Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 30

By Albert Barnes

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 33

Verse 33. Ye sent unto John. See Joh 1:19.

He bare witness, &c. This testimony of John ought to have satisfied them. John was an eminent man; many of the Pharisees believed on him; he was candid, unambitious, sincere, and his evidence was impartial. On this Jesus might have rested the proof that he was the Messiah, but he was willing, also, to adduce evidence of a higher order.

{f} "he bare witness" Joh 1:7,32

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 34

Verse 34. I receive not testimony from men. I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men.

But these thing, &c. "This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicit. You sent to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved."

Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely.

{g} "but these things" Joh 20:31; Ro 3:3

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 35

Verse 35. He was. It is probable that John had been cast into prison before this, Hence his public ministry had ceased, and our Saviour says he was such a light.

Light. The word in the original properly means a lamp, and is not the same which in Joh 1:4,5 is translated light. That is a word commonly applied to the sun, the fountain of light; this means a lamp, or a light that is lit up or kindled artificially from oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Ro 2:19. "Thou art confident that thou art a guide of the blind, a light of them that sit in darkness;" Joh 8:12; 12:46; Mt 5:14.

A burning. A lamp lit up that burns with a steady lustre.

Shining. Not dim, not indistinct. The expression means that he was an eminent teacher; that his doctrines were clear, distinct, consistent.

Ye were willing. You willed, or you chose; you went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness, Mt 3:7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favour.

For a season. In the original, for an hour—denoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to follow him.

To rejoice in his light. To rejoice in his doctrines, and in admitting that he was a distinguished prophet; perhaps, also, to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth.

{h} "ye were willing" Mt 21:26; Mr 6:20

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 36

Verse 36. Greater witness. Stronger, more decisive evidence.

The works. The miracles—healing the sick and raising the dead.

Hath given me. Hath committed to me, or appointed me to do. Certain things he intrusted in his hands to accomplish.

To finish. To do or to perform until the task is completed. the word is applied to the termination of anything, as we say a task is ended or a work is completed. So Jesus said, when he expired, It is "finished," Joh 19:30. From this it appears that Jesus came to accomplish a certain work; and hence we see the reason why he so often guarded his life and sought his safety until the task was fully completed. These works or miracles bore witness of him; that is, they showed that he was sent from god, because none but God could perform them, and because God would not give such power to any whose life and doctrines he did not approve. They were more decisive proof than the testimony of John, because,

1st. John worked no miracles Joh 10:41

2nd. It was possible that a man might be deceived or be an imposter. It was not possible for God to deceive.

3rd. The miracles which Jesus wrought were such as no man could work, and no angel. He that could raise the dead must have all power, and he who commissioned Jesus, therefore, must be God.

{i} "the works" Joh 10:25; 15:24; Ac 2:22

{k} "the Father" Mt 3:17; 17:5

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 37

Verse 37. The Father himself—hath borne witness of me. This God had done,

1st. By the miracles which Jesus had wrought, and of which he was conversing.

2nd. At the baptism of Jesus, where he said, "This is my beloved Son," Mt 3:17.

3rd. In the prophecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all.

Ye have neither heard his voice. This difficult passage has been interpreted in various ways. The main design of it seems to be clear—to reprove the Jews for not believing the evidence that he was the Messiah. In doing this he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they had disregarded it. The first thing that he notices is that they had not heard his voice. The word hear, in this place, is to be understood in the sense of obey or listen to. See Barnes "Joh 5:25".

The voice of God means his commands or his declarations, however made; and the Saviour said that it had been the characteristic of the Jews that they had not listened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimony in regard to the Messiah. The voice of God had been literally heard on the mount. See De 4:12: "Ye heard the voice of the words." At any time. This has been the uniform characteristic of the nation that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers.

Nor seen his shape. No man hath seen God at any time, Joh 1:18. But the word shape, here, does not mean God himself. It refers to the visible manifestation of himself; to the appearance which he assumed. It is applied in the Septuagint to his manifesting himself to Moses, Nu 12:8: "With him will I speak mouth to mouth, even apparently;" in Greek, in a form or shape—the word used here. It is applied to the visible symbol of God that appeared in the cloud and that rested on the tabernacle, Nu 9:15,16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove, Lu 3:22. Jesus does not here deny that God had appeared in this manner, but he says they had not seen—that is, had not paid attention to, or regarded, the appearance of God. He had manifested himself, but they disregarded it, and, in particular, they had disregarded his manifestations in attestation of the Messiah. As the word hear means to obey, to listen to, so the word see means to pay attention to, to regard (2 Jo 1:8; 1 Jo 3:6), and thus throws light on Joh 14:9: "He that hath seen me hath seen the Father." "I am a manifestation of God—God appearing in human flesh, as he appeared formerly in the symbol of the cloud; and he that regards me, or attends to me, regards the Father."

