this word be to our souls which bids us welcome to Christ! Him that cometh; it is in the singular number, denoting favour, not only to the body of believers in general, but to every particular soul that applies itself to Christ. Here, First, The duty required is a pure gospel duty: to come to Christ, that we may come to God by him. His beauty and love, those great attractives, must draw us to him; sense of need and fear of danger must drive us to him; any thing to bring us to Christ. Secondly, The promise is a pure gospel promise: I will in no wise cast out - ou mē ekbagō exō . There are two negatives: I will not, no, I will not. 1. Much favour is expressed here. We have reason to fear that he should cast us out. Considering our meanness, our vileness, our unworthiness to come, our weakness in coming, we may justly expect that he should frown upon us, and shut his doors against us; but he obviates these fears with this assurance, he will not do it; will not disdain us though we are mean, will not reject us though we are sinful. Do poor scholars come to him to be taught? Though they be dull and slow, he will not cast them out. Do poor patients come to him to be cured, poor clients come to him to be advised? Though their case be bad, and though they come empty-handed, he will in no wise cast them out. But, 2. More favour is implied than is expressed; when it is said that he will no cast them out the meaning is, He will receive them, and entertain them, and give them all that which they come to him for. As he will not refuse them at their first coming, so he will not afterwards, upon every displeasure, cast them out. His gifts and callings are without repentance.

[2.] That the Father will, without fail, bring all those to him in due time that were given him. In the federal transactions between the Father and the Son, relating to man's redemption, as the Son undertook for the justification, sanctification, and salvation, of all that should come to him ("Let me have them put into my hands, and then leave the management of them to me"), so the Father, the fountain and original of being, life, and grace, undertook to put into his hand all that were given him, and bring them to him. Now,

First, He here assures us that this shall be done: All that the Father giveth me shall come to me, Joh 6:37. Christ had complained (Joh 6:36) of those who, though they had seen him, yet would not believe on him; and then he adds this,

a. For their conviction and awakening, plainly intimating that their not coming to him, and believing on him, if they persisted in it, would be a certain sign that they did not belong to the election of grace; for how can we think that God gave us to Christ if we give ourselves to the world and the flesh? 2Pe 1:10.

b. For his own comfort and encouragement: Though Israel be not gathered, yet shall I be glorious. The election has obtained, and shall though multitudes be blinded, Rom 11:7. Though he lose many of his creatures, yet none of his charge: All that the Father gives him shall come to him notwithstanding. Here we have, ( a. ) The election described: All that the father giveth me, pan ho didōsi - every thing which the Father giveth to me; the persons of the elect, and all that belongs to them; all their services, all their interests. As all that he has is theirs, so all that they have is his, and he speaks of them as his all: they were given him in full recompense of his undertaking. Not only all persons, but all things, are gathered together in Christ (Eph 1:10) and reconciled, Col 1:20. The giving of the chosen remnant to Christ is spoken of (Joh 6:39) as a thing done; he hath given them. Here it is spoken of as a thing in the doing; he giveth them; because, when the first begotten was brought into the world, it should seem, there was a renewal of the grant; see Heb 10:5, etc. God was now about to give him the heathen for his inheritance (Psa 2:8), to put him in possession of the desolate heritages (Isa 49:8), to divide him a portion with the great, Isa 53:12. And though the Jews, who saw him, believed not on him, yet these (saith he) shall come to me; the other sheep, which are not of this fold, shall be brought, Joh 10:15, Joh 10:16. See Act 13:45-48. ( b. ) The effect of it secured: They shall come to me. This is not in the nature of a promise, but a prediction, that as many as were in the counsel of God ordained to life shall be brought to life by being brought to Christ. They are scattered, are mingled among the nations, yet none of them shall be forgotten; not a grain of God's corn shall be lost, as is promised, Amo 9:9. They are by nature alienated from Christ, and averse to him, and yet they shall come. As God's omniscience is engaged for the finding of them all out, so is his omnipotence for the bringing of them all in. Not, They shall be driven, to me, but, They shall come freely, shall be made willing.

Secondly, He here acquaints us how it shall be done. How shall those who are given to Christ be brought to him? Two things are to be done in order to it: -

a. Their understandings shall be enlightened; this is promised, Joh 6:45, Joh 6:46. It is written in the prophets, who spoke of these things before, And they shall be all taught of God; this we find, Isa 54:13, and Jer 31:34. They shall all know me. Note,

( a. ) In order to our believing in Jesus Christ, it is necessary that we be taught of God; that is, [ a. ] That there be a divine revelation made to us, discovering to us both what we are to believe concerning Christ and why we are to believe it. There are some things which even nature teaches, but to bring us to Christ there is need of a higher light. [ b. ] That there be a divine work wrought in us, enabling us to understand and receive these revealed truths and the evidence of them. God, in giving us reason, teaches us more than the beasts of the earth; but in giving us faith he teaches more than the natural man. Thus all the church's children, all that are genuine, are taught of God; he hath undertaken their education.

( b. ) It follows then, by way of inference from this, that every man that has heard and learned of the Father comes to Christ, Joh 6:45. [ a. ] It is here implied that none will come to Christ but those that have heard and learned of the Father. We shall never be brought to Christ but under a divine conduct; except God by his grace enlighten our minds, inform our judgments, and rectify our mistakes, and not only tell us that we may hear, but teach us, that we may learn the truth as it is in Jesus, we shall never be brought to believe in Christ. [ b. ] That this divine teaching does so necessarily produce the faith of God's elect that we may conclude that those who do not come to Christ have never heard nor learned of the Father; for, if they had, doubtless they would have come to Christ. In vain do men pretend to be taught of God if they believe not in Christ, for he teaches no other lesson, Gal 1:8, Gal 1:9. See how God deals with men as reasonable creatures, draws them with the cords of a man, opens the understanding first, and then by that, in a regular way, influences the inferior faculties; thus he comes in by the door, but Satan, as a robber, climbs up another way. But lest any should dream of a visible appearance of God the Father to the children of men (to teach them these things), and entertain any gross conceptions about hearing and learning of the Father, he adds (Joh 6:46): Not that any man hath seen the Father; it is implied, nor can see him, with bodily eyes, or may expect to learn of him as Moses did, to whom he spoke face to face; but God, in enlightening men's eyes and teaching them, works in a spiritual way. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. Those that have not seen his face have felt his power. And yet there is one intimately acquainted with the Father, he who is of God, Christ himself, he hath seen the Father, Joh 1:18. Note, First, Jesus Christ is of God in a peculiar manner, God of God, light of light; not only sent of God, but begotten of God before all worlds. Secondly, It is the prerogative of Christ to have seen the Father, perfectly to know him and his counsels. Thirdly, Even that illumination which is preparative to faith is conveyed to us through Christ. Those that learn of the Father, forasmuch as they cannot see him themselves, must learn of Christ, who alone hath seen him. As all divine discoveries are made through Christ, so through him all divine powers are exerted.

b. Their wills shall be bowed. If the soul of man had now its original rectitude there needed no more to influence the will than the illumination of the understanding; but in the depraved soul of fallen man there is a rebellion of the will against the right dictates of the understanding; a carnal mind, which is enmity itself to the divine light and law. It is therefore requisite that there be a work of grace wrought upon the will, which is here called drawing, (Joh 6:44): No man can come to me except the Father, who hath sent me, draw him. The Jews murmured at the doctrine of Christ; not only would not receive it themselves, but were angry that others did. Christ overheard their secret whisperings, and said (Joh 6:43), " Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt dispositions, which are such as amount to a moral impotency; your antipathies to the truths of God, and prejudices against them, are so strong that nothing less than a divine power can conquer them."And this is the case of all mankind: " No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him, "Joh 6:44. Observe, ( a. ) The nature of the work: It is drawing, which denotes not a force put upon the will, whereby of unwilling we are made willing, and a new bias is given to the soul, by which it inclines to God. This seems to be more than a moral suasion, for by that it is in the power to draw; yet it is not to be called a physical impulse, for it lies out of the road of nature; but he that formed the spirit of man within him by his creating power, and fashions the hearts of men by his providential influence, knows how to new-mould the soul, and to alter its bent and temper, and make it conformable to himself and his own will, without doing any wrong to its natural liberty. It is such a drawing as works not only a compliance, but a cheerful compliance, a complacency: Draw us, and we will run after thee. ( b. ) The necessity of it: No man, in this weak and helpless state, can come to Christ without it. As we cannot do any natural action without the concurrence of common providence, so we cannot do any action morally good without the influence of special grace, in which the new man lives, and moves, and has its being, as much as the mere man has in the divine providence. ( c. ) The author of it: The Father who hath sent me. The Father, having sent Christ, will succeed him, for he would not send him on a fruitless errand. Christ having undertaken to bring souls to glory, God promised him, in order thereunto, to bring them to him, and so to give him possession of those to whom he had given him a right. God, having by promise given the kingdom of Israel to David, did at length draw the hearts of the people to him; so, having sent Christ to save souls, he sends souls to him to be saved by him. ( d. ) The crown and perfection of this work: And I will raise him up at the last day. This is four times mentioned in this discourse, and doubtless it includes all the intermediate and preparatory workings of divine grace. When he raises them up at the last day, he will put the last hand to his undertaking, will bring forth the topstone. If he undertakes this, surely he can do any thing, and will do every thing that is necessary in order to do it. Let our expectations be carried out towards a happiness reserved for the last day, when all the years of time shall be fully complete and ended.

4. Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, Joh 6:51-58, where he still prosecutes the metaphor of food. Observe, here, the preparation of this food: The bread that I will give is my flesh (Joh 6:51), the flesh of the Son of man and his blood, Joh 6:53. His flesh is meat indeed, and his blood is drink indeed, Joh 6:55. observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (Joh 6:53); and again (Joh 6:54), Whoso eateth my flesh and drinketh my blood; and the same words (Joh 6:56, Joh 6:57), he that eateth me. This is certainly a parable or figurative discourse, wherein the actings of the soul upon things spiritual and divine are represented by bodily actions about things sensible, which made the truths of Christ more intelligible to some, and less so to others, Mar 4:11-12. Now,

(1.) Let us see how this discourse of Christ was liable to mistake and misconstruction, that men might see, and not perceive. [1.] It was misconstrued by the carnal Jews, to whom it was first delivered (Joh 6:52): They strove among themselves; they whispered in each other's ears their dissatisfaction: How can this man give us his flesh to eat? Christ spoke (Joh 6:51) of giving his flesh for us, to suffer and die; but they, without due consideration, understood it of his giving it to us, to be eaten, which gave occasion to Christ to tell them that, however what he said was otherwise intended, yet even that also of eating of his flesh was no such absurd thing (if rightly understood) as prima facie - in the first instance, they took it to be. [2.] It has been wretchedly misconstrued by the church of Rome for the support of their monstrous doctrine of transubstantiation, which gives the lie to our senses, contradicts the nature of a sacrament, and overthrows all convincing evidence. They, like these Jews here, understand it of a corporal and carnal eating of Christ's body, like Nicodemus, ch. 3, 4. The Lord's supper was not yet instituted, and therefore it could have no reference to that; it is a spiritual eating and drinking that is here spoken of, not a sacramental. [3.] It is misunderstood by many ignorant carnal people, who hence infer that, if they take the sacrament when they die, they shall certainly go to heaven, which, as it makes many that are weak causelessly uneasy if they want it, so it makes many that are wicked causelessly easy if they have it. Therefore,

(2.) Let us see how this discourse of Christ is to be understood.

[1.] What is meant by the flesh and blood of Christ. It is called (Joh 6:53), The flesh of the Son of man, and his blood, his as Messiah and Mediator: the flesh and blood which he assumed in his incarnation (Heb 2:14), and which he gave up in his death and suffering: my flesh which I will give to be crucified and slain. It is said to be given for the life of the world, that is, First, Instead of the life of the world, which was forfeited by sin, Christ gives his own flesh as a ransom or counterprice. Christ was our bail, bound body for body (as we say), and therefore his life must go for ours, that ours may be spared. Here am I, let these go their way. Secondly, In order to the life of the world, to purchase a general offer of eternal life to all the world, and the special assurances of it to all believers. So that the flesh and blood of the Son of man denote the Redeemer incarnate and dying; 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 adoption of sons, access to the throne of grace, the promises of the covenant, and eternal life; these are called the flesh and blood of Christ, 1. Because they are purchased by his flesh and blood, by the breaking of his body, and shedding of his blood. Well may the purchased privileges be denominated from the price that was paid for them, for it puts a value upon them; write upon them pretium sanguinis - the price of blood. 2. Because they are meat and drink to our souls. Flesh with the blood was prohibited (Gen 9:4), but the privileges of the gospel are as flesh and blood to us, prepared for the nourishment of our souls. He had before compared himself to bread, which is necessary food; here to flesh, which is delicious. It is a feast of fat things, Isa 25:6. The soul is satisfied with Christ as with marrow and fatness, Psa 63:5. It is meat indeed, and drink indeed; truly so, that is spiritually; so Dr. Whitby; as Christ is called the true vine; or truly meat, in opposition to the shows and shadows with which the world shams off those that feed upon it. In Christ and his gospel there is real supply, solid satisfaction; that is meat indeed, and drink indeed, which satiates and replenishes, Jer 31:25, Jer 31:26.

[2.] What is meant by eating this flesh and drinking this blood, which is so necessary and beneficial; it is certain that is means neither more nor less than believing in Christ. As we partake of meat and drink by eating and drinking, so we partake of Christ and his benefits by faith: and believing in Christ includes these four things, which eating and drinking do: - First, It implies an appetite to Christ. This spiritual eating and drinking begins with hungering and thirsting (Mat 5:6), earnest and importunate desires after Christ, not willing to take up with any thing short of an interest in him: "Give me Christ or else I die." Secondly, An application of Christ to ourselves. Meat looked upon will not nourish us, but meat fed upon, and so made our own, and as it were one with us. We must so accept of Christ as to appropriate him to ourselves: my Lord, and my God, Joh 20:28. Thirdly, A delight in Christ and his salvation. The doctrine of Christ crucified must be meat and drink to us, most pleasant and delightful. We must feast upon the dainties of the New Testament in the blood of Christ, taking as great a complacency in the methods which Infinite Wisdom has taken to redeem and save us as ever we did in the most needful supplies or grateful delights of nature. Fourthly, A derivation of nourishment from him and a dependence upon him for the support and comfort of our spiritual life, and the strength, growth, and vigour of the new man. To feed upon Christ is to do all in his name, in union with him, and by virtue drawn from him; it is to live upon him as we do upon our meat. How our bodies are nourished by our food we cannot describe, but that they are so we know and find; so it is with this spiritual nourishment. Our Saviour was so well pleased with this metaphor (as very significant and expressive) that, when afterwards he would institute some outward sensible signs, by which to represent our communicating of the benefits of his death, he chose those of eating and drinking, and made them sacramental actions.

(3.) Having thus explained the general meaning of this part of Christ's discourse, the particulars are reducible to two heads: -

[1.] The necessity of our feeding upon Christ (Joh 6:53): Except you eat the flesh of the Son of man, and drink his blood, you have no life in you. That is, First, "It is a certain sign that you have no spiritual life in you if you have no desire towards Christ, nor delight in him."If the soul does not hunger and thirst, certainly it does not live: it is a sign that we are dead indeed if we are dead to such meat and drink as this. When artificial bees, that by curious springs were made to move to and fro, were to be distinguished from natural ones (they say), it was done by putting honey among them, which the natural bees only flocked to, but the artificial ones minded not, for they had no life in them. Secondly, "It is certain that you can have no spiritual life, unless you derive it from Christ by faith; separated from him you can do nothing."Faith in Christ is the primum vivens - the first living principle of grace; without it we have not the truth of spiritual life, nor any title to eternal life: our bodies may as well live without meat as our souls without Christ.

[2.] The benefit and advantage of it, in two things: -

First, We shall be one with Christ, as our bodies are with our food when it is digested (Joh 6:56): He that eats my flesh, and drinks my blood, that lives by faith in Christ crucified (it is spoken of as a continued act), he dwelleth in me, and I in him. By faith we have a close and intimate union with Christ; he is in us, and we in him, Joh 17:21-23; 1Jo 3:24. Believers dwell in Christ as their stronghold or city of refuge; Christ dwells in them as the master of the house, to rule it and provide for it. Such is the union between Christ and believers that he shares in their griefs, and they share in his graces and joys; he sups with them upon their bitter herbs, and they with him upon his rich dainties. It is an inseparable union, like that between the body and digested food, Rom 8:35; 1Jo 4:13.

Secondly, We shall live, shall live eternally, by him, as our bodies live by our food.

a. We shall live by him (Joh 6:57): As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. We have here the series and order of the divine life. ( a. ) God is the living Father, hath life in

Barclay: Joh 6:51-59

To most of us this is a very difficult passage. It speaks in language and moves in a world of ideas which are quite strange to us and which may seem even fantastic and grotesque. But to those who heard it first, it was moving among familiar ideas which went back to the very childhood of the race.

These ideas would be quite normal to anyone brought up in ancient sacrifice. The animal was very seldom burned entire. Usually only a token part was burned on the altar, although the whole animal was offered to the god. Part of the flesh was given to the priests as their perquisite; and part to the worshipper to make a feast for himself and his friends within the temple precincts. At that feast the god himself was held to be a guest. More, once the flesh had been offered to the god, it was held that he had entered into it; and therefore when the worshipper ate it he was literally eating the god. When people rose from such a feast they went out, as they believed, literally god-filled. We may think of it as idolatrous worship, we may think of it as a vast delusion; yet the fact remains these people went out quite certain that in them there was now the dynamic vitality of their god. To people used to that kind of experience a section like this presented no difficulties at all.

Further, in that ancient world the one live form of religion was to be found in the Mystery Religions. The one thing the Mystery Religions offered was communion and even identity with some god. The way it was done was this. All the Mystery Religions were essentially passion plays. They were stories of a god who had lived and suffered terribly and who died and rose again. The story was turned into a moving play. Before the initiate could see it, he had to undergo a long course of instruction in the inner meaning of the story. He had to undergo all kinds of ceremonial purifications. He had to pass through a long period of fasting and abstention from sexual relationships.

At the actual presentation of a passion play everything was designed to produce a highly emotional atmosphere. There was carefully calculated lighting, sensuous incense, exciting music, a wonderful liturgy; everything was designed to work up the initiate to a height of emotion and expectation that he had never experienced before. Call it hallucination if you like; call it a combination of hypnotism and self hypnotism. But something happened; and that something was identity with the god. As the carefully prepared initiate watched he became one with the god. He shared the sorrows and the griefs; he shared the death, and the resurrection. He and the god became for ever one; and he was safe in life and in death.

Some of the sayings and prayers of the Mystery Religions are very beautiful. In the Mysteries of Mithra the initiate prayed: "Abide with my soul; leave me not, that I may be initiated and that the holy spirit may dwell within me." In the Hermetic Mysteries the initiate said: "I know thee Hermes, and thou knowest me; I am thou and thou art I" In the same Mysteries a prayer runs: "Come to me, Lord Hermes, as babes to mothers' wombs." In the Mysteries of Isis the worshipper said: "As truly as Osiris lives, so shall his followers live. As truly as Osiris is not dead, his followers shall die no more."

We must remember that those ancient people knew all about the striving, the longing, the dreaming for identity with their god and for the bliss of taking him into themselves. They would not read phrases like eating Christ's body and drinking his blood with crude and shocked literalism. They would know something of that ineffable experience of union, closer than any earthly union, of which these words speak. This is language that the ancient world could understand--and so can we.

It may be well that we should remember that here John is doing what he so often does. He is not giving, or trying to give, the actual words of Jesus. He has been thinking for seventy years of what Jesus said; and now, led by the Holy Spirit, he is giving the inner significance of his words. It is not the words that he reports; that would merely have been a feat of memory. It is the essential meaning of the words; that is the guidance of the Holy Spirit.

Barclay: Joh 6:51-59

Let us see now if we can find out something of what Jesus meant and of what John understood from words like this. There are two ways in which we may take this passage.

(i) We may take it in a quite general sense. Jesus spoke about eating his flesh and drinking his blood.

Now the flesh of Jesus was his complete humanity. John in his First Letter lays it down almost passionately: "Every spirit that confesses that Jesus Christ has come in the flesh is of God; and every spirit which does not confess Jesus is not of God." In fact, the spirit which denies that Jesus is come in the flesh is of antichrist (1Jo 4:2-3). John insisted that we must grasp and never let go the full humanity of Jesus, that he was bone of our bone and flesh of our flesh. What does this mean? Jesus, as we have seen again and again, was the mind of God become a person. This means that in Jesus we see God taking human life human problems, battling with our human temptations, working out our human relationships.

Therefore it is as if Jesus said: "Feed your heart, feed your mind, feed your soul on the thought of my manhood. When you are discouraged and in despair, when you are beaten to your knees and disgusted with life and living--remember I took that life of yours and these struggles of yours on me." Suddenly life and the flesh are clad with glory for they are touched with God. It was and is the great belief of the Greek Orthodox Christology that Jesus deified our flesh by taking it on himself. To eat Christ's body is to feed on the thought of his manhood until our own manhood is strengthened and cleansed and irradiated by his.

Jesus said we must drink his blood. In Jewish thought the blood stands for the life. It is easy to understand why. As the blood flows from a wound, life ebbs away; and to the Jew, the blood belonged to God. That is why to this day a true Jew will never eat any meat which has not been completely drained of blood. "Only you shall not eat flesh with its life, that is, its blood" (Gen 9:4). "Only you shall not eat its blood" (Deu 15:23). Now see what Jesus is saying--"You must drink my blood--you must take my life into the very centre of your being--and that life of mine is the life which belongs to God." When Jesus said we must drink his blood he meant that we must take his life into the very core of our hearts.

What does that mean? Think of it this way. Here in a bookcase is a book which a man has never read. It may be the glory and the wonder of the tragedies of Shakespeare; but so long as it remains unread upon his bookshelves it is external to him. One day he takes it down and reads it. He is thrilled and fascinated and moved. The story sticks to him; the great lines remain in his memory; now when he wants to, he can take that wonder out from inside himself and remember it and think about it and feed his mind and his heart upon it. Once the book was outside him. Now it is inside him and he can feed upon it. It is that way with any great experience in life. It remains external until we take it within ourselves.

