{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.6.1.1","start":1,"end":1,"heading":"Homily XLII. John vi. 1, 4","excerpt":"[1.] Beloved, let us not contend with violent men, but learn when the doing so brings no hurt to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm, hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast hath nothing to oppose it, it soon becometh weaker and ceaseth, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard “that Jesus made and baptized more disciples than John,” went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. And when He departed for the second time into Galilee, He cometh not to the same places as before; for He went not to Cana, but to “the other side of the sea,” and great multitudes followed Him, beholding “the miracles which He did.” What miracles? Why doth he not mention them specifically? Because this Evangelist most of all was desirous of employing the greater part of his book on the discourses and sermons [of Christ]. Observe, for instance, how for a whole year, or rather how even now at the feast of the Passover, he hath given us no more information on the head of miracles, than merely that He healed the paralytic and the nobleman’s son. Because he was not anxious to enumerate them all, (that would have been impossible,) but of many and great to record a few.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p8"},{"id":"chrysostom.JHN.6.2-3.1","start":2,"end":3,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Ver. 2. “A great multitude followed Him beholding the miracles that He did.” What is here told marks not a very wise state of mind; for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For “miracles,” It saith, “are not for believers, but for unbelievers.” The people described by Matthew acted not thus, but how? They all, he saith “were astonished at His doctrine, because He taught as one having authority.” ( Matt. vii. 28, 29.)\n\n“And why doth He occupy the mountain now, and sit there with His disciples?” Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing meet for the study of wisdom. And often doth He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.1","cites":[{"at":488,"text":"Matt. vii. 28, 29","label":"Matthew 7:28–29","href":"/mat/7/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p13"},{"id":"chrysostom.JHN.6.4-5.1","start":4,"end":5,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Ver. 4. “And the Passover, a feast of the Jews, was nigh.”\n\n“How then,” saith some one, “doth He not go up unto the feast, but, when all are pressing to Jerusalem, goeth Himself into Galilee, and not Himself alone, but taketh His disciples with Him, and proceedeth thence to Capernaum?” Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of. the Jews.\n\nVer. 5. “And as He lifted up His eyes, He beheld a great company.”\n\nThis showeth that He sat not at any time idly with the disciples, but perhaps carefully conversing with them, and making them attend and turn towards Him, a thing which peculiarly marks His tender care, and the humility and condescension of His demeanor towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes, He beheld the multitudes coming unto Him. Now the other Evangelists say, that the disciples came and asked and besought Him that He would not send them away fasting, while St. John saith, that the question was put to Philip by Christ. Both occurrences seem to me to be truly reported, but not to have taken place at the same time, the former account being prior to the other, so that the two are entirely different.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.1","cites":[{"at":391,"text":"Ver. 5","label":"John 6:5","href":"/jhn/6/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p19"},{"id":"chrysostom.JHN.6.5-6.1","start":5,"end":6,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Wherefore then doth He ask “Philip”? He knew which of His disciples needed most instruction; for this is he who afterwards said, “Show us the Father, and it sufficeth us” ( c. xiv. 8 ), and on this account Jesus was beforehand bringing him into a proper state. For had the miracle simply been done, the marvel would not have seemed so great, but now He beforehand constraineth him to confess the existing want, that knowing the state of matters he might be the more exactly acquainted with the magnitude of the miracle about to take place. Wherefore He saith,\n\n“Whence shall we have so many loaves, that these may eat?”\n\nSo in the Old [Testament] He spake to Moses, for He wrought not the sign until He had asked him, “What is that in thy hand?” Because things coming to pass unexpectedly and all at once, are wont to throw us into forgetfulness of things previous, therefore He first involved him in a confession of present circumstances, that when the astonishment should have come upon him, he might be unable afterwards to drive away the remembrance of what he had confessed, and thus might learn by comparison the greatness of the miracle, which in fact takes place in this instance; for Philip being asked, replied,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.1","cites":[{"at":173,"text":"c. xiv. 8","label":"John 14:8","href":"/jhn/14/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p27"},{"id":"chrysostom.JHN.6.6.1","start":6,"end":6,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Moreover we must observe this, that when there is any wrong suspicion, the writer straightway very carefully corrects it. As then in this place that the hearers might not form any such suspicion, he adds the corrective, saying, “For He Himself knew what He would do”: so also in that other place, when He saith, that “the Jews persecuted Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God,” had there not been the assertion of Christ Himself confirmed by His works, he would there also have subjoined this correction. For if even in words which Christ speaketh the Evangelist is careful that none should have suspicions, much more in cases where others were speaking of Him would he have looked closely, had he perceived that an improper opinion prevailed concerning Him. But he did not so, for he knew that this was His meaning, and immovable decree. Therefore after saying, “making Himself equal with God,” he used not any such correction; for the matter spoken of was not an erroneous fancy of theirs, but His own assertion ratified by His works. Philip then having been questioned,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p38"},{"id":"chrysostom.JHN.6.6-7.1","start":6,"end":7,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Ver. 7, 6. “Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. And this He said to prove him: for He Himself knew what He would do.”