Chapter 6

1 Christ feedeth five thousand men with five loaves and two fishes. 15 Thereupon the people would have made him king. 16 But withdrawing himself, he walked on the sea to his disciples: 26 reproveth the people flocking after him, and all the fleshly hearers of his word: 32 declareth himself to be the bread of life to believers. 66 Many disciples depart from him. 68 Peter confesseth him. 70 Judas is a devil.

1. After these things. [Feeding the Five Thousand, John 6:1–14=Matt. 14:13–21=Mark 6:30–44=Luke 9:10–17. Major comment: Mark and John. See Closing Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] In the Fourth Gospel this expression generally indicates that some considerable period of time had elapsed since the events previously narrated, and does not necessarily mean that the incident about to be reported occurred immediately after those preceding it (cf. chs. 5:1; 7:1; for the significance of a similar expression, in the singular, see on ch. 2:12). The events of ch. 6 occurred nearly a year after those of ch. 5, if the unnamed feast of ch. 5:1 was a Passover (see pp. 193, 247; see on ch. 5:1). In fact, John here passes over the entire period of Jesus’ public ministry in Galilee in silence. According to the chronology adopted by this commentary ch. 6 is dated about Passover time (see v. 4) of a.d. 30.

The events of this chapter are the only ones within the period of Jesus’ Galilean ministry of which John takes note (see pp. 197, 198). The question may be raised as to why, in composing his narrative of seemingly unrelated incidents in Jesus’ life, John should have chosen to relate the miracle of the Feeding of the Five Thousand. It may be observed, first, that of the four Passovers of Jesus’ ministry, this is the only one He did not celebrate at Jerusalem. John, indeed, takes careful note of these feasts and mentions Jesus’ attendance at each of the others (see chs. 2:13; 5:1; 12:1, 12). Perhaps, in part at least, he intended the narrative of ch. 6 to mark this Passover season and to explain why Jesus did not go up to Jerusalem. Even more important, the events of ch. 6 explain how the people of Galilee, once so eager to follow Jesus (see on Mark 1:44, 45; 3:7–12; John 4:45), now turned against Him (see on John 6:66) as, the year before, the leaders in Jerusalem had turned against Him (see on ch. 5:1). As the one incident had brought His Judean ministry to a close, so the events of ch. 6 mark the close of His public ministry in Galilee (see on Matt. 15:21).

The Gospel of John gives special attention to evidence that Jesus was indeed the Messiah (see p. 892), and to the Jews’ believing or disbelieving this evidence (see on John 1:12). Accordingly, it would seem, John traces the major steps by which the nation turned against Christ and eventually rejected Him. This objective would fully justify the selection of the events of ch. 6. Perhaps, also, John felt that the Synoptic Gospels had already covered the period of the Galilean ministry in sufficient detail.

Over the sea. That is, from Capernaum to the vicinity of Bethsaida Julias (see Luke 9:10; cf. on Mark 6:33), at the northern end of the lake. At the close of ch. 5 Jesus was still in Judea. Now He is said to have gone over “the sea of Tiberias,” which implies that between the events of chs. 5 and 6 He had returned to Galilee. For the circumstances and purpose of this journey see on Mark 6:30.

Tiberias. John is the only Biblical writer who refers to the Lake of Galilee as the Sea of Tiberias (see also ch. 21:1). This may reflect the fact that he wrote his Gospel, probably, several decades after the others, and the name Tiberias, as applied to the lake, was doubtless in wider use then than it had been earlier. In Jesus’ day the city of Tiberias, from which the lake took its name, had been built by Herod Antipas, and consequently the lake was not yet known, generally at least, by that name.

2. Followed. Or, according to the tense of the verb in Greek, “were following,” that is, constantly. This apparently refers to the general popularity of Jesus at the climax of His Galilean ministry, after an extended period of travel, teaching, and healing among the towns and villages of Galilee (see on v. 1).

They saw. Literally, “they were seeing.” As the crowds followed Jesus they repeatedly saw Him working miracles.

Miracles. For comment see pp. 208-213.

3. Into a mountain. Gr. eis to oros, “into the mountain,” that is, probably, a particularly prominent mountain or hill near the shore in the vicinity of Bethsaida. The translation “into the hills” (RSV) is also possible. The parallel passages in the Synoptics all state that it was a “desert place,” that is, an uninhabited locality (Matt. 14:13; Mark 6:32; Luke 9:12). Here Jesus hoped to be alone with His disciples after their return from preaching throughout Galilee (Mark 6:31).

4. Passover. See on v. 1.

A feast of the Jews. This explanatory phrase would have been unnecessary for Jewish readers, and indicates that John wrote with Gentile as well as Jewish readers in mind.

5. Come. Literally, “was coming.” The form of the verb in Greek implies that Jesus addressed His question to Philip while the crowd was gathering. The synoptic reports of this miracle, on the other hand, all portray the disciples as bringing the problem to Jesus late in the day. It appears reasonable to conclude that Jesus Himself raised the question of food when the crowd first appeared, and several hours later, finding no solution, Philip and the other disciples returned to their Master with the problem, suggesting that Jesus send the people away without feeding them.

Philip. John is the only gospel writer to mention Philip specifically in connection with this miracle. Since he was from Bethsaida (see ch. 1:44), it was natural for Jesus to turn to him for advice on how and where food might be obtained. However, see on ch. 6:6, 8.

Whence? Gr. pothen, “From where?” or, if understood logically rather than geographically, “How?” Philip’s answer, which concerns the means of obtaining food rather than the place from which it might be had, makes it likely that he understood Jesus to be inquiring how it would be possible for them to feed such a multitude.

6. To prove him. Jesus had a much deeper reason for directing His question to Philip than merely the fact that he was a native of the vicinity (see on v. 5), and therefore might be able to suggest a source of food. The Lord’s question was intended to test Philip’s faith. The disciple’s pessimistic reply as to the impossibility of feeding the thousands of people present only made Jesus’ solution of the problem the more impressive. By first drawing from him his own estimate of the situation, Jesus was able, by His miracle, to make an even greater impact on the mind of Philip than would otherwise have been possible.

Knew what he would do. These words reflect the poise with which Jesus faced what appeared to be an insoluble problem. This confidence grew out of His complete faith in the power of His Father to supply the needs of those for whom He would soon make request. This faith, in turn, was the result of complete communion between the Father and the Son (see on Mark 3:13). No sin or self-seeking stood in the way to obstruct the full flow of the Father’s power through His incarnate Son. Only thus could Jesus work among men with full assurance of being able to meet whatever situation might arise, and to fulfill whatever human needs might be presented to Him.

7. Two hundred pennyworth. See on Mark 6:37.

8. Andrew. As in the case of Philip (v. 5), John is the only evangelist to record Andrew’s part in the narrative. These references to particular persons not otherwise mentioned in connection with this miracle are evidence that the Gospel of John is the account of an eyewitness.

Like Philip, Andrew was from the nearby town of Bethsaida. In ch. 12:20–22, John shows Philip going to Andrew, probably for advice and support in presenting to Jesus the case of the inquiring Greeks. It seems probable that in the present instance also, either Philip turned to Andrew for help in the problem Jesus presented to him or Andrew volunteered his remark when he knew of Jesus’ question to Philip, his friend.