It is so with Jesus. So long as he remains a figure in a book he is external to us; but when he enters into our hearts we can feed upon the life and the strength and the dynamic vitality that he gives to us. Jesus said that we must drink his blood. He is saying: "You must stop thinking of me as a subject for theological debate; you must take me into you, and you must come into me; and then you will have real life." That is what Jesus meant when he spoke about us abiding in him and himself abiding in us.

When he told us to eat his flesh and drink his blood, he was telling us to feed our hearts and souls and minds on his humanity, and to revitalize our lives with his life until we are filled with the life of God.

(ii) But John meant more than that, and was thinking also of the Lord's Supper. He was saying: "If you want life, you must come and sit at that table where you eat that broken bread and drink that poured-out wine which somehow, in the grace of God, bring you into contact with the love and the life of Jesus Christ." But--and here is the sheer wonder of his point of view--John has no account of the Last Supper. He brings in his teaching about it, not in the narrative of the Upper Room, but in the story of a picnic meal on a hillside near Bethsaida Julias by the blue waters of the Sea of Galilee.

There is no doubt that John is saying that for the true Christian every meal has become a sacrament. It may well be that there were those who--if the phrase be allowed--were making too much of the Sacrament within the church, making a magic of it, implying that it was the only place where we might enter into the nearer presence of the Risen Christ. It is true that the Sacrament is a special appointment with God; but John held with all his heart that every meal in the humblest home, in the richest palace, beneath the canopy of the sky with only the grass for carpet was a sacrament. He refused to limit the presence of Christ to an ecclesiastical environment and a correctly liturgical service. He said: "At any meal you can find again that bread which speaks of the manhood of the Master, that wine which speaks of the blood which is life."

In John's thought the communion table and the dinner table and the picnic on the seashore or the hillside are all alike in that at all of them we may taste and touch and handle the bread and the wine which brings us Christ. Christianity would be a poor thing if Christ were confined to churches. It is John's belief that we can find him anywhere in a Christ-filled world. It is not that he belittles the Sacrament; but he expands it, so that we find Christ at his table in church, and then go out to find him everywhere where men and women meet together to enjoy the gifts of God.

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 6:1--7:10

G. Jesus' later Galilean ministry 6:1-7:9

This section of the text records the high point of Jesus' popularity. His following continued to build, and antagonism continued to increase. This is the only section in John that narrates Jesus' later Galilean ministry, which occupies so much of the Synoptic Gospels.

Constable: Joh 6:22-59

3. The bread of life discourse 6:22-59

Jesus proceeded to clarify His identity by teaching the crowds and His disciples. He did so by developing the figure of the Bread of Life, which He claimed to be. Jesus used the feeding of the 5,000 as a basis for explaining His identity to the multitudes. He compared Himself to bread.

"Again, it was a ministry of grace and truth' (John 1:17). In grace, our Lord fed the hungry people; but in truth, He gave them the Word of God."²⁵¹

Constable: Joh 6:52-59

The meaning of believing 6:52-59

Jesus introduced a new metaphor for believing on Him, namely eating His flesh. The following pericope is highly metaphorical.

6:52 As Jesus' hearers had objected to what He had said about His identity (vv. 41-42), so they now expressed confusion about what He meant by eating flesh. An intense argument (Gr. emachonto) erupted among them. They were struggling to understand His meaning. In what sense would Jesus give His flesh as food?

6:53-54 This is the fourth and last of Jesus' strong prefaces in this discourse (cf. vv. 26, 32, 47). It should be obvious to any readers of this discourse by now that Jesus was speaking metaphorically and not literally. By referring to His flesh and blood He was figuratively referring to His whole person. This is a figure of speech called synecdoche in which one part stands for the whole. Jesus was illustrating belief, what it means to appropriate Him by faith (v. 40). He expressed the same truth negatively (v. 53) and then positively (v. 54a). He referred again to resurrection because it is the inauguration of immortal eternal life (cf. vv. 39, 40, 44).

Jesus was again stressing His identity as the revealer of God with the title "Son of Man." Blood in the Old Testament represented violent death primarily. Thus Jesus was hinting that He would die violently. He connected the importance of belief in Him with His atoning death. The idea of eating blood was repulsive to the Jews (cf. Lev. 3:17; 17:10-14). Jesus' hearers should have understood that He was speaking metaphorically, but this reference offended many of them (vv. 60-61).

Many interpreters of these verses have seen allusions to the Lord's Supper in what Jesus said. Sacramentalists among them find support here for their belief that participation in the eucharist is essential for salvation. However, Jesus had not yet said anything about the Christian communion service. Moreover He was clearly speaking of belief metaphorically, not the communion elements. Most important, the New Testament presents the Lord's Supper as a commemoration of Jesus' death, not a vehicle for obtaining eternal life. Nevertheless these verses help us appreciate the symbolism of the eucharist.

"In short, John 6 does not directly speak of the eucharist; it does expose the true meaning of the Lord's supper as clearly as any passage in Scripture."²⁶¹

6:55 This verse explains why Jesus' statements in verses 53 and 54 are true. Jesus' person is what truly satisfies and sustains life. This is the true function of food and drink.

6:56 Because Jesus' person is what truly satisfies and sustains life those who believe in Him remain (Gr. meno, abide) in Him. This is a new term in the discussion, but it is synonymous with having eternal life. Jesus was saying that believers continue to possess eternal life; they will never lose it. Believers remain in Christ, and He remains in them. Jesus was not speaking here to His disciples about the importance of believers abiding in fellowship with God as He did in chapter 15. Here He was speaking to unbelievers about entering into a saving relationship with God.

6:57 Jesus traced the eternal life that the believer receives when he or she trusts in Jesus back through the Son to the living God (cf. 5:21, 24-27). This helps us see that eternal life is essentially God's life that He imparts to believers. It also clarifies Jesus' central role as the mediator of eternal life from the Father to humankind.

6:58 In conclusion, Jesus returned to His initial claim that He had come from the Father (v. 29). The Jews often substituted the term "heaven" for "God" out of respect for God's name, and Jesus did that here.²⁶² The Israelites who ate the physical bread that came down from God died in the wilderness (vv. 30-31), but those who believe in the spiritual Bread that came down from Him will live forever.

6:59 John now identified the historical context in which Jesus gave this teaching. Jesus gave this discourse in the synagogue in the town that He had adopted as the headquarters of His ministry (cf. 2:12). This verse evidently marks the conclusion of the discussion that took place within the synagogue. What followed probably happened outside the building or at least after Jesus had concluded His discourse.

Archaeologists have uncovered what they believe may be the foundations of this synagogue. Visitors to the town may now view a reconstructed edifice that dates from three or four hundred years later.

The Apostle Paul went to the Jewish synagogues in the towns that he evangelized because they were the places where pious Jews normally congregated to listen to God's Word. We should probably view Jesus' teaching ministry here as similar to Paul's later practice. Both men announced God's revelations to lost religious Jews and appealed to them to believe the gospel.

College: Joh 6:1-71

JOHN 6

2. The Passover and Jesus' Explanation of the Exodus (6:1-71)

The Background (6:1-4)

¹ Some time after this, Jesus crossed to the far shore of the Sea of Galilee (that is, the Sea of Tiberias), ² and a great crowd of people followed him because they saw the miraculous signs he had performed on the sick. ³ Then Jesus went up on a mountainside and sat down with his disciples. ⁴ The Jewish Passover Feast was near.

6:1. The Sea of Galilee was referred to by several names in the first century. One of these was the " Sea of Tiberias," a name derived from the most prominent city on its shores. This city of Tiberias was built by Herod Antipas about AD 20 in honor of the Roman Emperor, Tiberius Caesar, and was located on the west shore. Tiberias was a Hellenistic city, and we have no record of Jesus ever visiting it. Tiberias escaped eradication in the Roman War against the Jews (AD 66-70) and became the capital of the province after the destruction of Jerusalem. John's use of the designation Sea of Tiberias (6:1; 6:21; and 21:1) is unique in the New Testament, and serves as an indication of a later date for the writing of this Gospel, well after AD 70. The " Sea" is actually a large freshwater lake.

Since this is the second Passover after Jesus began his ministry, after this refers to the time after his second year of ministry, the choosing of the Twelve and the Sermon on the Mount. The far shore (" other side" as in NASB, et al.) is likely Bethsaida (as in the Synoptics and in John 1:44; 12:21).

6:2. The multitude or the great crowd gives evidence that Jesus' popularity was nearing its zenith. John explains why the people followed - because they saw the miraculous signs he had performed on the sick . No doubt some of the crowd had pure motives in following Jesus; perhaps others followed out of curiosity. The Jews in general were expecting a Messiah who would perform great deeds, and in Jesus they were seeing amazing things that made their hearts race as they journeyed to Jerusalem.

6:3. Which mountainside is this? Some have speculated that it was what is now known as the Golan Heights. Had Jesus intended to escape the crowd, which had not even allowed for time to eat, by climbing the hill with his disciples? They had probably set out to secure some time for themselves when the crowds interrupted them.

6:4. John dates this scene and helps our chronology by telling us that the Passover Feast was near . All three times in John, this is referred to as the " Jewish Passover" (John 2:13; 6:4; and 11:55). Because John consistently labels the Passover as " Jewish," it is likely that Christians had given up the practice of celebrating the Passover at the time of John's writing.

Jesus' Feeding of the Five Thousand (6:5-13)

⁵ When Jesus looked up and saw a great crowd coming toward him, he said to Philip, " Where shall we buy bread for these people to eat?" ⁶ He asked this only to test him, for he already had in mind what he was going to do.

⁷ Philip answered him, " Eight months' wages ^a would not buy enough bread for each one to have a bite!"

⁸ Another of his disciples, Andrew, Simon Peter's brother, spoke up, ⁹" Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?"

¹⁰ Jesus said, " Have the people sit down." There was plenty of grass in that place, and the men sat down, about five thousand of them. ¹¹ Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish.

¹² When they had all had enough to eat, he said to his disciples, " Gather the pieces that are left over. Let nothing be wasted." ¹³ So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten.

^a 7 Greek two hundred denarii

6:5-6. The feeding of the 5,000 is one of the few accounts included in all four of the Gospels (see Matt 14:15-21; Mark 6:35-44; Luke 9:12-17). Philip's role in this and other narratives is unique in John's Gospel. First Philip was introduced as following Jesus and bringing his friend Nathaniel (John 1:43-48). Here Philip comments on the price of food (vv. 5,7). Later, in John 12:21,22, we will learn of Philip's role in an incident where some Greeks wanted to meet Jesus and of Philip's introduction of them to Andrew. Finally, in John 14:8,9, Philip makes a request to be shown the Father.

Jesus probably addresses Philip because he was the disciple nearest to him at the time. The same Greek word used for test (peiravzwn, peirazôn) is translated elsewhere as " tempt." Here it shows Jesus' method of training his disciples by challenging them with responsibility.

6:7. Philip calculated quickly that eight months' wages would not buy enough bread for each one to have a bite ! The figure in the Greek text is actually 200 denarii. The silver denarius was commonly used for a day's wage in the ancient world. Thus 200 denarii, would have been 200 days' wages for a common laborer, or about eight month's pay (KJV, " 200 pennies" ). This would have the equivalent of several thousands of dollars in modern buying power.

6:8-9. Andrew reappeared bringing a boy with a small lunch. Andrew was introduced in John 1:40,44 as an early follower of Jesus and recruiter of his brother, Peter. We will see him again in John 12:22 helping Philip with Greek guests. While the word ojyavria ( opsaria ) came to mean fish in general, here it most likely means cooked fish tidbits or cooked fish filets. Tenney suggests that they were " probably pickled fish used as relish, much as sardines are used now for hors d'oeuvres."

6:10-11. There was plenty of grass means that it was springtime. And, according to custom, the men sat down . John's word here is gender specific, 5,000 men (a[ndre", andres - plural of ajnhvr, a " man" in contrast to women or children) sat down to hear Jesus. It is common to multiply the 5,000 to as many as 15,000 since Matthew 14:21 says, " besides women and children." However, it is unlikely that all these men took their entire families into such a remote place to listen to a rabbi . A more reasonable total number might be 6,000-8,000.

After giving thanks, Jesus distributed [the bread first] to those who were seated as much as they wanted . The important point, aside from the obvious miracle, is the latter - they received as much as they wanted ! John's theological point is that there is no lack when Jesus is providing. This sets up the coming comparisons to the manna in the wilderness. As with the manna, there is no lack, for all could eat until they were full (see Exod 16:12,18).

6:12-13. Not only did they eat their fill, there were leftovers (understated in the NIV Study Bible note, " abundant supply" ). It's one thing to feed 5,000 men, but it's another to have pieces of food that would fill twelve wicker baskets (kofivnou", kophinous ). Hendriksen notes, " Wastefulness is sinfulness." This is echoed by Butler, " What a lesson for the poor stewardship for present day followers of Jesus!"

Jesus, Not That Kind of King (6:14-15)

¹⁴ After the people saw the miraculous sign that Jesus did, they began to say, " Surely this is the Prophet who is to come into the world." ¹⁵ Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.

6:14-15. Human nature prompted the title declaration by the crowd. They saw in Jesus the fulfillment of their messianic expectations. Part of this was their expectation of the coming Prophet , who had been promised by Moses (Deut. 18:15-19). This Prophet was to be greater than any previous prophet, the ultimate manifestation of God's spokesman. Ironically, the people were correct in this identification. John develops the theme of Jesus as the eschatological Prophet elsewhere. In John 1:21 the readers were introduced to the concept of the expected Prophet by learning that John the Baptist denied being this person. The Samaritan woman was able to discern Jesus' prophetic vocation (4:19). John has indicated that Jesus acknowledged his prophetic role in the editorial comment of 4:44. The controversy of whether or not Jesus is the Prophet/Messiah comes to a head again in 7:40-52.

They were going to make him king over a physical order and no room would be left for the Messiah that Jesus really was, i.e., a being of totally spiritual order. The first century Jews of Palestine looked for a military Messiah, a savior like Judas Maccabeus. As Judas had run the Syrian Greeks out of the Promised Land 200 years earlier, they wanted a military general/king to rid Israel of the hated Romans. Surely a man who could miraculously feed thousands could also lead them to victory!

The meaning here is " to seize" (aJrpavzein, harpazein - a present infinitive) him in order to make things happen their way. This word has a violent background (" a ferocious animal has dragged Joseph away" in Gen. 37:33 in the LXX) and is used of forcefully taking another man's property (Matt 12:29). It is used in Jude 23 " to snatch" something out of the fire. Jesus, therefore, immediately retreated from the people into the hills to be by himself and prevent this forced coronation.

From this point on in John, the character of Jesus' ministry is drastically altered. He is the " Son of Man," but the " Son of Man" is henceforth the great servant of God. Up to now (vv. 1ff.), Jesus has revealed himself as a " Son of Man," but few in his audience had thought through what kind of " Son of Man" he meant (see above discussion on 1:51). The people had in mind a physical kingdom and a physical king (associating " Son of Man" with the eschatological figure of Daniel 7:13,14), but Jesus had in mind a purely spiritual king and kingdom. In the " Bread of Life Discourse" that follows, Jesus begins to say this clearly, with the result that many of his would-be followers leave him (v. 66).

Jesus' Walking on the Sea of Galilee (6:16-21)

¹⁶ When evening came, his disciples went down to the lake, ¹⁷ where they got into a boat and set off across the lake for Capernaum. By now it was dark, and Jesus had not yet joined them. ¹⁸ A strong wind was blowing and the waters grew rough. ¹⁹ When they had rowed three or three and a half miles, ^a they saw Jesus approaching the boat, walking on the water; and they were terrified. ²⁰ But he said to them, " It is I; don't be afraid." ²¹ Then they were willing to take him into the boat, and immediately the boat reached the shore where they were heading.

^a 19 Greek rowed twenty-five or thirty stadia (about 5 or 6 kilometers)

6:16-21. Mark 6:45 says Jesus " compelled" (ajnagkavzw, anankazô, " force, urge or insist" ) his disciples to " get into the boat." John says they set off . . . for Capernaum ; Mark says they left for Bethsaida. Which is correct? Apparently Jesus had directed them to wait at Bethsaida Julius (northeastern side of the Sea) but they finally gave up and went on toward Capernaum without him. By now it was dark (" dark" and " darkness" are common themes in Johannine writings: 1:5; 3:19; 6:17; 8:12; 12:35,46; 20:1; 1 John 1:5,6; 2:8,9,11; Rev 8:12; 9:17; 16:10). The formula for a storm is cool mountain air rushing down onto the warm, moist air of the lake (696 feet below sea level). This resulted in turbulence! Rowing one mile is a challenge, but to row over three or three and a half miles, in a storm had to be exasperating.

Then, Jesus walked on the Sea of Galilee. As skeptics have taunted, " Did he just walk along the beach as they hugged the shoreline? Did he just know where the rocks were (and they didn't)?" Matthew and Mark clearly answer by specifying that Jesus was " walking on the lake." This seems to be an event without precedent. His disciples had walked to their boat on the shore of the sea while Jesus dismissed the crowd and set out on the sea! When Jesus came to them, he was walking on the water; and they were terrified (ejfobhvqhsan, ephobçthçsan, from fobevomai, phobeomai - intransitive " be afraid" ). They would have been terrified because it was dark, a strong wind was blowing, and they had never seen anything like this. They knew this was impossible! Only when Jesus commanded, don't be afraid (mhÉ fobei'sqe, mç phobeisthe - present imperative) did they take him on board. Apparently two miracles took place here: (1) Jesus walked on water and (2) the boat was immediately at the safety of the shore.

This little narrative, found in two of the other Gospels (Matt 14:22-36; Mark 6:45-56), is used by John to give two christological teachings. First, there is an intended connection between the two miracles of this chapter and the Exodus experience of Israel. The miraculous provision of manna by God in the wilderness has now been replicated by Jesus. This feeding is a sign of God's providential care. But further, the mastery of the sea that God demonstrated by parting the Red Sea has also been shown by Jesus' walking on the water. Mastery of the sea was a sign of God's sovereignty and omnipotence (see Exod 15:6-8). This Exodus connection is a major background for the following " Bread of Life" discourse.

Second, the words of Jesus are significant here. The disciples are told not to be afraid because, "ejgwv eijmi" (egô eimi), " I am" (NIV, " It is I" ). Jesus' " I am" statements in the Gospel of John form a claim to deity based on the Divine Name of God (cf. Exod 3:14, and see comments below on John 8:58).

The Crowds' Search for Jesus (6:22-25)

²² The next day the crowd that had stayed on the opposite shore of the lake realized that only one boat had been there, and that Jesus had not entered it with his disciples, but that they had gone away alone. ²³ Then some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. ²⁴ Once the crowd realized that neither Jesus nor his disciples were there, they got into the boats and went to Capernaum in search of Jesus.

²⁵ When they found him on the other side of the lake, they asked him, " Rabbi, when did you get here?"

6:22-24. Fact: only one boat was available to the disciples. Fact: Jesus did not leave in it. Fact: He's gone! Implied Fact: If he had walked around the shore, the crowd would have seen him. The crowd again sensed that a miracle has occurred.

Then some boats from Tiberias landed . . . very likely blown off course by the wind that had been in the face of the disciples . . . where the people had eaten the bread after the Lord had given thanks. The term for giving thanks (eujcaristevw, eucharisteô) almost becomes a formula. This influences our understanding concerning the connections between the " bread of life" and the Lord's Supper, known as the " eucharist" in some Christian traditions.

Where did all the boats in verse 24 come from? Possibly they were blown in from Tiberias. Why did they go to Capernaum? Likely it was well known as Jesus' most recent base of operations. These would have arrived very early, perhaps between 3 and 6 A.M. Here is the synagogue in Capernaum (see v. 59). The expected answer from Jesus would have been something like, " Oh, I just walked along the shore . . . ." However, that is not true, and therefore not an option for Jesus. But instead of answering the question directly, he uses their bewilderment as a jumping off point for the famous " Bread of Life" speech.

The Discourse on the Bread of Life, Part 1 (6:26-34)

²⁶ Jesus answered, " I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill. ²⁷ Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval."

²⁸ Then they asked him, " What must we do to do the works God requires?" ²⁹ Jesus answered, " The work of God is this: to believe in the one he has sent."

³⁰ So they asked him, " What miraculous sign then will you give that we may see it and believe you? What will you do? ³¹ Our forefathers ate the manna in the desert; as it is written: 'He gave them bread from heaven to eat.' ^a"

³² Jesus said to them, " I tell you the truth, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. ³³ For the bread of God is he who comes down from heaven and gives life to the world."

³⁴" Sir," they said, " from now on give us this bread."

^a 31 Exodus 16:4; Neh. 9:15; Psalm 78:24,25

6:26-29. John presents the crowd as having a certain degree of mixed motives here. There is a motive that sees Jesus as a meal ticket, the new Moses who could conjure up bread in the wilderness. Jesus confronts this attitude of freeloading directly, and surely this hit home with some. But there is a deeper motive at work, and Jesus recognizes it, too. There is a spiritual need in these people, and now he speaks to that hunger. The people specifically request a miraculous sign (albeit a self-serving one) that will be sufficient for them to believe in him.

At issue here (as elsewhere in John) is the very nature of faith. For the current audience of Jesus, there must be a parade of miraculous signs to compel belief (v. 30). Not unrelated is their conviction that Jesus should assign them some specific tasks so that they might be pleasing to God (v. 28). Jesus demolishes both of these misconceptions with a single stroke. The audience is called to believe in Jesus himself , to believe in the one he [God] has sent (v. 29). This response has the effect of saying, " Work by believing !"

