"Ever since the destruction of Jerusalem, it has been
chiefly celebrated in connection with the Jews, and
was for a long time the chief seat of rabbinical
learning. It is still one of their four holy cities.
Among the Christians it also early rose to
distinction, and the old church, built upon the spot
where our Lord gave his last charge to Peter, is a
choice bit of ecclesiastical antiquity. The present
city is situated on the shore, at the north-east
corner of this small plain. The walls inclose an
irregular parallelogram, about 100 rods from north
to south, and in breadth not more than 40.
They were strengthened by ten round towers on the west,
five on the north, and eight on the south. There were
also two or three towers along the shore to protect the
city from attack by sea. Not much more than one-half of
this small area is occupied by buildings of any kind,
and the north end, which is a rocky hill, has nothing
but the ruins of the old palace. The earthquake of
1837 prostrated a large part of the walls, and they
have not yet been repaired, and perhaps never will be.
There is no town in Syria so utterly filthy as Tiberias,
or so little to be desired as a residence. Being 600 feet
below the level of the ocean, and overhung on the west
by a high mountain, which effectually shuts off the
Mediterranean breezes, it is fearfully hot in summer.
The last time I was encamped at the Baths the
thermometer stood at 100ø at midnight, and a steam
went up from the surface of the lake as from some
huge smouldering volcano. Of course it swarms with
all sorts of vermin. What can induce human beings
to settle down in such a place? And yet some two
thousand of our race make it their chosen abode.
They are chiefly Jews, attracted hither either to
cleanse their leprous bodies in her baths, or to
purify their unclean spirits by contact with her
traditionary and ceremonial holiness."
{i} "nigh unto the place" John 6:11
Verse 24. Took shipping. Went into the boats.
Came to Capernaum. This was the ordinary place of the residence of
Jesus, and they therefore expected to find him there.
Verse 25. No Barnes text on this verse.
Verse 26. Ye seek me, not because, &c. The miracles which Jesus
wrought were proofs that he came from God. To seek him because they had
seen them, and were convinced by them that he was the Messiah, would
have been proper; but to follow him simply because their wants were
supplied was mere selfishness of a gross kind. Yet, alas! many seek
religion from no better motive than this. They suppose that it will
add to their earthly happiness, or they seek only to escape from
suffering or from the convictions of conscience, or they seek for
heaven only as a place of enjoyment, and regard religion as valuable
only for this. All this is mere selfishness. Religion does not forbid
our regarding our own happiness, or seeking it in any proper way; but
when this is the only or the prevailing motive, it is evident that we
have never yet sought God aright. We are aiming at the loaves and
fishes, and not at the honour of God and the good of his kingdom; and
if this is the only or the main motive of our entering the church, we
cannot be Christians.
Verse 27. Labour not. This does not mean that we are to make
no effort for the supply of our wants (comp. 1 Timothy 5:1; 2 Thessalonians 3:10),
but that we are not to manifest anxiety, we are not to make this the
main or supreme object of our desire. See Barnes "Matthew 6:25".
The meat that perisheth. The food for the supply of your natural
wants. It perishes. The strength you derive from it is soon exhausted,
and your wasted powers need to be reinvigorated.
That meat which endureth. The supply of your spiritual wants; that
which supports, and nourishes, and strengthens the soul; the doctrines
of the gospel, that are to a weak and guilty soul what needful food is
to the weary and decaying body.
To everlastingly life. The strength derived from the doctrines of
the gospel is not exhausted. It endures without wasting away. It
nourishes the soul to everlasting life. "They that wait upon the Lord
shall renew their strength; they shall run and not be weary, and shall
walk and not faint," Isaiah 40:31.
Him hath God the Father sealed. To seal is to confirm or approve
as ours. This is done when we set our seal to a compact, or deed, or
testament, by which we ratify it as our act. So God the Father, by
the miracles which had been wrought by Jesus, had shown that he had
sent him, that he approved his doctrines, and ratified his works. The
miracles were to his doctrine what a seal is to a written
instrument. See Barnes "John 3:33".
{1} "Labour" or, "Work not"
{k} "that meat which endureth" Jeremiah 15:16; John 4:14; John 6:54; 58
{l} "him hath God" Psalms 2:7; 40:7; Isaiah 42:1; John 8:18; Acts 2:22; 2 Peter 1:17
Verse 28. What shall we do, that we might work the world's of God?