9. A lad. Gr. paidarion, literally, “a little child.” However, the word is not restricted to this sense, and may denote even a boy who is nearly full grown, as the word is used in the LXX of Joseph (Gen. 37:30) when he was at least 17 years old (see Gen. 37:2), and in the Apocrypha of Tobias, who was old enough to marry (Tobit 6:2). Andrew, being from nearby Bethsaida, may have known this boy personally, which would account for his freedom in suggesting the young man’s personal property as a possible source of food.

Barley loaves. See on Mark 6:38. Barley was considered an inferior food. Philo declares that it is fit for “irrational animals and men in unhappy circumstances” (De Specialibus Legibus iii. 57; Loeb. ed., vol. 7, p. 511). Similarly, an ancient Jewish commentary states that “lentils are human food and barley fodder for animals (Midrash Rabbah, on Ruth 2:9, Soncino ed., p. 58). Thus Jesus taught a lesson in simplicity (see on Mark 6:42).

Small fishes. Gr. opsaria, the diminutive of opson, “prepared food,” “relish.” As small dried or pickled fish were used especially as a relish, opsarion referred particularly to them. That such is the meaning here is clear from the parallel passages in the Synoptic Gospels where instead of this term the regular word for “fish,” ichthus, appears. The bread constituted the main part of the meal, and the fish were for relish. This usage is illustrated by an Egyptian papyrus from about the end of the 1st century a.d., which, in ordering provisions for a party, requests: “‘For Gemella’s birthday feast send some delicacies [oµpsaria] … and an artaba [a large measure] of wheaten bread’” (Papyrus Fayyum 11931, cited in J. H. Moulton and George Milligan, The Vocabulary of the Greek Testament, p. 470). See on ch. 21:9.

What are they? Andrew seems to have asked the question almost in a spirit of mockery at the thought that Jesus should even suppose it possible that so small an amount of food could feed so large a crowd. Five loaves with a few small fish for relish dramatized only more strikingly the apparently impossible situation. Yet Jesus took Andrew’s illustration of futility and made of it the means of demonstrating God’s power to do that which is otherwise impossible.

10. Make the men sit. The Greek for “men” here is anthropoi, “men” in the generic sense, that is, “people,” apparently including all of those present. It is not to be thought that the men sat while the women and children stood.

The men sat. Here, on the other hand, the Greek word for “men” is andres, “men” in the specific sense, that is, males. While all sat, yet according to Eastern custom only the men were counted (see Matt. 14:21). The multitude present on this occasion could easily have totaled 10,000 persons. For the seating arrangement see on Mark 6:39, 40.

Jesus’ specific instruction to His disciples to have the people sit down before they were served with food emphasizes the importance of orderliness. Doubtless it would have been impossible for the disciples to make an equitable distribution of the food in a milling crowd; but with the people seated in groups upon the grass, everyone could receive his fair share.

11. Had given thanks. Each of the three other Gospels states that Jesus blessed the bread; John adds the thought that He gave thanks to His Father for the miracle which He knew would ensue. John’s statement is significant of the source of the power by which Jesus worked His miracles (see DA 143). He had veiled His own power as the second person of the Godhead when He took “the form of a servant” (Phil. 2:7). He declared, “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19; see v. 30). Now He relied completely on the power of His Father (see DA 335, 336, 535, 536), and demonstrated that reliance by offering a prayer of thanks even before the miracle took place. “In His life of assumed humanity, the Saviour relied implicitly upon God; He knew that His Father’s power was sufficient for all things. … Christ asked His Father’s blessing on the food, and it came” (EGW RH March 29, 1898). Concerning the means by which the miracles of Jesus were performed see DA 143.

Disciples. Important textual evidence may be cited (cf. p. 146) for the omission of the words, “to the disciples, and the disciples.” Whether these words were originally in the text of John is unimportant from the standpoint of the story, as each of the other Gospels records that Jesus gave the food to His disciples and that they distributed it to the people.

Would. That is, “wished.” The form of the Greek verb used here may be understood to imply that the people repeatedly asked food of the disciples, until all were completely satisfied. The Synoptics record that “they did all eat, and were filled” (Matt. 14:20; Mark 6:42; cf. Luke 9:17). The people were not merely sustained; every man received as much as he desired.

12. Gather up. The Synoptics each record that 12 baskets of food were collected after the people had their fill, but only John reports the fact that Jesus made a special point of gathering up the fragments of food lest anything be lost. He had supplied the needs of the people without limit; they had had more than they could wish. But now, lest anyone think that the bounteous miracle gave license to wastefulness, the Lord carefully taught the lesson of frugality in the use of divine blessings.

13. Baskets. See on Mark 6:43.

14. Men. Gr. anthropoi; see on v. 10.

Miracle. See p. 208.

Said. Literally, “they kept saying”; that is, the statement was repeated again and again as it spread through the crowd.

Prophet that should come. Again, John is the only gospel writer to record the impression made upon the people by this miracle (see on Matt. 14:22).

The readiness with which the common people of Galilee were willing to accept Jesus as the Messiah indicates both how general was the expectation of a Saviour and how great the popularity of Jesus had now become. He had already shown Himself to be a leader of men; they knew He could heal any who might be wounded in battle; now they saw that He could furnish an army with food! Surely such a leader would be invincible in battle against the Roman oppressor. He must be the Messiah!

The Jews were keenly aware of the fact that the true prophetic gift had not been manifest among them for several centuries. It is not surprising, then, that they expected its renewal in connection with the coming of the Messiah (for such expectations in the 2d century b.c., see 1 Maccabees 4:46; 14:41; cf. John 1:21). Repeatedly during the 1st century a.d. overzealous Jews were deceived by impostors who proclaimed themselves to be “prophets” and promised to liberate the Jews from Roman rule, as the popular concept of the Messiah envisioned. Josephus (Antiquities xx. 5. 1; 8. 6) records the downfall of two such “prophets,” Theudas and an Egyptian (cf. Acts 5:36; 21:38). Jesus warned His disciples against the coming of false “christs,” or messiahs (Matt. 24:4, 5).

15. Take … by force. [Jesus Walks on the Lake, John 6:15–24=Matt. 14:22–36=Mark 6:45–56. Major comment: Matthew.] Gr. harpazoµ, “to seize hastily,” probably the source of the English word “harpy,” a mythological creature supposed to snatch away its prey. This word graphically describes the intent of the people whom Jesus had just fed, and who were now convinced that He was the Messiah. His reticence in claiming kingship only increased their eagerness to make Him king, and the conviction apparently became general that they would have to seize Him quickly and proclaim Him king. They doubtless reasoned that once proclaimed as such, He would then have to defend the claims they made for Him. As it was almost Passover, they may have intended to present Him to the crowds soon to gather at Jerusalem.

In view of the disciples’ later eagerness for the immediate establishment of an earthly kingdom (see Mark 10:35–40; cf. Luke 24:19–21), it is not unreasonable to conclude that they now encouraged the crowd to force Jesus to assert His kingship (see DA 378). See on John 6:64, 65.

King. See on v. 14.

Departed. Gr. anachoµreoµ, “to withdraw,” “to go back again,” implying perhaps that Jesus had come down from the hill or hill country where He had sought repose with His disciples, and had met the multitude by the seashore. Accordingly, He would now be returning to the hills for further meditation. In place of anachoµreoµ one important early Greek manuscript has pheugoµ, “to flee.” This reading is also retained in some ancient versions. Whatever may be the correct reading, it is clear that Jesus realized a crisis was at hand, and quietly withdrew.