{m} "Ye have neither heard" De 4:12; 1 Ti 6:16

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 38

Verse 38. His word abiding in you. His law does not abide in you—that is, you do not regard or obey it. This was the third thing that he charged them with.

1st. They had not obeyed the command of God.

2nd. They had not regarded his manifestations, either in the times of the old dispensation, or now through the Messiah.

3rd. They did not yield to what he had said in the revelation of the Old Testament.

For whom he hath sent. God had foretold that the Messiah would come. He had now given evidence that Jesus was he; but now they rejected him, and this was proof that they did not regard the word of God.

{n} "And you have not" 1 Jo 2:14

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 39

Verse 39. Search the scriptures. The word translated search here means to search diligently or anxiously. It is applied to miners, who search for precious metals—who look anxiously for the bed of the ore with an intensity or anxiety proportionate to their sense of the value of the metal. Comp. See Barnes "Job 28:3". It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation. The word may be either in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the Scriptures, Cyril, Erasmus, Beza, Bengel, Kuinoel, Tholuck, De Wette, and others, give it as in the indicative; Chrysostom, Augustine, Luther, Calvin, Wetstein, Stier, Alford, and others, regard it as in the imperative, or as a command. It is impossible to determine which is the true interpretation. Either of them makes good sense, and it is proper to use the passage in either signification. There is abundant evidence that the Jews did search the books of the Old Testament. It is equally clear that all men ought to do it.

The scriptures. The writings or books of the Old Testament, for those were all the books of revelation that they then possessed.

In them ye think ye have eternal life. The meaning of this is: "Ye think that by studying the Scriptures you will obtain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it." We see by this—

1. That the Jews in the time of Jesus were expecting a future state.

2. The Scriptures teach the way of life, and it is our duty to study them. The Bereans are commended for searching the Scriptures (Ac 17:11); and Timothy is said from a child to have "known the holy scriptures, which are able to make us wise unto salvation," 2 Ti 3:15. Early life is the proper time to search the Bible, for they who seek the Lord early shall find him.

They are they, &c. They bear witness to the Messiah. They predict his coming, and the manner of his life and death, Isa 53:1-12; Da 9:26,27, &c. See Barnes "Lu 24:27".

{p} "they are" Lu 24:27; 1 Pe 1:10,11

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 40

Verse 40. And ye will not come, &c. Though the Old Testament bears evidence that I am the Messiah; though you professedly search it to learn the way to life, and though my works prove it, yet you will not come to me to obtain life. From this we may learn,

1st. That life is to be obtained in Christ. He is the way, the truth, and the life, and he only can save us.

2nd. That, in order to do that, we must come to him—that is, must come in the way appointed, as lost sinners, and be willing to be saved by him alone.

3rd. That the reason why sinners are not saved lies in the will. "The only reason why sinners die is because they will not come to Christ for life and happiness: it is not because they cannot, but because they will not" (Henry).

4th. Sinners have a particular opposition to going to Jesus Christ for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are willing to submit to him.

{q} "ye will not come to me" Joh 3:19

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 41

Verses 41,42. I receive not honour, &c. "I do not say these things because I am desirous of human applause, but to account for the fact that you do not believe on me. The reason is, that you have not the love of God in you." In this passage we see,

1st. That we should not seek for human applause. It is of very little value, and it often keeps men from the approbation of God, Joh 5:44.

2nd. They who will not believe on Jesus Christ give evidence that they have no love for God.

3rd. The reason why they do not believe on him is because they have no regard for his character, wishes, or law.

Love of God. Love to God.
In you. In your hearts. You do not love God.

{r} "honour from men" Joh 5:34; 1 Th 2:6

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 42

Verse 42. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 43

Verse 43. I am come in my Father's name. By the authority of God; or giving proof that I am sent by him.

If another shall come in his own name. A false teacher setting up himself, and not even pretending to have a divine commission. The Jews were much accustomed to receive and follow particular teachers. In the time of Christ they were greatly divided between the schools of Hillel and Shammai, two famous teachers.

Ye will receive. You will follow, or obey him as a teacher.

