Text -- John 6:65 (NET)

6:65 So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 6:65

Except it be given him of the Father ( ean mē ēi dedomenon autōi ek tou patros ).

Condition of third class with ean mē and periphrastic perfect passive subjunctive of didōmi . Precisely the same point as in Joh 6:44 where we have helkusēi instead of ēi dedomenon . The impulse to faith comes from God. Jesus does not expect all to believe and seems to imply that Judas did not truly believe.

Wesley: Joh 6:65

And it is given to those only who will receive it on God's own terms.

JFB: Joh 6:60-65

His pretty constant followers, though an outer circle of them.

JFB: Joh 6:60-65

Not merely harsh, but insufferable, as the word often means in the Old Testament.

JFB: Joh 6:60-65

Submit to listen to it.

JFB: Joh 6:65

That is, "That was why I spoke to you of the necessity of divine teaching which some of you are strangers to."

JFB: Joh 6:65

Plainly showing that by the Father's "drawing" (Joh 6:44) was meant an internal and efficacious operation, for in recalling the statement here He says, it must be "given to a man to come" to Christ.

Clarke: Joh 6:65

Therefore said I unto you - Joh 6:44. See the note there

Clarke: Joh 6:65

Except it were given unto him - None can come at first, unless he be drawn by the Father; and none can continue, unless he continue under those sacred influences which God gives only to those who do not receive his first graces in vain. St. Augustin himself grants that it was the sole fault of these disciples that they did not believe, and were saved. Quare non Poterant credere, si a me quaeratur, cito respondeo, quia Nolebant . If I be asked why these could not believe, I immediately answer, because they Would Not. Aug. Tract. 53, in Joan.

Calvin: Joh 6:65

65.Therefore have I told you He again states that faith is an uncommon and remarkable gift of the Spirit of God, that we may not be astonished that the Gospel is not received in every place and by all. For, being ill qualified to turn to our advantage the course of events, we think more meanly of the Gospel, because the whole world does not assent to it. The thought arises in our mind, How is it possible that the greater part of men shall deliberately reject their salvation? Christ therefore assigns a reason why there are so few believers, namely, because no man, whatever may be his acuteness, ¹⁷⁴ can arrive at faith by his own sagacity; for all are blind, until they are illuminated by the Spirit of God, and therefore they only partake of so great a blessing whom the Father deigns to make partakers of it. If this grace were bestowed on all without exception, it would have been unseasonable and inappropriate to have mentioned it in this passage; for we must understand that it was Christ’s design to show that not many believe the Gospel, because faith proceeds only from the secret revelation of the Spirit.

Unless it be given him by my Father He now uses the word give instead of the word which he formerly used, draw; by which he means that there is no other reason why God draws, than because out of free grace he loves us; for what we obtain by the gift and grace of God, no man procures for himself by his own industry.

TSK: Joh 6:65

that no : Joh 6:37, Joh 6:44, Joh 6:45, Joh 10:16, Joh 10:26, Joh 10:27, Joh 12:37-41; Eph 2:8, Eph 2:9; Phi 1:29; 1Ti 1:14; 2Ti 2:25; Tit 3:3-7; Heb 12:2; Jam 1:16-18

Commentary -- Word/Phrase Notes (per Verse)

Poole: Joh 6:65

He said this in Joh 6:44 , See Poole on "Joh 6:44" .

Gill: Joh 6:65

And he said, therefore said I unto you,.... Referring to Joh 6:44, where the substance of what is here said, is there delivered; though the Ethiopic version reads, therefore I say unto you, what follows:

that no man can come to me, except it be given him of my Father; which is the same, as to be drawn by the Father; for faith in Christ is the gift of God, and coming to him, is owing to efficacious grace, and is not the produce of man's power and freewill; See Gill on Joh 6:44.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 6:65

¹ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

² tn Grk “unless it has been permitted to him by the Father.”

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 6:60-71

of the Gospel of John   

CHAPTER 24   

Christ and His Disciples   

John 6:60-71   

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

1. Many disciples offended at Christ’ s discourse: verse 60.  

2. Christ’ s admonition: verses 61-65.  

3. Many disciples leave Christ: verse 66.  

4. Christ’ s challenge to the Twelve: verse 67.  

5. Simon Peter’ s confession: verses 68, 69.  

6. Christ corrects Peter: verse 70.  

7. The betrayer: verse 71.  

The passage before us is one that is full of pathos. It brings us to the conclusion of our Lord’ s ministry in Galilee. It shows us the outcome of His ministry there. Here, He had performed some wonderful miracles, and had given out some gracious teachings. It was here, that He had turned the water into wine; here, He had healed the nobleman’ s son, without so much as seeing him; here, He had fed the hungry multitude. Each of these miracles plainly accredited His Divine mission, and evidenced His Deity. None other ever performed such works as these. Before such evidence unbelief was excuseless. Moreover, He had presented Himself, both to the crowd outside and to the Jews inside the synagogue, as the Bread of life. He had freely offered eternal life to them, and had solemnly warned that, "except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you" (verse 53). What, then, was their response to all of this?  

It is indeed pathetic to find that here in Galilee Christ met with no better reception than had been His in Judea, and it is striking to see how closely the one resembled that of the other. He had begun His ministry in Judea, and, for a season, His success there, judged by human standards, seemed all that could be desired. Crowds followed Him, and many seemed anxious to be His disciples. But all is not gold that glitters. It soon became evident that the crowds were actuated by motives of an earthly and carnal character. Few gave evidence of any sense of spiritual need. Few, if any, seemed to discern the real purpose of His mission. A spirit of partisanship was rife, so we read, "When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, he left Judea, and departed again into Galilee" (John 4:1, 3).  

How was it, then, in Galilee? It was simply a repetition of what had happened in Judea. Human nature is the same wherever it is found: that is why history so constantly repeats itself. Here in Galilee, the crowds, had followed Him. For a brief season, He was their popular idol. And yet, few of them manifested any signs that their consciences were stirred or their hearts exercised. Fewer still understood the real purport of His mission. And now that He had declared it, now that He had pressed upon them their spiritual need, they were offended: many who had posed as His disciples, turned back, and walked no more with Him.  

How many of the Lord’ s servants have had a similar experience. They entered some field of service, and for a time the crowd thronged their ministry. For a season they were popular with those among whom they labored. But, then, if the servant was faithful to his Master, if he pressed the claims of Christ, if he shunned not to declare all the counsel of God,— then, how noticeable the change! Then, arose a "murmuring" (John 6:41); there was a "striving" among those who heard him (John 6:52); there was a querulous "This is a hard saying" (verse 61); there was a "many" of "the disciples" going back, and walking "no more with him" (verse 66). But sufficient for the servant to be as his Master. Let him thank God that there is a little company left who recognize and appreciate "the words of eternal life" (verse 68), for they are of far greater price in the sight of God than "the many" who "went back." Ah! dear reader, this is indeed a living Word, mirroring the fickle and wicked heart as faithfully today as it did two thousand years ago!  

"Many therefore of his disciples, when they heard this, said, This is an hard saying; who can hear it?" (John 6:60). The wonderful discourse in the synagogue, following the one given to the people on the outside, was now over. We are here shown the effect of it on the disciples. A "disciple" means one who is a learner. These "disciples" are carefully distinguished from "the twelve." They were made up of a class of people who were, in measure, attracted by the person of Christ and who were, more especially, impressed by His miracles. But how real this attraction was, and how deep the impression made, we are now given to see. When Christ had presented Himself not as the Wonder-worker, but as the Bread of God; when He had spoken of giving His flesh for the life of the world, and of men drinking His blood, which signified that He would die, and die a death of violence; when He insisted that except they ate His flesh and drank His blood "they had no life" in them; and, above all, when He announced that man is so depraved and so alienated from God, that except the Father draw him, he would never come to Christ for salvation: they were all offended. It will be seen, then, that we take the words, "This is an hard saying; who can hear it?" as referring to the whole of the discourse which Christ had just delivered in the Capernaum synagogue.  

"Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?" The simple meaning of this is, that these disciples were offended. It was not that they found the language of Christ so obscure as to be unintelligible, but what they had heard was so irreconcilable with their own views that they would not receive it. What their own views were, comes out plainly in John 12. When Christ signified what death He should die, "The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up?" (verse 34).  

In applying the above verse to ourselves, two things should be noted. First, that when today professing Christians criticize a servant of God who is really giving out Divine truth, and complain that his teaching is "An hard saying," it is always to be traced back to the same cause as operated here. Many disciples will still reject the Word of God when it is ministered in the power of the Spirit, and they will do so because it conflicts with their own views and contravenes the traditions of their fathers! In the second place, note that these men complained among themselves. This is evident from the next verse: "When Jesus knew in himself that his disciples murmured at it." They did not come directly to Christ and openly state their difficulties. They did not ask Him to explain His meaning. And why? Because they were not really anxious for light. Had they been so, they would have sought it from Him. Again we say, How like human nature today! When the Lord’ s messenger delivers a word that is distasteful to his hearers, they are not manly enough to come to him and tell him their grievance, far less will they approach him seeking help. No, like the miserable cowards they are, they will skulk in the background, seeking to sow the seeds of dissension by criticizing what they have heard. And such people the servant of God will have no difficulty in placing: they may wear the badge of disciples, but he will know from their actions and speech that they are not believers!  

"When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?" (John 6:61). How solemn this is! These men could not deceive Christ. They might have walked with Him for a time (verse 66); they might have posed as His disciples (verse 60); they might have taken their place in the synagogue (verse 59), and listened with seeming attention and reverence while He taught them; but He knew their hearts: those they could not hide from Him. Nor can men do so today. He is not misled by all the religiosity of the day. His eyes of fire pierce through every mask of hypocrisy. Learn, then, the consummate folly and utter worthlessness of "a form of godliness" without its power (2 Tim. 3:5).  

"When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?" How this evidenced, once more, His deity! At the beginning of our chapter He had been regarded as a "prophet"; but a greater than a prophet was here. Later, an insulting contrast had been drawn between Moses and Christ; but a greater than Moses was before them. Neither Moses nor any of the prophets had been able to read the hearts of men. But here was One who knew in Himself when these disciples murmured. He knew, too, why they murmured. He knew they were offended. Plainly, then, this must be God Incarnate, for none but the Lord Himself can read the heart.  

