Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh6.rwp

Text File | 1993-03-13 | 42KB | 765 lines

6:1 {After these things} (\meta tauta\). A common, but
indefinite, note of time in John (#3:22; 5:1; 6:1; 7:1|). The
phrase does not mean immediate sequence of events. As a matter of
fact, a whole year may intervene between the events of chapter 5
in Jerusalem and those in chapter 6 in Galilee. There is no
sufficient reason for believing that chapter 6 originally
preceded chapter 5. The feeding of the five thousand is the only
event before the last visit to Jerusalem recorded in all Four
Gospels (#Mr 6:30-44; Mt 14:13-21; Lu 9:10-17; Joh 6:1-13|). The
disciples have returned from the tour of Galilee and report to
Jesus. It was the passover time (#Joh 6:4|) just a year before
the end. {To the other side of the Sea of Galilee} (\peran tês
thalassês tês Galilaias\). The name given in Mark and Matthew. It
is called Gennesaret in #Lu 5:1| and "Sea of Tiberias" in #Joh
21:1|. Here "of Tiberias" (\tês Tiberiados\) is added as further
description. Herod Antipas A.D. 22 built Tiberias to the west of
the Sea of Galilee and made it his capital. See verse #23| for
this city. Luke (#Lu 9:10|) explains that it was the eastern
Bethsaida (Julias) to which Jesus took the disciples, not the
western Bethsaida of #Mr 6:45| in Galilee.

6:2 {Followed} (\êkolouthei\). Descriptive imperfect active,
picturing the crowd, but without the details of the boat for
Christ and the rapid race of the crowd on foot (#Mr 6:32f.; Mt
14:13f.|). {They beheld} (\etheôroun\). Imperfect active of
\theôreô\. They had been beholding the signs which Jesus had been
doing (\epoiei\, imperfect again) for a long time (#2:23|), most
of which John has not given (#Mr 1:29f.; 2:1; 3:1; 6:5|). The
people were eager to hear Jesus again (#Lu 9:11|) and to get the
benefit of his healing power "on them that were sick" (\epi tôn
asthenountôn\, the weak or feeble, without strength, \a\
privative and \sthenos\, strength).

6:3 {Into the mountain} (\eis to oros\). From the level of the
Jordan valley up into the high hill on the eastern side. Mark
(#Mr 6:46|) and Matthew (#Mt 14:23|) mention that after the
miracle Jesus went further up into the mountain to pray. {Sat}
(\ekathêto\). Imperfect middle of \kathêmai\, was sitting, a
picture of repose.

6:4 {The feast of the Jews} (\hê heortê tôn Ioudaiôn\). Here used
of the passover (\to pascha\) as in #7:2| of the tabernacles.
This is probably the third passover in Christ's ministry (#2:13|
and one unmentioned unless #5:1| be it). In #2:13|, here, and
#11:55| (the last one) the adverb \eggus\ (near) is used. John is
fond of notes of time. Jesus failed to go to this passover
because of the hostility in Jerusalem (#7:1|).

6:5 {Lifting up his eyes} (\eparas tous ophthalmous\). First
aorist active participle of \epairô\. See the same phrase in
#4:35| where it is also followed by \theaomai\; #11:41; 17:1; Lu
6:20|. Here it is particularly expressive as Jesus looked down
from the mountain on the approaching multitude. {Cometh unto him}
(\erchetai pros auton\). Present middle indicative, "is coming to
him." The same \ochlos polus\ (here \polus ochlos\) of verse #2|
that had followed Jesus around the head of the lake. {Whence are
we to buy?} (\Pothen agorasômen;\). Deliberative subjunctive
(aorist active). John passes by the earlier teaching and healing
of the Synoptics (#Mr 6:34f.; Mt 14:14f.; Lu 9:11f.|) till
mid-afternoon. In John also Jesus takes up the matter of feeding
the multitude with Philip (from the other Bethsaida, #1:44|)
whereas in the Synoptics the disciples raise the problem with
Jesus. So the disciples raise the problem in the feeding of the
four thousand (#Mr 8:4; Mt 15:33|). See #Nu 11:13-22| (about
Moses) and #2Ki 4:42f|. (about Elisha). {Bread} (\artous\).
"Loaves" (plural) as in #Mt 4:3|. {That these may eat} (\hina
phagôsin houtoi\). Purpose clause with \hina\ and the second
aorist active subjunctive of \esthiô\ (defective verb).

6:6 {To prove him} (\peirazôn auton\). Present active participle
of \peirazô\, testing him, not here in bad sense of tempting as
so often (#Mt 4:1|). {What he would do} (\ti êmellen poiein\).
Indirect question with change of tense to imperfect. As in #2:25|
so here John explains why Jesus put the question to Philip.

6:7 {Two hundred pennyworth of bread} (\diakosiôn dênariôn
artoi\). "Loaves of two hundred denarii." The Roman coin
originally for ten asses (afterwards sixteen), about 16 2/3
cents. The denarius was the usual pay for a day's labour (#Mt
20:2,9,13|). This item in #Mr 6:37|, but not in Matthew or Luke.
{That every one may take a little} (\hina hekastos brachu
labêi\). Final clause with \hina\ and second aorist active
subjunctive of \lambanô\. This detail in John alone.