\n\n[2.] What meaneth, “to prove him”? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old [Testament]. For there too it is said, “And it came to pass after these things that God did tempt Abraham, and said unto him, Take thy beloved son whom thou lovest” ( Gen. xxii. 1, 2 ); yet it doth not appear in that place either, that when He saith this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knoweth all things before they come into existence? but the words in both cases are spoken after the manner of men. For as when (the Psalmist) saith that He “searcheth the hearts of men,” he meaneth not a search of ignorance but of exact knowledge, just so when the Evangelist saith that He proved (Philip), he meaneth only that He knew exactly. And perhaps one might say another thing, that as He once made Abraham more approved, so also did He this man, bringing him by this question to an exact knowledge of the miracle. The Evangelist therefore, that thou mayest not stop at the feebleness of the expression, and so form an improper opinion of what was said, addeth, “He Himself knew what He would do.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.1","cites":[{"at":529,"text":"Gen. xxii. 1, 2","label":"Genesis 22:1–2","href":"/gen/22/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p34"},{"id":"chrysostom.JHN.6.8-9.1","start":8,"end":9,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Ver. 8, 9. “Andrew, Simon’s brother, said, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?”\n\nAndrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spake without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves ( 2 Kings iv. 43 ); on this account he mounted to a certain height, but could not attain to the very top.\n\nLet us learn then, we who give ourselves to luxury, what was the fare of those great and admirable men; and in quality and quantity let us behold and imitate the thriftiness of their table.\n\nWhat follows also expresses great weakness. For after saying, “hath five barley loaves,” he addeth, “but what are they among so many?” He supposed that the Worker of the miracle would make less out of less, and more out of more. But this was not the case, for it was alike easy to Him to cause bread to spring forth from more and from less, since He needed no subject-matter. But in order that the creation might not seem foreign to His Wisdom, as afterwards slanderers and those affected with the disease of Marcion said, He used the creation itself as a groundwork for His marvels.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.2","cites":[{"at":381,"text":"2 Kings iv. 43","label":"2 Kings 4:43","href":"/2ki/4/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p43"},{"id":"chrysostom.JHN.6.10-11.1","start":10,"end":11,"heading":"Homily XLII. John vi. 1, 4","excerpt":"When both the disciples had owned themselves at a loss, then He wrought the miracle; for thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raiseth their thoughts of it and showeth them the difference (between Himself and others). For when the loaves had not yet appeared, that thou mayest learn, that things that are not are to Him as though they were, (as Paul saith, “who calleth the things that be not as though they were”— Rom. iv. 17 ,) He commanded them as though the table were prepared and ready, straightway to sit down, rousing by this the minds of His disciples. And because they had profited by the questioning, they immediately obeyed, and were not confounded, nor said, “How is this, why dost Thou bid us sit down, when there is nothing before us?” The same men, who at first disbelieved so much as to say, “Whence shall we buy bread?” began so far to believe even before they saw the miracle, that they readily made the multitudes to sit down.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.2","cites":[{"at":838,"text":"Rom. iv. 17","label":"Romans 4:17","href":"/rom/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p54"},{"id":"chrysostom.JHN.6.11.1","start":11,"end":11,"heading":"Homily XLII. John vi. 1, 4","excerpt":"[3.] But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He doth so here over the loaves? It was to show that when we begin our meals, we ought to give thanks unto God. Moreover, He doth it especially in a lesser matter, that thou mayest learn that He doth it not as having any need; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension that He acted as He did in the case of the lesser. Besides, a great multitude was present, and it was necessary that they should be persuaded that He had come according to the will of God. Wherefore, when He doth miracles in the absence of witnesses, He exhibiteth nothing of the kind; but when He doth them in the presence of many, in order to persuade them that He is no enemy of God, no adversary of Him who hath begotten Him, He removeth the suspicion by thanksgiving.\n\n“And He gave to them that were set down, and they were filled.”\n\nSeest thou how great is the interval between the servants and the Master? They having grace by measure, wrought their miracles accordingly, but God, who acteth with free power, did all most abundantly.