"What and if ye shall see the Son of man ascend up where he was before?" (John 6:62). Here we have the third great fact which this chapter brings out concerning Christ. First, He referred to the Divine incarnation: He was the Bread which had "come down from heaven" (verse 41). Second, He was going to die, and die a death of violence: the repeated mention of His "blood," showed that (verses 52, 55, etc.). Third, He would ascend to heaven, thus returning to that place from whence He had come. His ascension involved, of necessity, His resurrection. Thus does our chapter make dear reference to each of the vital crises in the history of Christ.  

"What and if ye shall see the Son of man ascend up where he was before?" Soon would the Son of God return to that sphere of unmingled blessedness and highest glory from whence he came to Bethlehem’ s manger; and that, in order to go to Calvary’ s Cross. But He would return there as "the Son of man." This is indeed a marvel. A man is now seated upon the throne of the Father— the God-man. And because of His descent and ascent, heaven is the home of every one who, by eating His flesh and drinking His blood, becomes a partaker of His life. And because of this, earth becomes a wilderness, a place of exile, through which we pass, the children of faith, as strangers and pilgrims. Soon, thank God, shall His prayer be answered: "Father, I will that they also, whom thou hast given me, be with me where I am" (John 17:24).  

"What and if ye shall see the Son of man ascend up where he was before?" This is one of several intimations that during the days of His earthly ministry the Lord Jesus looked beyond the Cross, with all its dread horror, to the joy and rest and glory beyond. As the apostle tells us in Hebrews 12:2, "Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame." It is striking to note how the ascension is made typically prominent at the beginning of John 6: see verses 3 and 15— "Jesus went up into a mount."  

It is to be observed that Christ did not positively declare that these murmurers should "see" Him as He ascended, but He merely asked them if they would be offended at such a sight. It seems to us He designedly left the door open. There is no room for doubt but that many became real believers for the first time after He had risen from the dead. The fact that 1 Corinthians 15:6 tells us He was seen of "above five hundred brethren" proves this. It is quite likely that some of these very men who had listened to His blessed teaching in the Capernaum synagogue were among that number. But at the time of which our lesson treats they were unbelievers, so He continued to address them accordingly.  

"It is the Spirit that quickeneth" (John 6:63). The Lord here presses upon His critics what He had first said in verse 44. To believe on Him, to appropriate the saving value of His death, was not an act of the flesh: to do this, they must first be "drawn by the Father," that is, be "quickened by the Spirit." There must be life before there can be the activities of life. Believing on Christ is a manifestation of the Divine life already in the one that believes. The writer has no doubt at all that the words, "It is the Spirit that quickeneth," refer to the regenerating power of the Holy Spirit. John 6:63 is complementary to verse 21. In the former, "quickening" is referred to both God the Father, and God the Son; here, to God the Holy Spirit. Thus by linking the two passages together we learn that regeneration is the joint work of the three Persons in the Holy Trinity. So, in like manner, by linking together Ephesians 1:20, John 10:18 and Romans 8:11, we learn that each Person of the Trinity was active in the resurrection of the Lord Jesus.  

"It is the Spirit that quickeneth: the flesh profiteth nothing" (John 6:63). This is indeed a searching word and one that greatly needs emphasizing today. The flesh "profiteth nothing." The flesh has no part in the works of God. All fleshly activities amount to nothing where the regeneration of dead sinners is concerned. Neither the logical arguments advanced by the mind, hypnotic powers brought to bear upon the will, touching appeals made to the emotions, beautiful music and hearty singing to catch the ear, nor sensuous trappings to draw the eye— none of these are of the slightest avail in stirring dead sinners. It is not the choir, nor the preacher, but "the Spirit that quickeneth." This is very distasteful to the natural man, because so humbling; that is why it is completely ignored in the great majority of our modern evangelistic campaigns. What is urgently needed today is not mesmeric experts who have made a study of how to produce a religious "atmosphere," nor religious showmen to make people laugh one minute and weep the next, but faithful preaching of God’ s Word, with the saints on their faces before God, humbly praying that He may be pleased to send His quickening Spirit into their midst.  

"The words that I speak unto you, they are spirit, and they are life" (John 6:63). This confirms our interpretation of the first part of the verse. Christ is speaking of regeneration, which was the one great need of those who were offended at His teaching. They could not discern spiritual things till they had spiritual life, and for that they must be "quickened" by the Spirit of God. First, He told them who did the quickening— "the Spirit"; now He states what the Spirit uses to bring about that quickening— the "words" of God. The Spirit is the Divine Agent; the Word is the Divine instrument. God begets "with the word of truth" (James 1:18). We are born again of incorruptible seed, "by the word of God" (1 Pet. 1:23). We are made partakers of the Divine nature by God’ s "exceeding great and precious promises" (2 Pet. 1:4). And here in John 6:63 Christ explains how this is: the words of God are "spirit, and they are life" That is, they are spiritual, and employed by the Holy Spirit to impart life. Thus, we say again, The great need of today, as of every age, is the faithful preaching of God’ s Word; "not with enticing words of man’ s wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4). What is needed is less anecdotal preaching, less rhetorical embellishment, less reliance upon logic, and more direct, plain, pointed, simple declaration and ex- position of the Word itself. Sinners will never be saved without this— "the flesh profiteth nothing"!  

"The words that I speak unto you, they are spirit, and they are life." How Christ here maintained the balance of truth! "It is the Spirit that quickeneth" speaks of the Divine side. In connection with it man has no part. There, the "flesh" is ruled out entirely. Are we, then, to fold our arms and act as though we had no obligations at all? Far from it. Christ guards against this by saying, "The words that I speak unto you, they are spirit, and they are life." This was addressed to human responsibility. These "words" are given to be believed; and we are under direct obligation to set to our seal that God is true. Let then the sinner read God’ s Word; let him see himself mirrored in it. Let him take its searching message to himself; let him follow the light whithersoever it leads him; and if he be sincere, if he is truly seeking God, if he longs to be saved, the Holy Spirit shall quicken him by that same Word of life.  

"But there are some of you that believe not" (John 6:64). This affords further confirmation of what we have said above. Christ was addressing human responsibility. He was pressing upon His hearers their need of believing on Him. He was not deceived by outward appearances. They might pose as His disciples, they might seem to be very devoted to Him, but He knew that they had not "believed." The remainder of the verse is a parenthetical statement made by John (under the inspiration of God) at the time he wrote the Gospel. "For Jesus knew from the beginning who they were that believed not, and who should betray him." Very striking is this. It is one more of the many evidences furnished by this fourth Gospel, that Christ is none other than the Son of God.  

"And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father" (John 6:65). Here He repeats what He had said in verse 44. He is still addressing their responsibility. He presses upon them their moral inability. He affirms their need of Divine power working within them. It was very humbling, no doubt. It furnished proof that "the flesh profiteth nothing." It shut them up to God. To the Father they must turn; from Him they must seek that drawing power, without which they would never come to Christ and be saved. Not only "would not" but could not. The language of Christ is unequivocal. It is not "no man will," but "no man can come unto me, except it were given him of my Father." The will of the natural man has nothing to do with it. John 1:13 expressly declares that the new birth is "not of the will of the flesh." Contrary this may be to our ideas! distasteful to our minds and hearts; but it is God’ s truth, nevertheless, and all the denials of men will never alter it one whit.  

"From that time many of his disciples went back, and walked no more with him" (John 6:66). While the preceding verses contain words of Christ which were addressed to human responsibility, we must not overlook the fact that they also expressed the Divine side of things. The "drawing" of the Father is exercised according to His sovereign will. He denies it to none who sincerely seek; but the truth is, that the seeking itself, the desire for Christ, is the initial effect of this "drawing." That all men do not seek Christ may be explained from two view points. From the human side the reason is that, men are so depraved they love the darkness and hate the light. From the Divine side, that any do seek Christ, is because God in His sovereign grace has put forth a power in them which overcomes the resistance of depravity. But God does not work thus in all. He is under no moral obligation so to do. Why should He make an enemy love Him? Why should He "draw" to Christ, one who wants to remain away? That He does so with particular individuals is according to His own eternal counsels and sovereign pleasure. And once this is pressed upon the natural man he is offended. It was so here: "From that time many of his disciples went back, and walked no more with him." What a contrast was this from what occurred at the beginning of that day! Then, the many had crossed the Sea and sought Him out; now, the many turned their backs upon Him: so unreliable and so fickle is human nature.  

"From that time many of his disciples went back, and walked no more with him." This verse is parallel with what we read of in Luke 4: "But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman which was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed saving Naaman the Syrian" (verses 25-27). Here Christ, in the synagogue of Nazareth, pressed upon His hearers how in the past God had most evidently acted according to His mere sovereign pleasure. And what was the effect of this on those who heard? The very next verse tells us: "And all they in the synagogue, when they heard these things, were filled with wrath." And human nature has not changed. Let the sovereign rights of God be emphasized today, and people will be "filled with wrath"; not only the men of the world will be, but the respectable attenders of the modern synagogue. So it was here in our lesson: "From that time many of his disciples went back." From what time? From the time that Christ had declared, "No man can come unto me, except it were given unto him of my Father" (verse 65). This was too much for them. They would not remain to hear any more. And mark it carefully, that those who left were "many of his disciples." Then let not the one who faithfully preaches the sovereignty of God today be surprised if he meets with a similar experience.  

"Then said Jesus unto the twelve, Will ye also go away?" (John 6:67). Christ desires no unwilling followers; so, on the departure of the "many disciples," He turns to the twelve and inquires if they also desire to leave Him. His question was a test, a challenge. Did they prefer to be found with the popular crowd, or would they remain with what was, outwardly, a failing cause? Their answer would evidence whether or not a Divine work of grace had been wrought in them.  

"Will ye also go away?" The same testing question is still being put to those who profess to be the followers of Christ. As He sees some being carried along by the different winds of erroneous doctrines, now blowing in every direction; as He beholds others going back into the world, loving pleasure more than they love God; as He marks others offended by the faithful and searching ministry of His servants, He says to you and to me, "Will ye also go away?" O that Divine grace may enable us to stand and to withstand. O that we may be so attracted by the loveliness of His person that we shall gladly go forth "unto him, without the camp (the camp of Christianized Judaism) hearing his reproach" (Heb. 13:13).  