Mountain. See on v. 3.

Alone. The fact that Jesus withdrew alone, whereas before the coming of the multitude He had taken His disciples with Him for meditation and rest, is a further indication that they themselves did not understand His purpose in refusing kingship (see on Matt. 14:22). This day, which had begun as one of relaxation with His disciples after their tour of Galilee, had become, instead, a crucial point in Jesus’ ministry, and its close found Him misunderstood and completely alone. See on Matt. 14:23.

Once more Jesus was victor over the same temptation with which Satan had confronted Him in the wilderness, the temptation to betray the spiritual nature of His kingdom for worldly glory. Once more He had tried to show His uncomprehending followers that His kingdom was “not of this world” (John 18:36), but that it was a kingdom of grace (see Matt. 5:3, 10; 13:18–52), a spiritual realm entered into by believers through the experience of the new birth (John 3:3). Only “at the last trump” will the kingdom of grace be transformed into the kingdom of glory (1 Cor. 15:51–57; see on Matt. 4:17; 5:2).

16. Even. See on Matt. 14:23.

Disciples went down. The accounts in Matthew and Mark indicate that Jesus sent the disciples away while He dismissed the crowd, and thus before He retired to the hills. John, on the other hand, states that Jesus repaired to the hills, and when evening came, the disciples set out across the sea. This seeming discrepancy may be reconciled by understanding that although Jesus instructed His disciples to leave, they did not actually set sail for some time, that is, until evening (see DA 379, 380).

17. Went. Literally, “began to go” over the sea; that is, they started across.

Capernaum. Mark states that Jesus told His disciples to go by ship in the direction of Bethsaida, which was nearly at the northern end of the lake (see Mark 6:45; see on Matt. 14:22). Both Mark and Matthew declare that when they finally came to land, they had come into the region of Gennesaret (Mark 6:53; Matt. 14:34), some 5 mi. (8 km.) to the southwest of Bethsaida. John, on the other hand, says that the disciples set out toward Capernaum, Jesus’ headquarters in Galilee, which lay on the northwest shore of the lake, between Bethsaida and Gennesaret. Their final arrival in the land of Gennesaret probably was due to their being blown off course by the storm.

18. Arose. Literally, “was awakened,” “was aroused.” Sudden, violent storms are frequent on the Lake of Galilee, caused by cool air from the surrounding highlands rushing down through deep ravines to the surface of the lake. These often arise quickly and subside as suddenly. Because of the severity of these storms, even in modern times small fishing boats are said usually to keep close to shore unless the water is especially calm. From their point of departure east of Bethsaida, the disciples would normally never have been far from shore on their way to Capernaum. However, Matthew speaks of them at this time as being “in the midst of the sea” (Matt. 14:24), and textual evidence may be cited (cf. p. 146) for reading “They were many stadia away from the land.” Whether or not such a reading is the original, the fact seems to be that apparently because of the storm they missed their destination and landed farther south in Gennesaret. Hence they had been driven far “away from the land.” See on Matt. 8:24; 14:24.

19. Furlongs. Gr. stadioi (see p. 50). The disciples had gone about 3 to 3 1/2 mi. (c. 5 to 6 km.), which should easily have brought them to Capernaum, had they not been blown off their course.

See. Gr. theoµreoµ, “to notice,” “to give intelligent attention.” The use of the present tense here, in Greek as in English, gives particular vividness to the appearance of Jesus in such an unexpected way.

On the sea. Gr. epi teµs thalasseµs. This expression appears again in ch. 21:1, where it refers to Jesus’ walking along the shore beside the sea. Consequently it has been argued that John does not necessarily mean to record a miracle here, and that the disciples, being close to land, saw Jesus walking along the shore. While it is true that John’s account, and possibly even Mark’s, may be interpreted this way, the parallel story in Matthew with the narrative of Peter’s walking on the water clearly indicates that Jesus actually walked on the sea.

To Jesus’ disciples this miracle was a testimony to His divinity, as their reaction indicates (see Matt. 14:33). Job speaks of God as He “which alone … treadeth upon the waves of the sea” (ch. 9:8). An ancient Jewish commentary quotes Ps. 86:8 and then asks, “Why does it say, ‘There is none like unto Thee among the gods, O Lord’? … Because there is none who can do according to Thy works. For example, a man can carve out for himself a way on a road, but he is not able to do so on the sea, but God carves out for Himself a path in the midst of the sea” (Midrash Rabbah, on Ex. 16:4, Soncino ed., p. 306).

20. It is I. Gr. egoµ eimi, “I am.” These words are found repeatedly in the LXX as the translation of the Heb. Хani huХ, “I [am] he,” a declaration by Jehovah that He is God (see Deut. 32:39; Isa. 43:10; 46:4). John records Jesus as having made use of this statement repeatedly at crucial points in His life. Thus in asserting His divine pre-existence, He declared, “Before Abraham was, I am” (John 8:58); when foretelling His betrayal, He told His disciples, “Now I tell you before it come, that, when it is come to pass, ye may believe that I am” (ch. 13:19); and when accosted by Judas and the soldiers in the garden, in answer to their declaration that they sought Jesus of Nazareth, again He asserted, “I am” (ch. 18:5). Regarding this last instance John adds, “As soon then as he had said unto them, I am [he], they went backward, and fell to the ground” (v. 6). While in many contexts the simple words, “I am,” probably should not be taken as especially significant (such as chs. 6:35; 8:12), yet when used alone by Jesus at a time of crisis in declaring His identity, they appear to have a meaning similar to that in the OT, and thus to be an assertion of His deity. This seems quite clearly to be true in chs. 8:58; 13:19; 18:5. While in the present context such an interpretation perhaps is not quite so clearly indicated, nevertheless the reaction of the disciples in declaring, “Of a truth thou art the Son of God” (Matt. 14:33), implies that Jesus’ words egoµ eimi, “I am,” here too implied more than a simple statement of His human identity.

21. Willingly. Gr. theloµ, “to will,” “to desire.” The form of the verb used here may be translated “they began to desire.” This verb emphasizes the change of attitude that came over the disciples on hearing Jesus’ words. Before, they were afraid; now they not only were willing to receive Him, but desired His presence. “They were glad to take him into the boat” (RSV).

Immediately … at the land. This may be interpreted as a further miracle, indicating that as soon as Jesus entered the ship it was supernaturally transported to the shore. On the other hand, John’s words may be understood as indicating that the storm had driven the boat close to the western shore of the sea by the time Jesus appeared. This appears to be supported by the fact that Matthew and Mark give no indication that the voyage was anything but normal, once Jesus had entered the ship. Matthew’s statement that the disciples were “in the midst of the sea” (Matt. 14:24) when they saw Jesus would be understood then as meaning, not that they were in the geographical center of the lake, but that water was all about them. See on v. 17.

22. People which stood. Doubtless many of the 5,000 had returned to their homes in the surrounding area the previous evening, but apparently some, more zealous than others, had remained by the seaside all night, and perhaps others of those who had been fed the day before now returned, seeking a repetition of the miracle. See on v. 24.

Other side of the sea. That is, the eastern shore of the Lake of Galilee, the opposite side from that on which Jesus and the disciples have just been reported to have landed (v. 21).