Jesus claims that God has placed his seal of approval (ejsfravgisen, esphragisen - aorist of sfragivzw, sphragizô) on him. The Jews should have recognized Jesus' seal through the miracles he performed. As Nicodemus has already noted in John, no one could do the signs Jesus had done without God's approval (3:2). The " sealing" is both God's stamp of approval and his mark of identification to serve as credentials for Jesus. He is the certified, authorized, " franchise" distributor of the bread of life.

6:30-34. What follows shows a bit of the method Jesus often used to interpret the Old Testament. Jesus understood himself to be a fulfillment of the manna from the Exodus. But this was not in the usual prophecy/fulfillment sense, for nowhere does the Old Testament promise that God would send an eternal, messianic manna at a later date. Jesus' method here is a typological interpretation of the manna. In this typology the manna stands for God's miraculous and gracious provision for his people (see Ps 78:23-24). The manna is a type , an identifiable pattern. The type of manna is fulfilled in the antitype , Jesus. Jesus was not physical food. He was a spiritual provision by a gracious God. The rabbis taught that in the new age the gift of manna would be restored - and therefore the people would know that all has been restored. But with Jesus there is much more than food aplenty. There is eternal food that sustains " eternal life" (v. 27). There is living water that sustains " eternal life" (4:14). This will be taken out of the realm of typology and explained below as a matter of faith. One must " believe" in the Son to gain eternal life (v. 40) and to be a participant in the coming resurrection (v. 54).

Ironically the people ask to be given this Jesus-manna, not quite knowing what he is talking about (v. 34). Perhaps for them the true bread (v. 32) or the bread of God (v. 33) would be miraculous, self-replenishing bread that they could keep in their pantries at home. The true bread is neither manna nor barley loaves. They have made a category error, for the bread is a Somebody.

Their mistake is similar to that of the woman who asked for the " living water" that Jesus claimed to control (4:15), not realizing that this " water" was the Holy Spirit (7:39). The implicit claim is that Jesus is far superior to Moses, who was merely able to facilitate temporary and physical water and bread relief. The provision of God through Jesus is for supernatural water and bread, a spiritual nourishment that cannot be depleted. Jesus clearly identifies the bread of life and its source. It was not Moses who gave the bread of life from heaven. It was God. It was God then; it is God now.

The contrasts in Jesus' teaching with the historical precedent and the expectations of his audience may be charted accordingly:

The Experience of Israel in Exodus The Expectations of Jesus' Audience Jesus' Offer in the Bread of Life Discourse Frequency Manna given daily Eat loaves, want daily Eat Bread once Giver Moses Prophet like Moses Prophet like Moses, but ultimately God Recipients Jews Jews All men and women Spiritual Lesson Ate & learned nothing Ate & learned nothing Learn Christ Eternal Result Died Will die in sins Live forever

The Discourse on the Bread of Life, Part 2 (6:35-40)

³⁵ Then Jesus declared, " I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty. ³⁶ But as I told you, you have seen me and still you do not believe. ³⁷ All that the Father gives me will come to me, and whoever comes to me I will never drive away. ³⁸ For I have come down from heaven not to do my will but to do the will of him who sent me. ³⁹ And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day. ⁴⁰ For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day."

6:35-37. I am the bread of life - so, the giver of the bread is himself the bread! He is claiming to eternally supply for one of humankind's greatest needs: bread/food. He has also promised to supply eternal thirst-quenching (cf. 4:14, 7:38). This is the first of seven specific " I am" (ejgwÉ eijmi, egô eimi) statements with predicate complements in John. All of them make a particular christological claim as to the nature of Jesus. These statements in John are as follows:

1. I am the bread of life (6:35,41,48,51).

2. I am the light of the world (8:12; 9:5).

3. I am the gate for the sheep (10:7,9).

4. I am the good shepherd (10:11,14).

5. I am the resurrection and the life (11:25).

6. I am the way, the truth, and the life (14:6).

7. I am the true vine (15:1,5).

Contrary to popular understanding, Jesus says that seeing is not necessarily believing (v. 36). Many had seen Jesus yet refused to believe in him. Others had believed in him, but not with a true faith (2:23-25). If Jesus hadn't raised their ire by now, this declaration would have triggered some animosity in the crowd.

Jesus declares that " everyone who receives me" would, in turn, have eternal life. Will never in the NIV here and in verse 35 translates ouj mh (ou mç) with the subjunctive mood (called an " emphatic negation" construction in Greek grammars). Such language hammers home the eternal commitment of Jesus to guard those who believe in him.

Verse 37 brings up an interesting question, " How does God give anyone to Jesus?" Several possibilities might be suggested:

A. God determines who will be saved and delivers those individuals to his Son, Jesus. Salvation is ultimately a decision of a sovereign God, and not dependent upon human free will.

B. God draws them to himself and his Son by His love which has been shed abroad in our hearts (cf. Rom. 5:5; John 3:16).

C. God gives them to the Son through a combination of his divine drawing, and our human turning. People come to Jesus of their own free choice. This explanation is to be preferred. That the freedom of choice is the human's prerogative is evident from many other Scriptures and this context . Human beings exercise this prerogative until the end of their life on earth. Even after having become a member of the body of Christ (the church), we continually choose to remain in the fold, or are consequently lost. In exercising this choice, one must continually " show his faith by his works" (cf. Jas 2:18). Jesus will never drive away anyone who comes to him, yet " man's rejection by God is caused by man's rejection of God." (See comments below on v. 43. Cf. John 15:2; 1 Cor 9:27; 10:12; Rev 3:16.)

6:38-40. A strong christological statement dominates verses 38-40. Here Jesus declares that it is God's will that all who come to him truly do receive eternal life and will be raised up at the last day (vv. 39, 40, 44, and 54; his power to raise the dead was established in John 5). The clause, I have come down from heaven , is repeated six times in this chapter (vv. 33, 36, 41, 50, 51, 58). It reminds us again of the manna typology, the bread that came down from heaven. This is an explicitly supernatural claim, that although Jesus was human, he was the heavenly Word of God incarnate (cf. 1:14).

Why did Jesus come down from heaven? While we make the answer to this very complex at times, Jesus states it very simply: to do the will of him who sent me . There is no conflict between the wills of Father and Son; they are one. In verse 39 Jesus' will = save those individuals given to him by God. In verse 40 Father's will = save those who believe. God " gives" individuals to Jesus. Jesus in turn guards the ones who come to him and believe. The Greek text of verse 40 means literally, " the one looking and believing." Both of these actions are present participles, implying ongoing action. This looking and believing is done so that they shall have eternal life (see comments above on verse 27). God is " not wanting anyone to perish, but everyone to come to repentance" (2 Pet. 3:9).

Conflict Concerning Bread from Heaven and Flesh and Blood (6:41-59)

⁴¹ At this the Jews began to grumble about him because he said, " I am the bread that came down from heaven." ⁴² They said, " Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, 'I came down from heaven'?"

⁴³" Stop grumbling among yourselves," Jesus answered. ⁴⁴" No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. ⁴⁵ It is written in the Prophets: 'They will all be taught by God.' ^a Everyone who listens to the Father and learns from him comes to me. ⁴⁶ No one has seen the Father except the one who is from God; only he has seen the Father. ⁴⁷ I tell you the truth, he who believes has everlasting life. ⁴⁸ I am the bread of life. ⁴⁹ Your forefathers ate the manna in the desert, yet they died. ⁵⁰ But here is the bread that comes down from heaven, which a man may eat and not die. ⁵¹ I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world."

⁵² Then the Jews began to argue sharply among themselves, " How can this man give us his flesh to eat?"

^a 45 Isaiah 54:13

6:41-43. The similarities between this account and the story of Israel in the wilderness become even more pronounced at this point. John tells us that the people " grumble" (Greek verb gogguvzw, gongyzô), the very verb used by the LXX for the complaining Israelites (see Exod 17:3, Num 14:27, Ps 106:25, et al.). Jesus' hearers don't want spiritual food; they want belly-filling food. They don't want to listen to someone who claims to be from heaven; they want a king who will rule on earth.

Jesus enters this conflict or debate concerning bread from heaven versus physical flesh and blood. The controversy turned on the identity of Jesus, his origin. The Jews (probably leaders of the synagogue in Capernaum) asked, " How could Jesus, the son of Joseph and Mary, be from heaven?" They thought they knew Jesus' origin and nature. He ate and drank daily, and he was otherwise a normal human being. Even Christians have had trouble with this theological matter for many centuries, trying to reconcile the simultaneous humanity and divinity of Jesus.

Jesus is addressing the hometown crowd. (Nazareth was not far from his current home base of Capernaum.) Joseph may or may not have been alive at this time. Stop grumbling among yourselves - now we have the complete Exodus scene!

6:44. The word draws implies resistance. Note the use of e{lkw (helkô) in John and elsewhere in the New Testament:

John 6:44 - Father draws him

John 12:32 - I will draw all men to myself

John 18:10 - Simon Peter drew his sword

John 21:6 - unable to haul the net of fish aboard

John 21:11 - Simon Peter dragged the net ashore

Acts 16:19 - dragged Paul and Silas into the marketplace

Acts 21:30 - they dragged him [Paul] from the temple

James 2:6 - dragging you into court

As mentioned above in the discussion of verse 37, John presents conversion as the result of divine drawing and human turning. There is no question but that the divine drawing of verse 44 is a compulsion that our wills initially resist. We are not expected to find a God who hides himself. We respond to the self-revealing God who draws all men and women to himself. John makes plain the central role of Jesus in this process. When Jesus is " lifted up" (when he dies on the cross), he draws all men and women to himself (12:32). For John the preaching of the cross is the central element of God's bringing people to him. Salvation is from God's initiative, not ours. While we deny the " irresistible grace" required by the " total depravity" of the Calvinists, we must readily admit that (1) the process of salvation is initiated by God's action, and (2) it meets with initial resistance in every one of us. God does not, however, overrule our will.

6:45. It is written in the Prophets: 'They will all be taught by God.' The Old Testament verse Jesus seems to have in mind is Isaiah 54:13, " All your sons will be taught by the LORD," but the concept is encountered elsewhere in the Old Testament (e.g., Ps 25:4-5; 94:12; Isa 2:3; Jer 16:21; Micah 4:2; Zeph 3:9; Mal 1:11; cf. 1 Cor 2:13). We see a wonderful interweaving of heavenly and human responsibility in the second part of the verse, everyone who listens to the Father and learns from him comes to me .

6:46-48. Only Jesus knows the Father and has seen him (see 1:14,18; cf. hope for the redeemed to see Jesus in his glory in 17:24, 1 John 3:2). In the course of this argument, Jesus knows what he is talking about based on intimate experience. The NIV translates ajmhÉn ajmhÉn levgw uJmi'n (amçn, amçn, legô hymin, amen, amen, I say to you) I tell you the truth . This is the third time in this section that John has used this clause (6:26,32,47, cf. 53).

The one believing has everlasting life - now! Verse 48 states the basis for this truth very succinctly, I am the bread of life . Jesus is Creator and the source of life!

6:49-51. Jesus is trying to get them to analyze the reason that their forefathers ate the manna in the desert, yet they died . Just enjoying God's blessings did not save them. Neither was physical bread the answer. The miracle of manna was a powerful, supernatural demonstration of God's provision, but all the people who ate that bread died.

Jesus' claim is that I am the living bread . . . If anyone eats of this bread, he will live forever. This bread is my flesh . . . The language of Jesus at this point moves to terms that are more and more explicitly tied to our understanding of the Lord's Supper. In John's account of the Last Supper (chs. 13-17) he has no mention of the institution of the Lord's Supper . These sections of chapter 6 are both a foreshadowing of that event, and provide some of the theological basis for our understanding of the Eucharist.

Must we understand verse 51 and the verses that follow (53-58) in a sacramental way? In other words, is there something about the physical eating of the loaf and drinking of the cup on a weekly basis that guarantees our salvation? Or, on the other hand, if the church prohibits participation in the Lord's Supper to a person, is that person being denied salvation? Such understandings may be found in Roman Catholicism and other Christian traditions, but do not really seem to be the intent of the text here. Participation in the Lord's Supper is not an exercise in magic. The emblems of Communion are not " salvation pills" that must be taken weekly to ward off condemnation to hell. " Feeding on Jesus" (v. 57) equals believing in Jesus. As already demonstrated above, John's central message is that eternal life is the result of faith. There is no change in emphasis here. We are to believe so fully in Jesus that we have assimilated him into our life. We feast on him in the sense of " man does not live on bread alone but on every word that comes from the mouth of the LORD" (Deut 8:3; Matt 4:4; Luke 4:4). Jesus' flesh (savrx [ sarx ], not sw'ma [sôma] as in Mark 14:22) that was sacrificed on the cross (Matt 20:28; Gal 2:20; Eph 5:2) is this bread.

6:52. Then the Jews began to argue sharply among themselves . . . another understatement in the NIV translation. The word used for argue (mavcomai, machomai ) sometimes meant to have a literal fight on the level of combat (Acts 7:26), but in the verbal sense means to have a heated contentious quarrel (cf. 2 Tim 2:24). The lines are being drawn between believers and unbelievers.

6:53. Jesus has no interest in backpedaling or softening his claims and demands. His hearers are offended even more when Jesus asserts, " unless you eat the flesh of the Son of Man and drink his blood ." This is a serious claim that even the earliest Christians debated one another over - and still do. The Reformation battles over transubstantiation versus consubstantiation versus simple memorial have never been totally resolved in the larger Christian community. Yet it is easy to see that some churches have memorialized the Lord's Supper to the point that it has become an optional exercise, done monthly, quarterly, annually, or not at all. Surely this is an overreaction to the sacramental theology of Roman Catholicism. Participation in the Lord's Supper is a tangible means of fellowship with Jesus, whom we have believed upon for salvation.

In verse 63, Jesus says, " the words I have spoken to you are spirit and life." Compare this carefully with verse 53, which says , unless you eat the flesh of the Son of Man and drink his blood, you have no life in you . Yet verse 63 says, " the flesh profits nothing. The words that I have spoken to you are spirit and life." Notice that the flesh and blood did not produce life, but the words of Jesus did, and this is the real solution to the Eucharist controversy. What gives life are the words of Jesus. The heart of all his words, which he came to say and enact, was his death, burial, and resurrection. Even more to the core of the matter, what gives life is the person of Jesus himself, the Risen Lord. John says that the death and resurrection of Jesus is the source of life for all Christians. It is not a magical formula, nor an emotional phenomenon, nor a mystery that is incomprehensible, but it is the heart of the gospel that saves everyone who accepts it, namely the death, burial, and resurrection of Jesus.

Rejection and Acceptance of Jesus (6:60-71)

⁶⁰ On hearing it, many of his disciples said, " This is a hard teaching. Who can accept it?"

⁶¹ Aware that his disciples were grumbling about this, Jesus said to them, " Does this offend you? ⁶² What if you see the Son of Man ascend to where he was before! ⁶³ The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit ^a and they are life. ⁶⁴ Yet there are some of you who do not believe." For Jesus had known from the beginning which of them did not believe and who would betray him. ⁶⁵ He went on to say, " This is why I told you that no one can come to me unless the Father has enabled him."

⁶⁶ From this time many of his disciples turned back and no longer followed him.

⁶⁷" You do not want to leave too, do you?" Jesus asked the Twelve.

⁶⁸ Simon Peter answered him, " Lord, to whom shall we go? You have the words of eternal life. ⁶⁹ We believe and know that you are the Holy One of God."

⁷⁰ Then Jesus replied, " Have I not chosen you, the Twelve? Yet one of you is a devil!" ⁷¹ (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.)

^a 63 Or Spirit

In John 6 Jesus is at the height of his popularity. He has done a great feeding miracle (vv. 1-15). He has to escape from the large crowds, leading to the miracle of walking on water (vv. 16-21). The crowds seek him out to make him king (v. 15) and to have another free meal (vv. 25-26). This sets the scene for the famous " Bread of Life" discourse in which Jesus makes the greatest public claims he has made so far in the book.

6:60-71. The result is a defining moment for " would-be disciples." Who will stay, and who will leave? In what follows we may discern three types of disciples of Jesus, two who are false, and one who is a true disciple.

The first type of false disciple is the one who counts the cost and turns away (vv. 60,66). This disciple understands that being a follower of Jesus involves steadfast allegiance to him, even to his claims of deity and to being the one who gives eternal life. But this disciple refuses to accept these demands, and voluntarily withdraws from the ranks of disciples. He will accept free meals but will not submit to the Lordship of Jesus. He retains his integrity, but loses his soul.

Judas personifies the second type of false disciple (vv. 70-71). This disciple knows the cost and falsely stays. Such persons stay in the fellowship of disciples (the church), but refuse to submit fully to the Lordship of Jesus. They are like the false guest at the wedding feast (Matt 22:11-14) or the hypocrites that are so soundly condemned by Jesus.

Peter serves as the example of a true disciple in this text. He knows the cost of believing in Jesus, yet also knows that no one else has the words of eternal life (v. 68). Jesus alone has the " message that brings eternal life," the message that frees us from sin and alienation from God, the message of gracious truth that saves our souls from eternal destruction. There is no other way!

This chapter ends on a note of foreshadowing that one of the inner twelve disciples of Jesus would betray him (vv. 64,65,70,71). John tells us that person is Judas, the son of Simon Iscariot , introduced for the first time here in the Gospel of John. We learn a number of things about this enigmatic figure from John that are not found in the other Gospels. For example, we gain some clue to the meaning of Iscariot . This is apparently a family name, for Judas's father is Simon Iscariot . While the exact derivation of the name " Iscariot" is uncertain, a likely explanation is that it is a Hellenized form of the Hebrew phrase " man of Kerioth." If Judas were from Kerioth (a town in southern Judea) he would have been the only Judean among the twelve, for the rest were all Galileans. In verse 70 Jesus calls Judas a devil (diavbolo", diabolos ), perhaps better translated here as " adversary." Judas is the one who acts in the spirit of the Great Adversary, Satan, who opposes the work of Jesus by diabolical means. More often John refers to Judas as the " betrayer" (6:64; 12:4; 13:2; 18:2,5). In John 13:2 the connection between Judas and the betrayer and the Devil/Satan is stated explicitly.

With the end of chapter 6 the tone for John's Gospel is changed. Jesus is no longer the popular icon of the people, but rather the one whose life is in danger (7:1). To be a follower of Jesus means to accept his claim to deity, and to trust in him for salvation and eternal life. These are hard demands, and many would-be disciples have left. John has drawn the lines between believers and unbelievers more clearly than ever.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 6:22-71

LXIV.
DISCOURSE ON SPIRITUAL FOOD AND TRUE
DISCIPLESHIP. PETER'S CONFESSION.
(At the synagogue in Capernaum.)
^dJOHN VI. 22-71.