"Then Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of eternal life" (John 6:68). A blessed reply was this. The wondrous miracles had attracted the others, but the teaching of Christ had repelled them. It was the very opposite with the apostles, for whom, as usual, Peter acted as spokesman. It was not the supernatural works, but the Divine words of the Lord Jesus which held them. Peter had, what the "many disciples who went back" had not— the hearing ear. Christ had said, "The words that I speak unto you, they are spirit, and they are life" (verse 63), and Peter believed and was assured of this: "Thou hast the words of eternal life" he confessed. "The words of Christ had sunk deep into his soul. He had felt their power. He was conscious of the blessing they had imparted to him" (C.E.S.). It is ever this which distinguishes a true Christian from the formal professor.  

"And we believe and are sure that thou art that Christ, the Son of the living God" (John 6:69). Notice carefully the order here: "We believe and are sure." It is the Divinely appointed and unchanging order in connection with spiritual things, It supplies one out of a thousand illustrations that God’ s thoughts and ways are different, radically different, always different, from ours. Whoever heard of believing in order to be sure? Man wants to make sure first before he is ready to believe. But God always reverses man’ s order of things. It is impossible, utterly impossible, to be sure of Divine truth, or of any part thereof, until we have believed it. Other illustrations of this same principle may be adduced from Scripture. For example, the Psalmist said, "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living" (Ps. 27:13). This also is the very opposite of human philosophy. The natural man says, ‘ Seeing is believing’ ; but the spiritual man believes in order to see. So, again, in Hebrews 11:3 we read, "Through faith we understand." How many desire to understand the mystery of the Trinity or the doctrine of election, before they will believe it. They might live to be as old as Methuselah, and they would "understand" neither the one nor the other until they had faith in what God had revealed thereon. It is through faith that we do understand any part of Divine truth. "We believe and are sure." To sum up: assurance, vision, knowledge, are the fruits of "believing." God rewards our faith by giving us assurance, discernment and understanding; but the unbelieving are left in the darkness of ignorance so far as spiritual things are concerned.  

"And we believe and are sure that thou art that Christ, the Son of the Living God." Certainty that Christ is "the Son of the living God" comes not by listening to the labored arguments of seminary professors, nor by studying books on Christian Evidences, but by believing what God has said about His Son in the Holy Scriptures. Peter was sure that Christ was the Son of God, because he had believed "the words of eternal life" which he had heard from His lips. It is indeed striking to note that in Matthew’ s Gospel this confession is placed right after the apostles had seen Christ walking on the waters and after they had received Him into the ship (Matthew 14:33); for it is thus that Israel, in a coming day, will be brought to believe on Him (cf. Zechariah 12:10). But here in John’ s Gospel, which treats of the family of God, this confession is evoked by the assurance which comes from believing His words. How beautifully this illustrates the opening verse of John’ s Gospel, and how evident it is that God Himself has placed everything in these Gospels!  

"Jesus answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot, the son of Simon: for he it was that should betray him, being one of the twelve" (John 6:70, 71). "Jesus answered them." This was in reply to Peter’ s avowal, "We believe and are sure." Christ showed that He knew better than His disciple. It was the omniscience of the Lord Jesus displayed once more. He was not deceived by Judas, though it is evident that all the apostles were. Proof of this is found in the fact that when He said, "One of you shall betray me," instead of them answering, Surely you refer to Judas, they asked, "Lord, is it I?" But from the beginning Christ knew the character of the one who should sell Him to His enemies. Yet not now will Christ openly identify him. What we read of in verse 71 is the apostle’ s inspired comment, written years afterwards.  

That Judas was never saved is clear from many considerations. Here in our text Christ is careful to except him from Peter’ s confession— "We believe." So, too, in John 13. After washing the feet of His disciples, which symbolized the removal of every defilement which hindered communion with Him, He said, "Ye are clean," but then He was careful to add, "but not all" (John 13:10), and then John supplies another explanatory comment— "for he knew who should betray him; therefore said he, Ye are not all clean" (verse 11). Again; the fact that Christ here calls him a "devil"— and this was six months before he betrayed Him— proves positively that he was not a child of God. Acts l:25— "Judas by transgression fell"— is sometimes appealed to in proof that he fell from grace. But the first part of the verse makes quite clear what it was from which Judas fell: it was "ministry and apostleship." This raises the question, Why was there a Judas in the apostolate? The Divine answer to our question is furnished in John 17:12, where Christ tells us plainly that "the son of perdition" was lost in order that "the Scriptures might be fulfilled." The reference was to Psalm 41:9 and similar passages. When that prophecy was uttered it seemed well-nigh incredible that the Friend of sinners should be betrayed by one intimate with Him. But no word of God can fall to the ground. It had been written that, "Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me," and the son of perdition was lost in order that this scripture might be accomplished. But why did God ordain this? Why should there be a Judas in the apostolate? Mysterious as this subject is, yet, a number of things seem clear. The following ends, at least, were accomplished:—   

1. It furnished an opportunity for Christ to display His perfections. When the Son became incarnate, He declared, "Lo I come to do thy will, O God" (Heb. 10:7), and this will of God for Him was written "in the volume of the book." Now in that book it was recorded that a familiar friend should lift up his heel against him. This was indeed a sore trial, yet was it part of the Divine will for God’ s Servant. How, then, does He act? John 6:70 answers: He deliberately "chose" one to be His apostle, whom He knew at the time was a "devil"! How this displays the perfections of Christ! It was in full subjection to the Divine will, "written in the book," that He thus acted. Even though it meant having Judas in closest association with Him for three years (and what must that have been to the Holy One of God!), though it meant that even when He retired from His carping critics to get alone with the twelve, there would then be a devil next to Him, He hesitated not. He bowed to God’ s will and "chose" him!  

2. It provided an impartial witness to the moral excellency of Christ. His Father, His forerunner, His saved apostles, bore testimony to His perfections; but lest it should be thought that these were ex parte witnesses, God saw to it that an enemy should also bear testimony. Here was a man that was "a devil"; a man who was in the closest possible touch with the life of Christ, both in public and in private; a man who would have seized eagerly on the slightest flaw, if it had been possible to find one; but it was not: "I have betrayed the innocent blood" (Matthew 27:4), was the unsought testimony of an impartial witness!  

3. It gave occasion to uncover the awfulness of sin. The fulness of redemption must bring to light the fulness of the wickedness of that for which atonement is to be made: only thus could we thoroughly see what is that terrible thing from which we are saved. And how could the heinousness of sin be more fittingly exposed at that time than by allowing a man to company with the Savior, to be inside the circle of greatest earthly privilege, and to be himself convinced of the innocency of that One who was to be the sacrificial victim; and yet, notwithstanding, for him to basely betray that One and sell Him into the hands of His enemies! Never was the vileness of sin more thoroughly uncovered.  

4. It supplies sinners with a solemn warning. The example of Judas shows us how near a man may come to Christ and yet be lost. It shows us that outward nearness to Christ, external contact with the things of God, is not sufficient. It reveals the fact that a man may witness the most stupendous marvels, may hear the most spiritual teaching, may company with the most godly characters, and yet himself never be born again.  

5. It tells us we may expect to find hypocrites among the followers of Christ. A hypocrite Judas certainly was. He was not a deceived soul, but an out and out impostor. He posed as a believer. He forsook the world and followed Christ. He went out as a preacher and heralded the Gospel (Matthew 10:4). He did not manifest any offense at the teaching of Christ, and did not follow those who turned back and walked no more with Him. Instead, he remained by the Savior’ s side right up to the last night of all. He even partook of the passover supper, and yet all the time, he was an hypocrite; and his hypocrisy was undetected by the eleven. And history repeats itself. There are still wolves in sheep’ s clothing.  

6. It shows us that a devil is to be expected among the servants of God. It was thus when Christ was here on earth; it is so still. Scripture warns us plainly against "false prophets," and "false apostles" who are "the ministers of Satan." And the case of Judas gives point to these warnings. Whoever would have expected to find a "devil" among the twelve! Whoever would have dreamed of finding a Judas among the apostles chosen by Christ Himself! But there was. And this is a solemn warning to us to place confidence in no man.  

7. It affords one more illustration of how radically different are God’ s thoughts and ways from ours. That God should appoint a "devil" to be one of the closest companions of the Savior; that He should have selected "the son of perdition" to be one of the favored twelve, seemed incredible. Yet so it was. And as we have sought to show above, God had good reasons for this selection; He had wise reasons for this appointment. Let this, then, serve to show us that, however mysterious may be God’ s ways, they are ever dictated by omniscience!  

The following questions are to help the student prepare for the next chapter on John 7:1-13:—   

1. What relation does verse 1 have to the rest of the lesson?  

2. What do you know about the feast of tabernacles? verse 2. Look up Old Testament references.  

3. Who are "His brethren" verse 3?  

4. Why did His brethren make the request of verse 4?  

5. To what was Christ referring in verses 6 and 8?  

6. In view of verses 1 and 8, why did Christ go to the feast at all? verse 10.  

7. What is the meaning of the last clause of verse 10?  

  

MHCC: Joh 6:60-65

The human nature of Christ had not before been in heaven, but being God and man, that wondrous Person was truly said to have come down from heaven. The Messiah's kingdom was not of this world; and they were to understand by faith, what he had said of a spiritual living upon him, and his fulness. As without the soul of man the flesh is of no value, so without the quickening Spirit of God all forms of religion are dead and worthless. He who made this provision for our souls, alone can teach us these things, and draw us unto Christ, that we may live by faith in him. Let us apply to Christ, thankful that it is declared that every one who is willing to come unto him shall be made welcome.

Matthew Henry: Joh 6:60-71

We have here an account of the effects of Christ's discourse. Some were offended and others edified by it; some driven from him and others brought nearer to him.