6:8 {One of} (\heis ek\). So in #12:4|; #13:23; Mr 13:1| without
\ek\. {Simon Peter's brother} (\ho adelphos Simônos Petrou\). So
described in #1:40|. The great distinction of Andrew was
precisely this that he brought Simon to Christ. Philip and Andrew
appear together again in #12:20-22|, but in the Synoptics he is
distinguished only in #Mr 13:3|. In the Muratorian Fragment
Andrew received the revelation for John to write the Fourth
Gospel.

6:9 {A lad here} (\paidarion hôde\). Old word, diminutive of
\pais\, here only in N.T., not genuine in #Mt 11:16|. How he came
to have this small supply we do not know. {Barley}
(\krithinous\). Adjective, here and verse #13| only in N.T., in
the papyri, from \krithê\, barley (#Re 6:6|). Considered an
inferior sort of bread. {Fishes} (\opsaria\). Late diminutive of
\opson\, common in papyri and inscriptions for delicacies with
bread like fish. In N.T. only here, verse #11; 21:9-13|.
Synoptics have \ichthuas\.

6:10 {Sit down} (\anapesein\). Literally, "fall back," lie down,
recline. Second aorist active infinitive of \anapiptô\. {Much
grass} (\chortos polus\). Old word for pasture, green grass (#Mr
6:39|) or hay (#1Co 3:12|). It was spring (#Joh 6:4|) and plenty
of green grass on the hillside. {The men} (\hoi andres\). Word
for men as distinct from women, expressly stated in #Mt 14:21|.
{In number} (\ton arithmon\). Adverbial accusative (of general
reference). {About} (\hos\). General estimate, though they were
arranged in orderly groups by hundreds and fifties, "in ranks"
like "garden beds" (\prasiai\, #Mr 6:40|).

6:11 {The loaves} (\tous artous\). Those of verse #9|. {Having
given thanks} (\eucharistêsas\). The usual grace before meals
(#De 8:10|). The Synoptics use "blessed" \eulogêsen\ (#Mr 6:41;
Mt 14:19; Lu 9:16|). {He distributed} (\diedôken\). First aorist
active indicative of \diadidômi\, old verb to give to several
(\dia\, between). {To them that were set down} (\tois
anakeimenois\). Present middle participle (dative case) of
\anakeimai\, old verb to recline like \anapesein\ in verse #10|.
{As much as they would} (\hoson êthelon\). Imperfect active of
\thelô\, "as much as they wished."

6:12 {And when they were filled} (\hôs de eneplêsthêsan\). First
aorist (effective) passive indicative of \empimplêmi\, old verb
to fill in, to fill up, to fill completely. They were all
satisfied. The Synoptics have \echortasthêsan\ like #Joh 6:26|
(\echortasthête\). {Gather up} (\sunagagete\). Second aorist
active imperative of \sunagô\, to gather together. {Broken
pieces} (\klasmata\). From \klaô\, to break. Not crumbs or scraps
on the ground, but pieces broken by Jesus (#Mr 6:41|) and not
consumed. {Be lost} (\apolêtai\). Second aorist middle
subjunctive of \apollumi\ with \hina\ in purpose clause. Only in
John. There was to be no wastefulness in Christ's munificence.
The Jews had a custom of leaving something for those that served.

6:13 {Twelve baskets} (\dôdeka kophinous\). One for each of the
apostles. What about the lad? Stout wicker baskets (coffins,
Wycliff) in distinction from the soft and frail \sphurides\ used
at the feeding of the four thousand (#Mr 8:8; Mt 15:37|). Here
all the Gospels (#Mr 6:43; Mt 14:20; Lu 9:17; Joh 6:13|) use
\kophinoi\. The same distinction between \kophinoi\ and
\sphurides\ is preserved in the allusion to the incidents by
Jesus in #Mr 8:19,20; Mt 16:9,10|. {Unto them that had eaten}
(\tois bebrôkosin\). Articular perfect active participle (dative
case) of \bibrôskô\, old verb to eat, only here in N.T., though
often in LXX.

6:14 {Saw the sign which he did} (\idontes ha epoiêsen sêmeia\).
"Signs" oldest MSS. have. This sign added to those already
wrought (verse #2|). Cf. #2:23; 3:2|. {They said} (\elegon\).
Inchoative imperfect, began to say. {Of a truth} (\alêthôs\).
Common adverb (from \alêthês\) in John (#7:40|). {The prophet
that cometh} (\ho prophêtês ho erchomenos\). There was a popular
expectation about the prophet of #De 18:15| as being the Messiah
(#Joh 1:21; 11:27|). The phrase is peculiar to John, but the idea
is in Acts (#3:22; 7:37|). The people are on the tiptoe of
expectation and believe that Jesus is the political Messiah of
Pharisaic hope.

6:15 {Perceiving} (\gnous\). Second aorist active participle of
\ginôskô\. It was not hard for Christ to read the mind of this
excited mob. {They were about} (\mellousin\). Present active
indicative of \mellô\. Probably the leaders were already
starting. {Take him by force} (\harpazein\). Present active
infinitive of \harpazô\, old verb for violent seizing (#Mt 11:12;
13:19|). There was a movement to start a revolution against Roman
rule in Palestine by proclaiming Jesus King and driving away
Pilate. {To make him king} (\hina poiêsôsin basilea\). Purpose
clause with \hina\ and the first aorist active subjunctive of
\poieô\ with \basilea\ as predicate accusative. It was a crisis
that called for quick action. {Himself alone} (\autos monos\). At
first he had the disciples with him (verse #3|). But he sent them
hurriedly by boat to the western side (#Mr 6:45f.; Mt 14:22f.|)
because clearly the apostles were sympathetic with the
revolutionary impulse of the crowd. Then Jesus sent the
multitudes away also and went up into the mountain alone. He was
alone in every sense, for no one but the Father understood him at
this stage, not even his own disciples. He went up to pray (#Mr
6:46; Mt 14:23|).