   ^d22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone  23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks):  24 when [382] the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus. [This sentence is a complicated one, because it contains much in a condensed form. On the evening of the miracle the multitude had seen that there was but one boat, and that the disciples had gone away in it, leaving Jesus in the mountain. Jesus had dispersed the multitude, but many of them had not gone very far. On the morrow they came again to the scene of the miracle, and were perplexed at not finding Jesus. After some time they became convinced that he was not there, because if he had been, his disciples would have returned to seek him. In the meantime the keen-eyed boatmen about Tiberias, then the largest city on the lake, seeing the multitude on the farther shore, saw in their presence there an opportunity to earn a ferry fee, so they soon crossed the lake to accommodate the people. As Capernaum was the well-known headquarters of Jesus, the boatmen were directed to proceed thither that the multitude might find him.]  25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? [They found him at Capernaum in the synagogue, having but lately arrived from the land of Gennesaret. Though their question relates only to the time when Jesus crossed, it implies and includes a desire to know the manner also.]  26 Jesus answered them and said, Verily, verily [his answer was as serious as their question was flippant], I say unto you, Ye seek me, not because ye saw signs [Jesus includes the healing of the sick as well as the feeding of the multitude], but because ye ate of the loaves, and were filled. [They did not seek Jesus because they saw in him a divine Friend who could satisfy the deep needs of the soul, but as a wonder-worker who could fill their bodies with food when occasion required.]  27 Work not for the food which perisheth [bodily food], but for the food which abideth unto eternal life [spiritual food], which the Son of man shall give unto you: for him the Father, even God, hath sealed. [In our land [383] a man consents to and makes a written instrument his own -- an expression of his will -- by signing it; but in the East he did this by affixing his seal to it (1Ki 21:8, Est 3:12, Est 8:10, Jer 32:10). The meaning of Jesus' words, therefore, is that God the Father had commissioned him as Messiah, and had authenticated his mission as such by the works which he had given him to do -- Joh 5:36.]  28 They said therefore unto him, What must we do, that we may work the works of God? [They wished to know what to do in order to earn the abiding food; that is, by what works they might so please God as to obtain it. Humanity, in seeking to answer this question, has invented pilgrimages, penances, fasts, mutilations and many other methods of self-punishment; not heeding the plain and decisive answer of Jesus.]  29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. [Belief in Jesus as the Son of God is the one all-comprehensive work which pleases God (Heb 11:6). Jesus reiterates this important truth several times in this discourse; see Joh 6:35, Joh 6:36, Joh 6:40, Joh 6:47, etc., and the doctrine contained in it is elaborated in the epistles of Paul.]  30 They said therefore unto him, What then doest thou for a sign, that we may see, and believe thee? what workest thou?  31 Our fathers ate the manna in the wilderness; as it is written, He gave them bread out of heaven to eat. [The trend of questions and answers in this discourse forms a close parallel to that at Joh 4:1-42., but with a different conclusion. There Jesus discoursed of life under the figure of water, and here under the figure of bread. There the woman vacillated between her good and evil impulses until her better nature triumphed. Here there was a like vacillation, terminating in opposite result. There the woman compared Jesus with Jacob, the well-digger (Joh 4:12); here the people compare him with Moses, the manna-giver -- each comparing him unfavorably.]  32 Jesus therefore said unto them, Verily, verily, I say unto you, It was not Moses that gave you the bread out of heaven; but [384] my Father giveth you the true bread out of heaven.  33 For the bread of God is that which cometh down from heaven, and giveth life unto the world. [In testing the claims of Jesus the Jews proceeded upon the hypothesis that the Messiah must be greater than all the prophets, and that this greatness must be authenticated or sealed by greater signs than those wrought by others. Proceeding under this method, they compared the miracle just wrought by Jesus with the fall of manna in the days of Moses and drew conclusions unfavorable to Jesus. They reason thus: "Moses fed many millions for forty years with bread from heaven, but Moses was less than Messiah. This man fed but five thousand for only one day and gave them barley bread. This man is even less than Moses, and consequently far less than the Messiah."]  34 Then said they unto him, Lord, evermore give us this bread. [They readily recognized the insufficiency of manna and the possibility of God sending a better bread, and in a vague, wondering, half-credulous mood they asked for it just as the woman asked for water (Joh 4:15). In answer to each set of questions Jesus proceeded to reveal himself, and to show that the blessings sought were not external to himself, but were in himself and were obtained by belief in him. When Jesus stood thus self-revealed, the Samaritan woman believed in him and was satisfied; but these Jews at Capernaum disbelieved and murmured.]  35 And Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst. [Compare Joh 4:10, Joh 4:13, Joh 4:14.]  36 But I said unto you, that ye have seen me, and yet believe not. [The personality of Jesus was the great proof of his divinity, but the Jews, though familiar with that personality, refused to consider it, and kept clamoring for a sign. Hence Jesus states the hopelessness of the situation. If one refuses to believe in the sun when he sees its light, feels its heat and witnesses its life-giving power, by what sign will you demonstrate to him the existence of the sun?]  37 All that which the Father giveth me shall come unto me; [385] and him that cometh to me I will in no wise cast out. [These words of Christ arise naturally out of the situation. The Jews, having wavered between belief and disbelief, had settled in a proud disbelief which was about to be expressed in murmuring and scorn. They were complacently self-satisfied, and felt that they had displayed great wisdom in arriving at this decision. But Jesus strikes at their pride by informing them that they are not his because God has rejected them as unworthy to be given to him. There is no suggestion or hint that the Father acts arbitrarily in selecting whom he shall give to Christ. The Son of God followed a prescribed course in the winning of men. If this did not win them, it was the Father's decree that they were not his. If this course did win them, Jesus in nowise rejected them, no matter how lowly their station, or how vile their past record.]  38 For I am come down from heaven, not to do mine own will, but the will of him that sent me.  39 And this is the will of him that sent me, that of all which he hath given me I should lose nothing, but should raise it up at the last day.  40 For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day. [It was the purpose of God the Father to offer to the sons of men an eternal life through the life-giving power of Jesus Christ. The power which was to work in men a fitness for this exalted honor was a belief in the Son. How could signs and wonders be wrought contrary to the Father's will? They ought to have believed for the signs and wonders he had already wrought, instead of pretending that he had wrought none that were conclusive of his claims.]  41 The Jews therefore murmured concerning him, because he said, I am the bread which came down oiut of heaven.  42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How doth he now say, I am come down out of heaven? [The Jews had entered with Christ upon a discussion as to whether he was a greater prophet than Moses, and as [386] they denied even this fact, it is not to be wondered that they murmured at the turn which the discussion had taken. In asserting that he came down from heaven, etc., he ascribed to himself a participation in the divine glory which entitled him to an absolute superiority over all men, prophets or others. This claim was to them insufferable, and they thought they had a sufficient answer to it in that they supposed themselves to be acquainted with his birth and parentage.]  43 Jesus answered and said unto them, Murmur not among yourselves.  44 No man can come to me, except the Father that sent me draw him. And I will raise him up in the last day.  45 It is written in the prophets [Isa 54:13, Jer 31:33, Jer 31:34, Joe 3:16, Joe 3:17], And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me. [Jesus rebukes their murmuring as out of place. They thought themselves offended by what they believed to be an intolerable assumption on his part. But they were really offended in him for an entirely different cause, viz.: because they were not drawn by the Father. The Father had given the law as a tutor to draw to Christ (Gal 3:24), and he had also sent forth his prophets for the same purpose. Those who had availed themselves of this instruction, and had learned the Father's lessons, were ready to come to Christ. The sense of misery and desire of redemption begotten by the law drove one to Christ, and all the yearnings and aspirations inspired by the prophets attracted him thither. The Father had taught, but the people had not learned, just as their fathers had not learned; and Jesus accuses them in language kindred to the accusation of Moses when he says, "But Jehovah hath not given you a heart to know, and eyes to see, and ears to hear, unto this day" (Deu 29:4). In each case the people were to blame.]  46 Not that any man hath seen the Father, save he that is from God, he hath seen the Father. [The Jews might have construed the words of Jesus as indicating an immediate relation to the Father and of obtaining instruction directly from him. Such a doctrine would strike [387] at the mediation of Christ. Jesus therefore guards against this false apprehension by denying humanity's direct access to God the Father, and claiming it as his own exclusive right. The teaching of the Father which he spoke of was obtained through the Scriptures and (in earlier times) the prophets, who were the authors of the Scriptures.]  47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.  48 I am the bread of life. [Jesus here reasserts the proposition to which the Jews had objected. Having paused to speak of the cause of their objections, he now asserts the main propositions, that he may enlarge upon them.]  49 Your fathers ate the manna in the wilderness, and they died. [Manna did not stay death. During the forty years' sojourn in the wilderness all the grown men who started from Egypt died save two.]  50 This is the bread which cometh down out of heaven, that a man may eat thereof, and not die. [He quietly condescends to contrast the two breads. Manna simply sustained the body like any other natural food; it did no more. Jesus is supernatural food; he sustains the spirit unto eternal life.]  51 I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world. [He had declared himself to be the bread of life, but bread must be assimilated. The assimilation of natural bread requires eating, but Jesus, the spiritual bread, is assimilated by believing on him. But he was not then perfected as the bread of life. It was necessary that he should sacrifice himself for our sins before sins could be forgiven, and it was necessary for sins to be forgiven before men could have life with God. By his sacrifice on the cross he opened the fountain of forgiveness. By raising his humanity from the dead and by taking it with him in his ascension into heaven, he showed the results which men may expect to accrue to them by his death upon the cross.]  52 The Jews therefore strove one with another, saying, How can this man give us his flesh to eat? [They were not all of one mind with regard to Christ, and they [388] discussed from opposite sides the problem raised by these mysterious words.]  53 Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves. [He here expressed in words what he afterward expressed in symbols, when he gave the Lord's supper. The vital force of a disciple is proportioned to his belief in, remembrance of, and desire to assimilate the Christ.]  54 He that eateth my flesh and drinketh my blood hath eternal life. And I will raise him up at the last day.  55 For my flesh is meat indeed, and my blood is drink indeed. [The flesh to be eaten must be broken, and the blood, if it is to be drunk, must be poured out. Christ speaks of himself as the sacrifice given for the saving of the world, and one must appropriate to himself by faith this expiation and find in it reconciliation with God if he would live; but the Joh 6:56 enlarges the thought and shows that it includes more than the idea of expiation.]  56 He that eateth my flesh and drinketh my blood abideth in me, and I in him. [The thought of drinking blood was startling to the Jew, for he was forbidden to taste even the blood of animals, and the reason assigned was very pertinent -- because the blood was the life of the animal (Gen 9:4, Lev 17:10-14). By insisting, therefore, on the drinking of his blood, Jesus has insisted that his very life be absorbed and assimilated. To be disciples of other teachers it is only necessary that we accept and follow their doctrine. But to be a disciple of Christ is to do more than this. His divinity permits us to have a spiritual communion and fellowship with him, an abiding in his presence, an indwelling of his Spirit, and a veritable assimilation of life from him. Were it otherwise he could not be food for the spirit -- bread of life. He had started to show to the Jews that he was to the spirit what bread was to the body. It was difficult to bring home to their carnal minds so spiritual a thought, and therefore Jesus clothed it in carnal metaphors and made it as plain as possible. Christians to-day, being more spiritually minded, and more used to spiritual [389] language, are somewhat confused by the carnal dress in which Jesus clothed his thought.]  57 As the living Father sent me, and I live necause of the Father; so he that eateth me, he also shall live because of me. [The result of our union or abiding with Christ is a perfect life. The life of the Father enters the soul of the disciple through the mediatorship of the Son. The Father, who is the fountain of life, sent forth the Son that he might bestow it upon all who believe in him and abide in him.]  58 This is that bread which came out of heaven: not as the fathers ate and died; he that eateth this bread shall live for ever. [Thus Jesus sums up the comparison which the Jews had thrust upon him between himself and the manna.]  59 These things said he in the synagogue, as he taught in Capernaum. [It was in the synagogue built by the centurion, which we have before mentioned. Pots of manna appear to have been engraved upon its walls, possibly upon the frieze, for Colonel Wilson says of it: "It was not without a certain strange feeling that, on turning over one of the blocks (in the ruins), we found the pot of manna engraved on its face, and remembered the words, 'I am that bread of life. Your fathers did eat manna in the wilderness, and are dead.'"]  60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?  61 But Jesus knowing in himself that his disciples murmured at this, said unto them, Doth this cause you to stumble?  62 What then if ye should behold the Son of man ascending where he was before? [If the prophecy of his sacrifice disturbed their dreams of a temporal kingdom, what would be the effect of his ascension on those dreams? The Book of Acts answers our Lord's question. In the very hour of the ascension the very apostles were still expecting the revival of the kingdom of David, with Jerusalem for its capital. But ten days later, at Pentecost, they had abandoned the earthly idea and looked upon Jesus as enthroned at the right hand of God -- Act 1:6, Act 2:32-36.]  63 It is the spirit that giveth life; the flesh profiteth nothing: the words that I [390] have spoken unto you are spirit, are are life. [Jesus here tells them plainly that his words relate to the spiritual realm, and to life in that realm. It is his Spirit in our spirit which gives eternal life. His flesh in our flesh would profit nothing, even were a priest able, by his blessing, to perform the miracle of transubstantiation. The life-principle of Jesus lay in his divinity, and his divinity lay in his Spirit, and not in his flesh. We would not come in contact with his divinity by eating that which represented his humanity.]  64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.  65 And he said, For this cause have I said unto you, that no man can come unto me, except it be given unto him of my Father. [Jesus here distinguishes between those who were drawn to him by divine influences, and who were therefore ready to follow him as he really was, and those who were drawn to him by mistaken notions concerning him, and who would desert him as soon as they discovered that their conceptions of him were incorrect. He knew the reason which prompted each to become his disciple.]  66 Upon this many of his disciples went back, and walked no more with him. [He had sifted them, for their false following could be of no benefit either to them or to his kingdom.]  67 Jesus said therefore unto the twelve, Would ye also go away? [Jesus had sifted the outer circle of his disciples, and the loss, though prophetically anticipated, was not without its pang. In this sixty-seventh verse he proceeds to sift the innermost circle, and his words are full of pathos. By giving them an opportunity to depart he called forth from them an expression of loyalty which bound them more closely to him.]  68 Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.  69 And we have believed and know that thou art the Holy One of God.  70 Jesus answered them, Did not I choose you the twelve, and one of you is a devil?  71 Now he spake of Judas the son of Simon Iscariot, [391] for he it was that should betray him, being one of the twelve. [We have seen from Joh 6:64 that Jesus has already had the betrayer in his mind. Here he speaks of him openly. In a discourse which forecasted his passion it was natural that he should allude to his betrayer, especially, when his presence enforced remembrance. But there was another reason to mention him at this time. He was an illustration of the truth that no man could be a real follower of Jesus unless he became such by the drawing of the Father.]

   NOTE. -- On the following page will be found a foot-note indicating a disagreement as to chronology. In the preparation of this work the senior editor preferred to let the junior editor be responsible for the harmonistic and chronological features of it, and hence his corrections as to these particulars are obliged to appear as foot-notes, since it is now impossible to readjust the work to suit them. -- P. Y. P. [392]

[FFG 382-392]

Lapide: Joh 6:1-71

CHAPTER 6

Ver. 1.— After this, &c. Tiberias is here named, because the desert in which Christ fed the five thousand was near to Tiberias.

After this, not immediately, but almost a year afterwards. For the healing of the paralytic, and the dispute of Jesus with the Jews consequent upon it, which John had related in the foregoing chapter, took place in the beginning of the second year of Christ's ministry. But the things which he relates in this sixth chapter took place at the close of the same year. This is plain because Christ healed the paralytic at the Passover (v. 1). But He did the things now to be related shortly before the Passover of the year following, as appears from the 4th verse. John therefore omits all that Christ did in the second year of His ministry, viz., His creation of Twelve Apostles, His Sermon on the mount, His sending His Apostles forth, as well as many other things. John omits them because they had been fully narrated by the other Evangelists. But he here inserts the narrative of the multiplication of the loaves, because, though related by the other Evangelists, it was the occasion of Christ's discourse concerning spiritual food, and the food of the Eucharist, which John here gives at length, and which was wholly passed over by them.

Ver. 3.— He saith unto Philip, &c. Observe, this was the order of what was done. Christ beholding from the mountain the crowd which followed Him, came down to them and received them kindly, taught them, and healed their sick until the eventide. The evening being at hand, His disciples asked Christ to dismiss the multitude, and refresh Himself with food. But Christ bade them first feed the hungry throngs. This, they said, was impossible, because 200 denarii worth of bread would not suffice for so many. By and by Christ proposed the same thing to Philip, probably because he had been most anxious in asking Christ to dismiss the multitude. Philip gave the same answer as the others with regard to the quantity of bread that would be required.

Ver. 11.— When He had given thanks to God the Father, looking up to heaven, He implored the help of God to multiply the loaves. Then He blessed them (as the other Evangelists relate), and the Syriac has here, He distributed to those who had sat down, miraculously multiplying the loaves during their distribution.  S. Dominic and S. Francis imitated Christ in this matter. When in the General Chapter of the Friars Minor there was nothing to eat, they being full of faith, said, "Let us go and pray to Almighty God, who satisfied five thousand men besides women and children in the desert. His power and His mercy are no less now than they were then, that we should despair of His goodness." They continued in prayer until they were assured concerning the Divine will. Then at the hour of dinner S. Francis bade the brethren sit down in the refectory. This done, they see enter twenty young men of noble appearance, girded, and prepared for service. These supplied bread, wine, and every kind of needful refreshment to the company, in number five hundred. When dinner was ended they bowed and saluted the brethren, and went out of the refectory two by two, to the admiration of the brethren, who praised God for His marvellous care and providence. (See Luke Wadding's Annals of the Friars Minor, A.C. 1219, num. 11.)  S. Dominic did the same thing at Rome at S. Sixtus'. When there was no food in the house he commanded the brethren to sit down to the table, and blessed it. Then lo, there came in two angels, having the appearance of beautiful youths, who placed before each one of the hundred brethren a very white loaf. Then they bowed their heads, and departed. (See the Life of Dominic, 3, c. 4.) I have visited and venerated the place at Rome where this was done, and seen a painting of it.

Ver. 15.— That they might take Him, &c. , i.e., the king Messiah, who, the Jews thought, would give them abundance of corn, wine and oil, gold and silver. This was why they wished to make Him a king, not for His advantage, but their own. Such is the Messiah, whom the foolish Jews expect even now, one like Solomon, to give them riches and plenty.

Ver. 21.— They wished therefore, &c. They wished Him, now that they recognised Him, whom they had before taken for a spectre, and been affrighted at. And immediately, i.e., by the power and virtue of Christ's presence, the ship was at the land. As Nonnus says, "By the Divine impulse the ship of her own accord touched at the distant port, as it were a soul with wings." This land was Genesar, as S. Matthew calls it (Mat 14:34), or Genesareth, as S. Mark (Mat 6:53). The ancient name was Cenereth, from the city so called, which was near Capharnaum. From this place the whole sea of Galilee was called the Lake of Cenereth, or Genesareth. Moreover the city of Capharnaum was situated in this land of Genesareth, to which, John says expressly, Jesus sailed with His disciples (vi. 17, 24, 25). Here was uttered His prolonged discourse concerning heavenly bread and the Eucharist. For the 6oth verse says expressly, These things He spake, teaching in the synagogue in Capharnaum.

Observe the expression, and immediately. From this it follows that Christ caused this ship to fly in a moment to the harbour of the city of Capharnaum. Thus it sped eight or nine miles in one moment. For this was the distance between Bethsaida and Capharnaum. For the disciples in sailing from the place where Christ fed the five thousand which was midway between Bethsaida and Tiberias, had gone twenty-five or thirty furlongs, or four or five miles (see Joh 6:19), and were about, or a little past Bethsaida, when Jesus, walking upon the sea came to them, and entering into the ship, caused it to fly from that spot, as it were, in a moment, and land at Capharnaum. Thus He caused the ship to traverse eight or nine miles, as it were, in a moment. Learn from this to accomplish all thine actions with Christ, having Christ for thy leader and guide. With Him thou wilt do great things, without Him nothing. Thus S. Peter, though he toiled all night, without Christ, caught no fish: but as soon as He came and bade him let down the nets, he caught an immense multitude of fishes. Therefore as Nazianzen says in his Poems, "Happy is the man who buys Christ with all that he has."

Ver. 22.— The next day, &c., across the sea, understand , in respect of the disciples, who had sailed to the other side of the lake. The meaning is,—The day after that on which Christ had fed the five thousand, the multitude who had been thus fed continuing in that place across the sea, when they knew that there was only one boat there, in which the disciples had embarked alone, Jesus being left on the land—they sought Jesus, must be understood. For they did not know that He had walked on the sea by night, and joined the ship.

Ver. 23.— But there came, &c. We can see from this verse that the place where Christ multiplied the loaves was near Tiberias, and therefore that those who sailed from thence to Bethsaida and Capharnaum must have sailed past Tiberias. The meaning is, the report of the miracle being spread abroad, many both from other places as well as Tiberias, came to the place where the miracle was wrought, that they might see and hear Jesus who had done such great things.

Ver. 25.— And when they had found Him . . . across the sea, that is to say in the synagogue of Capharnaum, as is plain from verse 59. When, and how camest Thou hither? "For we know that yesterday Thy disciples went into the ship by themselves at the desert of Bethsaida, and that Thou remainedst there on the land." They did not know that Jesus had walked upon the sea in the middle of the night.

Ver. 26.— Jesus answered, &c. Through modesty He did not answer their question directly, lest He should be forced to say that He had come walking upon the sea. He gave a reply therefore, which had more direct concern for His questioners, namely, that they were seeking food for their bodies rather than for their souls. "Ye ask Me, not because ye saw the miracles by means of which I labour to teach you faith and repentance, and the other evangelical virtues, by which ye may arrive at everlasting life. Ye seek Me, not that ye may receive of Me the food of the soul, but because ye did eat of the loaves, which I miraculously multiplied, and which I made pleasant to your taste, in order that ye may again have a like experience." For many are the lovers of the loaves and fishes rather than of Christ and eternal salvation. For the carnal have a taste only for carnal things, because they do not receive spiritual things.

Ver. 27.— Labour not, &c. Labour : Greek, ε̉ζγάςεσθε, i.e., strive with zeal and labour and sedulous care to get food, not that of the body which perisheth, but of the soul which perisheth not. Wherefore the Arabic translates, labour not on account of the food which perisheth, but on account of the food which endureth unto eternal life. As Euthymius says, "Labour with the whole mind, with all your care continually. He does not command to labour for the food of the soul only, but He admonished them to care for the food of the body by the way, but for that of the soul with their whole heart."

Christ rises and draws the multitude from that corporeal bread with which a little while before He had fed them in the desert, to the far better, and far more needful spiritual bread. As though He had said, "I have given you barley bread without any labour of yours, but work ye, and labour with all your might, that Ye may obtain spiritual bread, to nourish you, and bring you to everlasting life." In like manner, from the water of the well He led the Samaritan woman to spiritual water, that He might teach His faithful followers, and especially Priests and Religious, to do the same, so that in their colloquies they may lead the people from corporeal to spiritual things. Wherefore from this saying of Christ Cyril rightly says, "We must have no care for the flesh, but we must watch for things that are needful for eternity. For he who follows after bodily pleasures differs in no respect from the beasts, but he who cleaves to nature, and leads his life according to the spiritual law, and is wholly given up to those things which are given us by God, and prepare our way for the things above, such a one seems to me to know himself, nor to be ignorant that he is a reasonable being, made in the image of his Creator."

You will ask, what is that food enduring unto eternal life, which Christ bids us work for that we may gain it? The heretics called Massalians, or Euchites, i.e., Prayers, thought that it was prayer. As though Christ said, "Do not work with your hands, because work of the hands perisheth, but alway pray to God in your hearts because prayer is the food of the spirit, and remaineth for ever. These heretics said that we should not labour with our hands, but should pray always. See S. Chrysostom on this passage. But this is a heresy which S. Paul condemns (2Th 3:10), saying, "If any one will not work, neither let him eat."

I say then that this food which abideth is faith, charity, grace, good works, even all things which lead us to life everlasting, and especially the Eucharist, as we shall see in verse 54. So Maldonatus, Bellarmine, and others. For gradually does Christ ascend from minor and common things to those which are greater and of the highest importance, such as the Eucharist. As S. Augustine saith, "To believe in Him is to eat the food which endureth unto life eternal. Why do you make ready your teeth and organs of digestion? Believe, and thou hast eaten."

Secondly, more appositely, properly and precisely, this spiritual food is the Eucharist, as Christ fully explains (Joh 5:4). For He first generally ( in genere ), in the way of a proposition, speaks of this food as heavenly, and enduring unto eternal life. By and by in verse 35, He particularizes, determining what this food is, and asserts that It is He Himself. I am the Bread of Life. At length, in the 54th and following verses, He clearly unfolds the whole matter, and says that His Flesh and Blood in the Eucharist is this Bread and this Food. Except ye eat the Flesh of the Son of man, and drink His Blood, ye have no life in you. And, My Flesh is meat indeed, and My Blood is drink indeed. For in the space of a year and a half, just before His death, He was about to constitute the Sacrament of the Eucharist, and in It to give us His own Flesh and Blood, as the spiritual meat and drink of the soul. But here in those intermediate verses He frequently exhorts to faith, because faith is a prime requisite in the Eucharist.