I. To some it was a savour of death unto death; not only to the Jews, who were professed enemies to him and his doctrine, but even to many of his disciples, such as were disciples at large, who were his frequent hearers, and followed him in public; a mixed multitude, like those among Israel, that began all the discontents. Now here we have,

1. Their murmurings at the doctrine they heard (Joh 6:60): This is a hard saying, who can hear it? (1.) They do not like it themselves: "What stuff is this? Eat the flesh, and drink the blood, of the Son of man! If it is to be understood figuratively, it is not intelligible; if literally, not practicable. What! must we turn cannibals? Can we not be religious, but we must be barbarous?" Si Christiani adorant quod comedunt (said Averroes), sit anima mea cum philosophis - If Christians adore what they eat, my mind shall continue with the philosophers. Now, when they found it a hard saying, if they had humbly begged of Christ to have declared unto them this parable, he would have opened it, and their understandings too; for the meek will he teach his way. But they were not willing to have Christ's sayings explained to them, because they would not lose this pretence for rejecting them - that they were hard sayings. (2.) They think it impossible that any one else should like it: " Who can hear it? Surely none can."Thus the scoffers at religion are ready to undertake that all the intelligent part of mankind concur with them. They conclude with great assurance that no man of sense will admit the doctrine of Christ, nor any man of spirit submit to his laws. Because they cannot bear to be so tutored, so tied up, themselves, they think none else can: Who can hear it? Thanks be to God, thousands have heard these sayings of Christ, and have found them not only easy, but pleasant, as their necessary food.

2. Christ's animadversions upon their murmurings.

(1.) He well enough knew their murmurings, Joh 6:61. Their cavils were secret in their own breasts, or whispered among themselves in a corner. But, [1.] Christ knew them; he saw them, he heard them. Note, Christ takes notice not only of the bold and open defiances that are done to his name and glory by daring sinners, but of the secret slights that are put upon his doctrine by carnal professors; he knows that which the fool saith in his heart, and cannot for shame speak out; he observes how his doctrine is resented by those to whom it is preached; who rejoice in it, and who murmur at it; who are reconciled to it, and bow before it, and who quarrel with it, and rebel against it, though ever so secretly. [2.] He knew it in himself, not by any information given him, nor any external indication of the thing, but by his own divine omniscience. He knew it not as the prophets, by a divine revelation made to him (that which the prophets desired to know was sometimes hid from them, as 2Ki 4:27), but by a divine knowledge in him. He is that essential Word that discerns the thoughts of the heart, Heb 4:12, Heb 4:13. Thoughts are words to Christ; we should therefore take heed not only what we say and do, but what we think.

(2.) He well enough knew how to answer them: " Doth this offend you? Is this a stumbling-block to you?"See how people by their own wilful mistakes create offences to themselves: they take offence where there is none given, and even make it where there is nothing to make it of. Note, We may justly wonder that so much offence should be taken at the doctrine of Christ for so little cause. Christ speaks of it here with wonder: " Doth this offend you? "Now, in answer to those who condemned his doctrine as intricate and obscure ( Si non vis intelligi, debes negligi - If you are unwilling to be understood, you ought to be neglected ),

[1.] He gives them a hint of his ascension into heaven, as that which would give an irresistible evidence of the truth of his doctrine (Joh 6:62): What and if you shall see the Son of man ascend up where he was before? And what then? First, "If I should tell you of that, surely it would much more offend you, and you would think my pretensions too high indeed. If this be so hard a saying that you cannot hear it, how will you digest it when I tell you of my returning to heaven, whence I came down?"See Joh 3:12. Those who stumble at smaller difficulties should consider how they will get over greater. Secondly, "When you see the Son of man ascend, this will much more offend you, for then my body will be less capable of being eaten by you in that gross sense wherein you now understand it;"so Dr. Whitby. Or, Thirdly, "When you see that, or hear it from those that shall see it, surely then you will be satisfied. You think I take too much upon me when I say, I came down from heaven, for it was with this that you quarrelled (Joh 6:42); but will you think so when you see me return to heaven?"If he ascended, certainly he descended, Eph 4:9, Eph 4:10. Christ did often refer himself thus to subsequent proofs, as Joh 1:50, Joh 1:51; Joh 2:14; Mat 12:40; Mat 26:64. Let us wait awhile, till the mystery of God shall be finished, and then we shall see that there was no reason to be offended at any of Christ's sayings.

[2.] He gives them a general key to this and all such parabolical discourses, teaching them that they are to be understood spiritually, and not after a corporal and carnal manner: It is the spirit that quickeneth, the flesh profiteth nothing, Joh 6:63. As it is in the natural body, the animal spirits quicken and enliven it, and without these the most nourishing food would profit nothing (what would the body be the better for bread, if it were not quickened and animated by the spirit), so it is with the soul. First, The bare participation of ordinances, unless the Spirit of God work with them, and quicken the soul by them, profits nothing; the word and ordinances, if the Spirit works with them, are as food to a living man, if not, they are as food to a dead man. Even the flesh of Christ, the sacrifice for sin, will avail us nothing unless the blessed Spirit quicken our souls thereby, and enforce the powerful influences of his death upon us, till we by his grace are planted together in the likeness of it. Secondly, The doctrine of eating Christ's flesh and drinking his blood, if it be understood literally, profits nothing, but rather leads us into mistakes and prejudices; but the spiritual sense or meaning of it quickens the soul, makes it alive and lively; for so it follows: The words that I speak unto you, they are spirit, and they are life. To eat the flesh of Christ! this is a hard saying, but to believe that Christ died for me, to derive from that doctrine strength and comfort in my approaches to God, my oppositions to sin and preparations for a future state, this is the spirit and life of that saying, and, construing it thus, it is an excellent saying. The reason why men dislike Christ's sayings if because they mistake them. The literal sense of a parable does us no good, we are never the wiser for it, but the spiritual meaning is instructive. Thirdly, The flesh profits nothing - those that are in the flesh (so some understand it), that are under the power of a carnal mind, profit not by Christ's discourses; but the Spirit quickeneth - those that have the Spirit, that are spiritual, are quickened and enlivened by them; for they are received ad modum recipientis - so as to correspond with the state of the receiver's mind. They found fault with Christ's sayings, whereas the fault was in themselves; it is only to sensual minds that spiritual things are senseless and sapless, spiritual minds relish them; see 1Co 2:14, 1Co 2:15.

[3.] He gives them an intimation of his knowledge of them, and that he had expected no better from them, though they called themselves his disciples, Joh 6:64, Joh 6:65. Now was fulfilled that of the prophet, speaking of Christ and his doctrine (Isa 53:1), Who hath believed our report? and to whom is the arm of the Lord revealed? Both these Christ here takes notice of.

First, They did not believe his report: "There are some of you who said you would leave all to follow me who yet believe not; "and this was the reason why the word preached did not profit them, because it was not mixed with faith, Heb 4:2. They did not believe him to be the Messiah, else they would have acquiesced in the doctrine he preached, and not have quarrelled with it, though there were some things in it dark, and hard to be understood. Oportet discentum credere - Young beginners in learning must take things upon their teacher's word. Note, 1. Among those who are nominal Christians, there are many who are real infidels. 2. The unbelief of hypocrites, before it discovers itself to the world, is naked and open before the eyes of Christ. He knew from the beginning who they were of the multitudes that followed him that believed, and who of the twelve should betray him; he knew from the beginning of their acquaintance with him, and attendance on him, when they were in the hottest pang of their zeal, who were sincere, as Nathanael (Joh 1:47), and who were not. Before they distinguished themselves by an overt act, he could infallibly distinguish who believed and who did not, whose love was counterfeit and whose cordial. We may gather hence, (1.) That the apostasy of those who have long made a plausible profession of religion is a certain proof of their constant hypocrisy, and that from the beginning they believed not, but is not a proof of the possibility of the total and final apostasy of any true believers: such revolts are not to be called the fall of real saints, but the discovery of pretended ones; see 1Jo 2:19. Stella cadens non stella fuit - The star that falls never was a star. (2.) That it is Christ's prerogative to know the heart; he knows who they are that believe not, but dissemble in their profession, and yet continues them room in his church, the use of his ordinances, and the credit of his name, and does not discover them in this world, unless they by their own wickedness discover themselves; because such is the constitution of his visible church, and the discovering day is yet to come. But, if we pretend to judge men's hearts, we step into Christ's throne, and anticipate his judgment. We are often deceived in men, and see cause to change our sentiments of them; but this we are sure of, that Christ knows all men, and his judgment is according to truth.

Secondly, The reason why they did not believe his report was because the arm of the Lord was not revealed to them (Joh 6:65): Therefore said I unto you that no man can come to me, except it be given unto him of my Father; referring to Joh 6:44. Christ therefore could not but know who believed and who did not, because faith is the gift and work of God, and all his Father's gifts and works could not but be known to him, for they all passed through his hands. There he had said that none could come to him, except the Father draw him; here he saith, except it be given him of my Father, which shows that God draws souls by giving them grace and strength, and a heart to come, without which, such is the moral impotency of man, in his fallen state, that he cannot come.

3. We have here their final apostasy from Christ hereupon: From that time many of his disciples went back, and walked no more with him, Joh 6:66. When we admit into our minds hard thoughts of the word and works of Christ, and conceive a secret dislike, and are willing to hear insinuations tending to their reproach, we are then entering into temptation; it is as the letting forth of water; it is looking back, which, if infinite mercy prevent not, will end in drawing back; therefore Obsta principiis - Take heed of the beginnings of apostasy. (1.) See here the backsliding of these disciples. Many of them went back to their houses, and families, and callings, which they had left for a time to follow him; went back, one to his farm and another to his merchandise; went back, as Orpah did, to their people, and to their gods, Rth 1:15. They had entered themselves in Christ's school, but they went back, did not only play truant for once, but took leave of him and his doctrine for ever. Note, The apostasy of Christ's disciples from him, though really a strange thing, yet has been such a common thing that we need not be surprised at it. Here were many that went back. It is often so; when some backslide many backslide with them; the disease is infectious. (2.) The occasion of this backsliding: From that time, from the time that Christ preached this comfortable doctrine, that he is the bread of life, and that those who by faith feed upon him shall live by him (which, one would think, should have engaged them to cleave more closely to him) - from that time they withdrew. Note, The corrupt and wicked heart of man often makes that an occasion of offence which is indeed matter of the greatest comfort. Christ foresaw that they would thus take offence at what he said, and yet he said it. That which is the undoubted word and truth of Christ must be faithfully delivered, whoever may be offended at it. Men's humours must be captivated to God's word, and not God's word accommodated to men's humours. (3.) The degree of their apostasy: They walked no more with him, returned no more to him and attended no more upon his ministry. It is hard for those who have been once enlightened, and have tasted the good word of God, if they fall away, to renew them again to repentance, Heb 6:4-6.