6:16 {When evening came} (\hôs opsia egeneto\). "The late hour"
(\hôra\ understood), and so in late Greek the adjective is used
as a substantive. It is late evening (real evening), not the
early evening in mid-afternoon (#Mt 14:15|). The disciples were
in no hurry to start back to Bethsaida in Galilee (#Mr 6:45|),
Capernaum in John (#Joh 6:17|).

6:17 {Were going} (\êrchonto\). Picturesque imperfect. {It was
now dark} (\skotia êdê egegonei\). Past perfect active of
\ginomai\. While they were going, "darkness had already come."
{And Jesus had not yet come to them} (\kai ouk elêluthei pros
autous ho Iêsous\). Another past perfect active of \erchomai\
with negative \oupô\. Darkness had come, but Jesus had not come,
while they were going over the sea. The tenses in these verses
are very graphic.

6:18 {And the sea was rising} (\hê te thalassa diegeireto\).
Imperfect (without augment) passive of \diegeirô\, late compound
to wake up thoroughly, to arouse. {By reason of a great wind that
blew} (\anemou megalou pneontos\). Genitive absolute with present
active participle of \pneô\, to blow, "a great wind blowing."

6:19 {When therefore they had rowed} (\elêlakotes oun\). Perfect
active participle of \elaunô\, old verb to march (Xenophon), to
drive (#Jas 3:4|), to row (#Mr 6:48|). {Furlongs} (\stadious\).
Stadia, accusative of extent of space, a little over halfway
across, "in the midst of the sea" (#Mr 6:47|). It was about forty
stadia (six miles) across. {They behold} (\theôrousin\). Graphic
dramatic present active indicative of \theôreô\, vividly
preserving the emotions of the disciples. {Walking}
(\peripatounta\). Present active participle in the accusative
case agreeing with \Iêsoun\. {Drawing nigh unto the boat} (\eggus
tou ploiou ginomenon\). Present middle participle of \ginomai\
describing the process. "Coming near the boat." They behold Jesus
slipping closer and closer to them on the water. {They were
afraid} (\ephobêthêsan\). Ingressive aorist passive indicative of
\phobeomai\, "they became afraid." Sudden change to the regular
historical sequence.

6:20 {Be not afraid} (\mê phobeisthe\). Prohibition with \mê\ and
present middle imperative of \phobeomai\. So in #Mr 6:50| (#Mt
14:27|). John does not tell that the disciples thought Jesus was
an apparition (#Mr 6:49; Mt 14:26|), nor does he give the account
of Peter walking on the water (#Mt 14:28-31|).

6:21 {They were willing therefore} (\êthelon oun\). Inchoative
imperfect, "they began to be willing." This does not contradict
#Mr 6:51| as Bernard thinks. Both Jesus and Peter climbed into
the boat. {Whither they were going} (\eis hên hupêgon\).
Progressive imperfect active, "to which land they had been going"
(intransitive use of \hupagô\, to lead under, to go under or away
as in verse #67; 7:33; 12:11; 18:8|.

6:22 {Which stood} (\ho hestêkôs\). Perfect active (intransitive)
participle of \histêmi\, to put, to stand. Jesus had sent the
multitudes away the evening before (#Mr 6:45; Mt 14:22|), but
evidently some did not go very far, still lingering in excitement
on the eastern side of the lake next morning. {Boat}
(\ploiarion\). Diminutive of \ploion\, little boat (#Mr 3:9|).
{Entered not with} (\ou suneisêlthen\). Second aorist active of
the double compound verb \suneiserchomai\, followed by
associative instrumental case \mathêtais\. {Went away alone}
(\monoi apêlthon\). Second aorist active indicative of
\aperchomai\, to go away or off. \Monoi\ is predicate nominative.
These people noted these three items.

6:23 {Howbeit} (\alla\). Verse 23 is really an explanatory
parenthesis in this long sentence. Tiberias, capital of Herod
Antipas, diagonally across the lake, is only mentioned in John in
the N.T. (#6:1,23; 21:1|). {Boats} (\ploia\). Called "little
boats" (\ploiaria\) in verse #24|.

6:24 {When the multitude therefore saw} (\hote oun eiden ho
ochlos\). Resumption and clarification of the complicated
statements of verse #22|. {That Jesus was not there} (\hoti
Iêsous ouk estin ekei\). Present indicative retained in indirect
discourse. They still did not understand how Jesus had crossed
over, but they acted on the basis of the plain fact. {They
themselves got into} (\enebêsan autoi eis\). Second aorist active
indicative of \embainô\ followed by \eis\ (both \en\ and \eis\
together as often in N.T.). {Seeking Jesus} (\zêtountes ton
Iêsoun\). Present active participle of \zêteô\. They had a double
motive apart from the curiosity explained in verse #22|. They had
clearly not given up the impulse of the evening before to make
Jesus king (#6:15|) and they had hopes of still another bountiful
repast at the hands of Jesus as he said (#6:26|).