Saw. It is not easy to specify the exact point of time to which each of the verbs in this verse refers, but it appears that “saw” here is to be understood in the sense of “realized”; that is, the following morning the people left on the eastern shore of Galilee realized the significance of what they had noticed the previous day, that the disciples had taken the only boat available, and that Jesus had not gone with them.

Save that one. Textual evidence is divided (cf. p. 146) as to whether the words “save that one whereinto his disciples were entered” are part of the original text. Because certain important ancient manuscripts do not contain these words, and further because they may be seen as an addition to explain an otherwise ambiguous passage, some modern translators have not considered them original, and so have not included them in their versions. Whether or not they are original is not essential to John’s narrative.

23. Howbeit. This verse is intended to explain the source of the boats the people had used to cross the lake the morning after the miracle (see v. 24), for its time element is indicated by the words, “the day following” (v. 22). It is not to be understood as occurring on the previous day when the disciples had left without Jesus, and thus as implying that He might have found passage on the ships from Tiberias.

Boats from Tiberias. See on v. 1. These may have been fishing craft that had been out on the lake during the night (see ch. 21:3) and had been blown to shore by the storm.

After. The time element of the phrase, “after that the Lord had given thanks” refers to the time when the people ate, not to the coming of the boats from Tiberias, which did not occur until the following day.

Had given thanks. John’s specific mention here that the people ate “after that the Lord had given thanks” adds emphasis to the thought that Jesus’ miracle of Feeding the Five Thousand was the direct result of His prayer, and thus that the miracle was the work of the Father mediated through Him. See on v. 11.

24. They also took shipping. Literally, “they also entered the boats,” that is, the boats that had arrived that morning from Tiberias. These were doubtless small craft, and thus the people who found passage in them across the lake could have been but a fraction of the thousands who had assembled the previous day.

Capernaum. Jesus’ headquarters in Galilee, and the place where the people would naturally look for Him. See on v. 17.

Seeking for Jesus. See on v. 26.

25. Found him. [Sermon on the Bread of Life; Rejection in Galilee, John 6:25 to 7:1. See Closing Galilean Ministry; The Ministry of Our Lord.] Verse 59 indicates that it was in the synagogue at Capernaum that the people from across the sea found Jesus.

Other side of the sea. Here, in contrast to v. 22, these words refer to the western shore of Galilee. They are used in terms of the preceding context, where the scene is on the eastern side of the lake.

Rabbi. See on Matthew 23:7. Their use of this title for Jesus illustrates their mistaken concept of Him and His work.

26. Verily, verily. See on Matthew 5:18; John 1:51.

Ye seek me. Jesus ignored their question and began immediately to discuss their motives in seeking Him. His laying bare of their materialistic motives applied not only to the satisfaction of their physical appetites but also to the whole range of their ambitious expectations that He would assert Himself as a military conqueror and political ruler.

Miracles. See p. 208.

27. Labour not. The labor that Jesus rebukes here is not that which is necessary in order to gain a livelihood. His rebuke is directed rather toward those who carry such labor to the extent of neglecting the nourishment of the soul. What Jesus here reproves is the common habit of laboring only for the things of time, and ignoring the things of eternity.

Meat. Gr. broµsis, referring to something that is eaten, hence food in general.

Everlasting life. See on vs. 53, 54.

Sealed. In ancient times the seal was employed much as a signature is used today; it was a sign of personal attestation or of ownership. In ch. 3:33 this word is used in the first of these senses, and in the present instance it appears to be used similarly, indicating that the Father has testified that Jesus is His Son. All of Jesus’ miracles, worked by the power of the Father, were such testimonies; however, inasmuch as sealing is connected by Paul particularly with the reception of the Holy Spirit, which usually accompanied baptism (see Eph. 1:13; 4:30), it does not seem unreasonable to understand that Jesus’ specific reference here is to His own reception of the Spirit accompanied by His Father’s endorsement at the time of His baptism (see Matthew 3:16, 17).

28. What shall we do? Gr. ti poioµmen? “what should we be doing?” The present tense may be understood to imply that the Jews were inquiring regarding a habitual way of life rather than any isolated act. In this they were correct, as is indicated by Jesus’ answer in v. 29. Their question was a tacit recognition that they realized Jesus’ words were an indictment of their religious life in general.

Works of God. These words are found also in Jer. 48:10 (the LXX has the plural as here), where they refer to works desired by God. The Jews’ concept of true religion was to a large extent in terms of works, and so it was natural that in inquiring how they might please God, they asked as to what works they might do.

29. The work of God. Jesus met the Jews on their own ground and framed His answer in terms of their own question. Thus He sought to lead their minds from a mistaken concept of religion into an understanding of what it means truly to please God.

Ye believe. Textual evidence attests (cf. p. 146) the reading pisteueµte, which implies a continuing habit of belief, instead of pisteuseµte, which would indicate a specific act of belief at a point of time. The former appears more meaningful in this context.

The words of Jesus here present the basic truth of salvation by faith. To believe (or have faith; the Greek word pisteuoµ may be translated either way) is the primary act of the Christian life; no other act can truly be a “work of God,” a deed desired by God and therefore pleasing to Him, unless faith precedes it, because only by faith does a man come into true relationship to God (see Hebrews 11:6). Jesus’ words here are paralleled by Paul and Silas’ admonition to the Philippian jailer. The jailer cried, “What must I do to be saved?” The apostles answered, “Believe on the Lord Jesus Christ” (Acts 16:30, 31). See 1 John 3:23.

30. Sign. Gr. seµmeion, the same word translated “miracles” in v. 26. See pp. 208, 209. Jesus’ questioners had already seen the miracle of the loaves and fishes and had come to believe that He was the Messiah, but because He did not fulfill their expectation of what the Messiah would do, they had become disappointed. Now as He began to probe into the true condition of their hearts and to demand that they believe in spite of their disappointment, they clamored for an added miracle. Their attitude in making this demand is probably the same as that indicated by an ancient Jewish commentary on Deut. 18:19, which says: “If a prophet begins to prophesy and gives a sign and wonder, then men listen to him; but if not, then men do not listen to him” (Siphre Deuteronomy 18, 19, sec. 177 [108a], cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 1, p. 727).

We may … believe thee. Gr. pisteusoµmen soi. This statement is in sharp contrast with Jesus’ admonition in v. 29, pisteuseµte eis hon, “ye believe on him whom” God sent. Jesus had declared that they should believe on Him; the Jews replied by demanding a miracle so that they might believe Him, that is, believe what He told them. Once again they failed to realize that salvation lies not simply in intellectual assent but more importantly in union by faith with a Person.

31. Manna. See on Ex. 16:15. An ancient Jewish commentary on Eccl. 1:9 declares concerning the Messiah: “As the former redeemer [Moses] caused manna to descend, … so will the latter Redeemer [the Messiah] cause manna to descend” (Midrash Rabbah, Soncino ed., p. 33). While this statement, in its present form at least, goes back only to the 4th centurya.d., it seems to reflect an earlier tradition that apparently was in the minds of the Jews who disputed with Jesus at Capernaum. Thus 2 Baruch 29:8 declares: “And it shall come to pass at that self-same time [when the Messiah shall begin to be revealed] that the treasury of manna shall again descend from on high, and they will eat of it in those years, because these are they who have come to the consummation of time.” Jesus had recently provided the people miraculously with bread, but, doubting His Messiahship, they now declared that Moses had done an even greater miracle in giving their fathers bread “from heaven.” Furthermore, they apparently implied that Moses’ miracle was to be repeated by the true Messiah; in their view Jesus had not brought bread from heaven, but had only multiplied simple barley loaves and fish that were already at hand. They must have reasoned that if Jesus was truly the Messiah, He would perform at least as great a miracle as they believed Moses had.