II. This discourse was to others a savour of life unto life. Many went back, but, thanks be to God, all did not; even then the twelve stuck to him. Though the faith of some be overthrown, yet the foundation of God stands sure. Observe here,

1. The affectionate question which Christ put to the twelve (Joh 6:67): Will you also go away? He saith nothing to those who went back. If the unbelieving depart, let them depart; it was no great loss of those whom he never had; lightly come, lightly go; but he takes this occasion to speak to the twelve, to confirm them, and by trying their stedfastness the more to fix them: Will you also go away? (1.) "It is at your choice whether you will or no; if you will forsake me, now is the time, when so many do: it is an hour of temptation; if you will go back, go now."Note, Christ will detain none with him against their wills; his soldiers are volunteers, not pressed men. The twelve had now had time enough to try how they liked Christ and his doctrine, and that none of them might afterwards say that they were trepanned into discipleship, and if it were to do again they would not do it, he here allows them a power of revocation, and leaves them at their liberty; as Jos 24:15; Rth 1:15. (2.) "It is at your peril if you do go away."If there was any secret inclination in the heart of any of them to depart from him, he stops it with this awakening question, " Wilt you also go away? Think not that you hang at as loose an end as they did, and may go away as easily as they could. They have not been so intimate with me as you have been, nor received so many favours from me; they are gone, but will you also go? Remember your character, and say, Whatever others do, we will never go away. Should such a man as I flee? "Neh 6:11. Note, The nearer we have been to Christ and the longer we have been with him, the more engagements we have laid ourselves under to him, the greater will be our sin if we desert him. (3.) "I have reason to think you will not. Will you go away? No, I have faster hold of you than so; I hope better things of you (Heb 6:9), for you are they that have continued with me, "Luk 22:28. When the apostasy of some is a grief to the Lord Jesus, the constancy of others is so much the more his honour, and he is pleased with it accordingly. Christ and believers know one another too well to part upon every displeasure.

2. The believing reply which Peter, in the name of the rest, made to this question, Joh 6:68, Joh 6:69. Christ put the question to them, as Joshua put Israel to their choice whom they would serve, with design to draw out from them a promise to adhere to him, and it had the like effect. Nay, but we will serve the Lord, Peter was upon all occasions the mouth of the rest, not so much because he had more of his Master's ear than they, but because he had more tongue of his own; and what he said was sometimes approved and sometimes reprimanded (Mat 16:17, Mat 16:23) - the common lot of those who are swift to speak. This here was well said, admirably well; and probably he said it by the direction, and with the express assent, of his fellow-disciples; at least he knew their mind, and spoke the sense of them all, and did not except Judas, for we must hope the best.

(1.) Here is a good resolution to adhere to Christ, and so expressed as to intimate that they would not entertain the least thought of leaving him: " Lord, to whom shall we go? It were folly to go from thee, unless we knew where to better ourselves; no, Lord, we like our choice too well to change."Note, Those who leave Christ would do well to consider to whom they will go, and whether they can expect to find rest and peace any where but in him. See Psa 73:27, Psa 73:28; Hos 2:9. " Whither shall we go? Shall we make our court to the world? It will certainly deceive us. Shall we return to sin? It will certainly destroy us. Shall we leave the fountain of living waters for broken cisterns? "The disciples resolve to continue their pursuit of life and happiness, and will have a guide to it, and will adhere to Christ as their guide, for they can never have a better. "Shall we go to the heathen philosophers, and become their disciples? They are become vain in their imaginations, and, professing themselves to be wise in other things, are become fools in religion. Shall we go to the scribes and Pharisees, and sit at their feet? What good can they do us who have made void the commandments of God by their traditions? Shall we go to Moses? He will send us back again to thee. Therefore, if ever we find the way to happiness, it must be in following thee."Note, Christ's holy religion appears to great advantage when it is compared with other institutions, for then it will be seen how far it excels them all. Let those who find fault with this religion find a better before they quit it. A divine teacher we must have; can we find a better than Christ? A divine revelation we cannot be without; if the scripture be not such a one, where else may we look for it?

(2.) Here is a good reason for this resolution. It was not the inconsiderate resolve of a blind affection, but the result of mature deliberation. The disciples were resolved never to go away from Christ,

[1.] Because of the advantage they promised themselves by him: Thou hast the words of eternal life. They themselves did not fully understand Christ's discourse, for as yet the doctrine of the cross was a riddle to them; but in the general they were satisfied that he had the words of eternal life, that is, First, That the word of his doctrine showed the way to eternal life, set it before us, and directed us what to do, that we might inherit it. Secondly, That the word of his determination must confer eternal life. His having the words of eternal life is the same with his having power to give eternal life to as many as were given him, Joh 17:2. He had in the foregoing discourse assured eternal life to his followers; these disciples fastened upon this plain saying, and therefore resolved to stick to him, when the others overlooked this, and fastened upon the hard sayings, and therefore forsook him. Though we cannot account for every mystery, every obscurity, in Christ's doctrine, yet we know, in the general, that it is the word of eternal life, and therefore must live and die by it; for if we forsake Christ we forsake our own mercies.

[2.] Because of the assurance they had concerning him (Joh 6:69): We believe, and are sure, that thou art that Christ. if he be the promised Messiah, he must bring in an everlasting righteousness (Dan 9:24), and therefore has the words of eternal life, for righteousness reigns to eternal life, Rom 5:21. observe, First, The doctrine they believed: that this Jesus was the Messiah promised to the fathers and expected by them, and that he was not a mere man, but the Son of the living God, the same to whom God had said, Thou art my Son, Psa 2:7. In times of temptation to apostasy it is good to have recourse to our first principles, and stick to them; and, if we faithfully abide by that which is past dispute, we shall be the better able both to find and to keep the truth in matters of doubtful disputation. Secondly, The degree of their faith: it rose up to a full assurance: We are sure. We have known it by experience; this is the best knowledge. We should take occasion from others' wavering to be so much the more established, especially in that which is the present truth. When we have so strong a faith in the gospel of Christ as boldly to venture our souls upon it, knowing whom we have believed, then, and not till then, we shall be willing to venture every thing else for it.

3. The melancholy remark which our Lord Jesus made upon this reply of Peter's (Joh 6:70, Joh 6:71): Have not I chosen you twelve, and one of you is a devil? And the evangelist tells us whom he meant: he spoke of Judas Iscariot. Peter had undertaken for them all that they would be faithful to their Master. Now Christ does not condemn his charity (it is always good to hope the best), but he tacitly corrects his confidence. We must not be too sure concerning any. God knows those that are his; we do not. Observe here, (1.) Hypocrites and betrayers of Christ are no better than devils. Judas not only had a devil, but he was a devil. One of you is a false accuser; so diabolos sometimes signifies (2Ti 3:3); and it is probable that Judas, when he sold his Master to the chief priests, represented him to them as a bad man, to justify himself in what he did. But I rather take it as we read it: He is a devil, a devil incarnate, a fallen apostle, as the devil a fallen angel. He is Satan, an adversary, an enemy to Christ. He is Abaddon, and Apollyon, a son of perdition. He was of his father the devil, did his lusts, was in his interests, as Cain, 1Jo 3:12. Those whose bodies were possessed by the devil are never called devils ( demoniacs, but not devils ); but Judas, into whose heart Satan entered, and filled it, is called a devil. (2.) Many that are seeming saints are real devils. Judas had as fair an outside as many of the apostles; his venom was, like that of the serpent, covered with a fine skin. He cast out devils, and appeared an enemy to the devil's kingdom, and yet was himself a devil all the while. Not only he will be one shortly, but he is one now. It is strange, and to be wondered at; Christ speaks of it with wonder: Have not I? It is sad, and to be lamented, that ever Christianity should be made a cloak to diabolism. (3.) The disguises of hypocrites, however they may deceive men, and put a cheat upon them, cannot deceive Christ, for his piercing eye sees through them. He can call those devils that call themselves Christians, like the prophet's greeting to Jeroboam's wife, when she came to him in masquerade (1Ki 14:6): Come in, thou wife of Jeroboam. Christ's divine sight, far better than any double sight, can see spirits. (4.) There are those who are chosen by Christ to special services who yet prove false to him: I have chosen you to the apostleship, for it is expressly said that Judas was not chosen to eternal life (Joh 13:18), and yet one of you is a devil. Note, Advancement to places of honour and trust in the church is no certain evidence of saving grace. We have prophesied in thy name. (5.) In the most select societies on this side heaven it is no new thing to meet with those that are corrupt. Of the twelve that were chosen to an intimate conversation with an incarnate Deity, as great an honour and privilege as ever men were chosen to, one was an incarnate devil. The historian lays an emphasis upon this, that Judas was one of the twelve that were so dignified and distinguished. Let us not reject and unchurch the twelve because one of them is a devil, nor say that they are all cheats and hypocrites because one of them was so; let those that are so bear the blame, and not those who, while they are undiscovered, incorporate with them. There is a society within the veil into which no unclean thing shall enter, a church of first-born, in which are no false brethren.

Barclay: Joh 6:59-65

It is little wonder that the disciples found the discourse of Jesus hard. The Greek word is skleros (4642), which means not hard to understand; but hard to accept. The disciples knew quite well that Jesus had been claiming to be the very life of God come down from heaven, and that no one could live this life or face eternity without submitting to him.

Here we come upon a truth that re-emerges in every age. Time and again it is not the intellectual difficulty which keeps men from becoming Christians; it is the height of Christ's moral demand. At the heart of an religion there must be mystery, for the simple reason that at that heart there is God. In the nature of things man cannot ever fully understand God. Any honest thinker will accept that there must be mystery.

The real difficulty of Christianity is two-fold. It demands an act of surrender to Christ, an acceptance of him as the final authority; and it demands a moral standard of the highest level. The disciples were well aware that Jesus had claimed to be the very life and mind of God come down to earth; their difficulty was to accept that as true, with all its implications. To this day many a man refuses Christ, not because he puzzles intellect, but because he challenges his life.