That is, such things as God will approve. This was the earnest inquiry
of men who were seeking to be saved. They had crossed the Sea of
Tiberias to seek him; they supposed him to be the Messiah, and they
sincerely desired to be taught the way of life; yet it is observable
that they expected to find that way as other sinners commonly do--by
their works. The idea of doing something. to merit salvation is one
of the last that the sinner ever surrenders.
Verse 29. This is the work of God. This is the thing that will be
acceptable to God, or which you are to do in order to be saved. Jesus
did not tell them they had nothing to do, or that they were to sit
down and wait, but that there was a work to perform, and that was a duty
that was imperative. It was to believe on the Messiah. This is the work
which sinners are to do; and doing this they will be saved, for Christ
is the end of the law for righteousness to every one that believeth,
Romans 10:4.
{m} "This is the work of God" 1 John 3:23
Verse 30. What sign showest thou? On the word sign compare
See Barnes "Isaiah 7:14". What miracle dost thou work to prove that thou
art the Messiah? They had just seen the miracle of the loaves in the
desert, which was sufficient to show that he was the Messiah, and it
would seem from the preceding narrative that those who crossed the lake
to see him supposed that he was the Christ. It seems wonderful that
they should so soon ask for farther evidence that he was sent from God;
but it is not improbable that this question was put by other Jews,
rulers of the synagogue, who happened to be present, and who had not
witnessed his miracles. Those men were continually asking for signs
and proofs that he was the Messiah. See Matthew 12:38,39; Mark 8:11; Luke 9:29.
As Jesus claimed the right of teaching them, and as it was manifest that
he would teach them differently from what they supposed Moses to teach,
it was natural to ask him by what authority he claimed the right to be
heard.
{n} "sign?" Matthew 12:38; 1 Corinthians 1:22
Verse 31. Our fathers. The Jews who were led by Moses through the
wilderness.
Did eat manna. This was the name given by the Jews to the food
which was furnished to them by God in their journey. It means
literally, "What is this?" and was the question which they asked when
they first saw it, Exodus 16:14,15. It was small like frost, and of
the size of coriander-seed, and had a sweetish taste like honey. It
fell in great quantities, and was regarded by the Jews as proof of a
continued miracle during forty years, and was incontestable evidence
of the interposition of God in favour of their fathers. The manna which
is sold in the shops of druggists is a different substance from this.
It is obtained from the bark of certain trees in Armenia, Georgia,
Persia, and Arabia. It is procured, as resin is, by making an incision in
the bark, and it flows out or distils from the tree.
As it is written. The substance of this is written in
Psalms 78:24,25.
He gave them. This was regarded as a miraculous interference in their
behalf, and an attestation of the divine mission of Moses, and hence
they said familiarly that Moses gave it to them.
Bread from heaven. The word heaven, in the Scriptures, denotes
often the region of the air, the atmosphere, or that region in which the
clouds are. See Matthew 16:3. "The sky (heaven) is red and lowering."
Also Matthew 3:16; Luke 4:15; 5:18. The Jews, as appears from their writings
(see Lightfoot), expected that the Messiah would provide his followers
with plenty of delicious food; and as Moses had provided for the Jews
in the wilderness, so they supposed that Christ would make provision for
the temporal wants of his friends. This was the sign, probably, which
they were now desirous of seeing.
{q} "my Father" Galatians 4:4
Verse 32. Moses gave you not that bread from heaven. This might be
translated, "Moses gave you not the bread of heaven." The word "that,"
which makes some difference in the sense, is not necessary to express
the meaning of the original. It does not appear that Jesus intended to
call in question the fact that their fathers were fed by the
instrumentality of Moses, but to state that he did not give them the
true bread that was adapted to the wants of the soul. He fed the body,
although his food did not keep the body alive (John 6:59), but he
did not give that which would preserve the soul from death. God gave, in
his Son Jesus, the true bread from heaven which was fitted to man, and of
far more value than any supply of their temporal wants, He tells them,
therefore, that they are not to seek from him any such supply of their
temporal wants as they had supposed. A better gift had been furnished in
his being given for the life of the world.
My father giveth you. In the gospel; in the gift of his Son.
The true bread. The true or real support which is needed to
keep the soul from death. It is not false, deceitful, or perishing.
Christ is called bread, because, as bread supports life, so his
doctrine supports, preserves, and saves the soul from death. He is the
true support, not only in opposition to the mere supply of
temporal wants such as Moses furnished, but also in opposition to
all false religion which deceives and destroys the soul.
{q} "my Father" Galatians 4:4
Verse 33. The bread of God. The means of support which God furnishes.
That which, in his view, in needful for man.
Is he, &c. Is the Messiah who has come from heaven.
And giveth life, &c. See Barnes "John 1:4".