He gave. The words here quoted are not found in exactly this form in either the Hebrew OT or the LXX. They seem to be taken loosely from Psalms 78:24, with Nehemiah 9:15 also in mind. In each of these passages note is made of the fact that it is God who gives the manna, not Moses.

32. Verily, verily. See on Matthew 5:18; John 1:51.

Moses gave you not. The Jews apparently believed that Moses had been responsible for the gift of manna (see on v. 31). Jesus’ reply here has been taken by some to be a denial of this belief, and an assertion of the truth that the manna (“that bread from heaven”) had really come from God. Others have understood Jesus as not entering into the question of whether Moses had brought down the manna, but rather as declaring that the manna, which was physical food, was not really “bread from heaven” in a spiritual sense, and so was not “the true bread from heaven.” It does not seem unreasonable to understand Jesus here as proclaiming both these truths: that God, not Moses, was the giver of the physical manna, and also that true bread from heaven is to be recognized as a spiritual, not a material, gift.

Giveth. The use of the present tense here, in Greek as in English, emphasizes the fact that the Gift of God was being extended to them at that very time in the person of Him who stood before them.

33. Cometh down. The form of the verb in the Greek implies a continuous act. These words speak of Jesus’ coming to this world as an eternal fact. (See, by contrast, on v. 38, 41). Up to this point the Jews had thought of Jesus as a giver of bread. Now He began to declare Himself to be the bread itself, though at this point, in the Greek, the statement may be taken as applying either to the bread or to Christ. That the Jews understood Jesus to refer to the bread as that “which cometh down” is clear from their reply in v. 34. At the same time Jewish thinking was not entirely unprepared for a more spiritual concept.

Life. Gr. zoµeµ. See on chs. 1:4; 8:51; 10:10. As physical bread promotes physical life, so Christ, “the bread of God … which cometh down from heaven,” is the source of spiritual life.

34. Evermore give us. By this request the Jews showed that they had not understood the implication in v. 33 that Jesus Himself was the bread from heaven. They still thought of Him only as the one who gives bread. Much as the Samaritan woman had requested water that would forever quench her thirst that she might not need to draw water again (ch. 4:15), so now the Jews asked for a continual supply of bread. Moses, as they thought, had provided Israel with heavenly bread for 40 years; if Jesus were truly the Messiah, surely He could work a yet greater miracle and supply them forever (see on vs. 31, 32).

35. I am the bread. Now Jesus clearly declared Himself to be the heavenly bread of which He had been speaking. Three times in the present discourse He repeated this statement concerning Himself (vs. 41, 48, 51).

He that cometh. Gr. ho erchomenos, literally, “the one coming.” The Greek form of the verb implies, not a single act of coming to Christ, but a consistent habit of life. “He that cometh to me” is here clearly in parallel with “he that believeth on me,” for coming to Christ can be accomplished only by faith (see on v. 29). Coming and believing are both “works of God.”

Shall never hunger. Jesus’ words are in sharp contrast with those found in Ecclesiasticus (a book familiar to the Jews of His time), where wisdom is made to declare: “They that eat me shall yet be hungry, and they that drink me shall yet be thirsty” (ch. 24:21).

37. All. Gr. pan, an adjective in the neuter gender, and thus to be understood in the broadest sense. Jesus here expressed the truth that all things, His power and authority, His daily bread, His followers, were given Him by His Father. He declared, “I can of mine own self do nothing” (ch. 5:30; see on ch. 6:11). This verse is not to be taken as indicating that God has selected certain persons for salvation, and that they inevitably will come to Christ and be saved (see on v. 40). It is rather a declaration in the broadest terms of the relationship of Jesus to the Father, a relationship of complete surrender, utter dependence, and entire confidence that all that God willed for Him would surely be fulfilled.

Him that cometh. The second clause of this verse is a specific application of the general truth stated in the first clause. Only in God’s love is grace provided by which the sinner may come to Jesus, and through Him, to the Father.

In no wise cast out. An example of the figure of speech known as litotes, an understatement designed to give emphasis. Thus Jesus meant that He heartily welcomes the one who comes to Him.

38. I came down. Literally, “I have come down.” The perfect tense, in the Greek, points to a specific act and also contemplates the existing results of that act. In v. 33 the incarnation is referred to as an eternal fact; here it is viewed from the standpoint of the specific event of Jesus’ birth among men, and the result of that event as seen in His ministry and abiding presence is also contemplated. See on vs. 33, 41.

Mine own will. Jesus’ complete submission to His Father is an assurance to the believer that all that Jesus does for him has its source in the loving heart of God. Christ’s words here clearly demonstrate the falsity of the opinion that God is angry with man and that salvation for sinners has its basis in Christ’s having appeased the Father’s wrath. Rather, Jesus’ life of ministry and sacrificial death for man were expressions of His Father’s love.

39. Father’s. Textual evidence attests (cf. p. 146) the omission of this word, and the reading, “This is the will of him which hath sent me.” Whether or not the word was in the original text, reference is, of course, to the Father.

All. Gr. pan (see on v. 37). That this verse is not to be taken as indicating that a man who has once accepted Christ is inevitably His forever is clear from such passages as Luke 9:62; John 15:9, 10; Hebrew 6:4–6. Neither does this verse teach predestination in the sense that God’s choice of a man from eternity is the determining factor in one man’s salvation and another’s damnation (see on John 6:40). Rather, it is an expression of Jesus’ complete reliance upon His Father. See on ch. 3:17–20.

I … should raise it up. Gr. anasteµsoµ auto. As previously in this chapter, so here the object is neuter, including not only men but all things given to Christ by the Father. In v. 37 Jesus had stated that it is the Father’s will that all things should come to Him; now He carried the thought further to assert that God’s will in this respect extends to the “last day.” Here Jesus looked forward to “the end, when he shall have delivered up the kingdom to God, even the Father” (1 Cor. 15:24); when every creature in the universe will declare, “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Rev. 5:13).

40. Sent me. Textual evidence favors (cf. p. 146) the reading, “This is the will of my Father,” rather than “This is the will of him that sent me.” Here Jesus reasserted the statement He had made in v. 37, that it is the Father’s will to save. Now He made it clear that not only does the Father desire sinners to come to Christ, but that His purpose also extends to the consummation of the plan of salvation at the time of the resurrection.

Every one. Gr. pas, a masculine adjective indicating a person, as contrasted with pan, “all [things],” in vs. 37, 39. As v. 37 first lays down a general truth, and then makes a specific application of that truth to the case of the man who comes to Christ, so also v. 39 lays down the same general truth in an even broader way, and v. 40 applies that truth to the specific case of everyone who sees Jesus and believes on Him. The Father’s assurance that His Son will finally receive all things that are due Him provides assurance that each individual man who believes on the Son will be raised by Him when He finally claims His own.

Seeth the Son. This does not mean, of course, that only those who saw Jesus in the flesh will have part in the resurrection. The word “seeth” implies here spiritual insight, beholding with the eye of faith, as is indicated by the accompanying word “believeth.” See ch. 12:45.