Jesus goes on, not to try to prove his claim, but to state that some day events will prove it. What he is saying is this: "You find it difficult to believe that I am the bread, the essential of life, which came down from heaven. Well then, you will have no difficulty in accepting that claim when some day you see me ascending back to heaven." It is a forecast of the Ascension. It means that the Resurrection is the guarantee of the claims of Jesus. He was not one who lived nobly and died gallantly for a lost cause; he was the one whose claims were vindicated by the fact that he rose again.

Jesus goes on to say that the all-important thing is the life-giving power of the Spirit; the flesh is of no help. We can put that very simply in a way which will give us at least something of its meaning--the most important thing is the spirit in which any action is done. Someone has put it this way: "All human things are trivial if they exist for nothing beyond themselves." The real value of anything depends on its aim. If we eat simply for the sake of eating, we become gluttons, and it is likely to do us far more harm than good; if we eat to sustain life, to do our work better, to maintain the fitness of our body at its highest peak, food has a real significance. If a man spends a great deal of time on sport simply for the sake of sport, he is at least to some extent wasting his time. But if he spends that time in order to keep his body fit and thereby to do his work for God and men better, sport ceases to be trivial and becomes important. The things of the flesh all gain their value from the spirit in which they are done.

Jesus goes on: "My words are spirit and life." He alone can tell us what life is, put into us the spirit in which it must be lived, give us the strength so to live it. Life takes its value from its purpose and its goal. Christ alone can give us true purpose in life, and the power to work out that purpose against the constant opposition that comes from without and within.

Jesus was well aware that some would not only reject his offer but would reject it with hostility. No man can accept him unless he is moved by the Spirit of God to do so but to the end of the day a man can resist that Spirit. Such a man is shut out not by God, but by himself.

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 6:60--7:10

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

Considerable discussion followed Jesus presentation of Himself as the Bread of Life. John noted the responses of many people who were following Jesus around, then the response of the Twelve, and finally the response of most of the Jews.

Constable: Joh 6:60-65

The response of many disciples 6:60-65

6:60 Not only "the Jews" (v. 52) but many of Jesus' followers found His teaching about the Bread of Life offensive (Gr. skleros, difficult or hard). The term "disciple" is not synonymous with "believer," as should be patently clear in the Gospels. In verse 64 Jesus said that some of these "disciples" did not believe. Some of Jesus' disciples were believers, but many of them were following Him to learn from Him and to decide if He was the Messiah or not. This teaching persuaded many in this seeker category to abandon their Rabbi. Some of them undoubtedly wanted the physical benefits of Jesus' messianism but had little interest in spiritual matters (cf. vv. 14-15, 26, 30-31). Others could not see beyond Jesus' humanity to His true identity (vv. 41-46). Others probably could not accept Jesus' claim to be greater than Moses (vv. 32-33, 58). Still others may have found Jesus' language offensive, particularly His references to eating flesh and drinking blood (vv. 53-54).

6:61-62 Evidently Jesus spoke these words to a large group of His followers that included the Twelve. He suggested that He would yet reveal things to them that would be harder for them to accept than what they had heard so far. He had told them that He had come down from heaven (v. 38), and this had scandalized (Gr. skandalizei) them. What would they think if they saw Him ascend into heaven?

Jesus may have been referring to His bodily ascension, but perhaps He was speaking of His crucifixion (cf. 3:14). This explanation is in harmony with Jesus' metaphorical language that He had been using throughout the previous discourse. Jesus' crucifixion was in a sense the first step in His ascending back to the Father since it permitted Him to do so. Certainly Jesus' crucifixion was the most humanly offensive aspect of His entire ministry (cf. 1 Cor. 1:23 where the same Greek word occurs).

6:63 Some of Jesus' disciples turned from Him because they preferred the material realm to the spiritual realm for which Jesus had an obvious preference. He warned them that the Spirit gives real life (cf. Gen. 1:2; Ezek. 37:14; John 3:6) whereas the flesh provides nothing of comparable importance. The words that Jesus had spoken to them dealt with spiritual realities and resulted in spiritual life. Furthermore they were words that came from God's Spirit. Therefore they were extremely important.

6:64 In spite of the importance of spiritual life, Jesus said He recognized that some of His disciples did not believe on Him. This was a tragic irony. They had followed Jesus and had listened to Him, but they did not believe Him.

John added that Jesus knew who did not believe on Him, even who of His disciples would betray Him (vv. 70-71), to show that human unbelief did not take Jesus by surprise.

"Jesus had given ample opportunity for faith to all those who followed him; yet from the beginning his spiritual discernment made him aware of those whose faith was genuine and those whose attachment was only superficial."²⁶³

"The beginning" many be a reference to the beginning of Jesus' ministry, but it is probably another reference to Jesus' preincarnate existence (cf. 1:1).

6:65 Again Jesus expressed His belief that the human decision to believe or not believe rested ultimately in God's elective purpose (vv. 37, 44). Thus He did not view the unbelief of His disciples as an indication that He had failed. Notwithstanding He did not present the importance of belief on Himself as something His hearers could take or leave either. It meant the difference between life and death to them, and He urged them to believe.

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 6:59-71

Ver. 59.— This is the bread, &c. He intimates the same thing which I have said at the end of the foregoing verse. For Christ came down from heaven not as man, but as God. Wherefore he who eateth Him in the Eucharist shall live for ever, because in truth he eateth God and the Godhead, which being ever present with him who eateth, continually breathes into him His own life. Hear S. Ambrose ( Serm. 18 in Ps. cxviii.), "How shall he die whose food is Life?" And presently, describing its wonderful effects, "Draw nigh unto Him, and be filled, for He is Bread. Draw nigh unto Him, and drink, for He is a Fountain. Draw nigh unto Him, and be enlightened, for He is Light. Draw nigh unto Him, and be free, for where the Spirit of the Lord is, there is liberty. Draw nigh unto Him, and be absolved; for He is remission of sins." And S. Bernard ( Serm. de Cæna. Dom. ) says, "Two things that Sacrament worketh in you: it diminishes the sense (of sin) in the least matters, and in graver sins it wholly takes away consent." And again he says, "If any of you feel neither so frequently nor so severely the motions of anger, envy, lust, and such like passions, give thanks to the Body and Blood of the Lord, forasmuch as the virtue of the Sacrament worketh in you." And S. Chrysostom on Psa 22:5 (Vulg.), saith upon the words, "Thou hast prepared a table before me, against them that trouble me," "Let those who have trouble of the flesh come to the table of the Mighty One, and tribulation shall be turned into consolation." Lastly, S. Cyril says, "The body of Christ quickens, and by our participation of it restores us to incorruption. For it is the body of none other than of the Life itself. It retains the virtue of the Word Incarnate, and is full of the power of Him by whom all things live and have their being."

Ver. 60.— This spake He, &c . Christ taught these things, not in secret, not in a corner, but publicly in the synagogue in the presence of the Scribes, the Priests, and the whole people who had flocked together. For the synagogue was a sort of church.

In Capharnaum, "where," says S. Chrysostom, "He had done so many miracles, and where He had the best right to be heard. Because the things which Christ spake concerning eating His flesh, and His being about to raise us up from death unto life eternal, seemed paradoxical and incredible to the Jews, He wished to proclaim them from that place, where by His many miracles He had gained faith and authority for Himself and His doctrine."

Ver. 61.— Many therefore went back. Hard, i.e., austere, rigid, oppressive, unmerciful. The Arabic has difficult. Euthymius, can scarcely be admitted. And who can hear it. "Who can," we do not say, 'do such a thing, but even bear to bear it?" What Jesus said concerning His Flesh, and especially the command to eat It (Joh 6:54), except ye eat, &c., seems too difficult to be believed, and too horrible to be done. For what butcher will slay Christ? Who can bear to eat human flesh, or drink human blood? These are the feasts of cannibals, such as the heathen who did not understand the mystery of the Flesh of Christ in the Eucharist in after times reproached Christians with, and so were imitators of those Capharnaites, as Tertullian and other Fathers testify.

This saying was not hard in itself, but hard to the stupid Jews, who imagined that the Flesh of Christ was to be cut by a butcher, and mangled by the teeth like the flesh of an ox. But they greatly erred, for Christ neither said this, nor meant it. But He wished us to eat His Flesh sacramentally, i.e., hidden in the Sacrament under the species of bread and wine, a thing which is not dreadful, but which we who daily offer and communicate find by experience to be most easy and sweet. The Jews ought therefore humbly to have asked Christ to unfold to them the manner of doing this. If they would have done this, they would have heard it, and might have received it, and not thought the saying hard. As Cyril says, "They thought that they were called to the savage manners of wild beasts, and were urged to eat raw human flesh, and drink blood, things too horrible to hear of. Such were their thoughts as to how the flesh of this man would bestow eternal life, and bring them to immortality."

Ver. 62.— Jesus knowing in Himself, Greek, ε̉ν έαυτω̃, Syriac, in His soul, i.e., through His omniscience, without any one to tell, or reveal it. "For this was a proof of His Divinity, that He revealed secrets," says Chrysostom. That His disciples murmured at this, He saith unto them, Doth this scandalize you? As though he said, "I do so many and wonderful things because I am sent by the Father for this purpose, as I have proved to you by My miracles; ye ought not therefore to be scandalized and offended at My words and deeds, but ye ought rather to ask God who sent Me for light and grace, that ye may be able to receive them."

Ver. 63.— If therefore ye shall see, &c. "He is speaking," says Euthymius, "concerning His future assumption into heaven." For some of them, such as the Apostles, beheld this. And others, who did not believe, although they saw it not, might have heard, and certainly learnt from those who did see.

Where He was before, as regards His Divinity, says Euthymius. For He ascended into heaven, as regards His humanity. What will ye say, must be understood, as Euthymius observes. "Will ye be still scandalized? I trust not. Certainly I know ye will not rightly be so. For by My ascension into heaven by My own power ye will be able to know that I came down from heaven, and that I return whither I was before, and therefore that I am not only true and a prophet, but that I am also God, and the Son of God, to whom all things are possible, yea easy, and therefore that I am able to give My Flesh for food, and by It to raise the dead. From the miracle of His ascension into heaven Christ rightly proves His Divinity and omnipotence, and from them the mystery of the Eucharist. For to the Deity nothing is impossible, nothing strange, nothing paradoxical. Yea, it is becoming to Deity to do things strange ( nova ) and paradoxical, which are above nature and human reason. As S. Cyril says, "By another wonderful thing He urges them to faith," and that appositely. For the ascension of Christ into heaven signified that He came down from heaven (for He went back from whence He came), and therefore that He was the Living Bread which came down from heaven, which was what He here wished to persuade the Capharnaites.