The meaning then is, Do the works of faith, believe in Me, give credit to My words, so shall ye seek, and shall indeed obtain the food of the Eucharist, which shall not only nourish your souls, but bring them to eternal life. For Christ distinguishes the work of faith from the food of the Eucharist, which was to be obtained by the work of faith; as the means is distinguished from the end to which it leads. Wherefore by and by, when the Jews ask about the work, that is, the way and the means by which they might gain this Bread, Christ answers (verse 29), This it the work of God, that ye should believe in Him whom He hath sent. So Theophylact says, "He calls the food which abideth the mystical reception of the Flesh of the Lord." And Rupertus, "He that endureth unto life eternal, that is, He who is eaten in this mortal life, is profitable to this end, that He should give everlasting life to the world"

For Him hath God the Father sealed. God, Greek, ό Θεὸς, the Heavenly Father, who is the Most High God. Signed, (Vulg.), Greek, ε̉σφζάγισε, sealed. This signing, or sealing of Christ, is threefold, the first of which is the cause of the second, the second of the third. The first is of Christ's Divinity, the second and third of His Humanity. In the first place then, Cyril thus expounds ( lib. 3, c. 29) , "To be signed is put for to be anointed (for He who was anointed was signed), and denoted by the word signing, that He was formed as to His nature after the form of the Father, so to speak, that He might appear to say, 'It is not difficult for Me to bestow upon you the enduring Food, by which ye may be brought to the unspeakable delights of eternal life.' For the Son is the character of the Hypostasis of God the Father: and the character by which He has been signed by the Father is nothing else but the very form and substance of the Godhead." Thus Cyril: so too, S. Paul (Heb. i. 3), "Who being the splendour of His glory, and the character of His substance." Whence S. Gregory Nazianzen speaks thus of the glory of the Son ( Orat. 42), "He is the Fountain of life and immortality; He is the expression," that is, the similitude, the seal, "of the Archetype: He is the immovable Seal," that which is not altered, or changed to any other form: "He is the Image in all respects like: He is the Term and Reason (Greek, όζος κάὶ λόγος ) of the Father." These two last expressions Nicetas takes as similar in meaning, that the Son is the Word of God the Father, i.e., the definition, the demonstration. For as a definition demonstrates that which it defines, so does the Son demonstrate, and as it were define the Father. Thus Nicetas.

2.  S. Hilary ( lib. 8, de Trin. ) more correctly and appositely; The Father, he saith, hath sealed the Son, not in the Divinity, by communicating to Him His own Godhead, but in the Humanity, since He hath united it to the Word, and hath communicated to it the Divinity of the Word. For a seal, he says, is wont to be impressed upon a different substance, which is called the impression. So the Humanity is sealed by the Divinity of the Son. So also Augustine: and from him Toletus saith, "Because the Son, who is the image and character of the Father is united to the Humanity, therefore the Humanity is said to have the seal and character of the Father."

3.  S. Chrysostom and many others say, The Father hath sealed the Son, i.e., by the voice from heaven at His baptism, This is My Beloved Son. He showed and demonstrated by His miracles, as seals, that He was His very Son. And He confirmed Him as the promised Messiah, who was able to impart convenient Food to all who desired eternal life. It comes to the same meaning if you interpret sealed to mean gave authority, because we are wont by impressing a seal to give credit and authenticity to letters.

This sense is easy and plain, but the second meaning is more solid and sublime. This third meaning flows from the second, and completes and perfects it. For the Father by His own voice and miracles, which are as it were His seals, has testified to man that He has sealed the Humanity of Jesus with the Divinity of the Word, and has impressed upon it the form of His own Divinity, that is, has testified that this Man Jesus is true God, and the Son of God, so that He may give and gain for Him among men, authority to teach, to enact laws, and to found a new Church. Wherefore the Gloss says, He hath sealed, i.e., He hath set Him apart from others by His own sign."

Ver. 28.— They said, &c. Cyril thinks that the Jews asked this from arrogance, as being angry with Christ because He would have reproved them as being careless about their souls. As though they said, "Thou reprovest us for seeking after earthly bread and despising the Food of the soul. Tell us then what new work of God Thou affordest, by which we may please God and feed our souls, in addition to those works which Moses gave us to do, and wrote in the Pentateuch."

But S. Chrysostom thinks they said these words out of gluttony, because they were again hungering after the loaves of Christ, with which they had been fed. That they asked what were the works of God, with which Christ wished them to feed their souls, not because they intended to do them, but because they would gain His good-will, and so invite Him to renew the multiplication of the loaves.

More correctly, S. Augustine and others think that the Jews spoke with a serious desire of doing these works. For many among them being stirred up by the doctrine of Christ, and stimulated by this miracle of the loaves, were desirous of salvation. Therefore they ask Christ what works they ought to work, by which they may obtain of God that enduring Food, which would nourish their souls, and bring them to eternal life. And Jesus answers sincerely their sincere question, and teaches them what were the works of God. This He would not have done, if they had not been in earnest.

They called then the works of God, not only those which were pleasing to God, nor those which are the food of the soul, nourishing it to eternal life, as Leontius thinks. For they knew by the Law of Moses what works were pleasing to God. But by the works of God they mean those which He especially appointed and sanctioned by Jesus, whom He sealed, that by them they might obtain that spiritual Food of which Jesus preached, which nourishes us, and brings us to eternal life. For when they had heard that this was the Food of life eternal, and that God had sealed Christ that He might give this Food, they rightly call the works of God those which it was necessary to work in order to obtain this Food. And what they were they ask of Jesus, not doubting that He who had been so powerful and liberal in nourishing their bodies, could be equally, or rather, more powerful and liberal, in teaching them what it was, and supplying the Food of the Soul.

Ver. 29.— Jesus answered, &c. Believe, i.e., in Myself, Who by so many arguments and miracles have proved that I am the Messiah sent by God. For the sake of modesty He speaks in the third person. As though He said, "That work by which ye will obtain Food from God to nourish the soul unto everlasting life, is to believe in Me. For I bestow this Food upon those who believe in Me. For I Myself am this Food." This He says (verse 35).

That ye may believe, and believing, may obey Me, and observe My law and doctrine, and fulfil it indeed. Under the term faith, as a root, Christ and Paul understand all the works of charity, penance, temperance, and all other virtues which faith-stirs up and generates. Wherefore Theophylact says, "Faith assuredly is a holy and perfect work, and satisfies those who possess it. For diligent faith leads to every good work, and good works preserve faith. For works are dead without faith, and faith is dead without works."

Ver. 30.— They said, &c. , i.e., those of the crowd who were bolder than the rest, who knew and thought less of Jesus. For they had seen the miracle of the multiplication of the loaves the day before, whereby Christ had fed five thousand men, but upon this they set small value, and ask for one still greater and more wonderful. As though they had said, "Thou, 0 Jesus, askest of us a great, nay a stupendous thing, namely that we should believe in Thee as the Messiah and the Son of God. But for this the miracle of the loaves which Thou wroughtest yesterday, does not suffice. For Moses did a similar, yea, a greater work. Show us therefore a heavenly and Divine and worthy sign, by which God may attest that Thou art His Son, and our Messiah." Therefore they add by way of explanation,

Ver. 31.— Our fathers . . . as it is written ( PS 78: 24). As though they said, "Moses fed our fathers in the desert, even more than six hundred thousand men, with heavenly and most sweet food, ever the manna, and that daily for forty years, which was a greater thing than Thy multiplication of the loaves yesterday: and yet Moses did no wish to be accounted, or believed to be Messiah, and the Son of God, Since then you, Jesus, desire to be so accounted of, it is necessary that you should work greater miracles than Moses." So SS. Augustine and Cyril. The latter adds, "Such was the sign they asked of Christ, and thinking it a small matter that they had been miraculously fed for one day, they ask for food for a long period without labour. On such terms they seem to promise that they will assent to His doctrine." As though they said, "Feed us all our lives, as Thou didst feed us yesterday, and as Moses fed our fathers for forty years. Then we will believe Thee when Thou declarest that Thou art Messiah, the Son of God." So reasoned the Jews, as being animal and carnal, when they ought rather to have reasoned according to the spirit, thus, "This Jesus has multiplied bread, He heals whatsoever sick persons He pleases, He casts out devils, He raises the dead, and does many other miracles which Moses did not do. And He does them with this very end and object, that He may by them prove that He is the Messiah sent by God: therefore He must be truly the Messiah." When Moses gave the manna, and showed other signs, he did not do them in order that he might prove that he was the Messiah, but only a leader of the people, and a lawgiver sent by God. Wherefore the people believed in him, and so accounted of him. "Do you therefore in like manner," saith Jesus; "believe in Me, and account Me to be such a one as I prove by My miracles that I am, even the Messiah."

Bread from heaven, i.e., heavenly, in heaven, or in the air, formed by angels, and raining down, or rather snowing and hailing from thence into the camp of the Hebrews. For the manna came down like small hailstones from the sky. The Hebrew of Psa 78:24 is דנן שכױם, degan scamaim, corn or wheat of heaven.

Ver. 32.— Jesus said therefore, &c. Christ here refutes the cavilling of the Jews, and shows that He is greater than Moses, and gives better bread than Moses gave in giving manna. He opposes therefore, and prefers His own bread, i.e., Himself in His Body in the Eucharist, as He Himself unfolds (Vers. 35, 51, 54, &c.) to the Mosaic manna, and this in three ways. (1.) The first is, because Moses, who was a mere man, gave the manna, and that only to Israel, i.e., to the Jews in the desert: but it is God the Father who gives this bread, and that to the whole world.

(2.) Because the manna was not really bread from heaven, but only from the atmosphere, coming down like dew, or hail. For it is only the bread of heaven by a figure of speech, as we say the birds of heaven, because they fly in the heaven, that is, in the air. But His bread, He said, really came down from the highest heaven, even from the Bosom of God the Father. Therefore It alone was truly heavenly and Divine, of which, in truth, the manna was only a type and shadow. So S. Chrysostom, &c.

(3.) The third way is consequent upon this—that the manna only fed the body for a time: but the Bread of Christ feeds and quickens both body and soul for ever. So SS. Chrysostom and Cyril. For though it be that Christ and the Eucharist do not remove temporal death from Christians who communicate devoutly, yet it is the cause that they will rise again from death, and after that die no more for ever. For the Resurrection is an effect of the Eucharist, as will appear from verse 50 (Joh 6:50).

(4.) Cyril ( lib. 3, c. 33) adds a fourth way: that Moses neither formed, nor gave the manna, but God gave it by angels at Moses' prayer: but Christ Himself forms, and verily gives this bread of the Eucharist. For He Himself by His own omnipotence, which, together with the Divine Essence, He has received from the Father, transubstantiates, transelements, and transforms bread and wine into His Body and Blood.

The true Bread from heaven : that is, truly heavenly and Divine, not only as regards locality, in that It descends from heaven, but also as regards Its nature and substance. For this Bread is Christ Himself, Who, because He is God, has a heavenly and Divine essence, yea, the same Deity as the Father. 2. The word "true" is said because of the manna, say Cyril, Chrysostom, and Augustine; for the manna was only a type of the Eucharist. In the Eucharist is reality ( veritas ), in the manna, the shadow of the reality. 3. True, in the sense of life-giving, because It gives life to the soul as well as the body, as Christ saith in the following verse. 4. True, i.e., perfect, excellent, in which there is all fulness, both of existence and nourishment. For all created existences, such as the manna, if they be compared with the uncreated Essence, or the Deity, such as Christ in the Eucharist, cannot be accounted of as realities, but only shadows. In God and Christ alone is there reality ( veritas ), i.e., solidity and plenitude of Being, and of feeding perfectly, like (true) Bread. This is what God spake to Moses, "I Am I who Am: thus shalt thou say to the sons of Israel, He who is hath sent me" (Exo 3:14).

Ver. 33.— For the Bread of God, &c. Christ proves that not the manna, but His own Bread, i.e., He Himself, is true Bread, i.e., truly heavenly and Divine, by two arguments. 1. Because He alone really came down from heaven. 2. Because He alone gives true life to the world, i.e., the blessed and eternal life, which only is true life. Observe: this Bread is called the Bread of God, because formed by God alone, and the property of God alone. Because God lives by Himself and His own Divinity: and because this Bread is truly the Son of God, and God Himself

Cometh down : not in the past, but the present tense. The Greek is καταβαίνων, the present participle. The expression therefore signifies the perpetual descent of Christ upon the Eucharistic altar even to the end of the world. For whensoever the priest consecrates the Eucharist, Christ, who after His death ascended into heaven, comes down from thence to the consecrated species of bread, and in them declares His presence ( Se presentem sistit et exhibet ).

Gives : verily Christ is the infinite gift, who is Life Itself, who quickens all the faithful who communicate rightly throughout the whole world, and who gives them the heavenly and Divine life of grace here, and hereafter the life of glory to all eternity.

Ver. 34.— They said therefore, &c. "Without labour, in pleasant ease let us eat joyfully this Bread, that It may prolong our life, like the tree of life in Paradise, that we may reach the years of Methuselah." For the carnal Jews did not yet understand that the Bread of Christ was spiritual, and thought only of earthly things. "As yet," says S. Chrysostom, "they were looking for something material, as yet they were expecting the satisfying of their appetite." As S. Augustine says, "Give us bread which may refresh, and never fail." For as Cyril says, "Although by many words the Saviour drew them away from the carnal sense, they profited nothing, nor at all drew back from carnality, for when they heard of the Bread which is given for the life of the world, they understood it of earthly bread. They were like that Samaritan woman, who, when she had heard a long discourse of Christ concerning the spiritual water, sank down to the remembrance of earthly streams, saying, Lord, give me this water, that I thirst not, neither come hither to draw."

Ver. 35.— Jesus saith . . . not thirst for ever. Syrian and Arabic, for eternity. Here Christ to the Jews who asked for bread to feed them unto life eternal, opens It out, and offers It, and declares that It is Himself. For He by His grace and Spirit, which He breathes into the faithful, so nourishes them that they may live always. But peculiarly He feeds them with the Eucharistic Bread, with which this whole discourse of Christ has to do. Hear Cyril: "In these words He sets forth the life and grace of His most Holy Body, whereby the essence ( proprietas ), i.e., the life of the Only-Begotten, enters and abides in us." For Christ in the Eucharist is rightly called Bread: (1.) Because by consecrating bread, He transforms it into His Body, which under the species of bread, the substance being annihilated, alone remains. (2.) Because like bread, It takes away hunger, it feeds and sustains life, satisfies and cheers. Hear Cyril: "For that was not the true manna, nor that the true heavenly bread: but He Himself, the Only-Begotten Son, is the true Bread : for since He is of the Substance of the Father, He is by nature all-quickening Life. For as this earthly bread has the quality of sustaining and preserving our weak flesh, so does He by the Holy Spirit quicken our spirits, and deliver our bodies themselves from corruption."

The Bread of life, i.e., living, vital, quickening, yea , life itself. There is allusion to the tree of life (Gen 3:9). For that wood, or tree of life, by its own fruit, would have given life to Adam in Paradise. And this life would have been (1.) a prolonged life, extending over some thousands of years, until God translated him without dying from Paradise to heaven. (2.) A healthy and strong life. (3.) One without disease, or old age. (4.) Joyful and glad, for it would have driven away all sadness and melancholy. So in all these respects does the Eucharist far excel. For It bestows upon communicants not only a prolonged, but an eternal life. Wherefore the tree of life was a type of the Eucharist, as S. Irenæus teaches ( lib. 3, c. 2). Moreover the Eucharist not only feeds and sustains the soul, but the body also, as theologians teach. Indeed, S. John the abbot, S. Catharine of Sienna, S. Maria Digniacensis, S. Elrulphus, Abbot, and many others, lived for a long time upon the Eucharist alone, without any other food. Moreover the emperor, Louis the Pious, during his last sickness fasted forty whole days, in which he partook of no food but the daily Eucharist, as is testified by a writer who was present.

He that cometh unto Me, &c. Because I will give him such bread as will take away all hunger, and such drink as will quench all thirst. Christ having said that He was the Bread of Life, here tells us the way to obtain this Bread. This way is that a man should come to Him, which means to believe in Him, as He by and by explains. For we come to Christ not by bodily footsteps (for so the unbelieving Jews, and His crucifiers came to Him), but by the steps of the soul, such as faith, obedience, and charity. Shall not hunger, "for ever;" for this "for ever" must be understood from the "for ever" after thirst. The meaning is, when the manna was eaten it appeased hunger, but only for a time, but I, who am the Bread of life, bestow upon him who eateth only once in the Eucharist such satisfying fulness that he will require no other food, yea, that he will never feel hunger more, because I bestow upon him the blessed and immortal life of grace and glory, which fulfils and satisfies every desire of man.

He that believeth . . . never thirst, because I will give him in the Eucharist the drink of My Blood, by which refreshed and satisfied, he shall never thirst. Hear Cyril: "What then does Christ promise? Surely nothing corruptible, but a blessing which we obtain by the communication of the Body and Blood of Christ. By this we shall be brought back to such a perfect state of incorruption as not to need corporeal food and drink. For the Body of Christ quickens us and by Its participation brings us to incorruption." For though it be that the faithful laity do not take or drink the Eucharist under the species of wine, as priests do, but eat of It under the species of bread only, still under that species of bread they not only eat the Body of Christ, but also drink His Blood, because the Blood cannot be separated from the Body of Christ, forasmuch as It is immortal and glorious. For in things spiritual to hunger and to thirst have the same meaning. And food and drink mean the same thing. " He that cometh to Me," saith Augustine, "is the same thing as, he that believeth in Me. He shall not hunger means also he shall never thirst. By both expressions is signified that eternal satisfying where there is no want." In fine, he shall never thirst is that which is said in Psa 35:9, "They shall be intoxicated from the fulness of Thy house, and from the torrent of Thy pleasure Thou shalt give them drink" ( Vulg. ) .

Ver. 36.— But I said, &c. Said, elsewhere, even if it had been nowhere recorded by S. John. So S. Chrysostom and others. Again said, i.e., sufficiently, and more than sufficiently, I have shown and proved to you, because ye have seen, i.e., have known, i.e., by the many signs and miracles which I have wrought, ye could and ought to have known Me. And yet through the obstinacy of your minds ye do not believe in Me. For ( c. v. v. 3, &c.) He at length confutes the Jews, because though they had seen so many signs they did not believe in Him. As Euthymius says, "Ye have seen Me, or ye have known who I am, both from the witness of John, and the miracles which I have wrought, and the witness of the Scriptures which I have unfolded to you; but voluntarily doing evil ye believe not."

Ver. 37.— Every thing, &c. There is an anticipation, thus, "Ye will object against Me, 'If Thou knewest that we would not believe Thy preaching, why dost thou preach to us?' I reply, 'Because there are some of you who will believe in Me, namely those whom the Father hath chosen, and hath given Me to be My disciples and children.'" By this He tacitly intimates that most of the Jews on account of their incredulity had not been given to Him, nor elected to the Faith by God, but that in their stead God had elected many others, especially of the Gentiles. Wherefore He saith, every thing, in the neuter gender, which the Father giveth Me, not the masculine, the rather to express the universality of all nations. Every thing ( omne ), i.e., all of every nation, every race, every age and sex, on whom the Father breathes the spirit of faith, that they may of their own free will believe in Me, these by faith shall come to Me, and become Christians and my disciples. Wherefore I will not repel them from Me, nor banish them from My house, i.e., my Church: but you, 0 ye unbelieving and rebellious Jews, I do repel from Me and My Church, and will banish you to hell: but those I will lovingly embrace, and take with Me to the Church triumphant in heaven.

Observe: when Christ here smites backward and terrifies the unbelieving and captious Jews, He rises to the secret will and predestination of God. For He means to teach that the faith which they lacked was God's gift. The Father therefore gives unto Christ the faithful from eternity by predestinating, and in time by calling them to the faith, after this manner and plan, that being called freely by God, they obey the call, and believe, and so come unto Christ. For this is the actual cause of faith, or why any one here and now in act believes in Christ. This cause, I say, is the grace of God stirring a man up to believe, when man of his own free will consents to the grace of God, and believes. Therefore the Father giveth us to Christ when by His prevenient and co-operating grace He causes us to be converted in act, and freely to believe in Christ. For as He here says Himself, every one who by the Father is given to Christ does in reality come to Christ. So SS. Augustine, Cyril and others.

Observe: Christ here speaks properly concerning predestination to faith and grace, not to glory, just as Paul does. There is an allusion to Psa 2:8. "Ask of Me, and I will give thee the nations for thine inheritance, and the ends of the earth for thy possession." Wherefore Christ speaks in the future tense shall come to Me, to intimate that the Gentiles by the preaching of the apostles would come to Him. Hear Cyril: "He signifies that the Gentiles were already about to come; and He threatens the loss of grace which the Jews were about to experience."

Moreover God the Father gives believers to Christ, because He merited this by His obedience and Passion. For the merits of Christ are the cause not only of the calling in time, but even of the eternal predestination of the faithful. For God on account of the foreseen merits of Christ predestined and chose the faithful, as Paul teaches (Eph. i. 4), saying, "He hath chosen us in Him (Christ), before the constitution of the world, that we should be holy." And presently, "He hath predestinated us to the adoption of sons, through Jesus Christ, unto Himself"

I will not cast out of My house : I will not drive him from Me, from My Church, My heaven, but with great care I will cherish him. There is an allusion to a host, who receives to His hospitality well-disposed travellers and friends. As Euthymius says, "Here I will not cast him away from My friendship, nor there from the heavenly kingdom." And Cyril says, "He shall not be disappointed, nor with shame cast out, neither shall he be deprived of my kindness, but he shall be stored in My garner, and shall rest in the heavenly mansions, and shall come whither the mind of man hath not even conceived."