{r} "bread" John 6:48,58
Verse 35. I am the bread of life. I am the support of spiritual life;
or my doctrines will give life and peace to the soul.
Shall never hunger. See Barnes "John 4:14".
{s} "he that cometh to me" Revelation 7:16
{t} "he that believeth on me" John 4:14; 7:38
Verse 36. But I said unto you. This he said, not in so many words, but
in substance, in John 6:26. Though they saw him, and had full proof
of his divine mission, yet they did not believe. Jesus then proceeds to
state that, although they did not believe on him, yet his work would not
be in vain, for others would come to him and be saved.
{u} "That ye also have seen me" John 6:64
Verse 37. All. The original word is in the neuter gender, but it is
used, doubtless, for the masculine, or perhaps refers to his people
considered as a mass or body, and means that every individual
that the Father had given him should come to him.
The Father giveth me. We here learn that those who come to Christ,
and who will be saved, are given to him by God.
1st. God promised him that he should see of the travail of his soul--that
is, "the fruit of his wearisome toil" (Lowth), and should be satisfied,
Isaiah 53:11.
2nd. All men are sinners, and none have any claim to mercy, and he may
therefore bestow salvation on whom he pleases.
3rd. All men of themselves are disposed to reject the gospel,
John 5:40.
4th. God enables those who do believe to do it. He draws them to him by
his Word and Spirit; he opens their hearts to understand the Scriptures
(Acts 16:14); and he grants to them repentance, Acts 11:18;
2 Timothy 2:25.
5th. All those who become Christians may therefore be said to be
given to Jesus as the reward of his sufferings, for his death was the
price by which they were redeemed. Paul says (Ephesians 1:4,5) that, "he
hath chosen us in him (that is, in Christ) before the foundation of the
world, that we should be holy and without blame before him in love;
having predestinated us unto the adoption of children to himself,
according to the good pleasure of his will."
Shall come to me. This is an expression denoting that they would
believe on him. To come to one implies our need of help, our
confidence that he can aid us, and our readiness to trust to him. The
sinner comes to Jesus feeling that he is poor, and needy, and wretched,
and casts himself on his mercy, believing that he alone can save him.
This expression also proves that men are not compelled to believe on
Christ. Though they who believe are given to him, and though his
Spirit works in them faith and repentance, yet they are made willing in
the day of his power, Psalms 110:3. No man is compelled to go to heaven
against his will, and no man is compelled to go to hell against his will.
The Spirit of God inclines the will of one, and he comes freely as a
moral agent. The other chooses the way to death; and, though God is
constantly using means to save him, yet he prefers the path that leads
down to woe.
Him that cometh. Every one that comes--that is, every one that
comes in a proper manner, feeling that he is a lost and ruined sinner.
This invitation is wide, and full, and free. It shows the unbounded
mercy of God; and it shows, also, that the reason, and the only reason,
why men are not saved, is that they will not come to Christ. Of any
sinner it may be said that if he had been willing to come to Christ he
might have come and been saved. As he chooses not to come, he cannot
blame God because he saves others who are willing, no matter from what
cause, and who thus are made partakers of everlasting life.
In no wise. In no manner, or at no time. The original is simply,
"I will not cast out."
Cast out. Reject, or refuse to save. This expression does not refer
to the doctrine of perseverance of the saints, but to the fact that
Jesus will not reject or refuse any sinner who comes to him.
{w} "him who comes" Psalms 102:17; Isaiah 1:18; 55:7; Matthew 11:28; Luke 23:42,43
1 Timothy 1:15,16; Revelation 22:17
Verse 38. For I came down, &c. This verse shows that he came for a
specific purpose, which he states in the next verse, and means that, as
he came to do his Father's will, he would be faithful to the trust.
Though his hearers should reject him, yet the will of God would be
accomplished in the salvation of some who should come to him.
Mine own will. See Barnes "John 5:30".
{x} "but the will" Psalms 40:7; John 5:30
Verse 39. Father's will. His purpose; desire; intention. As this is
the Father's will, and Jesus came to execute his will, we have the
highest security that it will be done. God's will is always right, and
he has power to execute it. Jesus was always faithful, and all power
was given to him in heaven and on earth, and he will therefore most
certainly accomplish the will of God.
Of all which. That is, of every one who believes on him, or of all
who become Christians. See John 6:37.
I should lose nothing. Literally, "I should not destroy."