6:25 {When they found him} (\heurontes auton\). Second aorist
active participle of \heuriskô\. Found him after search and in
the synagogue as John explains (verse #59|) in Capernaum, perhaps
that very synagogue built by a centurion (#Lu 7:5|). {Rabbi}
(\Rabbei\). See on »1:38| for this courteous title. {When camest
thou hither?} (\pote hôde gegonas;\). Second perfect active
indicative of \ginomai\. "When hast thou come?" We sought you
anxiously on the other side of the lake and could not see how you
came across (verses #22-24|).

6:26 {Not because ye saw signs} (\ouch hoti eidete sêmeia\).
Second aorist active indicative of the defective verb \horaô\.
They had seen the "signs" wrought by Jesus (verse #2|), but this
one had led to wild fanaticism (verse #14|) and complete failure
to grasp the spiritual lessons. {But because ye ate of the
loaves} (\all' hoti ephagete ek tôn artôn\). Second aorist active
indicative of \esthiô\, defective verb. {Ye were filled}
(\echortasthête\). First aorist passive indicative of \chortazô\,
from \chortos\ (grass) as in verse #10|, to eat grass, then to
eat anything, to satisfy hunger. They were more concerned with
hungry stomachs than with hungry souls. It was a sharp and
deserved rebuke.

6:27 {Work not for} (\mê ergazesthe\). Prohibition with \mê\ and
present middle imperative of \ergazomai\, old verb from \ergon\,
work. {The meat} (\tên brôsin\). The act of eating (#Ro 14:17|),
corrosion (#Mt 6:19|), the thing eaten as here (#2Co 9:10|). See
on »Joh 4:32|. {Which perisheth} (\tên apollumenên\). Present
middle participle of \apollumi\. They were already hungry again.
{Unto eternal life} (\eis zôên aiônion\). Mystical metaphor quite
beyond this crowd hungry only for more loaves and fishes. Bernard
thinks that John has here put together various sayings of Christ
to make one discourse, a gratuitous interpretation. {Will give}
(\dôsei\). Future active indicative of \didômi\. The outcome is
still future and will be decided by their attitude towards the
Son of man (verse #51|). {For him the Father, even God, hath
sealed} (\touton gar ho patêr esphragisen ho theos\). Literally,
"For this one the Father sealed, God." First aorist active
indicative of \sphragizô\, to seal. See elsewhere in #Joh 3:33|
(attestation by man). Sealing by God is rare in N.T. (#2Co 1:22;
Eph 1:13; 4:30|). It is not clear to what item, if any single
one, John refers when the Father set his seal of approval on the
Son. It was done at his baptism when the Holy Spirit came upon
him and the Father spoke to him. Cf. #5:37|.

6:28 {What must we do?} (\Ti poiômen;\). Present active
deliberative subjunctive of \poieô\, "What are we to do as a
habit?" For the aorist subjunctive (\poiêsômen\) in a like
question for a single act see #Lu 3:10|. For the present
indicative (\poioumen\) of inquiry concerning actual conduct see
#Joh 11:47| (what are we doing?). {That we may work the works of
God} (\hina ergazômetha ta erga tou theou\). Final clause with
\hina\ and the present middle subjunctive, "that we may go on
working the works of God." There may have been an element of
vague sincerity in this question in spite of their supercilious
attitude.

6:29 {The work of God that ye believe} (\to ergon tou theou hina
pisteuête\). In #1Th 1:3| Paul speaks of "your work of faith"
(\humôn tou ergou tês pisteôs\). So here Jesus terms belief in
him as the work of God. These Jews were thinking of various deeds
of the Pharisaic type and rules. Jesus turns their minds to the
central fact. "This simple formula contains the complete solution
of the relation of faith and works" (Westcott). Note the present
active subjunctive \pisteuête\, "that ye may keep on believing."
{On him whom he hath sent} (\eis hon apesteilen ekeinos\). The
pronominal antecedent (\eis touton hon\) is omitted and the
preposition \eis\ is retained with the relative \hon\ really the
direct object of \apesteilen\ (sent). Note \ekeinos\ for God
(emphatic he).

6:30 {For a sign} (\sêmeion\). Predicate accusative, as a sign,
with \ti\ (what). As if the sign of the day before was without
value. Jesus had said that they did not understand his signs
(verse #26|). {That we may see, and believe thee} (\hina idômen
kai pisteusômen\). Purpose clause with \hina\ and the second
aorist (ingressive) active subjunctive of \horaô\ and the first
aorist (ingressive) active subjunctive of \pisteuô\, "that we may
come to see and come to have faith in thee." It is hard to have
patience with this superficial and almost sneering mob. {What
workest thou?} (\Ti ergazêi;\). They not simply depreciate the
miracle of the day before, but set up a standard for Jesus.

6:31 {Ate the manna} (\to manna ephagon\). The rabbis quoted #Ps
72:16| to prove that the Messiah, when he comes, will outdo Moses
with manna from heaven. Jesus was claiming to be the Messiah and
able to give bread for eternal life (verse #27|). Lightfoot
(_Biblical Essays_, p. 152) says: "The key to the understanding
of the whole situation is an acquaintance with the national
expectation of the greater Moses." They quote to Jesus #Ex 16:15|
(of. #Nu 11:7; 21:5; De 8:3|). Their plea is that Moses gave us
bread "from heaven" (\ek tou ouranou\). Can Jesus equal that deed
of Moses?