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 44

Verse 44. Which receive honour one of another. Who are studious of praise, and live for pride, ambition, and vainglory. This desire, Jesus says, was the great reason, why they would not believe on him. They were unwilling to renounce their worldly honours, and become the followers of one so humble and unostentatious as he was. They expected a Messiah of pomp and splendour, and would not submit to one so despised and of so lowly a rank. Had the Messiah come, as they expected, with pomp and power, it would have been an honour, in their view, to follow him; as it was, they despised and rejected him. The great reason why multitudes do not believe is their attachment to human honours, or their pride, and vanity, and ambition. These are so strong, that while they continue they cannot and will not believe. They might, however, renounce these things, and then, the obstacles being removed, they would believe. Learn,

1. A man cannot believe the gospel while he is wholly under the influence of ambition. The two are not compatible. The religion of the gospel is humility, and a man who has not that cannot be a Christian.

2. Great numbers are deterred from being Christians by pride and ambition. Probably there is no single thing that prevents so many young men from becoming Christians as this passion. The proud and ambitious heart refuses to bow to the humiliating terms of the gospel.

3. Though while a man is under this governing principle he cannot believe the gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. That is another question. A child CANNOT open a trunk when he gets on the lid and attempts to raise his own weight and the cover of the trunk too; but that settles nothing about the inquiry whether he might not get off and then open it. The true question is whether a man can or cannot lay aside his ambition and pride, and about that there ought not to be any dispute. No one doubts that it may be done; and if that can be done, he can become a Christian.

Seek not the honour. The praise, the glory, the approbation of God. The honour which comes from men is their praise, flattery, commendation; the honour that comes from God is his approbation for doing his will. God alone can confer the honours of heaven—the reward of having done our duty here. That we should seek, and if we seek that, we shall come to Christ, who is the way and the life.

{t} "seek not the honour" Ro 2:10

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 45

Verses 45,46. Do not think that I will accuse you. Do not suppose that I intend to follow your example. They had accused Jesus of breaking the law of God, Joh 5:16. He says that he will not imitate their example, though he implies that he might accuse them.

To the Father. To God.

There is one that accuseth you. Moses might be said to accuse or reprove them. He wrote of the Messiah, clearly foretold his coming, and commanded them to hear him. As they did not do it, it might be said that they had disregarded his command; and as Moses was divinely commissioned and had a right to be obeyed, so his command reproved them: they were disobedient and rebellious.

He wrote of me. He wrote of the Messiah, and I am the Messiah, Ge 3:15;12:3; comp. Joh 8:56; Ge 49:10; De 18:15

{u} "there is one" Ro 2:12.

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 46

Verse 46. No Barnes text on this verse.

{v} "he wrote of me" Ge 3:15; 22:18; De 18:15,18; Ac 26:22

THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 47

Verse 47. If ye believe not his writings. If you do not credit what he has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn,

1st. That many men who profess to believe the Bible have really no regard for it when it crosses their own views and inclinations.

2nd. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah.

3rd. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian religion.

4th. He that rejects one part of the Bible, will, for the same reason, reject all.

5th. The Saviour acknowledged the truth of the writings of Moses, built his religion upon them, appealed to them to prove that he was the Messiah, and commanded men to search them. We have the testimony of Jesus, therefore, that the Old Testament is a revelation from God. He that rejects his testimony on this subject must reject his authority altogether; and it is vain for any man to profess to believe in the New Testament, or in the Lord Jesus, without also acknowledging the authority of the Old Testament and of Moses.

We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence his enemies. There is not anywhere a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his profound wisdom; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God.

{w} "if you believe not" Lu 16:31

THE GOSPEL ACCORDING TO JOHN - Chapter 6

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 1

Verse 1. Jesus went over. Went to the east side of the sea. The place to which he went was Bethsaida, Lu 9:10. The account of this miracle of feeding the five thousand is recorded also in Mt 14:13-21; Mr 6:32-44; Lu 9:10-17. John has added a few circumstances omitted by the other evangelists.

{a} "after these things" Mt 14:15; Mr 6:34; Lu 9:12

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 2

Verse 2. Because they saw his miracles, &c. They saw that he had the power to supply their wants, and they therefore followed him. See Joh 6:26. Comp. also Mt 14:14.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 3

Verse 3. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 4

Verse 4. The Passover. See Barnes "Mt 26:2,17".

A feast of the Jews. This is one of the circumstances of explanation thrown in by John which show that he wrote for those who were unacquainted with Jewish customs.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 5

Verse 5. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 6

Verse 6. To prove him. To try him; to see if he had faith, or if he would show that he believed that Jesus had power to supply them.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 7

Verse 7. No Barnes text on this verse.