He affirms here that he will keep it to life eternal; that, though the
Christian will die, and his body return to corruption, yet he will not
be destroyed. The Redeemer will watch over him, though in his grave,
and keep him to the resurrection of the just. This is affirmed of all who
are given to him by the Father; or, as in the next verse, "Every one
that believeth on him shall have everlasting life."
At the last day. At the day of judgment. The Jews supposed that the
righteous would be raised up at the appearing of the Messiah. See
Lightfoot. Jesus directs them to a future resurrection, and declares
to them that they will be raised at the last day--the day of judgment.
It is also supposed and affirmed by some Jewish writers that they did
not believe that the wicked would be raised. Hence, to speak of being
raised up in the last day was the some as to say that one was righteous,
or it was spoken of as the peculiar privilege of the righteous. In
accordance with this, Paul says, "If by any means I might attain unto
the resurrection of the dead," Philippians 3:11.
{y} "Father's will" Matthew 18:14; John 10:28; 17:12; 18:9; 2 Timothy 2:19
Verse 40. Everyone which seeth the Son, and believeth on him. It was
not sufficient to see him and hear him, but it was necessary, also, to
believe on him. Many of the Jews had seen him, but few believed on
him. Jesus had said in the previous verse that all that the Father
had given him should be saved. But he never left a doctrine so that
men must misunderstand it. Lest it should be supposed that if a man
was given to him this was all that was needful, and lest anyone should say,
"If I am to be saved I shall be, and my efforts will be useless," he
states here that it is necessary that a man should believe on him.
This would be the evidence that he was given to God, and this would
be evidence conclusive that he would be saved. If this explanation of the
Saviour had always been attended to, the doctrine of election would
not have been abused as it has been. Sinners would not sit down in
unconcern, saying that if they are given to Christ all will be well.
They would have arisen like the prodigal, and would have gone to God;
and, having believed on the Saviour, they would then have had evidence
that they were given to him--the evidence resulting from an humble,
penitent, believing heart--and then they might rejoice in the
assurance that Jesus would lose none that were given to him, but would
raise it up at the last day. All the doctrines of Jesus, as he
preached them, are safe, and pure, and consistent; as men preach them,
they are, unhappily, often inconsistent and open to objection, and
are either fitted to produce despair on the one hand, or presumptuous
self-confidence on the other. Jesus teaches men to strive to enter
heaven, as if they could do the work themselves; and yet to depend on
the help of God, and give the glory to him, as if he had done it all.
{z} "him that sent me" John 6:47,54; 3:15,16
{a} "I will raise him up" John 11:25
Verse 41. No Barnes text on this verse.
Verse 42. No Barnes text on this verse.
{b} "Is not this" Matthew 13:55; Mark 6:3; Luke 4:22
Verse 43. No Barnes text on this verse.
Verse 44. No man can come to me. This was spoken by Jesus to reprove
their murmurings--"Murmur not among yourselves." They objected to
his doctrine, or murmured against it, because he claimed to be greater
than Moses, and because they supposed him to be a mere man, and that
what he said was impossible. Jesus does not deny that these things
appeared difficult, and hence he said that if any man believed, it was
proof that God had inclined him. It was not to be expected that
of themselves they would embrace the doctrine. If any man believed,
it would be because he had been influenced by God. When we inquire what
the reasons were why they did not believe, they appear to have been--
1st. Their improper regard for Moses, as if no one could be superior to
him.
2nd. Their unwillingness to believe that Jesus, whom they knew to be the
reputed son of a carpenter, should be superior to Moses.
3rd. The difficulty was explained by Jesus (John 5:40) as
consisting in the opposition of their will; and (John 5:44) when he
said that their love of honour prevented their believing on him. The
difficulty in the case was not, therefore, a want of natural faculties,
or of power to do their duty, but erroneous opinions, pride, obstinacy,
self-conceit, and a deep-felt contempt for Jesus. The word
"cannot" is often used to denote a strong and violent opposition of
the will. Thus we say a man is so great a liar that he cannot speak
the truth, or he is so profane that he cannot but swear. We mean by it
that he is so wicked that while he has that disposition the other
effects will follow, but we do not mean to say that he could not break
off from the habit. Thus it is said (Genesis 37:4) of the brethren of
Joseph that they hated him, and could not speak peaceably to him.
Thus (Matthew 12:34), "How can, ye, being evil, speak good things?" See
Luke 14:33; 1 Samuel 16:2.
Come to me. The same as believe on me.