Believeth. As in v. 35, Jesus here again asserted the pre-eminent function of belief in Himself. This emphasis on faith clearly shows that intellectual assent is not enough; those who will have part in the resurrection of the righteous are those who believe, who have faith acting beyond the limits of their natural senses.

Everlasting life. See on John 8:51; 10:10; 1 John 5:12; cf. DA 388.

I will raise him up. As contrasted with the similar passage in v. 39, this statement is notable in that the object, “him” (Gr. auton), is masculine, indicating a person, rather than neuter as in v. 39 (see comments there). Here Christ speaks specifically of the righteous who will be raised from their graves, in view of the fact that all things that are Christ’s will finally be claimed by Him.

This passage is significant also for the emphatic position of the pronoun “I.” The sense of Jesus’ declaration is, “I, even I, will raise him up.” As it is Christ who mediates between God and man and who saves man from sin, so also it is He who raises man up in the last day. See ch. 5:25–27.

41. Which came down. Gr. ho katabas. Here the descent of Christ from heaven to earth is viewed from the standpoint of His incarnation (see on chs. 3:13; 6:33, 38). Failing to recognize Jesus as indeed the Son of God, the Jews were piqued at the mere thought of His claiming to have come from heaven.

42. Son of Joseph. The words of this verse appear to reflect the Aramaic YeshuaФ bar Yoseph, “Jesus son of Joseph,” the name by which Jesus probably was known among His neighbors. To them, the idea that He was the son of Joseph and Mary, whom they knew, completely ruled out the possibility of His having a heavenly origin.

I came down. Literally, “I have come down (see on v. 38).”

43. Murmur not. Significantly, Jesus made no attempt to explain the mystery of His birth and of His divine parentage. Rather, He immediately turned to the spiritual problem that lay behind the Jews’ misunderstanding of His words. Murmuring could not bring them enlightenment.

44. Except the Father. Essentially, salvation is God’s work, not man’s. Man must come to God of his own free will, but his coming is possible only in view of the fact that God draws him through His love. See on Jer. 31:3.

I will raise him up. See on v. 40.

45. The prophets. These words are evidently used in a technical sense to refer to the prophetic section of the Hebrew Bible, which was already so designated in Jesus’ day (see Luke 24:44; Acts 7:42; 13:40; Vol. I, p. 37; cf. the Prologue to Ecclesiasticus).

Be all taught. This quotation is taken from Isa. 54:13, but does not follow exactly either the traditional Hebrew text (reflected in KJV) or the LXX, which may be translated, “And all thy children [shall be] taught of God.” In the present passage it was probably adapted to fit the context.

Ancient Jewish interpreters understood this passage in Isaiah to be prophetic of the work of God in the day when the Messiah would come. They declared: “God said to Abraham: Thou hast taught thy children the Law in this world, but in the future world I will teach them the Law in my glory, as it says: And all thy sons shall be disciples of Jehovah” (from Tanchuma B, cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 4 p. 919). If such an understanding was current in Jesus’ time, His use of this scripture would seem to have had a Messianic implication to His hearers, and this makes clearer His conclusion that everyone who has learned of the Father comes to Him.

Of the Father. Literally, “from the Father.” This indicates that it is not merely hearing and learning about the Father that brings men to Christ, but that one hears from the Father the message He would have man know regarding the salvation that may be found in Jesus. The same expression appears in ch. 8:26, 40 in reference to the word preached by Jesus, which He had received from His Father, and in ch. 7:51 of a man’s testimony concerning himself. The word that God has spoken to the world in Jesus is indeed a testimony to His own love for man. The important truth is also taught here that hearing from God is insufficient if a man does not learn, that is, if he does not heed what he hears.

46. Of God. Literally, “from the side of God,” “from beside God.” Christ, who is God Himself, came to this earth from His position at the side of the Father. See chs. 7:29; 16:27; 17:8; see on chs. 1:1; 3:13.

47. Verily. See on Matt. 5:18; John 1:51.

He that believeth. That is, he who has faith.

On me. Textual evidence is divided (cf. p. 146) as to whether these words should be considered a part of the original text. See on ch. 1:12.

Hath everlasting life. Through faith in Christ the Christian partakes of the life of God. As he has faith now, so also he receives of that eternal life now (see on John 8:51; 10:10; 1 John 5:12; cf. DA 388).

48. I am. See on v. 35.

49. Are dead. The Jews had proudly claimed that Moses had given their fathers manna from heaven to eat (see vs. 30, 31), and they had challenged Jesus to demonstrate His Messiahship by working an even greater miracle. He did not meet their demand with a miracle, but pointed them rather to the spiritual significance of Messiahship, the fact that He offered them sustenance for eternal life. Now, He aptly reminded them that their fathers, of whom they were so proud, who had eaten the manna, nevertheless were dead. In proof of His claim to being greater than Moses, Jesus declared that He, Himself the bread from heaven, could give eternal life (see on v. 50).

50. Which cometh down. Jesus does not speak here specifically of His birth, but of the fact that from eternity He is the Mediator between God and man, the One by whom God communicates with the world and through whom He saves the world (see 1 Cor. 8:6).

Not die. The manna, which the Jews claimed Moses had given their fathers (see v. 31), had not prevented their dying; but Jesus offers a heavenly sustenance that ensures eternal life.

51. I am. See on v. 35.

Which came down from heaven. Here, as contrasted with the previous verse, the Greek simply states the fact that Christ came from heaven to earth at the time of the incarnation. Upon this fact Jesus based His claim to having eternal life for the world.

Eat of this bread. Compare on v. 53; see DA 390, 391.

I will give. In speaking of the gift of Christ to the world in vs. 32, 33 the present tense is used, emphasizing that He is a continuing, eternal gift. But here, as in v. 27, the future is used, which focuses upon the specific event of the cross, when Christ gave His “flesh,” in a climactic act, “for the life of the world.”

Textual evidence favors (cf. p. 146) a simpler reading at this point, but one that in no way changes the sense of the sentence: “And the bread that I will give is my flesh, for the life of the world.”

Flesh. Gr. sarx, a word that John has already used of Christ’s incarnation (see on ch. 1:14; cf. its use in ch. 17:2). In the present passage “flesh” seems clearly to refer to Christ’s humanity, with no thought of the imperfection implied by the word in chs. 3:6; 6:63. Because He took upon Himself humanity, the Son of God was able to give His “flesh”, that is, to die and thus to make His perfect humanity available to those who partake of Him by faith.

52. Strove. Gr. machomai, “to fight,” and thus when used as here of verbal encounter, “to dispute,” “to quarrel.” When Jesus had claimed to be the bread from heaven, the Jews had begun to murmur (v. 41); now, when He invited them to eat of His flesh, their emotions rose still higher. Apparently some of them saw a deeper meaning in His words than did others, but they all seem to have been confused by placing too literal a construction on His words. See on v. 53.

53. Drink his blood. This declaration must have shocked Jesus’ literal-minded hearers still more (see v. 52), for the Law specifically prohibited the use of blood for food (Genesis 9:4; Deut. 12:16). If the Jews had recalled the reason for this prohibition, they might better have understood the meaning of Jesus’ words. The reason given for the prohibition is that the blood is the life (Gen. 9:4). Thus they might have realized that to eat His flesh and drink His blood means to appropriate His life by faith. “To eat the flesh and drink the blood of Christ is to receive Him as a personal Saviour, believing that He forgives our sins, and that we are complete in Him” (DA 389; cf. 8T 169, 170; EGW RH Nov. 23, 1897). It is only because Christ gave HIs human life for us that we may partake of His divine, eternal life.