Observe: SS. Chrysostom and Cyril ( lib. 3, c. 39) say that they who are given by the Father to the Son, are those who by a good use of their free-will have rendered themselves worthy of the vocation and grace of God. Pelagius afterwards crudely taking up this teaching, denied the necessity of grace, saying that free-will was sufficient for him to do good works. But this is an error which S. Augustine confutes. " To believe," he says, "is of the grace of God; to be able to believe, of nature." Wherefore Christ Himself here and elsewhere teaches that all indeed are able to believe, do good works, and be saved, because free-will in all is capable of receiving the grace of God, and often does receive from God grace sufficient for salvation: and yet that only those in act believe and are saved, to whom God gives efficacious or congruous grace, such indeed as He foresees will persuade free-will so that it will co-operate with Himself. On this more is said (ver. 44).

Ver. 38.— For I came down, &c Christ gives the reason why He will not cast out him whom the Father hath given Him, viz., because He Himself came in flesh, and into the world, for this end alone, that He might do the Father's will, which is, that those whom the Father wills to give to Him, and to save, Christ should accept and save. This is why He adds in explanation, This is His will, &c. Listen to S. Cyril in the Council of Ephesus, profoundly handling these things. "When He adds that He was accomplishing not His own, but His Father's will, He quells indirectly the madness of the Jews, who were always labouring to bring about their own will, and holding cheap the Divine laws, and making of no value what was pleasing to their Lord - whilst, I say, He here openly commends their prompt profession of obedience, He nevertheless darkly rebukes their rebellion."

Ver. 39.— But this is His will, &c. Everything, i.e., all altogether, of every nation, rank, age, or sex, as 1 have said, verse 37. I will not lose ( perdam ) , i.e., I will not suffer to perish. He explains what He had said, I will not cast out. This He expounds and completes by adding, but will raise it up at the last day, i.e., at the day of judgment, that I may admit (my servant) into heaven, and there bless him with immortality and glory both of body and soul for ever. Then indeed shall come to an end the motion of the heavens, and by consequence time, which is the measuring of their motion, shall cease. Wherefore then shall be the stay and the end of all days and months and years.

Ver. 40.— And this is the will, &c. He that seeth, Greek, θεωζω̃ν, i.e., who considers and contemplates the Son, seeing Him with the eyes not of the body, but of the mind, i.e., believing in Him, and obeying Him. Lactantius ( lib. 7, c. 9) observes out of Trismegistus that the word θεωζω̃ν, especially applied to Divine things.

And I will raise him up : the Greek α̉ναστήσω, may be translated either by the future indicative, I will raise ; or by the aorist conjunctive, that I may raise (as the Vulgate has it in ver. 39). Christ teaches the Resurrection because "the hope of Christians is the resurrection of the dead," as Tertullian says. Hear S. Chrysostom ( Hom. 46): "Everywhere He makes mention of life: for we are drawn by the desire of it, and there is nothing sweeter than not to die. In the Old Testament, indeed, long life and many days were promised: but now is promised not merely a long life, but endless life. At the same time also He wishes to show that He now revokes the punishment produced by sin, by remitting the sentence of death, and bringing in eternal life, contrary to the decree of the former times."

Ver. 41, 42.— The Jews therefore murmured, &c. Murmuring at benefits, says Cyril, is a sort of ancestral inheritance with the Jews, coming down from their fathers under Moses to Christ. Theophylact gives the cause of the murmuring, "Up to this point they thought He was speaking of material bread, and listened to Him cheerfully, but now when He revealed to them that He was speaking to them of spiritual bread, they despised Him, and murmured." They did not understand how Christ was Living Bread, and how He had descended from heaven, and how they might eat Him, for they craved for something for their throats.

Ver. 43.— Jesus therefore answered, &c... among themselves (Vulg. in invicem ). It is intimated that some were for Him, and others against Him: and through some attacking Him, and others defending Him, they murmured among themselves.

Murmur not : for I give you no occasion of murmuring; I tell you the simple truth, and if on account of its sublimity you do not receive it, it is ye who are in fault, both because ye carp at and rebel against Me, and do not ask Me for an explanation of My words; and also because ye do not ask God for light to understand My words: wherefore He subjoins,

Ver. 44. — No man can come to Me, &c. Observe, (1.) Christ might, as S. Chrysostom observes, have answered and said, "It is not wonderful that you, 0 ye Jews, neither understand nor believe the things which I say, namely, that I am the Bread of Life who came down from heaven : it is because ye are hard and carnal. But He prefers to answer more sweetly and divinely, thus, that no one could believe in Him unless it were given them of His Father; that so, those who believed might not contend against the others who did not believe; and that the unbelievers might acknowledge that they were in want of Divine light, as needful plainly to believe; and that they should ask for this by humble prayer to God in Christ and not murmur, or certainly they would be without the light of God which was offered to them.

The meaning therefore is, "Do not, 0 ye who believe in Me, murmur against the unbelieving, because they do not believe My doctrine, which is confirmed by so many miracles; for faith is the supernatural gift of God; neither can any one believe in Me except the Father draw him to believe. But those are not yet drawn of the Father. Do not therefore be indignant with them, but ask the Father to draw them as He has drawn you. For so will they equally with you believe in Me. You too, 0 ye unbelieving, do not murmur against Me, and My words, and those who do believe in Me. For the Father has drawn them to believe in Me. Rather, therefore, ask the Father that He may draw you also. For so will ye, equally with them, believe in Me, and will be of one mind with them in My faith, and doctrine, and Church. Say ye therefore with the Spouse, "Draw me after Thee," for those who are so drawn "will run in the odour of Thine ointment" (Song i. 3).

Observe, (2.) The word draw does not signify coercion, or necessity; nor is it opposed to free-will, as if it took it away from man, as the Lutherans and Calvinists suppose. Stones and wood are drawn in this way. But with men, it is a man's own pleasure, i.e., his liberty, not necessity, by which he is drawn. You show sugar to a child, you draw him towards you: you show a green branch to a sheep, you draw her towards you. Both are drawn by the enticement of food. In like manner the will of man is drawn, as iron by a magnet. Thus was S. Agnes drawn to Christ by the secret power of His love. "We are drawn," says Cyril, "by monition, doctrine, revelation, ineffably produced." Listen to S. Augustine in this passage ( Tract. 26). "Do not think that thou art drawn unwillingly: the mind is drawn also by love." And by and by, "How do I believe of my own will, if I am drawn? I say, it is too small a thing to be drawn by the will, thou art drawn by pleasure also. What is it to be drawn by pleasure? 'Delight thyself in the Lord, and He will give thee thy heart's desire!' There is a certain delight of the heart, to which that Bread of heaven is sweet. Now if the poet might say 'his own pleasure draws everyone,' it is not necessity, but pleasure which draws. It is not obligation, but delight. With how much greater force ought we to say that man is drawn to Christ who delights in the truth, who delights in blessedness, in justice, who delights in life everlasting, which is altogether Christ." And shortly afterwards, "Show me a lover; he feels what I say. Show me one who desires, who is hungry, one who wanders in the wilderness, and is thirsty, who sighs for the fountains of the eternal country; show me such a one, he knows what I say. But if I speak to one whose heart is cold, he knows not what I say." The same writes ( Serm. de Verb. Apost. ), "He said not, He will lead, but He will draw. That violence is done not to the flesh, but to the heart. Wherefore then dost thou marvel? Believe, and thou comest; love, and thou art drawn. Do not suppose that violence is rough and troublesome: it is sweet and pleasant, the very sweetness draws thee. Is not a hungry sheep drawn to the green grass? And I think it is not impelled by the body, but drawn by desire. So also do thou come to Christ; do not contemplate a long journey. Where thou believest, thither thou comest. For to Him who is everywhere, we come by loving, not by journeying."

The drawing then of God signifies the force and efficacy of grace. This drawing is sweet and mild, not compelling the free-will, but alluring, soothing, leading it to believe. It also signifies man's weakness, and vicious desires, which are repugnant to Christian faith and holiness, so that a man needs not so much to be led as dragged by the vehement impulse of God's grace to Christian faith and virtue This is what Christ saith (Mat 11:12), "The kingdom of Heaven suffereth violence, and the violent seize it." For the drunkard ought to do violence to his gullet, the unclean to his lust, the avaricious to his avarice, the ambitious man to his ambition. Therefore the drawing of grace lifts to celestial things the will that is drawn down to the flesh. It allures the resisting, and strengthens the weak will. It makes cheerful the sorrowful, and animates the shrinking will to good. Wherefore the Latin Fathers with S. Augustine constantly use these words of Christ against the Pelagians to prove the necessity of grace. I do not say the same of the Greeks, as SS. Chrysostom and Cyril, and those who followed them, who wrote before Pelagius, and therefore speak sparingly concerning grace, that they may make much of man's free-will against the Manichees. Whence Theophylact from S. Chrysostom says upon this passage, "As the magnet attracts only iron, so God draws only those who are fit, those who by using their free-will aright render themselves worthy the grace of God." This is why S. Chrysostom upon this passage must be read with caution, when he says, that those who are drawn by God merit this by some foreseen good wish of free-will. For if you were to understand this of the first drawing of grace, and of simple free-will, it is Pelagianism. But if you understand it of a further drawing to greater faith and virtue, and concerning free-will already influenced and stirred up by previous grace, it is Catholic doctrine.

Observe, (3.) Some are drawn by God inchoately, or so far as God is concerned, and as far as is sufficient, that they may be converted. And yet these do not come to Christ, nor are they converted, because they are unwilling to follow God when He draws them. And without this drawing it is simply impossible to come to Christ, just as impossible as it is for a man to fly without wings. Concerning this drawing, says Maldonatus, if you ask why one man is drawn to Christ, another not, I answer, because the one was willing to follow Christ when He drew, the other was unwilling. Indeed some who were already believers in Christ taking offence at this eating of His Flesh drew back from Him, as John testifies, verse 67. And express mention is made of Judas the traitor, verse 71 (Joh 6:71) . Have I not chosen you twelve, and one of you is a devil? But others are fully drawn by God, i.e., they are drawn wholly to Christ. These follow God when He draws them: and of such Christ here also speaks, as appears in the 37th verse. Every thing which the Father giveth Me shall come to Me. Every one that hath heard and learned of the Father cometh unto Me. For to be drawn of the Father means here the same thing as to hear, be taught, to learn of the Father. "What is to be drawn of the Father but to learn of Him?" says S. Augustine. So those are wholly drawn to whom God gives grace, not only prevenient, effectual, and congruous (for those of whom we have before spoken, who are drawn inchoately, have sufficient grace only), but also co-operating grace. Congruous grace is so called, because it is conformable to the disposition, affections, and character of those who are drawn. Wherefore God foresees that such persons will in fact freely consent and co-operate, and so be converted, believe, and do good works. Concerning those S. Augustine says, "If thou art not drawn, pray that thou mayest be drawn." And "why one man is drawn, another not, do not scrutinize, if thou wouldst not err."

Moreover, this effectual and congruous grace is necessary to conversion, faith, and salvation, not simpliciter, but upon the hypothesis of the foreknowledge of God, by which He foresees that this grace will persuade free-will, so that it shall turn itself to God: but that that other grace which is merely sufficient will not persuade it. Wherefore God equally foresees that we will freely consent to effectual and congruous grace, but that to sufficient and incongruous we shall not consent, and this of simple liberty of will. This is what Christ saith, No one can come to Me, except the Father draw him. Wherefore the great gift of perseverance even unto the end of life is congruous grace, and this is the cause of our eternal salvation, and therefore has not to do with merit, but is the peculiar and chief blessing of God, which He confers upon His predestinated and elect, and divides and distinguishes them from the non-elect and reprobate, as S. Augustine teaches at large ( de Predest. Sanct. c. 16), and S. Thomas and the Scholastics from him, and the Council of Trent ( Sess. 6, c. 13). Wherefore this grace of congruity ought to be constantly and most humbly asked of God, for on it our eternal salvation hinges, and God has promised that He will give us whatsoever we ask in Christ's name (Joh 15:16).

And I will raise, &c. Christ shows in this the fruit of this drawing of God the Father: "I will indeed give him who, drawn of the Father, shall come to Me, and believe in and obey Me, this reward, that I will raise him up to eternal life and glory, that is to say, if he persevere in faith and obedience until death."

Ver. 45.— It is written, &c. He quotes Isa 54:13, "All thy children shall be taught of the Lord." Jeremiah (Jer 31:33) has a similar prophecy, and Joel (Joe 2:28). Because what Christ said seemed strange to the Jews, No one can come to Me, except My Father draw him, Christ confirms it out of Isaiah and the Prophets, who assert that all the children or disciples of Christ would be taught of God. But to be taught by God is to be drawn by God, for this is the force of the Hebrew limmude.

Now, they will be taught by God in that He will at the external voice of Christ and His disciples teach their minds inwardly, illuminate and inspire them, to believe in and obey Him. Whereas previously in the ancient Law, God taught the people exteriorly rather than interiorly, by prophets, priests, and by the Holy Scriptures. Wherefore "where God is the Teacher," says S. Leo, "there are the lessons quickly learned." Hear S. Augustine ( in Epist 1 S. Jo. Tract. 3) "The sound of our words strikes the ear, the Master is within. I have spoken to all, but to whomsoever that unction speaketh not inwardly, whom the Holy Ghost teacheth not within, such depart untaught. The outward instructions and admonitions are some sort of aid; but it is He who sitteth in heaven who teaches the heart. Wherefore He saith Himself in the Gospel, 'Call no one your master upon earth, for one is your Master, Christ.' He indeed speaks to you inwardly when no mortal man is by. Where His inspiration, His unction is not, outward words are an empty breath."

Every one who hath heard . . . and learned, the Arabic adds, and knoweth. See how He explains the drawing of the Father. He is drawn by the Father who is inwardly taught by Him, i.e., whose understanding is illuminated by the Father, and his will inflamed, that he may believe in and follow Me. And he hath learned, or he does learn, that is, he receives My illumination in his intellect, and My impulse in his will: and he acquiesces, and freely consents. This man comes to Me, i.e., he believes in Me as the Messiah, and obeys Me. For the two feet, not of the body, but of the soul, by which she comes to Christ, are the understanding enlightened by God, and the will impelled and inflamed by Him. Hence S. Augustine ( de Predest. Sanc. c. 8) says, "If every one who hath heard and learned of the Father cometh, assuredly every one who cometh not, hath not heard, nor learned of the Father. For if he had heard and learned, he would come." He subjoins, "This school is far remote from fleshly sense, in which the Father is heard, and teaches us to come to the Son. There, too, is the Son Himself, because He is His Word, by whom He thus teaches us: and this He does not through the ears of the flesh, but of the heart. There also at the same time, is the Spirit of the Father and the Son. And He neither refrains from teaching, nor does He teach differently. For we have learned that the works of the Trinity are inseparable." And after an interval, "Why therefore does He not teach all to come to Christ, unless because all whom He teaches, He teaches in mercy? But whom He teacheth not, in judgment He teacheth them not. For He hath mercy upon whom He will, and whom He wills He hardeneth. But He is merciful, and doeth good, and when He hardeneth He requiteth justly. This grace therefore which is secretly given to human hearts by the Divine bounty, is rejected by no hard heart. For this reason is it given that the hardness of the heart may be first taken away. When therefore the Father is heard and teaches inwardly that we should come to the Son, He takes away the heart of stone, and gives a heart of flesh, as He promised by His prophet. For so He makes the sons of promise vessels of mercy which He has prepared for glory."

Ver. 46.— Not that any one, &c. "Lest the dense and ignorant Jews should imagine," says Euthymius, "that any one could hear or see the Father in a sensible manner, He saith not that any one, &c." We must understand, "But let a man hear God unseen, speaking in the soul, illuminating it, and persuading to the truth in Christ." God is the invisible Master. God is the Teacher, not of eyes and ears, but of hearts and minds.

Save Him who is of God, viz. Myself, who am the Son of God, born of Him, and most intimate with Him, who continually see and behold Him as He is in His essence. And as man I was indeed formed by Him without man's agency, and always enjoy the beatific vision of Himself. As Cyril says, "Being consubstantial with the Father, He will assuredly see Him from whom He is." And as Euthymius says, "Being of the same nature, substance and knowledge, He is in the bosom of the Father."

Ver. 47. Verily, verily, &c. Hath, by right and merit, or in certain hope, but not yet in fact. Christ goes back to verse 29, and again and again inculcates faith in Himself, because that is the beginning of all good: the root of salvation, and the necessary means for obtaining from Christ the Bread of Life, i.e., the Eucharist.

Eternal life : thus He impels those unwilling to faith by a firm hope of the reward. For what is better or sweeter than eternal life to those who fear death and corruption?

Ver. 48.— I am the Bread of life, nourishing those who eat Me unto life eternal. As though He said, "I give eternal life to those by whom I am eaten with true and living faith." He often repeats and confirms the same, that He might not seem to have spoken rashly, because to the Jews this thing seemed plainly impossible.

Ver. 49, 50 . — Your fathers, &c, in the desert, "signifying," says S. Chrysostom, "that the manna did not long continue

Lapide: Joh 6:49-58

Ver. 49, 50 . — Your fathers, &c, in the desert, "signifying," says S. Chrysostom, "that the manna did not long continue, nor come to the land of promise; for as soon as they reached it the manna ceased." But this Bread of Christ endureth for ever. Listen to the words of Josue (v. 12): "And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year." For as God fails us not in things needful, so He gives not an abounding of superfluities.

And died : i.e., manna fed your fathers after the way of other food, and neither did, nor was able to protect them from death; but My Bread will save from death.

That whosoever shall eat of it, by true faith and living charity, shall never die. That is, the manna had not the virtue of preserving life from corporeal death, much less the souls of your fathers from death, but this My Bread has the power of freeing from death not only the body, but the soul, and that for ever. For although it will not prevent the temporal death of the body, it will cause nevertheless the faithful man to rise up from that death, and to die no more for ever.

I am the living Bread ( bread is used by a hebraism for food ), quickening those who eat Me in Myself who am Life, and communicating My life to them. Whilst the manna was in itself inanimate and dead, and therefore could not bestow life upon those who ate it. Who came down from heaven (by reason of a Divine supposition, says Suarez); "Since they sought food from heaven," says Chrysostom, "therefore He frequently testifies that He came down from heaven."

Ver. 52 . — If any one shall eat, &c. For this Bread gives to the soul the life of grace, which endures even to the life of glory for all eternity. And It shall make the body to rise from death to live together with the soul gloriously for ever.

Calvin and the heretics contend that this Bread is not the Body of Christ in the Eucharist, but mystical food; for that we mystically eat the Body of Christ by faith when we believe in Him. Of Catholics the same opinion was held by Jansen on this passage, Cajetan, Gabriel, Ruardus Tapper, Nicolas Casanus and Hesselius, who are cited by Baronius ( lib. 1, de Eucharist, c. 5). Against these authors Didacus Castillus has written a whole book, Nicholas Sanders another, and Toletus, Maldonatus and Bellarmine refute them at length.

I say then that Christ from this place onward speaks expressly of the Eucharist. This is so certain that Maldonatus says, to deny it is rash, and almost heretical ( erroneum ).

It is proved (1.) because Christ here most clearly asserts it, constantly bidding us eat His Flesh and drink His Blood, in such sort that the doctrine of the Eucharist could not be more clearly expressed. For this is what He reiterates over and over again, you hear nothing else but My Flesh is meat indeed, and My Blood is drink indeed. He that eateth My Flesh, and drinketh My Blood. Unless ye eat the Flesh of the Son of Man, and drink His Blood. Surely it is incredible that Christ should wish to obscure a thing in itself so clear, and by Him so often repeated; I mean that we must believe in Him, by so many words and metaphors about eating His Flesh and Blood, especially when He foresaw that many, even of His disciples, would for this cause depart from Him.

(2.) Because He distinguishes both kinds in the Eucharist. For His Flesh He calls the food which we may eat: but His Blood that which we may drink. Unless ye eat the Flesh of the Son of Man and drink His Blood, ye shall not have life in you (ver. 54). Therefore He speaks concerning the Eucharist, in which we truly and properly eat the Flesh of Christ and drink His Blood. Now in that spiritual eating of Christ which takes place by faith, drink cannot be distinguished from food, nor blood from flesh. Nor indeed ought we especially and severally to believe in the Flesh, and then again in the Blood of Christ, but it suffices to believe generally and fully in the whole Humanity of Christ.

(3.) Because nowhere in Scripture are the efficacy and fruit of the Eucharist, as well as the universal obligation of receiving It, clearly expressed and inculcated except here. And this precept, since it is so important, and so binding upon all the faithful, ought clearly to be expressed.

(4.) If S. John does not here treat of the Eucharist, then he nowhere does so. But who could believe such a thing of Christ's Benjamin, who at the Last Supper, when Christ instituted the Eucharist, lay upon His breast, who, I say, could believe that he should have passed over, and involved in silence this most august monument and mystery of the love of Christ?

(5.) Because in a similar way ( cap. 3), he narrates the institution of Baptism, and Christ's conversation about it with Nicodemus. So here he relates the mystery of the Eucharist, and Christ's disputation with the Jews concerning It. And these two Sacraments are necessary to the faithful, and are, as it were, the two bases and pillars of the Christian Church.

Lastly, this is the common opinion of the Fathers, both Greek and Latin, also of the commentators and Scholastic Doctors, viz. S. Cyril, Chrysostom, Theophylact, Euthymius, S. Thomas, Rupert, Lyra, Maldonatus, Toletus, on this passage, and others in various places, who are quoted at large by Toletus, Ribera, Maldonatus, Sanders and Castillus, commenting upon this chapter, and by Bellarmine ( lib. 1 , de Euch. c. 5).

In like manner the Council of Ephesus understand this passage ( Epist. ad Nestor.), so do the Second Council of Nice ( Act 6), the Council of Cabillon ( II c. 46), and the Council of Sens ( cap. 10), and the Council of Trent ( Sess. 13, c. 2). Nor does S. Augustine dissent, as is plain to those who read him carefully, although many think the contrary. For from this very passage he, in common with several others of the ancients, maintained that the Eucharist ought to be given even to infants. And this was actually the practice in various places for 600 years, until the Church laid down the contrary, namely that the Eucharist is not necessary for infants, and that it is not expedient to give it to them through fear of irreverence.