6:32 {It was not Moses that gave you} (\ou Môusês edôken humin\).
"Not Moses gave you." Blunt and pointed denial (aorist active
indicative of \didômi\) that Moses was the giver of the bread
from heaven (the manna). Moses was not superior to Christ on this
score. {But my Father} (\all ho patêr mou\). Not "our Father,"
but same claim as in #5:17f|. Which caused so much anger in
Jerusalem. {Gives} (\didôsin\). Present active indicative, not
aorist (\edôken\). Continual process. {The true bread out of
heaven} (\ton arton ek tou ouranou ton alêthinon\). "The bread
out of heaven" as the manna and more "the genuine bread" of which
that was merely a type. On \alêthinos\ see #1:9; 4:23|.

6:33 {The bread of God} (\ho artos tou theou\). All bread is of
God (#Mt 6:11|). The manna came down from heaven (#Nu 11:9|) as
does this bread (\ho katabainôn\). Refers to the bread (\ho
artos\, masculine). Bernard notes that this phrase (coming down)
is used seven times in this discourse (#33,38,41,42,50,51,58|).
{Giveth life} (\zôên didous\). Chrysostom observes that the manna
gave nourishment (\trophê\), but not life (\zôê\). This is a most
astounding statement to the crowd.

6:34 {Lord} (\Kurie\). Used now instead of _Rabbi_ (25) though
how much the people meant by it is not clear. {Evermore give us
this bread} (\pantote dos hêmin ton arton touton\). Second aorist
active imperative second singular like \dos\ in #Mt 6:11| (urgent
petition). What kind of bread do they mean? The Jewish
commentaries and Philo speak of the manna as typifying heavenly
bread for the soul. Paul in #1Co 10:3| seems to refer to the
manna as "spiritual food." Like the woman at the well (#4:15|)
they long "always" to have "this bread," a perpetual supply. It
is probably to this crowd as the water in #4:15| was to the
woman.

6:35 {I am the bread of life} (\Egô eimi ho artos tês zôês\).
This sublime sentence was startling in the extreme to the crowd.
Philo does compare the manna to the \theios logos\ in an
allegorical sense, but this language is far removed from Philo's
vagueness. In the Synoptics (#Mr 14:22; Mt 26:26; Lu 22:19|)
Jesus uses bread (\artos\) as the symbol of his body in the
Lord's Supper, but here Jesus offers himself in place of the
loaves and fishes which they had come to seek (#24,26|). He is
the bread of life in two senses: it has life in itself, the
living bread (#51|), and it gives life to others like the water
of life, the tree of life. John often has Jesus saying "I am"
(\egô eimi\). As also in #6:41,48,51; 8:12; 10:7,9,11,14; 11:25;
14:6; 15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\).
The first act of the soul in approaching Jesus. See also verse
#37|. {Shall not hunger} (\ou mê peinasêi\). Strong double
negative \ou me\ with first aorist (ingressive) active
subjunctive, "shall not become hungry." {He that believeth on me}
(\ho pisteuôn eis eme\). The continuous relation of trust after
coming like \pisteuête\ (present tense) in verse #29|. See both
verbs used together also in #7:37f|. {Shall never thirst} (\ou mê
dipsêsei pôpote\). So the old MSS. the future active indicative
instead of the aorist subjunctive as above, an even stronger form
of negation with \pôpote\ (#1:18|) added.

6:36 {That ye have seen me} (\hoti kai heôrakate me\). It is not
certain that \me\ is genuine. If not, Jesus may refer to verse
#26|. If genuine, some other saying is referred to that we do not
have. Note \kai\ (also or even). {And yet believe not} (\kai ou
pisteuete\). Use of \kai\ = and yet.

6:37 {All that} (\pân ho\). Collective use of the neuter
singular, classic idiom, seen also in #6:39; 17:2,24; 1Jo 5:4|.
Perhaps the notion of unity like \hen\ in #17:21| underlies this
use of \pân ho\. {Giveth me} (\didôsin moi\). For the idea that
the disciples are given to the Son see also #6:39,65; 10:29;
17:2,6,9,12,24; 18:9|. {I will in no wise cast out} (\ou mê
ekbalô exô\). Strong double negation as in verse #35| with second
aorist active subjunctive of \ballô\. Definite promise of Jesus
to welcome the one who comes.

6:38 {I am come down} (\katabebêka\). Perfect active indicative
of \katabainô\. See on »33| for frequent use of this phrase by
Jesus. Here \apo\ is correct rather than \ek\ with \tou ouranou\.
{Not to do} (\ouch hina poiô\). "Not that I keep on doing" (final
clause with \hina\ and present active subjunctive of \poieô\).
{But the will} (\alla to thelêma\). Supply \hina poiô\ after
\alla\, "but that I keep on doing." This is the fulness of joy
for Jesus, to do his Father's will (#4:34; 5:30|).