Draw him. This word is used here, evidently, to denote such an
influence from God as to secure the result, or as to incline the mind to
believe; yet the manner in which this is done is not determined by the
use of the word. It is used in the New Testament six times. Once it is
applied to a compulsory drawing of Paul and Silas to the market-place,
Acts 16:19. Twice it is used to denote the drawing of a net,
John 21:6,11. Once to the drawing of a sword (John 18:10); and
once in a sense similar to its use here (John 12:32): "And I, if I be
lifted up from the earth, will draw all men unto me." What is its
meaning here must be determined by the facts about the sinner's
conversion. See Barnes "John 6:40". In the conversion of the sinner
God enlightens the mind (John 6:45), he inclines the will
(Psalms 110:3), and he influences the soul by motives, by just views of
his law, by his love, his commands, and his threatenings; by a desire of
happiness, and a consciousness of danger; by the Holy Spirit applying
truth to the mind, and urging him to yield himself to the Saviour.
So that, while God inclines him, and will have all the glory, man yields
without compulsion; the obstacles are removed, and he becomes a willing
servant of God.
{c} "draw him" Song of Solomon 1:4
Verse 45. In the prophets. Isaiah 54:13. A similar sentiment is
found in Micah 4:1-4; Jeremiah 31:34; but by the prophets, here, is
meant the book of the prophets, and it is probable that Jesus had
reference only to the place in Isaiah, as this was the usual way of
quoting the prophets.
Shall be all taught of God. This explains the preceding verse. It
is by the teaching of his Word and Spirit that men are drawn
to God. This shows that it is not compulsory, and that there is no
obstacle in the way but a strong voluntary ignorance and unwillingness.
{d} "in the prophets" Isaiah 54:13; Jeremiah 31:34; Micah 4:2
{e} "Every man" Matthew 11:27
Verse 46. Not that any man hath seen the Father. Jesus added this,
evidently, to guard against mistake. He had said that all who came to
him were taught of God. The teacher was commonly seen and
heard by the pupil; but, lest it should be supposed that he meant to
say that a man to come to him must see and hear God, visibly and
audibly, he adds that he did not intend to affirm this. It was still
true that no man had seen God at any time. They were not, therefore, to
expect to see God, and his words were not to be perverted as if
he meant to teach that.
Save he which is of God. Jesus here evidently refers to himself
as the Son of God. He had just said that no man had seen the Father.
When he affirms that he has seen the Father, it implies that he is
more than man. He is the only-begotten Son who is in the bosom of the
Father, John 1:18; the brightness of his glory, and the express
image of his person, Hebrews 1:3; God over all, blessed for ever,
Revelation 9:5. By his being of God is meant that he is the only-begotten
Son of God, and sent as the Messiah into the world.
Hath seen. Hath intimately known or perceived him. He knows his
nature, character, plans. This is a claim to knowledge superior to what
man possesses, and it cannot be understood except by supposing that
Jesus is equal with God.
{f} "Not that any" John 5:37
{g} "save he which is of the God" Luke 10:22
Verse 47. No Barnes text on this verse.
{h} "He that believeth" John 6:40
Verse 48. I am that bread of life. My doctrines and the benefits of my
mediation are that real support of spiritual life of which the manna in
the wilderness was the faint emblem. See John 6:32; 33.
{i} "I am that bread" John 6:33,35,51
Verse 49. Your fathers did eat manna. There was a real miracle
wrought in their behalf; there was a perpetual interposition of God
which showed that they were his chosen people.
And are dead. The bread which they ate could not save them from
death. Though God interfered in their behalf, yet they died. We may
learn,
1st. That that is not the most valuable of God's gifts which merely
satisfies the temporal wants.
2nd. That the most distinguished temporal blessings will not save from
death. Wealth, friends, food, raiment, will not preserve life.
3rd. There is need of something better than mere earthly blessings;
there is need of that bread which cometh down from heaven, and which
giveth life to the world.
{k} "and are dead" Zechariah 1:5
Verse 50. No Barnes text on this verse.
{l} "not die" John 3:16
Verse 51. The bread that I will give is my flesh. That is, his body
would be offered as a sacrifice for sin, agreeably to his declaration
when he instituted the Supper: "This is my body which is broken for
you," 1 Corinthians 11:24.
Life of the world. That sinners might, by his atoning sacrifice, be
recovered from spiritual death, and be brought to eternal life. The use
of the word world here shows that the sacrifice of Christ was full,
free, ample, and designed for all men, as it is said in 1 John 2:2,
"He is the propitiation for our sins, and not for ours only, but also
for the sins of the whole world." In this verse Jesus introduces the
subject of his death and atonement. It may be remarked that in the
language which he used the transition from bread to his flesh would
appear more easy than it does in our language. The same word which in
Hebrew means bread, in the Syriac and Arabic means also flesh.