54. Whoso eateth. Gr. ho troµgoµn, a present participle, implying continual eating, a constant feeding. It is not enough once to have partaken of Christ; His followers must continually nourish their spiritual beings by feeding on Him who is the bread of life. Jesus had just declared that “he that believeth on me hath everlasting life” (v. 47); now He added, “Whoso eateth my flesh, and drinketh my blood, hath eternal life.” From this it is clear that to eat His flesh and drink His blood means to believe, to have faith in Him. See v. 53.

I will raise. See on v. 40.

55. My flesh is meat. See on v. 53.

56. Dwelleth in me. Elsewhere John declares that the man who keeps God’s commandments dwells in Him (1 John 3:24). This, compared with the present passage, emphasizes the practical nature of eating the flesh and drinking the blood of Christ.

57. Living Father. Repeatedly the Deity is spoken of as the “living God” (see Deut. 5:26; Matt. 16:16; Acts 14:15; 2 Cor. 6:16). He is the One who lives of Himself without dependence upon any other for His life; thus He is also the source of the life of all others in the universe. What is true in this respect of the Father is also true of the Son, for “in Christ is life, original, unborrowed, underived” (DA 530). See Additional Note on John 1.

By the Father. Literally, “because of the Father.” Although He is God, yet while on earth in human flesh Jesus was completely dependent upon His Father (see on v. 11). He lived “because of the Father.” Thus the Christian is to be dependent upon Christ and to receive from Him the divine life and the divine nature (see DA 123). It is this eternal life that the Christian may partake of now, and it is also this life that will bring him forth in the resurrection (see ch. 5:26–29; cf. DA 388).

58. Manna. Textual evidence may be cited (cf. p. 146) for the omission of this word. With either reading it is clear that the reference is to the manna.

59. Taught in Capernaum. There is some textual evidence (cf. p. 146) for adding “on the sabbath” to v. 59. While it is virtually certain that the original text of this passage did not contain these words, these manuscripts do preserve the interesting tradition that Jesus’ Sermon on the Bread of Life was given on the Sabbath day. The disciples would not have made the journey back to Capernaum after sundown Friday night (see p. 50; see on Matt. 14:22–36).

That Jesus repeatedly taught in the synagogues is clear from a number of statements (see Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:39; 3:1; John 18:20). As the center of Jewish communal life the synagogue was a logical place for Him to come in contact with the people and stimulate their religious thinking (see p. 56).

This synagogue at Capernaum was probably the same one presented to the Jews of that city by the centurion (see Luke 7:5). Formerly it was thought that ruins still in existence at Tell HuЖm (generally recognized as ancient Capernaum) were those of the synagogue. It is now clear, however, that the ruins in question probably are no earlier than the 3d century a.d.; nevertheless they doubtless stand on the remains of an earlier structure that might have been the building in which Jesus taught. If so, it may be reasonable to think that the ruins to be seen today reproduce in general the outlines of the synagogue of Jesus’ time.

The present ruins, some 50 ft. wide by 70 ft. long, are of white limestone, and are oriented so that the congregation faced south, that is, toward the Temple in Jerusalem. On three sides of the main chamber there was a balcony for the women and children, which was supported by columns and was reached by a stairway from the outside. The main floor seems to have been reserved for the men. At the side of the building is a courtyard.

60. His disciples. That these were not primarily the Twelve, but others from the large crowds that had been following Jesus, appears clear from vs. 66, 67. Ever since their disappointment at the Feeding of the Five Thousand, when Jesus had refused to let them make Him king, these people had been growing continually more critical of Him. They had followed Him to Capernaum in the hope of continuing to receive miraculously provided food, but when He rebuked them for this and declared that instead they must look for spiritual nourishment and partake of Him, their criticism grew into outright rejection.

Hear it. The Greek verb here employed, akouoµ, may mean either “to listen to” or “to obey” (much in the same sense as the Heb. shemaФ; see on Matt. 7:24). Alsoautou may be translated either “it,” referring to the statement Jesus had just made, or “him,” pointing back to Jesus Himself. Thus the disgruntled disciples’ question may be understood either as, “Who can listen to it [or, to Him]?” or “Who can obey it [or, Him]?” Refusing to realize the spiritual truth of Jesus’ words, and insisting on only their literal meaning, they protested the utter impossibility of eating His flesh or drinking His blood. To their unwilling minds Jesus’ words were indeed “an hard saying.”

61. Knew in himself. See ch. 2:25.

Disciples murmured. Up to this point only the Jews are spoken of as murmuring against Jesus (see v. 41). Now those who have been openly His followers turn from Him and fall in line with their fellow countrymen who have been opposing Jesus. Three groups seem to have been present in the synagogue during this discourse: the Twelve, who had crossed the lake during the storm; the followers of Jesus who had crossed to Capernaum the following day; and those whom John speaks of as “the Jews,” who apparently were largely critical of Jesus from the beginning.

Offend. Gr. skandalizoµ (see on Matt. 5:29).

62. What and if? Jesus’ question is given without a conclusion. It may be taken as meaning that if they should see the Son of man ascend to heaven, then in their stubbornness they would be offended even more; or it may be understood as implying that if they should see Him ascend, it would be a proof to them that He had indeed come from heaven, and they would realize the true spiritual meaning of His words. The fact that Jesus apparently did not state the conclusion of His question is significant in itself, for either of these conclusions could have been correct, depending upon the heart of the man who might see His ascension.

Where he was before. See ch. 3:13.

63. That quickeneth. Literally, “that which makes alive.” Jesus had been exhorting His hearers to partake of the heavenly food that would give life; now He pointed out even more clearly that such food is spiritual, a fact that His hearers thus far had not realized.

Flesh. This is not the flesh referred to in vs. 51–56. There Christ’s flesh and blood are used together in speaking of the spiritual sustenance received by the one who partakes of the life of his Lord. Here the word “flesh” is used in a different context; it is contrasted with “spirit,” and thus clearly refers to the material things of this life, and particularly to material food, which cannot sustain eternal, spiritual life.

Speak. Textual evidence attests (cf. p. 146) the reading “I have spoken.” The reference is thus directly to the words of this discourse that’ Jesus had just spoken, and indeed, was still speaking.

They are spirit. The truths Christ uttered are concerned with spiritual things, and to receive them into the heart by faith is to receive spiritual life (see on ch. 3:16; cf. ch. 17:3).

64. That believe not. Again Jesus emphasized the importance of belief, or faith. His words were spirit and life only to those who believed. See on vs. 29, 40.

Knew from the beginning. See ch. 2:25.

Who should betray him. Apparently the statement, “There are some of you that believe not,” included Judas as well as the unbelieving Jews. Judas’ difficulty lay in the fact that he refused to accept the truth that Jesus’ kingdom was to be spiritual. Instead he looked for a material, earthly kingdom in which he hoped to have a prominent place (see DA 718–721). His acceptance of Jesus’ words upon this occasion would have corrected his basic misconception.