6:39 {That of all that which} (\hina pân ho\). Literally, "That
all which" (see verse #37| for \pan ho\), but there is a sharp
anacoluthon with \pân\ left as _nominativus pendens_. {I should
lose nothing} (\mê apolesô ex autou\). Construed with \hina\,
"that I shall not lose anything of it." \Apolesô\, from
\apollumi\, can be either future active indicative or first
aorist active subjunctive as is true also of \anastêsô\ (from
\anistêmi\), "I shall raise up." {At the last day} (\têi eschatêi
hemerâi\). Locative case without \en\. Only in John, but four
times here (#39,40,44,54|) "with the majesty of a solemn
refrain." In #7:37| it is the last day of the feast of
tabernacles, but in #11:24; 12:48| of the day of judgment as
here. Christ is the Agent of the general resurrection in #5:28|
as in #1Co 15:22| while here only the resurrection of the
righteous is mentioned.

6:40 {Should have eternal life} (\echêi zôên aiônion\). Present
active subjunctive with \hina\, "that he may keep on having
eternal life" as in #3:15,36|. {Beholdeth} (\theôrôn\). With the
eye of faith as in #12:45|. {And I will raise him up} (\kai
anastêsô\). Future active indicative (volitive future, promise)
as in #54|.

6:41 {Murmured} (\egogguzon\). Imperfect active of the
onomatopoetic verb \gogguzô\, late verb in LXX (murmuring against
Moses), papyri (vernacular), like the cooing of doves or the
buzzing of bees. These Galilean Jews are puzzled over what Jesus
had said (verses #33,35|) about his being the bread of God come
down from heaven.

6:42 {How doth he now say?} (\Pôs nun legei;\). They knew Jesus
as the son of Joseph and Mary. They cannot comprehend his claim
to be from heaven. This lofty claim puzzles sceptics today.

6:43 {Murmur not} (\mê gogguzete\). Prohibition with \mê\ and the
present active imperative, "stop murmuring" (the very word of
verse #41|). There was a rising tide of protest.

6:44 {Except the Father draw him} (\ean mê helkusêi auton\).
Negative condition of third class with \ean mê\ and first aorist
active subjunctive of \helkuô\, older form \helkô\, to drag like
a net (#Joh 21:6|), or sword (#18:10|), or men (#Ac 16:19|), to
draw by moral power (#12:32|), as in #Jer 31:3|. \Surô\, the
other word to drag (#Ac 8:3; 14:19|) is not used of Christ's
drawing power. The same point is repeated in verse #65|. The
approach of the soul to God is initiated by God, the other side
of verse #37|. See #Ro 8:7| for the same doctrine and use of
\oude dunatai\ like \oudeis dunatai\ here.

6:45 {Taught of God} (\didaktoi theou\). A free quotation from
#Isa 54:13| with this phrase in the LXX. There is here the
ablative case \theou\ with the passive verbal adjective
\didaktoi\ (Robertson, _Grammar_, p. 516). In #1Th 4:9| we have
the compound verbal \theodidaktoi\. The same use of \didaktos\
with the ablative occurs in #1Co 2:13|. {And hath learned} (\kai
mathôn\). Second aorist active participle of \manthanô\. It is
not enough to hear God's voice. He must heed it and learn it and
do it. This is a voluntary response. This one inevitably comes to
Christ.

6:46 {This one has seen the Father} (\houtos heôraken ton
patera\). Perfect active indicative of \horaô\. With the eyes no
one has seen God (#1:18|) save the Son who is "from God" in
origin (#1:1,14; 7:29; 16:27; 17:8|). The only way for others to
see God is to see Christ (#14:9|).

6:47 {He that believeth} (\ho pisteuôn\). This is the way to see
God in Christ.

6:48 {I am the bread of life} (\egô eimi ho artos tês zôês\).
Jesus repeats the astounding words of verse #35| after fuller
explanation. The believer in Christ has eternal life because he
gives himself to him.

6:49 {And they died} (\kai apethanon\). Physical death. The manna
did not prevent death. But this new manna will prevent spiritual
death.

6:50 {That a man may eat thereof, and not die} (\hina tis ex
autou phagêi kai mê apothanêi\). Purpose clause with \hina\ and
the second aorist active subjunctive of \esthiô\ and
\apothnêskô\. The wonder and the glory of it all, but quite
beyond the insight of this motley crowd.

6:51 {The living bread} (\ho artos ho zôn\). "The bread the
living." Repetition of the claim in #35,41,48|, but with a slight
change from \zôês\ to \zôn\ (present active participle of \zaô\).
It is alive and can give life. See #4:10| for living water. In
#Re 1:17| Jesus calls himself the Living One (\ho zôn\). {For
ever} (\eis ton aiôna\). Eternally like \aiônion\ with \zôên\ in
#47|. {I shall give} (\egô dôsô\). Emphasis on \egô\ (I).
Superior so to Moses. {Is my flesh} (\hê sarx mou estin\). See on
»1:14| for \sarx\ the Incarnation. This new idea creates far more
difficulty to the hearers who cannot grasp Christ's idea of
self-sacrifice. {For the life of the world} (\huper tês tou
kosmou zôês\). Over, in behalf of, \huper\ means, and in some
connexions instead of as in #11:50|. See #1:30| for the Baptist's
picture of Christ as the Lamb of God that taketh away the sin of
the world. See also #3:17; 4:42; 1Jo 3:16; Mt 20:28; Ga 3:13; 2Co
5:14f.; Ro 5:8|. Jesus has here presented to this Galilean
multitude the central fact of his atoning death for the spiritual
life of the world.