{m} "my flesh" Hebrews 10:5,10,20
{n} "the life of the world" John 3:16
Verse 52. No Barnes text on this verse.
{o} "saying, How" John 3:9
Verses 53-55. In these verses Jesus repeats what he had in substance
said before.
Except ye eat the flesh, &c. He did not mean that this should be
understood literally, for it was never done, and it is absurd to
suppose that it was intended to be so understood. Nothing can
possibly be more absurd than to suppose that when he instituted the
Supper, and gave the bread and wine to his disciples, they literally ate
his flesh and drank his blood. Who can believe this? There he stood,
a living man--his body yet alive, his blood flowing in his veins; and
how can it be believed that this body was eaten and this blood drunk?
Yet this absurdity must be held by those who hold that the bread and
wine at the communion are "changed into the body, blood, and
divinity of our Lord." So it is taught in the decrees of the Council
of Trent; and to such absurdities are men driven when they depart from
the simple meaning of the Scriptures and from common sense. It may be
added that if the bread and wine used in the Lord's Supper were not
changed into his literal body and blood when it was first instituted,
they have never been since. The Lord Jesus would institute it just as he
meant it should be observed, and there is nothing now in that
ordinance which there was not when the Saviour first appointed it. His
body was offered on the cross, and was raised up from the dead and
received into heaven. Besides, there is no evidence that he had any
reference in this passage to the Lord's Supper. That was not yet
instituted, and in that there was no literal eating of his flesh and
drinking of his blood. The plain meaning of the passage is, that by his
bloody death--his body and his blood offered in sacrifice for sin--he
would procure pardon and life for man; that they who partook of that, or
had an interest in that, should obtain eternal life. He uses the figure
of eating and drinking because that was the subject of discourse;
because the Jews prided themselves much on the fact that their fathers
had eaten manna; and because, as he had said that he was the
bread of life, it was natural and easy, especially in the language
which he used, to carry out the figure, and say that bread must
be eaten in order to be of any avail in supporting and saving men. To eat
and to drink, among the Jews, was also expressive of sharing in
or partaking of the privileges of friendship. The happiness of heaven
and all spiritual blessings are often represented under this image,
Matthew 8:11; 26:29; Luke 14:15, &c.
{p} "Except ye eat" Matthew 26:26,28
Verse 54. No Barnes text on this verse.
{q} "eateth" John 6:40
Verse 55. Is meat indeed. Is truly food. My doctrine is truly that
which will give life to the soul.
{r} "meat indeed" Psalms 4:7
Verse 56. Dwelleth in me. Is truly and intimately connected with
me. To dwell or abide in him is to remain in the belief of his
doctrine, and in the participation of the benefits of his death.
Comp. John 15:1-6; 17:21-23.
I in him. Jesus dwells in believers by his Spirit and doctrine.
When his Spirit is given them to sanctify them; when his temper, his
meekness, his humility, and his love pervade their hearts; when his
doctrine is received by them and influences their life, and when they
are supported by the consolations of the gospel, it may be said that he
abides or dwells in them.
{t} "dwelleth" John 15:4; 1 John 3:24; 4:15,16
Verse 57. I live by the Father. See Barnes "John 5:26".
{u} "so he that eateth me" 1 Corinthians 15:22
Verse 58. This is that bread, &c. This is the true bread that
came down. The word "that" should not be in the translation.
Shall live for ever. Not on the earth, but in the enjoyments of a
better world.
{v} "not as your fathers" John 6:49-51.
Verse 59. No Barnes text on this verse.
Verse 60. Many of his disciples. The word disciple means
learner. It was applied to the followers of Christ because they were
taught by him. It does not imply, of necessity, that those to whom it
was given were real Christians, but simply that they were under his
teaching, and were professed learners in his school. See Matthew 17:16";
Mark 2:18; John 9:28; Matthew 10:24. It is doubtless used in this sense here.
It is, however, often applied to those who are real Christians.
This is an hard saying. The word hard here means offensive,
disagreeable --that which they could not bear. Some have understood
it to mean "difficult to be understood," but this meaning does not suit
the connection. The doctrine which he delivered was opposed to their
prejudices; it seemed to be absurd, and they therefore rejected it.
Saying. Rather doctrine or speech--Greek, logos. It does
not refer to any particular part of the discourse, but includes the
whole.
Who can hear it? That is, who can hear it patiently--who
can stay and listen to such doctrine or believe it. The effect of this
is stated in John 6:66. The doctrines which Jesus taught that were
so offensive appear to have been,
1st. That he was superior to Moses.