Here observe, that S. Augustine, besides the literal and genuine explanation of this passage, which is concerning the Eucharist, adds another which is symbolical and mystical. And he understands by this bread and food the society of the members and the body of Christ which is the Church: that to eat the flesh of Christ is the same thing as to be incorporated into the Church, to be aggregated and associated to it, and so to be brought in to Christ, and to drink and participate in His Spirit.  S. Austin does this on account of the Donatists of his time in Africa, with whom he had a perpetual controversy. For they by schism rent the society and unity of the Church. It may be added the Eucharist is not only a symbol, but a cause of this union ( societas ) of the faithful in the Church. For as out of many grains of wheat ground together one loaf is made, and out of many clusters of grapes pressed together wine floweth, so of many faithful communicants is one society and Church. (2.) Because this union and society of the faithful is the end and fruit of the Eucharist, which without it profits not unto salvation. (3.) Because S. Augustine often just glances at and passes over the literal sense, as a thing easy and plain, and dwells upon the spiritual and mystical sense, as more obscure, subtle and sublime. Origen, SS. Gregory and Jerome, and other Fathers do the same. So S. Augustine is explained after his manner by his disciple S. Bernard ( Serm. 3 in Ps. xc.) "What is it to eat His Flesh and drink His Blood but to participate in His sufferings, and to imitate His conversation in the flesh? Wherefore also that spotless Sacrament of the Altar sets this forth, when we receive the Lord's Body. As that form of bread appears to enter into us, so we know by that conversation which He had upon earth He enters into us to dwell in our hearts by faith."

You will say that S. Augustine asserts ( lib. 3, de Doct. Christ. c. 16), that there is in these words of Christ a trope or figure, by which we are commanded to have communion in His sufferings. I answer, S. Augustine calls this a figure because the flesh of Christ is not here commanded to be cut, cooked and eaten (as is done with the flesh of bulls and sheep), as the Capharnaites imagined, and therefore were offended; but figuratively, i.e., sacramentally. For he thinks that it is here commanded that in the Eucharist, by means of the species of bread and wine, separated one from another, and as it were dead, we should represent the Passion and Death of Christ, which took place through the separation of the soul and blood of Christ from His body, and that we should both imitate this by mortification and shew it forth by holy living.

You will say secondly: Christ.(Joh 6:27,Joh 6:29, Joh 6:63) treats concerning the spiritual eating of Him by faith, therefore also He here proceeds to speak of the same, and not of sacramental and corporal eating, otherwise He would not speak consistently and logically ( cohærenter ). I answer (1.) by denying the consequence. For Christ wished by degrees to raise the ignorant Jews, and first to set before them easy things, and afterwards things more difficult and mysterious. Wherefore from the multiplication of the loaves with which He had fed the multitude He rises to the manna, and from that to the spiritual food of faith: ( Joh 6:27, Joh 6:29, Joh 6:35, Joh 6:36, Joh 6:40, Joh 6:47). Then in this verse and afterwards (He proceeds) to the real eating of Himself in the Eucharist, which is the end, the goal and aim of that miracle of the multiplication of the loaves. In a similar manner He led on the Samaritan woman from the drinking of material water to spiritual water. And Christ Himself sufficiently hints at, and indeed explains this leading onward, when (Joh 6:29, Joh 6:35) He said that bread was already possessed by those who believed, but here He says that His Eucharistic bread was not yet possessed, and that He was not then giving it, but that He would give it in the future. The bread, He says, which I will give is My flesh for the life of the world. But the reason of this change is that Christ (Joh 6:27, &c.) wished to forewarn and prepare His hearers for the most august mystery of the Eucharist. For in It faith and spiritual manducation are required in the highest degree, for without them the real and corporeal profits nothing, as S. Augustine says.

I reply (2.) by denying the antecedent. For Christ did not say that we were to eat Him by ( per ) faith, but He required faith as a means for obtaining from Him the heavenly bread and food, which is nothing else than His flesh and blood in the Eucharist, as I have observed in verse 27, &c.

They object (3.) that Christ says (Joh 6:64), It is the Spirit which quickeneth, the flesh profiteth nothing. This I will explain in the proper place.

From what has been said it is clear that in the Eucharist the very flesh of Christ is truly and properly eaten, and His blood drank, and not bread, as the Calvinists suppose, which is only a type and figure of the flesh of Christ. For the figure of the Eucharist was rather the manna of the Jews, as being something celestial and sweet to the taste, than the common arid bread of Christians. And if the Eucharist is mere bread, and not the body of Christ, then Christ would have no ground for preferring the Eucharist to the manna, since the manna was sweeter and better than bread. And so the Capharnaites and His disciples understood Christ, namely, that He wished His Flesh to be truly and properly eaten, although they were ignorant of the manner of eating It sacramentally, under the species of bread and wine. And this they could not at this time have received, even though Christ had expounded it. And although they were so grievously offended, yet did not Christ correct them, when this their offence, and apostasy He could and should ( debuisset ) have done by a single word, saying that He was speaking figuratively ( mysticè ), namely, that to eat His Flesh was nothing else but to believe in Him as incarnate and suffering for the salvation of men. Since, therefore, it is certain that He did not do this, it is certain that He was speaking concerning the real and sacramental eating of His Flesh in the Eucharist. "Consider," says Theophylact, "that the bread which is eaten by us in the Mysteries is not merely a certain figure of the Lord's body, but is the very Flesh of the Lord. He said not, The Bread which I will give is a figure of My Flesh. For by the words secretly spoken ( arcanis verbis ) that bread is transformed through the mystic benediction and the accession of the Holy Spirit, into the Flesh of the Lord. And how is it that flesh does not appear to us, but bread? It is that we may not shrink from eating it. For if indeed It had appeared to be flesh, we should have been disaffected towards communion. But now through the Lord's condescension to an infirmity, the mystic Food appears to us such as that to which we are accustomed at other times."

Ver. 52.— And the bread which I will give is My Flesh for the life of the world (Vulg.) The Greek has, But the bread which I will give is My Flesh, which I will give for the life of the world. And so read the Syriac, S. Cyril, Theophylact and Theodoret. The Arabic reads Body instead of Flesh. The meaning is, "The bread, i.e., the food of the Eucharist, which I will give at the Last Supper, is My Flesh which I will give, i.e., will offer to God upon the cross, a price and a ransom, to redeem the world from death, so that I may indeed raise the world dead in sin to the life of grace and glory." Or better, "The bread of the Eucharist, which I will give in the way of food for the life of the world, will be My Flesh which I will deliver to the death of the cross for the life of the world, but in such manner that upon the cross I will give It to restore to the world its lost life, but in the Eucharist I will give It for food, that the world being raised by My death to the life of grace, may be nourished, may grow, and be perfected by It." He means, "I will give My true Flesh upon the cross, as it were corn in a mill, to be broken and ground, that from It might be produced the bread of the Eucharist, fruit-bearing and life-giving, feeding the faithful for the life of grace, and leading them to the life of glory."  S. Ignatius, when he was condemned to the lions, had regard to this when he heard them roaring, and said, "I am the corn of Christ; by the teeth of the beasts I shall be ground, that I may be found the pure bread of Christ."

From the expression, I will give, in the future tense, all the ancients, and the moderns generally, understand this passage of the Eucharist, and some add that Christ not only on the cross, but in the Eucharist also gives, i.e., offers His flesh to God for the life of the world. For Christ not only offers Himself to God upon the cross, as it were a bloody victim for the life of the world, but also daily offers Himself for the same in the Eucharist, as it were an unbloody victim. For the Eucharist, or the Mass, is the perpetual, but unbloody sacrifice. As Euthymius says, "He said not, the bread which I give, but, which I will give ; for He was about to give It in the Last Supper, when He gave thanks, and brake the bread which He had taken, and gave it to His disciples, and said, Take ye, and eat, This is My body." After an interval, "I will give unto death. For He presignifies His crucifixion and voluntary passion." Hear also Theophylact, "Although also He is said to be delivered up by the Father, yet He is also said to have given up Himself. And the one indeed was said that we might learn His accordance with the Father, the other that we might not be ignorant of the free volition of the Son."

Ver. 53.— The Jews therefore . . . strove, Greek, ε̉μαχόντο, i.e., fought, contended in words, quarrelled among themselves, some accusing Christ, others defending Him.

How : when the question enters in, how a thing is done, unbelief enters in at the same time, says S. Chrysostom. "For when it behoved them," says Cyril, "who by a miracle had perceived the Divine virtue of the Saviour, and the power of His miracles, readily to receive His words, and if any seemed too hard to seek for their solution, they did altogether the opposite. How can this man, &c. S. Chrysostom says, "if thou inquirest this, why didst thou not say the same in the miracle of the loaves, as to how He so greatly increased them? For from that it ought to have caused this more easily to be believed. The expression how, therefore, is a Judaic word, and the question of unbelievers." Let the heretics hear this, who say, "How can so great a Christ be whole in so small a host?" Rather let them say, "How can an angel be wholly in a point?" "How is God everywhere?" "How is the soul whole in the whole body, and whole in all its parts?" And if they can neither understand, nor express these things, how can they understand the mystery of the Eucharist? Let them believe Almighty God giving assurance of the fact, although they do not understand the mode. God can do more than man can understand," says S. Augustine. "It behoves us therefore," says Theophylact, "when we hear, Unless ye eat the Flesh of the Son, ye shall not have life, to maintain undoubting faith in the reception of the Divine Mysteries, and not to ask, By what means?" In like manner Cyril, "But let us depart far away from the sins of others, having firm faith in the Mysteries. In such sublime things let us never either think, or say, ' how?' For this is a Judaic word, and a cause of extreme punishment." Therefore he wisely concludes, "When God works, let us not ask 'how?' but let us ascribe to Him alone both the way and the knowledge of His own work."

Ver. 54.— Jesus therefore said, &c. Hear S. Chrysostom, "They indeed judged this to be impossible, but He showed it to be altogether possible; and not only so, but necessary." "The manner indeed in which it was possible," says Cyril, "He did not unfold, but exhorted them to ask in faith: but they before they believed asked querulously." Similarly Augustine, "How indeed It is given, and the manner of eating that Bread ye know not, but unless ye shall eat, &c."

Unless ye shall eat : this is Christ's precept concerning taking the Eucharist. Therefore from the very form of the words it is clear that it pertains only to adults: although indeed some of the ancients have extended it to little ones and infants, to whom they actually gave the Eucharist. This appears from S. Augustine ( Epist. 23 ad Bonifac. ) and S. Cyprian ( Tract. de Laps ) . Indeed at Constantinople and elsewhere it was the custom to give the remains of the Eucharist to pure and innocent boys whom they called out of school into the church for the purpose. This appears from the case of the Jewish boy which I will speak of presently. But the Church subsequently defined that young children not yet come to the use of reason, are not the subject of the precept, and but little capable of fulfilling it reverently. Wherefore the Council of Trent says ( Sess. 21, Can. 4), "If any one shall say that the communion of the Eucharist is necessary for young children before they come to years of discretion, anathema sit. " It is otherwise concerning the precept of baptism: Unless any one be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. For there it is plain from the form of words that Baptism is not only commanded, but also that it is ordained as a necessity for salvation, and therefore that infants cannot be saved without baptism as a means, although they are not bound by the precept of it, indeed cannot be bound. Others have extended this command of eating the Eucharist to little children in a non-literal but figurative sense, namely, that the little ones ought to eat the flesh of Christ, i.e., ought to be partakers of the mystical body of Christ which is the Church, that is, they ought to be baptized, that by the faith, hope and charity infused into them at their baptism, they may be incorporated with Christ and the Church. So think and explain S. Cyprian ( lib. 3, ad Quirin. c. 53.), Pope Innocent 1. ( Epist. 93, ad Patres Concil. Milev. ), &c. But this meaning is far fetched and symbolical, not literal and natural.

You will say, infants ought to be united to Christ and the Church: and this union is the effect and fruit of the Eucharist, as the Council of Florence teaches: therefore they ought to receive It, that they may obtain this union. I reply, that infants are united and incorporated into Christ and the Church by baptism, but that the perfecting of the union takes place in the Eucharist, and is Its proper and peculiar effect. But this perfection is not required of infants, nor is it necessary for their salvation. So Suarez.

And drink His Blood. From hence the Hussites, Luther, Calvin and others contend that the Eucharistic chalice ought to be given to the laity also, that they may communicate in both kinds. But the practice and definition of the Church is otherwise, and this is the best interpreter of Holy Scripture.

I reply therefore (1.) that as regards the thing ( rem ) contained in the Sacrament, the laity do also drink the Blood of Christ when they receive His Body under the species of bread. Because under that species ( sub ea ) by virtue of consecration, there is there ( ponitur ) the Body of Christ, but by concomitance there is under the same the Blood of Christ, for the Body of Christ is not bloodless, nor can the Blood of Christ be separated from His glorified Body. As therefore he who takes the Eucharist under the species of wine by virtue of the words of consecration, takes directly and primarily the Blood of Christ, and yet by concomitance takes the Body of Christ, because the Blood of Christ cannot be without His Flesh; so in turn, he who takes the Flesh of Christ, under the species of bread, takes directly the Flesh of Christ, but by concomitance takes also his Blood. For in spiritual and sacramental and divine things food and drink are the same: consequently to eat and to drink means the same thing. Wherefore he who receives in one kind only receives as much profit and grace as he who takes in both kinds. Indeed as in material things, the same milk is both food and drink, the same bread dipped in wine both feeds and affords drink. It is at once eaten and drunk. It satisfies at once hunger and thirst. Still, as regards the sacramental species, he is properly said to eat the Flesh of Christ who eats It under the species of bread, and he is said to drink His Blood who drinks It under the species of wine.

You will say, then the laity ought to do both, for Christ Jesus commands it. I reply that the expression, and drink, both here and elsewhere is frequently put by a hebraism for or drink. For it suffices to receive one species, because under either is contained whole and perfect Christ. Thus it is said (Exo 21:13), "Whoso striketh father and ( i.e., or) mother, let him die the death." For he who strikes either one or the other is guilty of death. The conjunction and here , although it disjoins the members of the subject, viz. father and mother, nevertheless conjoins them in the predicate, that is to say, the penalty of death. Thus also, "silver and ( i.e., or) gold have I none" (Act 3:6). Similar constructions are found in Exo 22:10;  Eze 44:22, and elsewhere. So here too it may be taken thus, from what Christ says (Joh 6:51, Joh 6:58), concerning bread alone. And thus Paul explains Christ's saying, "Whosoever shall eat this bread or drink the cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord" (1Co 11:27). See the Council of Trent ( Sess. 21, Can. 1), Bellarmine, Suarez, Maldonatus and others.

We may add that also by a hebraism, the word unless ought to be repeated , thus, Unless ye eat, &c., and unless ye drink, &c. That means, If ye neither eat nor drink, &c. This clearly appears from the Greek, which for unless has ε̉ὰν μὴ, i.e., if ye do not eat, and if ye do not drink, that is, if ye do neither the one nor the other. The reason à priori is because Christ is here answering the Jews striving among themselves, and saying concerning the Flesh alone of Christ, How can this man give us His Flesh to eat? To whom He replies, Amen, Amen, i.e., most truly and certainly, except ye shall eat the Flesh of the Son of man, &c. But He adds, and drink His Blood, that He may strengthen the expression, unless ye shall eat His Flesh. For that is not true and living flesh which has no blood. He would also show His liberality, charity, and the greatness of the benefit, by which He affords to the faithful in the Eucharist, the complete sustenance which consists of food and drink. These words have respect therefore rather to the blessing than to the precept.

Lastly, there is a canon for the interpretation of Holy Scripture delivered by S. Augustine ( de Doct. Christ. lib. 3 , c. 17). There are many precepts in Scripture which are given to the whole Church, which yet are to be fulfilled by some, not by all. Such is, "Increase and multiply" (Gen. i.) This bids some to take wives, and propagate the human race, but not that all and each should do so. So here , Unless ye shall eat, &c., i.e., unless there are some, viz. priests, who take the Sacrament of the Eucharist under both species, ye shall not have life in you. For if there be none such, then there will be none to consecrate the Eucharist, none to administer it, and so the whole fruit of the most Blessed Sacrament would be lost, as Bellarmine observes. For it is the office of priests to consecrate and receive in both kinds, that there may be not only a perfect Sacrament, but also that they may offer the sacrifice. This requires both kinds, both to signify perfect nourishment (for the sacrifice is, as it were, the food of God): and this nourishment consists of food and drink: as also that there may be a perfect representation of the passion and death of Christ. In them the Blood was separated from the Body of Christ, as by the force of the words of consecration, the Body is consecrated separately under the species of bread, and the Blood under the species of wine. Formerly indeed the laity at times, not always, communicated in both kinds in the primitive Church. This is plain from S. Paul (1 Cor. xi. 28), and S. Dionysius ( Celest. Hierarch. cap. 3, part 3), and S. Cyprian ( Serm. de Laps ). But as the number of believers increased, the Church rightly abrogated this custom, because of the peril of irreverence, and various abuses which had been often experienced.

Ye shall not have, &c. That it is possible to have spiritual life, by which the believing soul lives in the faith and love of God without the Eucharist is plain from the case of the newly baptised. Here however it is said that there cannot be life without It, because life cannot be long retained, nourished and fed without this food, especially since the precept of communicating, both by the natural and Divine law, as well as human law (for the Church has ordained that every one shall communicate once a year, at Easter), urges and obliges us to take It. Whence Ruperti says, A man is not considered to have not eaten, unless he be unwilling to eat, or has been careless and neglectful. And we commonly say that a man cannot live without food, meaning for long. Hence S, Basil says ( lib. 1, de. Bapt ), "He who has been regenerated by Baptism, ought afterwards to be nourished by the participation of the Divine Mysteries." Similarly Dionysius Carthusianus, "As the body cannot be sustained without corporeal food, nor continue in natural life, so without this life-giving food the soul cannot persist in the spiritual life of grace." So too Lyra, "As in bodily life food is necessary to preserve life, so is this Sacrament necessary to the spiritual life, because it is preservative of the spiritual life: for as Baptism is a certain spiritual generation, so is the Eucharist spiritual nutriment."

From what has been said it is clear that the fruit and effect of the Eucharist may be gathered from the analogy of the benefits of bread and food. What bread and food do for the body the Eucharist does for the soul, and occasionally even for the body, in that it nourishes and quickens the body, yea, sometimes heals diseases, and drives away peril of death. Wherefore formerly some persons when going on board ship were wont to carry the Eucharist with them, that they might take It in case of danger; yea, to ward off peril. Thus, Gregory, the father of S. Gregory Nazianzen, being worn out by a protracted burning fever, and being nigh unto death was delivered from it, and restored to life and health by means of the Eucharist, received on Easter Day. Nazianzen relates this in his discourse on the death of his father. The same saint relates that his mother was restored to health from a severe and dangerous sickness through receiving spiritual nourishment from bread which he himself had consecrated for the holy sacrifice. He also testifies in a sermon on the death of his sister Gorgonia that she was healed of paralysis of all her limbs, and excruciating pains, by partaking of the Eucharist. S. Ambrose in a discourse on the death of his brother Satyrus, relates that he being shipwrecked escaped certain peril of death and swam to shore, in consequence of the Eucharist being appended to his neck. S. Gregory relates a similar escape by means of the Eucharist of Maximianus, Bishop of Syracuse ( lib. 3 , Dial c. 36). In the time of the Emperor Justinian at Constantinople, the son of a certain Jew received after the custom of that age, together with several Christian children, the remains of the Eucharist. For this he was thrown by his father, a glass-blower, into a burning furnace of glass. There by the virtue of the Eucharist he was preserved alive and unhurt. This happened A.D. 552. ( See Evargrias, lib. 4 , c. 24 , Gregory of Tours, lib. 1, Mirac. c. 10.) Finally listen to Cyril summing up the fruits and effects of the Eucharist: "It drives away not only death, but all diseases. For it calms down, while Christ abides in us, the raging law of our members: It strengthens godliness: It extinguishes the perturbations of the mind: nor does It make question of our sins: but It heals the sick, It restores the bruised, and like the good Shepherd, who laid down His life for the sheep, It raises us from every fall."

Ver. 55.— He that cometh &c. Eateth, i.e., says Ruperti, worthily, with due preparation and purification, with a previous act of contrition and sacramental confession, if a man have any mortal sin upon his conscience. For if, after examination, a man be not conscious of any mortal sin, even though he may really be in some mortal sin unknown to himself, the communion of the Eucharist will blot out that sin, and restore the communicant to the grace and love of God. This is the teaching of Suarez, and Theologians, passim. Moreover, the sixth General Council ( Act 8) understands this verse of the Eucharist, and asserts that in it the Flesh of Christ is called life-giving, because It is the proper Flesh of the Word, and hypostatically united to the Word.

Hath eternal life : because by the Eucharist he receives grace to preserve him, and bring him unto life eternal. As Dion Carthusianus says, "He hath eternal life, because he hath Me: and he hath the life of grace which is continued by this Sacrament, until he arrive at the life of everlasting glory."  S. Cyril gives the reason—"Because the Flesh of Christ is the Flesh of God, which is united to the Word of God, who is, by His nature, Life, and thus is made life-giving. The Eucharist therefore quickens the soul, because It preserves, feeds, augments grace. Also It blots out venial sins, and even mortal sins, if a man has forgotten them. And It will raise up the body from death. Wherefore it follows, And I will raise him up. Moreover, S. Bernard thus explains these words of Christ tropologically ( Tract. de Diligend Deo ) . He that eateth, &c., "That is, he who recalls to mind My death, and after My example mortifies his members which are upon the earth, hath eternal life."