65. Except it were given.This verse is a logical sequel to Jesus’ statement, “There are some of you that believe not” (see on v. 64). For Judas these words should have had special significance (see on v. 64). In his own pride and self-confidence Judas was trying to maneuver events so that Jesus would be proclaimed king by the Jews (see on v. 15). He was attempting by his own cleverness to bring into existence the coming kingdom, as he conceived it to be. But in all this he failed to recognize that man is not the author of the plan of salvation and cannot save himself; and that although man can cooperate with God to hasten the triumph of His cause in the world, the gift of salvation and the coming of the kingdom are the work of God. See on vs. 37, 39.

66. Went back. This marks the turning point of Jesus’ work in Galilee, and indeed, of His whole ministry. Until this time He had been widely accepted as a popular teacher and prophet. Now many of His followers left Him, and from this time on He stood more and more in the shadow of the cross.

67. The twelve. This is the only time that John refers to the twelve disciples as “the twelve,” and he does so without any previous report of Jesus’ choice of the group. Similarly he introduces Pilate (ch. 18:29) and Mary Magdalene (ch. 19:25) into his narrative without explaining who they were. This seems quite clearly to indicate that John, writing several decades after the other Gospels had come into circulation, was conscious of the fact that those who read his account would already be acquainted through the Synoptic Gospels and other reports with the main personalities involved in Jesus’ life. A realization of this fact makes it easier to understand why the Fourth Gospel does not seek to give the systematic coverage that is found in the Synoptics, but is rather a theological interpretation of certain significant events of Christ’s ministry.

Will ye also go away? The construction of this question in Greek implies a negative answer, so that the force of the sentence is, “You do not wish to go away also, do you?” As John has just stated, Jesus knew who of His followers were true to Him and who were not (v. 64). Consequently this question was not asked for His own information, but rather to test the Twelve as to what their motives were in following Him.

68. To whom shall we go? Contrast these words with Peter’s statement on another occasion, Luke 5:8.

Words of eternal life. Although Peter doubtless did not yet comprehend fully the spiritual nature of Christ’s kingdom, nevertheless his declaration here shows that he had begun to have insight into the fact that the words Jesus had spoken were indeed the key to eternal spiritual life.

An ancient Jewish commentary describes the words that God spoke from Sinai as “words of life” (Midrash Rabbah, on Ex. 20:2, Soncino ed., p. 343). Peter’s use of a similar term here to refer to what Jesus had just said, together with his recognition of Jesus as the Messiah immediately afterward (v. 69), reveals that he realized the divine source of Jesus’ words.

69. We … are sure. The Greek verb may be translated, “we have found out,” implying that they had already learned the truth here, and still believed it to be true in spite of the many who now rejected Jesus. Peter, speaking for the Twelve, declared that not only had they had faith that Jesus was the Messiah, but also, because of the miracles they had seen and the words they had heard, they now could say that they knew He was the Son of God. The uncomprehending Jews had seen the same miracles and heard the same words. But they lacked faith, and as a result had turned away in disbelief. The disciples, accepting the words and works of Jesus by faith, had reached the opposite conclusion, and were now convinced that Jesus was the Messiah. In matters of the spirit, faith leads to knowledge.

That Christ. Textual evidence indicates that in ancient times there was considerable difference among manuscripts as to the reading of the last part of this verse. Thus Tertullian’s text reads simply, “the Christ,” while others have “the Christ the Holy One of God,” “the son of God,” and “the Christ the son of God.” However, the evidence seems to favor (cf. p. 146) the reading “the Holy One of God.”

This title, “the Holy One,” occurs repeatedly in Jewish literature produced in the intertestamental period as a title for God (see Ecclesiasticus 4:14; 23:9; 43:10; Baruch 4:22, 37; 5:5). In this sense it was probably familiar to the disciples, and so Peter’s use of it here for Christ would seem to constitute a recognition of His divinity.

70. Them. John recognizes that Peter was speaking for the Twelve.

A devil. That is, one inspired by the devil (see ch. 13:2). Jesus’ words may be compared with His similar statement to Peter at another time (Mark 8:33). Jesus recognized here that although Peter considered himself to be speaking for the Twelve, Judas did not share in Peter’s consecration (see on v. 64, 65).

71. Judas Iscariot. See on Mark 3:19. Textual evidence favors (cf. p. 146) the reading “Judas the son of Simon Iscariot” If, as is probable, the name Iscariot refers to Judas’ place of origin, it would reasonably be both his name and that of his father.

Betray. The phrase reads literally, “he was going to betray.” The Greek in no sense indicates that Judas was predestined inevitably to betray Jesus. From his point of view many years later, John merely looks to the future and exclaims: “For this one was going to betray Him—one of the Twelve!”

Ellen G. White comments

1–13DA 364–371

1–71CH 370; FE 456

5 DA 293; MH 45

5–10DA 365

7 DA 293

7, 9 MH 45

9 DA 369

9–136T 345

12 AH 381; CD 271, 298; CG 135; CH 300; CM 151; COL 352; CS 37, 269; DA 368, 380; MH 48, 207; MM 176; TM 257, 345; 2T 292, 435; 4T 451, 573; 5T 400, 413, 415; 6T 209, 451; 7T 206, 239; WM 154

14 DA 377

14–21DA 377–382

15 DA 378; FE 382

21 DA 382

22–71DA 383–394

24 DA 383

25–27DA 384

26 EW 57, 95, 121

27 CT 31; FE 185; MB 112; 6T 153

27–31DA 385

28 MYP 141

28, 29 MB 87

30 DA 626

31 MH 311

32 6T 132

32–36DA 386

33 COL 129; SC 68

33–35FE 455

35 Ev 501; MB 18; MH 441; 3T 190; 6T 345; 8T 288, 307

37 AA 28; COL 206, 280; DA 387, 429, 821; MH 66; PK 320; PP 431; TM 517; 8T 101

38 DA 330; 3T 107

40 AA 513; DA 387; SR 319

42, 44, 45 DA 387

44, 45 FE 460

45 DA 388, 412; ML 361; TM 488

45–51CW 120

47 MH 441; 6T 88

47–51DA 388; FE 383, 518

47–578T 170

47–638T 299

48–51PP 297, 354

50 6T 165; 7T 31

51 CD 89; COL 223; CT 430; DA 24; FE 456; MB 112; TM 385, 488; 7T 226; 8T 308

52–58CW 121

53 CH 593; CS 27; DA 719; SC 88; TM 339, 345, 487; 7T 205, 270; 8T 193; WM 19

53, 54 CH 371; PP 277; 6T 165

53–56FE 386, 470; ML 275

53–57DA 389, 660; 5T 575

54 CH 423; DA 388, 787; FE 378, 474; GW 252; TM 390; 6T 444

54–57FE 457

54–63COL 130

56 TM 441; 6T 52; 9T 168

57 DA 21; GW 252; 8T 288

58 CT 422; FE 237; 6T 150, 163; 7T 165, 203

60 COL 48; DA 390, 392; 1T 543; 4T 469; 5T 431

61–63DA 390; FE 518

63 COL 38; CSW 43; CT 207, 379, 439; CW 121; DA 251; Ed 126; FE 182, 378, 383, 408, 456; GW 252; MH 441; MM 324; PP 227; SC 88; TM 160, 389, 492; 1T 361; 5T 433, 576; 8T 288, 307; 9T 136, 168

64 Ed 92

64, 65 DA 391

66 DA 392; FE 460; 4T 90; 6T 133

67–69DA 393; 6T 156

68 TM 285

70 DA 655, 673, 720; 4T 41