Maldonatus explains otherwise, thus, "When ye shall hear that I have ascended into heaven, what will ye say? Surely ye will be still more scandalized; ye will still less believe Me; ye will say that I am a sorcerer, who by the aid of the devils have pretended to fly into heaven."

Ver. 64.— It is the spirit which quickeneth : the flesh, Arabic , the body, &c. The Calvinists bring forward against us these words of Christ to show that in the Eucharist there is not the Flesh of Christ really and corporeally, but only spiritually and figuratively by representation and faith, because, say they, the flesh profiteth nothing. But if this be true, then in vain was the Word made Flesh, then in vain did the Flesh of Christ suffer and was crucified, and died. God forbid. And who does not see that the Flesh of Christ is more profitable than the mere bread of Calvin, even though it were seasoned with sugar and honey out of Calvin's throat? For in his bread there is no spirit, except the spirit of error and satanic madness.

First then SS. Cyril and Austin learnedly expound these words, thus: they are as if Christ said, "My Flesh alone profits not to preserve him who eats It unto life eternal, because it is not My mere Flesh which confers life and resurrection, but it is the Spirit, i.e., My Divinity united to the Flesh which quickens first the soul, and then the body at the Resurrection. And thus My Flesh profiteth very exceedingly, forasmuch as being united to the Spirit of the Word, it derives from It its quickening power." By a similar form of speech we are wont to say, The eye doth not see, the ear doth not hear, nor the body feel, but it is the spirit i.e., the soul, which sees through the eye, and hears through the ear. Consequently, the words, i.e., the reality and the mystery of My Flesh to be eaten in the Eucharist, which I speak unto you are spirit and life. That is, My Deity, which is a pure Spirit, is a living and quickening Spirit. For It will give you life in the- Eucharist, not My bare Flesh. So S. Augustine says, "This Flesh alone profiteth not, but let the Spirit be joined to the Flesh, and It profiteth greatly. For if the Flesh profiteth nothing, the Word would not have become Flesh." The same ( lib. 10 , de. Civit. Dei ) says, "The Flesh of itself cleanseth not, but through the Word by which it hath been assumed." And S. Cyril, "If the Flesh be understood alone, it is by no means able to quicken, forasmuch as it needs a Quickener, but because it is conjoined with the life-giving Word, the whole is made life-giving. For the Word of God being joined to the corruptible nature does not lose Its virtue, but the Flesh itself is lifted up to the power of the higher nature. Therefore, although the nature of flesh as flesh cannot quicken; still it doth this because it hath received the whole operation of the Word."

For Christ is here making answer to the Capharnaites murmuring as to how Christ's Flesh being eaten could give eternal life. But He gave this answer because they had murmured still more concerning the eating the flesh of Christ, and the method of doing so, which they thought of as something carnal and barbarous, as is seen by verses 52 and 60, and 61. For it seems something savage and inhuman to tear like wolves, and devour the human flesh of Christ. Hence secondly,

More aptly and naturally, the flesh, i.e., the carnal understanding, by which in sooth ye suppose that My Flesh is to be visibly cut and eaten like the flesh of sheep, profits nothing for the bestowal of everlasting life: but the spirit and the spiritual intelligence, by which we believe that the Flesh of Christ united to His spiritual Divinity, i.e., in a sacramental manner, veiled and hidden in the Eucharist under the species of bread and wine, is to be eaten - this gives life to soul and body. So S. Chrysostom, &c. No otherwise is S. Augustine's meaning on the 98th Ps. ( Vulg.), if he be carefully read: He says, "It is not this body which ye see nor the blood which those who crucify Me will shed, that ye are about to eat and drink. I commend unto you a sacrament which spiritually understood will quicken you. And although it be necessary that it be visibly celebrated, yet it ought to be understood in an invisible sense." These words the Calvinists understood thus, that in the Eucharist we eat the Flesh of Christ not really, but figuratively and mystically by faith. But they are in error. For the meaning of S. Augustine is, In the Eucharist we do not eat the Flesh of Christ by visibly cutting and masticating it as the Capharnaites supposed, but under a sacrament, i.e., sacramentally and invisibly, lying hid under the species of bread and wine. For if understood otherwise, S. Augustine would conflict with himself ( Serm. 1 . in Ps. xxxiii. and Lib. 22, Civit. c. 8, and elsewhere ), where he manifestly upholds the truth of Christ's Body in the Eucharist.

Wherefore Christ subjoins, the words which I speak, &c.: Spirit, i.e., are spiritual, and must be understood spiritually, i.e., Sacramentally, in the manner in which I have now explained, and not carnally, as ye Capharnaites, like butchers, understand them. So they are life, i.e., vital, and bestow life on him who heareth and eateth Me. There is a hebraism, by which the abstract is put for the concrete. Thus frequently elsewhere the flesh and spirit are put for the carnal and spiritual understanding and sense. Thus 2 Cor. iii. 6, "The letter killeth, but the spirit giveth life." Mat 16:17, "Flesh and blood hath not revealed it unto thee." Moreover it is common in Scripture to play upon the meanings of words. Wherefore it is not surprising that flesh is to be understood differently from what it is in verse 56, &c. My Flesh is truly Food. For there real, but here figurative flesh is meant. So Christ plays upon the meaning of water (c. iv.), rising from the corporeal to the spiritual sense. So the Apostle plays upon the word sin (2Co 5:21), "He who knew no sin, was made sin," i.e., a Victim for sin, "for us."

Thirdly, the fullest sense will be if we join both meanings previously given, and with Bede unite them into one, thus - The virtue of giving life which My Flesh eaten in the Eucharist possesses, is not derived so much from the flesh as from the Spirit of the Word which is living and life-giving. And consequently this eating of My Flesh is not to be taken in the carnal manner of butchers, but in a spiritual manner, and accommodated to the spirit, that is to say in a hidden and sacramental manner. For from the words of Christ ignorantly understood the Capharnaites alleged the contrary of both, and turned away, as is plain from the words. And so this spiritual, i.e., sacramental, manner of eating the Flesh of Christ by taking the species of bread and wine, under which in reality lie hid the Body and Blood of Christ and His Divinity Itself, occasions no horror to the eater, and causes no wounding or harm to the Flesh of Christ which is eaten. For here Christ lies hid, and is invisible and indivisible like an angel. So Euthymius says, "They are things spiritual and life-giving. For we ought not simply to look at them (for that is carnally to understand them), but we ought to suppose something else, and to look upon them as mysteries with our inward eyes."

Ver. 65.— But there are some, &c. The reason why some of you do not receive, but oppose, My words concerning the Eucharist, is not because My saying is hard, as ye say, but because ye are faithless, and will not believe My many miracles and signs. For here there is need of humble faith, which ought by lowly prayer to be asked and waited for from God the Father. But ye lack humility both of prayer and faith, and therefore ye neither pray to God, nor believe in Me. So S. Augustine, Bede and Rupert.

For Jesus knew, &c. It means that Christ as God knew from eternity what would happen, and this foreknowledge He communicated to His Humanity from the beginning of His conception. And who should betray Him. By this John intimates that Judas the traitor was one of those who did not believe; indeed, that he was offended at Christ's sayings concerning the eating His flesh: that he conceived and cherished a dislike to Christ which at last broke out into treachery against Him. The connection makes this conclusion necessary. Otherwise this mention of the traitor would be inopportune, unless from this discourse of Christ Judas had taken the first initiative of his unbelief and subsequent treachery. So S. Augustine, Bede, &c

Christ added this that the Jews might not think that He had, unaware of his future treachery, admitted Judas to the Apostolate. He had done it consciously and advisedly, that so His Passion and man's redemption might be fulfilled as God had decreed.

Ver. 66.— And said, &c. , except it be given him, &c, i.e., except My Father draw him, as He said in verse 44. Graciously does Christ not attribute the unbelief of the Jews to their fault, but excuses them on the ground that it was not given them of the-Father: at the same time He consoles Himself, as it were, thus—"I do not distress Myself because many do not believe in Me, but I console Myself because the Father will cause to believe in Me those whom He hath chosen, and will cause them to come to Me. With these I am content. I am not ambitious of others. For whom the Father willeth (to come), those I also will; and those whom He willeth not (to come), those likewise I do not will." Yet those who would not come, i.e., would not believe in Christ, sinned, both because they had sufficient grace, by which they might have believed if they had wished (although they had not efficacious grace, by which they would really and actually believe), as also because they did not humbly ask of God efficacious grace, also because by their pride, and other sins, they had rendered themselves unworthy of that grace. Yea, by their obstinacy they repelled the grace and faith of God, as S. Cyprian learnedly explains ( lib. 1 , epist. 3 , ad. Cornel.)

Ver. 67.— From this time, say Euthymius and others: otherwise the Syriac, on account of this discourse: Arabic, because of this, left Jesus, &c. These disciples were not the Apostles, for Christ excepts them in the following verse. Neither were they the seventy-two disciples. For those had not yet been designated and chosen by Christ. But they were His more constant hearers and followers, "who," as Theophylact says, "followed Him in the rank of His disciples, and remained with Him longer than the multitudes, and so, compared with the rest of the crowd, were called His disciples. These persons therefore up to this time being allured by the sweet doctrine of Christ, fed by the loaves miraculously multiplied, and hoping to be fed in future by similar food, when they heard Christ substituting His own Flesh in the place of bread, and willing that they should eat It, thought either that He was mad, or else was contriving some horrible and savage scheme, or perchance a conspiracy against the Romans, and would inaugurate it by their tasting His flesh and blood, as Cataline had done before at Rome. Thus, to provide for their own safety, they fell away from Christ.