And I will raise him up at the last day, in which the passion of Christ and the Sacraments, especially the Eucharist, will gain their ultimate and perfect fruit and reward in the saints. I, who am really contained and eaten in the Eucharist, will raise up him that eateth Me, that as I give its own glory to the soul, so I may bestow upon the body its glory. For the glorified soul requires a glorious body that the whole man may be beatified. Hearken to S. Cyril, " I, He said, that is, My Body which shall be eaten, will raise him up. For Christ is no other than His Flesh. I do not say so because It is not different by nature, but because since the Incarnation He can by no means be divided into two Sons. I, therefore, He says, who am made man, will raise up those who eat Me by means of My Flesh at the last day. Assuredly it is altogether impossible that death and destruction should not be overcome by Him who by nature is Life."

I will raise up, to immortal glory. "Lest they should suppose," says S. Augustine, "that by that food and drink life eternal was promised in such a manner, that those who receive it should not die in the body, He condescended to meet such a thought by immediately adding, and I will raise him up at the last day, that meanwhile he should live according to the spirit, in the rest which the spirits of the saints enjoy: and as concerns the body, not even his flesh should be defrauded of life eternal, but should possess it at the resurrection of the dead at the last day."

Wherefore the Council of Nice calls the Eucharist "the symbol of the resurrection." And S. Ignatius ( Epist. ad Ephes. ) calls It the "medicine of immortality." S. Cyril in this verse calls It "food nourishing for immortality and eternal life." Hence S. Chrysostom ( lib. 6, de Sacerdot.) asserts that the souls of those who receive this Sacrament at the end of life are by reason of having received It carried direct by the angels into heaven; and that their bodies, the angels like attendants surrounding them, are guarded for eternal life. Nyssen indeed adds ( Orat. Catechet. c. 37), "that our bodies cannot win immortality, unless they have been united to this immortal Body of Christ." S. Cyprian has a similar remark ( Serm. de Cæna Dom.), also Tertullian ( de Resurrer. Carn. ) Yea, S. Irenæus ( lib. 4, c. 34), from the truth that we communicate of the Flesh and Blood of an immortal Christ proves the resurrection, that is to say, that we shall rise to life immortal. Understand all these sayings, not that by the Eucharist there is confined in the body any physical quality, as a cause of its resurrection, nor any supernatural gift, which in the way of grace and glory is not due to the holy soul, but because the resurrection due to grace is given also to the saints by another title, which peculiarly and specially belongs to the Eucharist, that is to say, on account of that special union with the glorified Body which takes place in the Eucharist because of the institution and promise of Christ. So Suarez. Let me add that the Eucharist preserves, nourishes, and augments grace, which is the seed of glory. The Eucharist therefore is the instrumental cause of the resurrection (a moral, that is, not a physical cause), because of which Christ will cause us to rise again. Wherefore He saith not, "the Eucharist shall raise him again," but, "I will raise him again."

Ver. 56.— For My Flesh, &c., truly, i.e., not parabolically nor figuratively, as Euthymius says from S. Chrysostom, but really and properly, according to the plain meaning of the words. Hence S. Chrysostom ( Hom. 61. ad. Pop.) teaches that we in the Eucharist are united and commingled with the Flesh of Christ, not only by love and consent of will, but also really and substantially. "Wherefore," saith he, "He hath commingled Himself with us, and united His Body to ours, that we should be made one whole, even as a body is connected with its head. This is the desire of ardent lovers. It is this which Job hinted at, saying to his servants, to whom he was beyond measure desirable, because they showed their desire, saying, 'Who will give us to be filled with his flesh?'" (Job xxxi.) "Not only does Christ afford Himself to be seen by those who desire Him, but even to be handled and eaten, to have our teeth fastened in His Flesh, and to fulfil every desire. As lions therefore breathe out fire, so let us depart from that Table, made terrible to the devil, and contemplating our Head in our minds, and the charity which He has manifested towards us."

Ver. 57.— He that eateth, &c. Observe (1.) S. John delights in the word abide. By it he sometimes signifies delay, and duration of time (as i. 33), upon whom thou shalt see the Spirit descending and abiding. Sometimes, however, by the expression abides he expresses, moreover, indwelling and intimate union, as here and in his 1st Epistle (iii. 9), "His seed," i.e., of the grace of God, "abides in him." And iv. 16, "He that abideth in love abideth in God, and God in him."

Observe (2.) the abiding and union of the soul with Christ in the Eucharist not only takes place by the Eucharist Itself, but by the Eucharist in such manner that Christ being therein hidden, really and corporeally enters into our body, and so Christ with us, and we with the flesh of Christ, and by consequence with His Person, Divinity and omnipotence are really united and commingled, even as food is really united and commingled with our flesh. So S. Chrysostom observes, "He saith, abideth in Me, that He may show we are commingled with Himself." And Euthymius, " He abideth in Me ; he is united to Me by the reception and communication of My Flesh and My Blood, and is made one body with Me." Theophylact, "In this place we are taught the Sacrament of communion. For he who eats and drinks the Flesh and Blood of the Lord, abides in the Lord Himself, and the Lord in Him. For there is a new sort of commingling, and one beyond understanding, that God is in us, and we in God."  S. Cyril in this verse brings forward the apt similitude of wax. "It is as if when any one should pour wax into liquefied wax; it must be that the one should commingle with the other throughout. So if any one receive the Flesh and Blood of the Lord, he is so conjoined with Him, that Christ is found in him, and he in Christ." And shortly afterwards, "As a little leaven, as Paul says, leaveneth the whole lump, so a little benediction draws the whole man into Himself (Christ), and fills him with His grace: and thus Christ abides in us, and we in Him. For truly the whole leaven passes into the whole lump. And this is the meaning of the passage." The same Cyril also declares ( lib. 10, c. 13) that Christ is in us, "not only through the indwelling, which is meant by love, but also by a participation of nature."

S. Hilary teaches the same ( lib. 8, de Trin.), and S. Irenæus ( lib. 4, c. 34). Hence S. Cyril of Jerusalem ( Cat. 4. Mystag.) declares, that in Holy Communion we become Christ-bearers, yea concorporate and united by consanguinity with Christ. Moreover Christ really abides with us so long as the sacramental species of bread and wine remain in us. But when they are digested and consumed by the stomach, Christ ceases indeed to live in us as Man substantially; but still through that previous union which He has contracted with us, the spiritual life of our souls is by His grace fed, strengthened and preserved for eternity. For (His Flesh) is grafted into our body as it were a seed of immortality. Which seed, as I have said, is not physical, but moral, like the merit of good works. For as a good work leaves after it merit, as it were a seed of glory, as it were a sort of title to eternal life, so does the communion of the Holy Eucharist leave a similar new title ( jus ), one peculiar to Itself, after It, unto the same life, as it were a seed of glory in us. For Christ grants this title to communicants through contact with, and partaking of His life-giving Body. For it is fitting and becoming that Christ should impart His own glorious life to those to whom He imparts Himself. "For it surely behoved," says Cyril, "that not only the soul should rise to the blessed life by the Holy Ghost, but also that this worthless and earthly body should, by the taste of that which is akin to it, by contact and by food, be brought back to immortality." The Flesh of Christ, therefore, in the Eucharist is the moral instrument of the Resurrection. Would you learn the physical cause of the same? It is this. The Deity of Christ in the Eucharist is the physical cause of the resurrection. To understand this from the foundation, observe that Christ as God, by the grace given and infused into a man by the reception of the Eucharist, even after the Eucharistic species have been consumed in the stomach, really dwells in the man, not only as in His temple by charity, but also as food in his stomach by way of nutriment. For as digested food nourishes and feeds the stomach, and through it all the limbs and members to which the stomach transmits the food, so in like manner the Divinity of Christ with His Flesh taken in the Eucharist, as it were the Food of soul and body, because it cannot be digested and consumed by man, abides continually in, as it were, the stomach of the soul, and nourishes and feeds it, and by it all the faculties and powers of the soul. And this is what Christ here saith, He that eateth My Flesh abideth in Me, and I in him. For the Deity of Christ as it were food abides always in the soul, feeding it; and the soul in her turn abides in the Deity of Christ, as an immortal and life-giving Food. For she abides as it were in Life itself, which feeds us continually with the influx of habitual grace, and at stated periods by the infusion of fresh actual grace, as by fresh holy illuminations, fresh inspirations, new pious affections and impulses sent into the soul, that we may become the same that Christ is, says S. Gregory Nyssen. And thus we are made spiritual, holy and divine, and that daily more and more, and have always in the stomach both of our body and our soul the very Divinity of Christ, as it were the tree of life, so that It in Its own time, in the day of judgment and the general resurrection, will communicate to us Its own immortal, blessed and Divine life. Thus sometimes medicine, a long time after it has been taken and digested, through the virtue which it leaves after it, works and heals, even though it at first makes those who take it more sick, because it attacks the depraved humours (of the body), and fights with them until it purges and expels them; and when they are expelled, it restores the body to its pristine purity and health.

The following is the order of things in the communion of the Eucharist. (1.) Through the receiving of the Eucharist, the Flesh and Blood of Christ, yea whole Christ, i.e., His Humanity and Divinity, as it were food, enters into us, and abides in us. (2.) The species of the Eucharist being digested by the stomach, and converted into our flesh (for the matter of the bread and wine which had been annihilated in consecration, comes back by the power of God), the Flesh and Humanity of Christ cease to be in us: but the Divinity of Christ, as it were immortal Food, remains in us. And This (3.) communicates Its own eternal life to the soul, nourishes and augments it by continually feeding in the way of which I have spoken. (4.) The Same will raise our bodies from death at the resurrection, and unite them to our souls, and so bestow the life of eternal glory upon the whole man, inasmuch as we have the Eucharist, at least as regards the Divinity of Christ which it contains, as it were the food and medicine of immortality always in our body and our soul. And by means of It Christ abides in us, as He Himself here asserts, inasmuch as He is very God. But God will be the physical cause of our resurrection as the Flesh of Christ will be the moral cause of the same. And although our flesh must first die, even as the Flesh of Christ died, yet this food of the Eucharist, that is, Christ as God always abiding in a man, will raise him up from death unto life eternal. This is what Christ saith, And I will raise him up at the last day. I am the living Bread who came down from heaven. If any man shall eat this Bread he shall live for ever. For Christ as God, not as man, came down from heaven. He that eateth, &c.—because as food It always sustains and nourishes him into eternal life. Nor indeed can these words be otherwise explained. As therefore food, after it has been digested, leaves its power to nourish in the chile which remains, so the species of the Eucharist after they have been digested, leave in a manner their power of nourishing unto eternal life in the Divinity of Christ which with grace remains, For His Humanity by His own ordinances has been tied to the species of bread and wine, that so long as they remain, It also should remain, and when they are consumed that It should cease to be present, as S. Thomas and the rest of the Theologians teach. In like manner after a good work there remains in us not only habitual grace, but also the Divinity Itself, and the Whole Most Holy Trinity, which makes us to be partakers of the Divine nature, and sons of God.

Here observe by the way a threefold distinction between the Eucharist and common food. (1.) The first is that common food does not remain in us, but is converted into chile, and then into blood, and then into the flesh and substance of our several members. But in the Eucharist the Flesh of Christ is not converted into the substance of him who eateth, but remains uncorrupt and unchanged in Itself, forasmuch as It is immortal and glorious. This is what Christ said to a certain Saint, "Thou shalt not change Me into thyself, but thou shalt be changed into Me."

(2.) The second is, that common food is of itself without life, but is animated, and receives life from him that eateth it. But the Flesh of Christ in the Eucharist is both living and life-giving, giving life to him that eateth It.

(3.) Bread and food leave behind no part of themselves, because they are wholly converted into chile, and transfuse into it their power of nourishing. But the Flesh of Christ in the Eucharist, after the species being consumed, the bread has vanished, leaves after It, Its own hypostasis, that is to say, the Person of the Word, and His Divinity, on account of which Christ is here said to remain in him that eateth, and to raise him up, and he that eateth to remain in Christ. So Cyril and the Fathers cited above. Also S. Ambrose ( lib. 6, de Sacrament, c. 1), whom hear. "How then did the Bread, even the Living Bread come down from heaven? Because the same our Lord Jesus Christ is a partaker both of Deity and of a body; and thou who receivest His Flesh, art partaker through that Food of His Divine Substance." So too, S. Hilary ( lib. 8, de Trin. ) "He Himself is in us through His Flesh, whilst we are with Him in This which is in God."

Ver. 58.— As the living Father, &c. . . . hath sent Me, in the Flesh into the world, through the Incarnation, for the salvation of men. The living Father, who is Himself Divine Life, uncreated Substance, and therefore in begetting Me hath communicated to Me the same Substance, that I might communicate the same to the Humanity, which He sent Me to assume, that I might communicate similar spiritual, holy, blessed and eternal life to the faithful who eat of Me.

And I live because of (propter) the Father, i.e., through the Father, of the Father. For the Father in begetting Me communicates to Me His own Divinity, which is the essence of life. For God hath begotten God, the Living One hath begotten the Living One. "The Son therefore," saith Cyril, "is as Light of Light, and as Life of Life. And as the Father gives light through the Son to the things which need light, and through Him does wisely, so through the Son as through His life which proceeds from Him, He quickens those things which have need of life." And again, "I live by ( propter ) the Father: for since My Father is Life by nature, and because I am by nature His Son, I naturally possess this property of His nature, that is life."

Here Christ gives the reason by which He is living and quickening Bread in the Eucharist, who will raise us from death at the judgment-day. And He opens out the very origin and fountain of life and resurrection. For God the Father is that Fount of life, according to the words, "With Thee is the Fountain of life" (Psa 35:10). And He communicates together with His Essence this life to His Son, whereby it comes to pass that the Son Himself is a Fountain of Life. Wherefore as the Father always abides in the Son, always imparts this source of life to the Son, so also the Son, being sent by the Father in the flesh, and abiding in it, continually infuses this Divine life into the flesh and the Humanity which He has assumed, and continually abiding in us, inspires the like life into us who receive His Flesh in the Eucharist. He therefore shall live by Me, that as the Father communicates His own life to the Son, so Christ communicates His life to the Christian who rightly receives Him. Wherefore S. Dionysius the Areopagite (de Eccles. Hierarch. c. 1) teaches that the Priest passes into fellowship with the Godhead, and (c . 2) that communion deifies, and ( c. 3) that those who worthily communicate are by the similitude of a pure and divine life grafted into Christ. Moreover, the Eucharist does the same thing for the pure and the penitent. Whence S. Augustine ( Serm. 1 , de Temp.) says, "Let him change his life, who wishes to receive Life. For if he change not his life, he will receive Life unto condemnation, and will rather be destroyed than healed by It: rather slain than quickened." For the impure and the impenitent receive not life, but death of body and soul, both now and eternally, from the Eucharist. Thus S. Cyprian ( Serm. 5, de Laps.), speaking of a woman who communicated unworthily, says, "She received not bread, but a sword, and as it were taking some deadly poison she was shaken, trembled, and fell. She who had deceived man, felt the vengeance of God." He relates several cases of a similar kind. Durandus also ( Ration. Divin. 0ff. lib. 6, c. 10) relates that the pestilence which ravaged Rome, from the time of Pope Pelagius until Gregory the Great, and caused many thousand deaths, was sent by God in punishment of those, who, after the Lenten fast and the Easter communion, returned to their former wickedness. For they were to be visited with death who profaned the Eucharist, which is true life.

The meaning then is, "As the Father, who liveth by Himself, and is the Essence itself of life, hath sent Me into this world, and I have life from Him who begat Me, life, I say, both human, from a human soul, and of greater importance, Divine life, through partaking of the Godhead, with which My humanity is hypostatically united, and will be united for ever, so in like manner he who eateth the living Me, also from Me, ever abiding in Him as regards My Godhead, shall receive a perpetual life of grace and glory; and as regards his body, I will in due time raise it up into a blessed and eternal life." Christ here signifies that the life which is originally in the Father is communicated to us through the Son and the Eucharist, as by an organic means. So Leontius, Jansen, and others. But above the rest, S. Cyril, whom hear, "As I am made man by the will of the Father, who came forth from essential life, and as being man I live, and have filled My body with Life, no otherwise shall he who eateth My flesh live by Me. For I assumed mortal flesh; but because I exist as life essentially, dwelling in the flesh, I have made it wholly like unto My own life. For I indeed am not conquered by the death of the flesh, but as God I have overcome all death and destruction." And shortly afterwards, "As the Father hath sent Me, so that I am become man, yet I live by the Father, that is, I perfectly preserve the Father's nature: so he who shall receive Me by eating My flesh shall surely live, being made wholly like unto Me, who am able to give him life, because I am of the living Father." He adds a simile taken from red-hot iron. For as the fire communicates its heat to the red-hot iron, so does the living Christ impart His life unto us in the Eucharist. In admiration of this S. Augustine exclaims ( lib. 7, Confess. c. 10), "0 eternal Truth, and true Charity, and sweet Eternity, I tremble with love and dread, as though I heard Thy voice from on high saying, 'I am the Bread of the strong: grow as thou shalt eat Me.'"

Observe here the gradation, by which life gradually descends to us from God as it were by stairs. The first step is, the Father communicating His own Divine Essence to the Son. The second, when the Son communicates the same life to the Humanity which He assumed by the participation of attributes. Third, when He inspires the life of grace and glory which He shares with It. The fourth, when He infuses not equal but like life into us in the Eucharist.

Lastly, Christ here signifies what I have spoken of in the preceding verse, that His Godhead which always abides in us, after the reception of the Eucharist, even after the species have been consumed, continually causes the life of grace to flow into us, and will after death raise us up again unto immortal life. This is what He means when He saith, I live by the Father, &c. He means, Because I receive Godhead, which is pure life from the Father, therefore he that eateth Me, even he shall live by Me. For My Godhead abiding in him, will continually breathe into his soul the breath of life. And his body shall after death be raised up by It to the beatific life. It is as the seminal virtue which lies hid in the heart of a grain of wheat, that seems dead through the winter, but in spring by the heat of the sun opening out its force, it, as it were, raises the grain of wheat itself from death, and causes it to germinate, and produce thirty and sixty fold.

Commentary -- Other

Critics Ask: Joh 6:54

JOHN 6:53-54 —What did Jesus mean when He said we should eat His flesh?

PROBLEM: Evangelical Christians believe in taking the Bible literally. But Jesus said, “unless you eat the flesh of the Son of Man and drink His blood, you have no life in you” ( John 6:53 ). Should this be taken literally too?

SOLUTION: The literal (i.e., actual) meaning of a text is the correct one, but the literal meaning does not mean that everything should be taken literally. For example, the literal meaning of Jesus’ statement, “I am the true vine” ( John 15:1 ) is that He is the real source of our spiritual life. But it does not mean that Jesus is a literal vine with leaves growing out of His arms and ears! Literal meaning can be communicated by means of figures of speech. Christ is the actual foundation of the church ( 1 Cor. 3:11 ; Eph. 2:20 ), but He is not literally a granite cornerstone with engraving on it.

There are many indications in John 6 that Jesus literally meant that the command to “eat His flesh” should be taken in a figurative way. First, Jesus indicated that His statement should not be taken in a materialistic sense when He said, “The words that I speak to you are spirit, and they are life” ( John 6:63 ). Second, it is absurd and cannibalistic to take it in a physical way. Third, He was not speaking of physical life, but “eternal life” ( John 6:54 ). Fourth, He called Himself the “bread of life” ( John 6:48 ) and contrasted this with the physical bread the Jews ate in the wilderness ( John 6:58 ). Fifth, He used the figure of “eating” His flesh in parallel with the idea of “abiding” in Him (cf. John 15:4-5 ), which is another figure of speech. Neither figure is to be taken literally. Sixth, if eating His flesh and drinking His blood be taken in a literalistic way, this would contradict other commands of Scripture not to eat human flesh and blood (cf. Acts 15:20 ). Finally, in view of the figurative meaning here, this verse cannot be used to support the Roman Catholic concept of transubstantiation, that is, eating Jesus’ actual body in the communion (see comments on Luke 22:19 ).   

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 6 (Chapter Introduction)

Overview

Joh 6:1, Christ feeds five thousand men with five loaves and two fishes; Joh 6:15, Thereupon the people would have made him king; Joh 6:16, but withdrawing himself, he walks on the sea to his disciples; Joh 6:26, reproves the people flocking after him, and all the fleshly hearers of his word; Joh 6:32, declares himself to be the bread of life to believers; Joh 6:66, Many disciples depart from him; Joh 6:68, Peter confesses him; Joh 6:70, Judas is a devil.

Poole: John 6 (Chapter Introduction)

CHAPTER 6

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 6 (Chapter Introduction)

(Joh 6:1-14) Five thousand miraculously fed.

(Joh 6:15-21) Jesus walks on the sea.

(Joh 6:22-27) He directs to spiritual food.

(v. 28-65) His discourse with the multitude.

(Joh 6:66-71) Many of disciples go back.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 6 (Chapter Introduction)

In this chapter we have, I. The miracle of the loaves (Joh 6:1-14). II. Christ's walking upon the water (Joh 6:15-21). III. The people's flocking after him to Capernaum (Joh 6:22-25). IV. His conference with them, occasioned by the miracle of the loaves, in which he reproves them for seeking carnal food, and directs them to spiritual food (Joh 6:26, Joh 6:27), showing them how they must labour for spiritual food (Joh 6:28, Joh 6:29), and what that spiritual food is (v. 30-59). V. Their discontent at what he said, and the reproof he gave them for it (Joh 6:60-65). VI. The apostasy of many from him, and his discourse with his disciples that adhered to him upon that occasion (Joh 6:66-71).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 6 (Chapter Introduction)

The Loaves And Fishes (Joh_6:1-13)

The Meaning Of A Miracle (Joh_6:1-13 Continued)

The Response Of The Mob (Joh_6:14-15)

A Very Present Help In Time Of Trouble (Joh_6:16-21)

The Mistaken Search (Joh_6:22-27)

The Only True Work (Joh_6:28-29)

The Demand For A Sign (Joh_6:30-34)

The Bread Of Life (Joh_6:35-40)

The Failure Of The Jews (Joh_6:41-51)

His Body And His Blood (Joh_6:51-59)

His Body And His Blood (Joh_6:51-59 Continued)

The All-Important Spirit (Joh_6:59-65)

Attitudes To Christ (Joh_6:66-71)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

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[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.