6:52 {Strove} (\emachonto\). Imperfect (inchoative) middle of
\machomai\, to fight in armed combat (#Ac 7:26|), then to wage a
war of words as here and #2Ti 2:24|. They were already murmuring
(#41|), now they began bitter strife with one another over the
last words of Jesus (#43-51|), some probably seeing a spiritual
meaning in them. There was division of opinion about Jesus in
Jerusalem also later (#7:12,40; 9:16; 10:19|). {How can?} (\Pôs
dunatai;\). The very idiom used by Nicodemus in #3:4,9|. Here
scornful disbelief. {This man} (\houtos\). Contemptuous use
pictured in verse #42|. {His flesh to eat} (\tên sarka autou
phagein\). As if we were cannibals! Some MSS. do not have
\autou\, but the meaning is clear. The mystical appropriation of
Christ by the believer (#Ga 2:20; Eph 3:17|) they could not
comprehend, though some apparently were against this literal
interpretation of "flesh" (\sarx\).

6:53 {Except ye eat} (\ean mê phagête\). Negative condition of
third class with second aorist active subjunctive of \esthiô\.
Jesus repeats the statement in verses #50,51|. Note change of
\mou\ (my) in verse #51| to \tou huiou tou anthrôpou\ with same
idea. {And drink his blood} (\kai piête autou to haima\). Same
condition with second aorist active subjunctive of \pinô\. This
addition makes the demand of Jesus seem to these Jews more
impossible than before if taken in a baldly literal sense. The
only possible meaning is the spiritual appropriation of Jesus
Christ by faith (verse #47|), for "ye have not life in
yourselves" (\ouk echete zôên en heautois\). Life is found only
in Christ.

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

6:55 {Meat indeed} (\alêthês brôsis\). So the best MSS., "true
food." See on »4:32| for \brôsis\ as equal to \brôma\ (a thing
eaten). {Drink indeed} (\alêthês posis\). Correct text, "true
drink." For \posis\ see #Ro 14:17; Col 2:16| (only N.T.
examples).

6:56 {Abideth in me and I in him} (\en emoi menei kagô en
autôi\). Added to the phrase in #54| in the place of \echei zôên
aiônion\ (has eternal life). The verb \menô\ (to abide) expresses
continual mystical fellowship between Christ and the believer as
in #15:4-7; 1Jo 2:6,27,28; 3:6,24; 4:12,16|. There is, of course,
no reference to the Lord's Supper (Eucharist), but simply to
mystical fellowship with Christ.

6:57 {The living Father} (\ho zôn patêr\). Nowhere else in the
N.T., but see #5:26| and "the living God" (#Mt 16:16; 2Co 6:16|).
The Father is the source of life and so "I live because of the
Father" (\kagô zô dia ton patera\). {He that eateth me} (\ho
trôgôn me\). Still bolder putting of the mystical appropriation
of Christ (#51,53,54,56|). {Because of me} (\di' eme\). The same
idea appears in #14:19|: "Because I live ye shall live also." See
#11:25|. Jesus Christ is our ground of hope and guarantee of
immortality. Life is in Christ. There is no real difficulty in
this use of \dia\ with the accusative as with \dia ton patera\
just before. It occurs also in #15:3|. As the Father is the fount
of life to Christ, so Christ is the fount of life to us. See #1Jo
4:9| where \dia\ is used with the genitive (\di' autou\) as the
intermediate agent, not the ground or reason as here.

6:58 {This is the bread} (\houtos estin ho artos\). Summary and
final explanation of the true manna (from verse #32| on) as being
Jesus Christ himself.

6:59 {In the synagogue} (\en sunagôgêi\). Definite like our in
church, though article absent. Only use of the word in John
except #18:20|. "Among the ruins at _Tell Hum_, the probable site
of Capernaum, have been found among the remains of a synagogue a
block of stone perhaps the lintel, carved with a pot of manna,
and with a pattern of vine leaves and clusters of grapes"
(Vincent).

6:60 {A hard saying} (\sklêros\). "This saying is a hard one."
Old adjective, rough, harsh, dried hard (from \skellô\, to dry),
probably the last saying of Jesus that he was the bread of life
come down from heaven and they were to eat him. It is to be hoped
that none of the twelve joined the many disciples in this
complaint. {Hear it} (\autou akouein\). Or "hear him," hear with
acceptation. For \akouô\ with the genitive see #10:3,16,27|.

6:61 {Knowing in himself} (\eidôs en heautôi\). Second perfect
active participle of \oida\. See #2:25| for this supernatural
insight into men's minds. {Murmured} (\gogguzousin\). Present
active indicative retained in indirect discourse. See #41| for
\gogguzô\. {At this} (\peri toutou\). "Concerning this word."
{Cause to stumble} (\skandalizei\). Common Synoptic verb from
\skandalon\ for which see #Mt 5:29|. In John again only in
#16:1|.

6:62 {What then if ye should behold} (\ean oun theôrête\). No
"what" in the Greek. Condition of third class with \ean\ and
present active subjunctive, "if ye then behold." {Ascending}
(\anabainonta\). Present active participle picturing the process.
{Where he was before} (\hopou ên to proteron\). Neuter articular
adjective as adverb (accusative of general reference, at the
former time as in #9:8; Ga 3:13|). Clear statement of Christ's
pre-existence in his own words as in #3:13; 17:5| (cf. #1:1-18|).