2nd. That God would save all that he had chosen, and those only.
3rd. That he said he was the bread that came from heaven.
4th. That it was necessary to partake of that; or that it was necessary
that an atonement should be made, and that they should be saved by
that. These doctrines have always been among the most offensive that men
have been called on to believe, and many, rather than trust in them,
have chosen to draw back to perdition.
Verse 61. No Barnes text on this verse.
Verse 62. What and if, &c. Jesus does not say that those who were
then present would see him ascend, but he implies that he would ascend.
They had taken offence because he said he came down from heaven.
Instead of explaining that away, he proceeds to state another doctrine
quite as offensive to them--that he would reascend to heaven. The
apostles only were present at his ascension, Acts 1:9. As Jesus was to
ascend to heaven, it was clear that he could not have intended literally
that they should eat his flesh.
{w} "ascend" John 3:13; Mark 16:19; Ephesians 4:8-10
Verse 63. It is the Spirit that quickeneth. These words have been
understood in different ways. The word "Spirit," here, evidently does
not refer to the Holy Ghost, for he adds, "The words that I speak unto
you, they are spirit." He refers here, probably, to the doctrine
which he had been teaching in opposition to their notions and desires.
"My doctrine is spiritual; it is fitted to quicken and nourish the
soul. It is from heaven. Your doctrine or your views are earthly,
and may be called flesh, or fleshly, as pertaining only to the
support of the body. You place a great value on the doctrine that Moses
fed the body; yet that did not permanently profit, for your fathers
are dead. You seek also food from me, but your views and desires are
gross and earthly."
Quickeneth. Gives life. See Barnes "John 5:21".
The flesh. Your carnal views and desires, and the literal
understanding of my doctrine. By this Jesus shows them that he did not
intend that his words should be taken literally.
Profiteth nothing. Would not avail to the real wants of man. The
bread that Moses gave, the food which you seek, would not be of real
value to man's highest wants.
They are spirit. They are spiritual. They are not to be understood
literally, as if you were really to eat my flesh, but they are to
be understood as denoting the need of that provision for the soul which
God has made by my coming into the world.
Are life. Are fitted to produce or give life to the soul dead in sins.
{x} "It is the Spirit" 2 Corinthians 3:6
Verse 64. Jesus knew from the beginning, &c. As this implied a
knowledge of the heart, and of the secret principles and motives of men,
it shows that he must have been omniscient.
{y} "knew" Romans 8:29; 2 Timothy 2:19
Verse 65. No Barnes text on this verse.
Verse 66. Many of his disciples. Many who had followed him
professedly as his disciples and as desirous of learning of him.
See Barnes "John 6:60".
Went back. Turned away from him and left him. From this we may
learn,
1st. Not to wonder at the apostasy of many who profess to be followers
of Christ. Many are induced to become his professed followers by the
prospect of some temporal benefit, or under some public excitement, as
these were; and when that temporal benefit is not obtained, or that
excitement is over, they fall away.
2nd. Many may be expected to be offended by the doctrines of the gospel.
Having no spirituality of mind, and really understanding nothing of the
gospel, they may be expected to take offence and turn back. The best way
to understand the doctrines of the Bible is to be a sincere Christian,
and aim to do the will of God, John 7:17.
3rd. We should examine ourselves. We should honestly inquire whether we
have been led to make a profession of religion by the hope of any
temporal advantage, by any selfish principle, or by mere excited
animal feeling. If we have it will profit us nothing, and we shall
either fall away of ourselves, or be cast away in the great day of
judgment.
{a} "went" Zephaniah 1:6; Luke 9:62; Hebrews 10:38
Verse 67. The twelve. The twelve apostles.
Will ye also go away? Many apostatized, and it was natural now for
Jesus to submit the question to the twelve. "Will you, whom I have
chosen, on whom I have bestowed the apostleship, and who have seen the
evidence of my Messiahship, will you now also leave me?" This was the
time to try them; and it is always a time to try real Christians when
many professed disciples become cold and turn back; and then we may
suppose Jesus addressing us, and saying, Will ye ALSO go away?
Observe here, it was submitted to their choice. God compels none to
remain with him against their will, and the question in such trying
times is submitted to every man whether he will or will not go away.
Verse 68. Simon Peter answered him. With characteristic ardour and
promptness. Peter was probably one of the oldest of the apostles, and
it was his character to be first and most ardent in his professions.
To whom shall we go? This implied their firm conviction that Jesus
was the Messiah, and that he alone was able to save them. It is one of
Peter's noble confessions--the instinctive promptings of a pious
heart and of ardent love. There was no one else who could teach them.