{b} "Two hundred pennyworth" Nu 11:21,22; 2 Ki 4:43

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 8

Verse 8. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 9

Verse 9. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 10

Verse 10. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 11

Verse 11. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 12

Verse 12. Gather up the fragments. This command is omitted by the other evangelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of God, yet he has here taught us that the bounties of Providence are not to be squandered. In all things the Saviour set us an example of frugality, though he had an infinite supply at his disposal; he was himself economical, though he was Lord of all. If he was thus saving, it becomes us dependent creatures not to waste the bounties of a beneficent Providence. And it especially becomes the rich not to squander the bounties of Providence. They often feel that they are rich. They have enough. They have no fear of want, and they do not feel the necessity of studying economy. Yet let them remember that what they have is the gift of God—just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste, nor to spend in riot, nor to be the means of injuring their health or of shortening life. It is given to sustain life, to excite gratitude, to fit for the active service of God. Everything should be applied to its appropriate end, and nothing should be squandered or lost.

{c} "When the were filled" Ne 9:25

{d} "that nothing be lost" Ne 8:10

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 13

Verse 13. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 14

Verse 14. That Prophet, &c. The Messiah. The power to work the miracle, and the benevolence manifested in it, showed that he was the long- expected Messiah.

{e} "that Prophet" Ge 49:10; De 18:15-18

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 15

Verse 15. When Jesus perceived, &c. They were satisfied by the miracle that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would proclaim him as the long-expected king, and constrain him to assume the character and titles of an earthly prince. Men often attempt to dictate to God, and suppose that they understand what is right better than he does. They are fond of pomp and power, but Jesus sought retirement, and evinced profound humility. Though he had claims to the honour and gratitude of the nation, yet he sought it not in this way; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendour and regal authority.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 16

Verses 16-21. See this miracle of walking on the sea explained in See Barnes "Mt 14:22, also Mt 14:23-33. Comp. Mr 6:45-52.

{f} "And when even was now come" Mt 14:23; Mr 6:47

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 17

Verse 17. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 18

Verse 18. No Barnes text on this verse.

{g} "the sea arose"

Ps 107:25

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 19

Verse 19. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 20

Verse 20. No Barnes text on this verse.

{h} "It is I" Ps 35:3; Isa 43:1,2; Re 1:17,18

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 21

Verse 21. Immediately. Quickly. Before a long time. How far they were from the land we know not, but there is no evidence that there was a miracle in the case. The word translated immediately does not of necessity imply that there was no interval of time, but that there was not a long interval. Thus in Mt 13:5, in the parable of the sower, "and forthwith (the same word in Greek) they sprung up," &c., Mr 4:17; Mt 24:29; 3 Jo 1:14.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 22

Verse 22. The people which stood on the other side of the sea. That is, on the east side, or on the same side with Jesus. The country was called the region beyond or on the other side of the sea, because the writer and the people lived on the west side.

Jesus went not with his disciples. He had gone into a mountain to pray alone, Joh 6:15. Comp. Mr 6:46.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 23

Verse 23. There came other boats. After the disciples had departed. This is added because, from what follows, it appears that they supposed that he had entered one of those boats and gone to Capernaum after his disciples had departed.

From Tiberias. This town stood on the western borders of the lake, not far from where the miracle had been wrought. It was so called in honour of the Emperor Tiberius. It was built by Herod Antipas, and was made by him the capital of Galilee. The city afterward became a celebrated seat of Jewish learning. It is now called Tabaria, and is a considerable place. It is occupied chiefly by Turks, and is very hot and unhealthy. Mr. Fisk, an American missionary, was at Tiberias (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed with ruins. The Jordan, where it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. Fisk was shown a house called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is thirty or forty, all Greek Catholics. There were two sects of Jews, each of whom had a synagogue. The Jewish population was estimated at about one thousand. On the 1st of January, 1837, Tiberias was destroyed by an earthquake. Dr. Thomson (The Land and the Book,

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 100 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" Joh 6:11

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 24

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.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 25

Verse 25. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 26

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.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 27

Verse 27. Labour not. This does not mean that we are to make no effort for the supply of our wants (comp. 1 Ti 5:1; 2 Th 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 "Mt 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," Isa 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 "Joh 3:33".

{1} "Labour" or, "Work not"

{k} "that meat which endureth" Jer 15:16; Joh 4:14; Joh 6:54,58

{l} "him hath God" Ps 2:7; 40:7; Isa 42:1; Joh 8:18; Ac 2:22; 2 Pe 1:17

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 28

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.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 29

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, Ro 10:4.