6:63 {That quickeneth} (\to zôopoioun\). Articular present active
participle of \zôopoieô\ for which see #5:21|. For the contrast
between \pneuma\ (spirit) and \sarx\ (flesh) see already #3:6|.
{The words} (\ta rêmata\). Those in this discourse (I have just
spoken, \lelalêka\), for they are the words of God (#3:34; 8:47;
17:8|). No wonder they "are spirit and are life" (\pneuma estin
kai zôê estin\). The breath of God and the life of God is in
these words of Jesus. Never man spoke like Jesus (#7:46|). There
is life in his words today.

6:64 {That believe not} (\hoi ou pisteuousin\). Failure to
believe kills the life in the words of Jesus. {Knew from the
beginning} (\êidei ex archês\). In the N.T. we have \ex archês\
only here and #16:4|, but \ap' archês\ in apparently the same
sense as here in #15:27; 1Jo 2:7,24; 3:11| and see #Lu 1:2; 1Jo
1:1|. From the first Jesus distinguished between real trust in
him and mere lip service (#2:24; 8:31|), two senses of \pisteuô\.
{Were} (\eisin\). Present active indicative retained in indirect
discourse. {And who it was that should betray him} (\kai tis
estin ho paradôsôn\). Same use of \estin\ and note article and
future active participle of \paradidômi\, to hand over, to
betray. John does not say here that Jesus knew that Judas would
betray him when he chose him as one of the twelve, least of all
that he chose him for that purpose. What he does say is that
Jesus was not taken by surprise and soon saw signs of treason in
Judas. The same verb is used of John's arrest in #Mt 4:12|. Once
Judas is termed traitor (\prodotês\) in #Lu 6:16|. Judas had
gifts and was given his opportunity. He did not have to betray
Jesus.

6:65 {Except it be given him of the Father} (\ean mê êi dedomenon
autôi ek tou patros\). Condition of third class with \ean mê\ and
periphrastic perfect passive subjunctive of \didômi\. Precisely
the same point as in verse #44| where we have \helkusêi\ instead
of \êi 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.

6:66 {Upon this} (\ek toutou\). Same idiom in #19:12|. "Out of
this saying or circumstance." Jesus drew the line of cleavage
between the true and the false believers. {Went back} (\apêlthon
eis ta opisô\). Aorist (ingressive) active indicative of
\aperchomai\ with \eis ta opisô\, "to the rear" (the behind
things) as in #18:6|. {Walked no more with him} (\ouketi met'
autou periepatoun\). Imperfect active of \peripateô\. The crisis
had come. These half-hearted seekers after the loaves and fishes
and political power turned abruptly from Jesus, walked out of the
synagogue with a deal of bluster and were walking with Jesus no
more. Jesus had completely disillusioned these hungry
camp-followers who did not care for spiritual manna that
consisted in intimate appropriation of the life of Jesus as God's
Son.

6:67 {Would ye also go away?} (\Mê kai humeis thelete
hupagein;\). Jesus puts it with the negative answer (\mê\)
expected. See #21:5| where Jesus also uses \mê\ in a question.
Judas must have shown some sympathy with the disappointed and
disappearing crowds. But he kept still. There was possibly
restlessness on the part of the other apostles.

6:68 {Lord, to whom shall we go?} (\Kurie, pros tina
apeleusometha;\). Peter is the spokesman as usual and his words
mean that, if such a thought as desertion crossed their minds
when the crowd left, they dismissed it instantly. They had made
their choice. They accepted these very words of Jesus that had
caused the defection as "the words of eternal life."

6:69 {We have believed} (\hêmeis pepisteukamen\). Perfect active
indicative of \pisteuô\, "We have come to believe and still
believe" (verse #29|). {And know} (\kai egnôkamen\). Same tense
of \ginôskô\, "We have come to know and still know." {Thou art
the Holy One of God} (\su ei ho hagios tou theou\). Bernard
follows those who believe that this is John's report of the same
confession given by the Synoptics (#Mr 8:27f.; Mt 16:13-20; Lu
9:18f.|), an utterly unjustifiable conclusion. The details are
wholly different. Here in the synagogue in Capernaum, there on
Mt. Hermon near Caesarea Philippi. What earthly difficulty is
there in supposing that Peter could make a noble confession
twice? That is to my mind a wooden conception of the apostles in
their growing apprehension of Christ.

6:70 {And one of you is a devil} (\kai ex humôn heis diabolos
estin\). Jesus does not say that Judas was a devil when he chose
him, but that he is one now. In #13:2,27| John speaks of the
devil entering Judas. How soon the plan to betray Jesus first
entered the heart of Judas we do not know (#12:4|). One wonders
if the words of Jesus here did not cut Judas to the quick.

6:71 {Of Simon Iscariot} (\Simônos Iskariôtou\). So his father
was named Iscariot also, a man of Kerioth (possibly in Judah,
#Jos 15:25|, possibly in Moab, #Jer 48:24|), not in Galilee.
Judas was the only one of the twelve not a Galilean. The rest of
the verse is like #12:4|. {One of the twelve} (\heis ek tôn
dôdeka\). The eternal horror of the thing.