The Pharisees, the Sadducees, and the scribes were corrupt, and unable
to guide them aright; and, though the doctrines of Jesus were
mysterious, yet they were the only doctrines that could instruct and
save them.
Thou hast, &c. The meaning of this is, thou teachest the
doctrines which lead to eternal life. And from this we may learn,
1st. That we are to expect that some of the doctrines of the Bible will
be mysterious.
2nd. That, though they are difficult to be understood, yet we should not
therefore reject them.
3rd. That nothing would be gained by rejecting them. The atheist, the
infidel--nay, the philosopher, believes, or professes to believe,
propositions quite as mysterious as any in the Bible.
4th. That poor, lost, sinful man has nowhere else to go but to Jesus. He
is the way, the truth, and the life, and if the sinner betakes himself
to any other way he will wander and die.
5th. We should, therefore, on no account forsake the teachings of the
Son of God. The words that he speaks are spirit and are life.
{b} "the words of eternal" Acts 5:20; 7:38
Verse 69. We are sure, &c. See a similar confession of Peter in
Matthew 16:16, and See Barnes "Matthew 16:16". Peter says we are sure,
in the name of the whole of the apostles. Jesus immediately cautions him,
as he did on other occasions, not to be too confident, for one of
them actually had no such feelings, but was a traitor.
{c} "we believe" Matthew 16:16; John 1:29; 11:27
Verse 70. Have not I chosen you twelve? There is much emphasis in
these words. Have not I--I, the Saviour, the Messiah, chosen you in
mercy and in love, and therefore it will be a greater sin to betray me?
Chosen. Chosen to the apostolic office; conferred on you marks of
peculiar favour, and treason is therefore the greater sin. You
twelve. So small a number. Out of such a multitude as follow for the
loaves and fishes, it is to be expected there should be apostates; but
when the number is so small, chosen in such a manner, then it becomes
every one, however confident he. may be, to be on his guard and examine
his heart.
Is a devil. Has the spirit, the envy, the malice, and the
treasonable designs of a devil. The word devil here is used in the
sense of an enemy, or one hostile to him.
{d} "a devil" John 13:27
Verse 71. He spake of Judas, &c. There is no evidence that Jesus
designated Judas so that the disciples then understood that it
was he. It does not appear that the apostles even suspected Judas, as
they continued to treat him afterward with the same confidence, for he
carried the bag, or the purse containing their little property
(John 12:6; 13:29); and at the table, when Jesus said that one of
them would betray him, the rest did not suspect Judas until Jesus
pointed him out particularly, John 13:26. Jesus spoke of one,
to put them on their guard, to check their confidence, and to lead them
to self-examination. So in every church, or company of professing
Christians, we may know that it is probable that there may be some one
or more deceived; but we may not know who it may be, and should
therefore inquire prayerfully and honestly, "Lord, is it I?"
Should betray. Would betray. If it be asked why Jesus called a man
to be an apostle who he knew had no love for him, who would betray him,
and who had from the beginning the spirit of a "devil," we may reply,
1st. It was that Judas might be an important witness for the innocence
of Jesus, and for the fact that he was not an impostor. Judas was with
him more than three years. He was treated with the same confidence as
the others, and in some respects even with superior confidence, as he
had "the bag" (John 12:6), or was the treasurer. He saw the Saviour
in public and in private, heard his public discourses and his private
conversation, and he would have been just the witness which the
high-priests and Pharisees would have desired, if he had known any
reason why he should be condemned. Yet he alleged nothing against him.
Though he betrayed him, yet he afterward said that he was innocent, and,
under the convictions of conscience, committed suicide. If Judas had
known anything against the Saviour he would have alleged it. If he
had known that he was an impostor, and had alleged it, he would have
saved his own life and been rewarded. If Jesus was an impostor, he
ought to have made it known, and to have been rewarded for it.
2nd. It may have been, also, with a foresight of the necessity
of having such a man among his disciples, in order that his own death
might be brought about in the manner in which it was predicted. There
were several prophecies which would have been unfulfilled had there been
no such man among the apostles.
3rd. It showed the knowledge which the Saviour had of the human heart,
that he could thus discern character before it was developed, and was
able so distinctly to predict that he would betray him.
4th. We may add, what benevolence did the Saviour evince--what patience
and forbearance-that he had with him for more than three years a man who
he knew hated him at heart, and who would yet betray him to be put to
death on a cross, and that during all that time he treated him with the
utmost kindness!
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