S. Epiphanius declares expressly that one of these was S. Mark, who was afterwards brought back by S. Peter, and became an Evangelist ( Hæres. 51): but others deny this, and assert that S. Mark neither saw nor heard Christ (in the flesh), but was converted by S. Peter after His death. So S. Jerome on Ecclesiastical Writers, and others.

Ver. 68.— Jesus said therefore, &c. For when the others were scandalized and went away from Christ "the Twelve remained," says S. Augustine, "for not even did Judas go away:" partly for shame's sake, not to be the only Apostle to go away, and be called an apostate; partly that he might be fed by Christ without labour on his part, as he had been hitherto; and that as he bore the bag and was a sort of purveyor for Christ's family, he might steal and enrich himself. For he was a thief.

Christ asks the question of the Apostles for five reasons. The first was that He might leave them their liberty. As though He said, "I give you your choice: if ye wish to go away, depart: if ye wish to remain with Me, remain. I will not retain you either by force, or shame." Listen to S. Chrysostom. "Jesus neither flattered, nor drove away: but He asked the question, not because He despised them, but that they might not seem to be retained by compulsion." For if they had remained unwillingly, He would have been in exactly the same condition as if they had gone away.

(2.) To show His greatness of soul; and that He did not need the work of Apostles, forasmuch as He by Himself could do all things: and when they were sent away, He could substitute others who were better in their place.

(3.) That the Apostles might understand that by remaining, they did not commend, or show favour to Jesus, but to themselves. "That they received rather than conferred a benefit," says Theophylact.

(4.) That by this freedom of choice He might the more bind them to Himself, and invite them to remain. For it often occurs, as a natural consequence, that when we are asked, we decline; when we are not asked, we desire; when we are invited, we flee; when we are not invited, we draw near.

(5.) That by this interrogation He might prove their affection, and try their constancy, and draw a confession of their true faith concerning Himself. So S. Cyril. And that such a confession was drawn forth is plain from the next verse.

Ver. 69.— Simon Peter therefore answered, &c. Peter, as greater in rank ( ordine major ), says S. Cyril, firmer in faith, more loving to Jesus, more fervent in spirit, answered in the name of the rest of the Apostles, thinking that this was the mind and feeling of all. For that which he himself thought of Jesus he believed his colleagues thought likewise.

To whom shall we go? Meaning, says S. Augustine, "Do you send us from thee? Give us another such as Thou art. To whom shall we go, if we leave Thee?" Wherefore S. Chrysostom says, "This is an answer of great affection. For Christ was preferable to both father and mother."

Thou hast the words of eternal life. First, as it were said, "Thy words, 0 Jesus, are sweet and life-giving, because they promise the very eternal life. Who therefore, save a fool, would leave them, and go elsewhere?" S. Cyril saith, "Not hard are the words, as those Capharnaites say, but Thou hast the words of eternal life, which are able to lead those who believe to the incorruptible life." Wherefore what Thou hast said concerning Thy flesh to be eaten, that by It we may obtain eternal life, although I do not as yet well understand it, yet am I not scandalized, nor offended by Thy words, but I firmly believe them to be true, not doubting that in due time I shall understand them better, and silently asking and beseeching Thee to cause me to do this.

(2.) By Thy words, 0 Jesus, Thou dost promise us eternal life, if we eat Thy Flesh. These words draw us and unite us to Thee, rather than drive us away. For who would not wish for eternal life, and such a means of obtaining it? Wherefore the Arabic renders, To whom shall we go, since the words of eternal life are with Thee? "Hence we learn," says Cyril, "that one only Christ who is able to bring us to everlasting life, must be followed as our Master."

(3 . ) Thou hast the words, &c. Because Thou art Life eternal. Therefore in Thy Flesh and Blood Thou only givest what Thou art, says S. Augustine. Thou art the Word of the Father: and therefore Thou hast in Thee eternal life, because Thou art Life eternal Itself. What wonder then if Thou bestowest on those who eat Thee, life eternal? For Thou dost bestow that very self-same thing which Thou art.

Ver. 70.— And we believe, &c. The Greek has the article to both Christ and Son : ό Χζιστὸς, the Christ promised by God, and expected for so many ages: ό υίὸς, i.e., the Son of God by nature and substance, not adopted by grace. "Diligently consider this," says Cyril, "that everywhere, especially with the prefix of the article, they say, Thou art the very Christ, the very Son of the Living God, truly and naturally separating (this) Son from other sons of God, who being called, are adopted by grace. And we being conjoined by likeness to Him, are called sons."

We know, from the testimony of John the Baptist, our prophet and master, from the many and great miracles which Thou hast wrought, from Thy heavenly doctrine, and the holiness of Thy life, which we who are in constant intercourse with Thee, know to be heavenly and Divine.

Son of God : the Greek adds, του̃ ξωντος, the living, so also the Syriac and Arabic read. The meaning is, We believe that Thou art the Son of God. Wherefore, we also believe that all Thy sayings are Divine and most true, even when we do not understand them, and therefore that they are life-giving, and confer salvation and eternal life. For Thou art the Son of the Living God, who in His Essence is Life, which He communicates to Thee: therefore nothing can proceed from Thee but what is vital and life-giving: neither do we expect anything else from Thee.

Ver. 71.— Jesus answered, Thou , 0 Peter, answerest in the name of all the Apostles, as if all believed in Me, and were My faithful friends. But know that thou art deceived, for one of them is a devil, unbelieving, and faithless to Me, who also will betray Me.

Have chosen Twelve, as to the Apostleship according to their present state apt and meet Whence it seems that Judas the traitor, even when he was first chosen by Christ, was good and honest. For prudence and charity forbid the choice of one who is dishonest. So S. Cyril, Maldonatus and others. Also S. Jerome ( lib. 3, cont. Polag.), Tertullian ( lib. de præscrip. hæret. c. 3). Some, however, think that Judas, when he was bad, as Christ knew, was yet chosen by Him to be an Apostle, with this object, that it might be one of His own who should betray Him, and so afford the occasion and the way for His passion and death, and from them the redemption of men. This opinion is attributed to SS. Bede and Augustine, yet neither says so expressly. Indeed, both rather intimate that Judas was chosen by Christ when he was good, even though he was known to be about to become bad by his own fault. Hear S. Augustine: "Their number of Twelve was consecrated, who through the four quarters of the world were to proclaim the Trinity. And because one of them perished, not on that account was the honour of that number taken away from them. For in the room of him who perished another was chosen." And after a while he says, "He was chosen, from whom, albeit unwilling, and knowing it not, a great good was to proceed. For as wicked men wickedly use the good works of God, so, on the contrary, God for good uses the wicked works of men. The Lord used for good the wicked Judas, and delivered Himself to be betrayed that He might redeem us." Hear also Bede: "To one end He chose eleven, to another end one. These He chose that they should persevere in the dignity of the apostolate, him, that by the office of his treachery He might work out the salvation of the human race."

A devil : Syriac, Satan : Nonnus, he who is called by posterity another new devil. Christ would not name Judas that He might spare his reputation. "He neither openly pointed him out," says S. Chrysostom, "nor wished him to lie concealed. The former was that he might not contend too impudently; the latter, lest supposing he was concealed, he should act too unguardedly." He did it also that he might impress the Apostles with fear, that they like Judas might not apostatize, nor presume proudly upon their own constancy. Listen to Cyril: "He confirms them by sharper words, and makes them diligent by the peril before their eyes. For it is thus He seems to speak, Ye have need, 0 ye disciples, of great watchfulness, and great care for your safety: for the way of perdition is very slippery." After a while, "He makes all more watchful, because He does not say openly who would betray Him, but affirming that the charge of such heinous impiety hung over one, He makes them all anxious, and by the dread of such a thing He arouses them to greater vigilance."

You will ask why Judas is called a devil. I answer (1.) because he was διάβολος (diabolus), i.e., a false accuser. For he spoke evil of the works and miracles of Christ to the Scribes and chief priests.

(2.) He was a diabolus, Hebrew and Syriac, a Satan, i.e., an adversary, because he opposed himself to Christ.

(3.) He was a diabolus because he did not believe in Christ because he was a thief and a liar. For the devil is "a liar and the father of a lie" ( cap. viii.) Wherefore Christ saith, he is a devil, in the present tense, not will be in the future.

(4.) He was a devil, that is a minister of the devil, an instrument and organ of the devil. For at the instigation of the devil he betrayed Christ his Lord and his God, as though he had been possessed of a devil. Whence John says (xiii. 2), that "Satan entered into him." So S. Chrysostom and others. So in common speech a very wicked man is called a devil.

(5.) He was a diabolus, i.e. , betrayer of Christ. For in this sense diabolus is used for a traitor in Ecclus. xxvi. 6, in the Greek, though the Vulgate has betrayal. So the devil is the traitor angel, because by his malice he betrayed and ruined the angelic state. For from the angelic choirs and from, heaven Lucifer, the traitor, by his perfidy dragged down with himself to hell the third part of the stars (Apoc. xii. 4). He betrayed therefore heaven and its inhabitants to hell and destruction.

Christ is alluding to the fall of Lucifer, who being chosen by God prince of the angels, by his pride made himself a devil and the prince of the demons. In like manner Judas chosen by Christ to the angelic office of the Apostolate, by his own fault fell from it, and made himself a companion of the devil, and a diabolus, that we may learn to work out our salvation with fear and trembling, and to fear a fall, although we stand in the most holy places. For the higher the place the greater is the fall, and the ruin the more profound.

Ver. 72.— But he spake, &c. Christ forewarns the Apostles, so that when they should afterwards behold the treachery of Judas, they might know that He had foreseen and foretold it, and therefore that it was not against His will, but by the permission of His certain counsel that this was done to bring about His death, by which he might redeem the human race.

Here John finishes the acts of the second year of Christ's preaching, up to the third year, or from the second Passover to the third. He proceeds with the acts of the third year in the following chapter. He passes over therefore many acts of Christ's second year, because they had been given at length by the other three Evangelists. He concludes Christ's second year with the multiplication of the loaves, which He wrought about the time of the Passover, and which furnished the occasion of Christ's long argument with the Jews concerning the spiritual bread and His Flesh to be partaken in the Eucharist.

Commentary -- Other

Evidence: Joh 6:65

" The impulse to pursue God originates with God." A. W. Tozer

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

Bibliography

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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.