{m} "This is the work of God" 1 Jo 3:23

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 30

Verse 30. What sign showest thou? On the word sign compare See Barnes "Is 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 Mt 12:38,39; Mr 8:11; Lu 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?" Mt 12:38; 1 Co 1:22

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 31

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, Ex 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 Ps 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 Mt 16:3. "The sky (heaven) is red and lowering." Also Mt 3:16; Lu 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" Ga 4:4

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 32

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 (Joh 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" Ga 4:4

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 33

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 "Joh 1:4".

{r} "bread" Joh 6:48,58

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 35

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 "Joh 4:14".

{s} "he that cometh to me" Re 7:16 {t} "he that believeth on me" Joh 4:14;7:38

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 36

Verse 36. But I said unto you. This he said, not in so many words, but in substance, in Joh 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" Joh 6:64

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 37

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 amass 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, Isa 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, Joh 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 (Ac 16:14); and he grants to them repentance, Ac 11:18; 2 Ti 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 (Eph 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, Ps 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.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 38

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 "Joh 5:30".

{x} "but the will" Ps 40:7; Joh 5:30

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 39

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 Joh 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," Php 3:11.

{y} "Father's will" Mt 18:14; Joh 10:28; 17:12; 18:9; 2 Ti 2:19

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 40

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" Joh 6:47,54; 3:15,16

{a} "I will raise him up" Joh 11:25

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 41

Verse 41. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 42

Verse 42. No Barnes text on this verse.

{b} "Is not this" Mt 13:55; Mr 6:3; Lu 4:22

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 43

Verse 43. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 44

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 (Joh 5:40) as consisting in the opposition of their will; and (Joh 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 (Ge 37:4) of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus (Mt 12:34), "How can, ye, being evil, speak good things?" See Lu 14:33; 1 Sa 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, Ac 16:19. Twice it is used to denote the drawing of a net, Joh 21:6,11. Once to the drawing of a sword (Joh 18:10); and once in a sense similar to its use here (Joh 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 "Joh 6:40".

In the conversion of the sinner God enlightens the mind (Joh 6:45), he inclines the will (Ps 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" So 1:4

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 45

Verse 45. In the prophets. Isa 54:13. A similar sentiment is found in Mic 4:1-4; Jer 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" Isa 54:13; Jer 31:34; Mic 4:2

{e} "Every man" Mt 11:27

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 46

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, Joh 1:18; the brightness of his glory, and the express image of his person, Heb 1:3; God over all, blessed for ever, Re 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" Joh 5:37

{g} "save he which is of the God" Lu 10:22

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 47

Verse 47. No Barnes text on this verse.

{h} "He that believeth" Joh 6:40

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 48

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 Joh 6:32,33.

{i} "I am that bread" Joh 6:33,35,51

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 49

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" Zec 1:5

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 50

Verse 50. No Barnes text on this verse.

{l} "not die" Joh 3:16

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 51

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 Co 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 Jo 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" He 10:5,10,20

{n} "the life of the world" Joh 3:16

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 52

Verse 52. No Barnes text on this verse.

{o} "saying, How" Joh 3:9

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 53

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, Mt 8:11; 26:29; Lu 14:15, &c.

{p} "Except ye eat" Mt 26:26,28

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 54

Verse 54. No Barnes text on this verse.

{q} "eateth" Joh 6:40

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 55

Verse 55. Is meat indeed. Is truly food. My doctrine is truly that which will give life to the soul.

{r} "meat indeed" Ps 4:7

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 56

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. Joh 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" Joh 15:4; 1 Jo 3:24; 4:15,16

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 57

Verse 57. I live by the Father. See Barnes "Joh 5:26".

{u} "so he that eateth me" 1 Co 15:22

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 58

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" Joh 6:49-51.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 59

Verse 59. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 60

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 Mt 17:16" Mr 2:18; Joh 9:28; Mt 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 Joh 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.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 61

Verse 61. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 62

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, Ac 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" Joh 3:13; Mr 16:19; Eph 4:8-10

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 63

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. "Mydoctrine 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 "Joh 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 Co 3:6

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 64

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" Ro 8:29; 2 Ti 2:19

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 65

Verse 65. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 66

Verse 66. Many of his disciples. Many who had followed him professedly as his disciples and as desirous of learning of him. See Barnes "Joh 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, Joh 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" Zep 1:6; Lu 9:62; He 10:38

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 67

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.

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 68

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" Ac 5:20; 7:38

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 69

Verse 69. We are sure, &c. See a similar confession of Peter in Mt 16:16, and See Barnes "Mt 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" Mt 16:16; Joh 1:29; 11:27

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 70

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" Joh 13:27

THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 71

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 (Joh 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, Joh 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?"

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" (Joh 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!