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p58"},{"id":"chrysostom.JHN.6.12-13.1","start":12,"end":13,"heading":"Homily XLII. John vi. 1, 4","excerpt":"Ver. 12. “And He said unto His disciples, Gather up the fragments which remain; —and they gathered them together, and filled twelve baskets.”\n\nThis was not a superfluous show, but in order that the matter might not be deemed a mere illusion; and for this reason He createth from matter already subsisting. “But why gave He not the bread to the multitudes to bear, but (only) to His disciples?” Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemnation of Judas, who bore a basket. And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, “Do ye not yet understand—how many baskets ye took up?” ( Matt. xvi. 9.) And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only “seven baskets.” ( Matt. xv. 37.) And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume; a thing which marked unspeakable power. The fragments then confirmed the matter, showing both these points; that what had taken place was no illusion, and that these were from the loaves by which the people had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. “Wherefore?” That thou mayest understand that even now He employed matter, not from necessity, nor as needing any base (to work upon), but to stop the mouths of heretics.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.3","cites":[{"at":931,"text":"Matt. xvi. 9","label":"Matthew 16:9","href":"/mat/16/#v9","status":"detected"},{"at":1139,"text":"Matt. xv. 37","label":"Matthew 15:37","href":"/mat/15/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p62"},{"id":"chrysostom.JHN.6.14-15.1","start":14,"end":15,"heading":"Homily XLII. John vi. 1, 4","excerpt":"“And the multitudes said, that this is of a truth The Prophet.”\n\nOh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), “Art thou that Prophet?” while these say, “This is that Prophet.”\n\nVer. 15. “When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain.”\n\nWonderful! How great is the tyranny of gluttony, how great the fickleness of men’s minds! No longer do they vindicate the Law, no longer do they care for the violation of the Sabbath, no longer are they zealous for God; all such considerations are thrown aside, when their bellies have been filled; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ fleeth. “Wherefore?” To teach us to despise worldly dignities, and to show us that He needed nothing on earth. For He who chose all things mean, both mother and house and city and nurture and attire would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly speaking, the Spirit testifying, and Prophets proclaiming Him from afar; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not be amazed or astonished by the splendors of this life, but to laugh them all to scorn, and to desire those which are to come. For he who admires things which are here, will not admire those in the heavens. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","locus":"42.3","cites":[{"at":394,"text":"Ver. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/42/#iv.xliv-p70"},{"id":"chrysostom.JHN.6.16-17.1","start":16,"end":17,"heading":"Homily XLIII. John vi. 16–18","excerpt":"[1.] Christ provideth for the good of his disciples not only when He is present in the body, but also when far away; for having abundance of means and of skill, He effecteth one and the same end by contrary actions. Observe, for instance, what He hath done here. He leaveth His disciples, and goeth up into a mountain; and they, when even was come, went down unto the sea. They waited for Him until evening, expecting that He would come unto them; but when even was come, they could no longer endure not to seek their Master; so great a love possessed them. They said not, “It is now evening, and night hath overtaken us, whither shall we depart? the place is dangerous, the time unsafe”; but, goaded by their longing, they entered into the ship. For it is not without a cause that the Evangelist hath declared the time also, but by it to show the warmth of their love.\n\nWherefore then doth Christ let them go, and not show Himself? And again, wherefore doth He show Himself walking alone upon the sea? By the first He teacheth them how great (an evil) it is to be forsaken by Him, and maketh their longing greater; by the second, again, He showeth forth His power. For as in His teaching they heard not all in common with the multitude, so in the case of the miracles they saw them not all with the mass of people, since it was needful that they who were about to receive in charge the presidency of the world, should have somewhat more than the rest. “And what sort of miracles,” saith some one, “saw they by themselves?” The Transfiguration on the mount; this on the sea, and those after the Resurrection, which are many and important. And from these I conjecture that there were others also. They came to Capernaum without any certain information, but expecting to find Him there, or even in mid passage; this the Evangelist implies by saying that “it was now dark, and Jesus was not yet come to them.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p8"},{"id":"chrysostom.JHN.6.18-20.1","start":18,"end":20,"heading":"Homily XLIII. John vi. 16–18","excerpt":"“And the sea arose by reason of a great wind that blew.” What did they? They were troubled, for there were many and various causes which forced them to be so. They were afraid by reason of the time for it was dark, of the storm for the sea had risen, of the place for they were not near land; but,\n\nVer. 19. “Had rowed about five and twenty furlongs.”\n\nAnd, lastly, by reason of the strangeness of the thing, for,\n\n“They see Him walking upon the sea.” And when they were greatly troubled,\n\nVer. 20. “He saith unto them, It is I, be not afraid.”\n\nWherefore then appeareth He? To show that it was He who would make the storm cease. For this the Evangelist hath shown, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.1","cites":[{"at":299,"text":"Ver. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"},{"at":490,"text":"Ver. 20","label":"John 6:20","href":"/jhn/6/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p17"},{"id":"chrysostom.JHN.6.19-21.1","start":19,"end":21,"heading":"Homily XLIII. John vi. 16–18","excerpt":"The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolute power. There when the south wind blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. ( Ex. xiv. 21.) For the sea retaining its proper nature so bare its Lord upon its surface, thus testifying to the Scripture which saith, “Who walketh upon the sea as upon a pavement.” ( Job ix. 8.)\n\nAnd with reason, when He was about to enter into stubborn and disobedient Capernaum, did He work the miracle of the loaves, as desiring not only by what took place within, but also by the miracles which were wrought without the city, to soften its disobedience. For was it not enough to soften even any stone, that such multitudes should come with great eagerness to that city? Yet they had no such feeling, but again desired food for the body; for which also they are reproached by Jesus.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.2","cites":[{"at":308,"text":"Ex. xiv. 21","label":"Exodus 14:21","href":"/exo/14/#v21","status":"detected"},{"at":492,"text":"Job ix. 8","label":"Job 9:8","href":"/job/9/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p46"},{"id":"chrysostom.JHN.6.20.1","start":20,"end":20,"heading":"Homily XLIII. John vi. 16–18","excerpt":"“It is I, be not afraid.” As He spake the word, He cast out fear from their souls. But at another time not so; wherefore Peter said, “Lord, if it be Thou, bid me to come unto Thee.” ( Matt. xiv. 28.) Whence then was it that at that time they did not straightway admit this, but now were persuaded? It was because then the storm continued to toss the bark, but now at His voice the calm had come. Or if the reason be not this, it is that other which I have before mentioned, that oftentimes working the same miracles, He made the second to be readily received by means of the first. But wherefore went He not up into the ship? Because He would make the marvel greater, would more openly reveal to them His Godhead, and would show them, that when He before gave thanks, He did not so as needing aid, but in condescension to them. He allowed the storm to arise, that they might ever seek Him; He stilled the storm, that He might make known to them His power; He went not up into the ship, that He might make the marvel greater.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.1","cites":[{"at":184,"text":"Matt. xiv. 28","label":"Matthew 14:28","href":"/mat/14/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p33"},{"id":"chrysostom.JHN.6.21.1","start":21,"end":21,"heading":"Homily XLIII. John vi. 16–18","excerpt":"Ver. 21. “They were willing to receive Him, and immediately the ship was near the land.”\n\nHe not only gave them a safe passage, but also one with a fair wind.\n\nTo the multitude He showeth not Himself walking upon the sea, for the miracle was too great to suit their infirmity. Indeed, even by the disciples He was not seen long doing this, but He appeared, and at once retired. Now this seems to me to be a different miracle from that found in Matthew xiv.; and that it is different is clear from many reasons. For He worketh often the same miracles, in order to cause the beholders not merely to count them very strange, but also to receive them with great faith.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p26"},{"id":"chrysostom.JHN.6.22-23.1","start":22,"end":23,"heading":"Homily XLIII. John vi. 16–18","excerpt":"Ver. 22. “And the people that were there saw that there was none other boat there save the one into which the disciples had entered, and that Jesus went not into the boat, but His disciples.”\n\nAnd why is John so exact? Why said he not that the multitudes having passed over on the next day departed? He desires to teach us something else, namely, that Jesus allowed the multitudes if not openly, at least in a secret manner, to suspect what had taken place. For, “They saw,” saith he, “that there was none other boat there but one, and that Jesus went not into it with His disciples.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p36"},{"id":"chrysostom.JHN.6.24-25.1","start":24,"end":25,"heading":"Homily XLIII. John vi. 16–18","excerpt":"Ver. 24. And embarking in boats from Tiberias, they “came to Capernaum seeking Jesus.”\n\nWhat else then could they suspect, save that He had arrived there crossing the sea on foot? for it was not possible to say that He had passed over in another ship. For “there was one,” saith the Evangelist, “into which His disciples entered.” Still when they came to Him after so great a wonder, they asked Him not how He crossed over, how He arrived there, nor sought to understand so great a sign. But what say they?\n\nVer. 25. “Master, when camest Thou hither?”\n\n[2.] Unless any one affirm that the “when” is here used by them in the sense of “how.” But it is worth while also to notice here the fickleness of their impulses For they who said, “This is that Prophet”; they who were anxious to “take Him and make Him a king,” now when they have found Him take no such counsel, but having cast out their astonishment, they no longer admire Him for His former deeds. They sought Him, desiring again to enjoy a table like the first.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlv.html","locus":"43.1","cites":[{"at":508,"text":"Ver. 25","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/43/#iv.xlv-p40"},{"id":"chrysostom.JHN.6.26.1","start":26,"end":26,"heading":"Homily XLIV. John vi. 26, 27","excerpt":"[1.] The mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dullness to the quick, we must rouse him with a goad. And this the Son of God hath done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying, “Master, when camest Thou hither?” to show that He desireth not honor from men, but looketh to one thing only, their salvation, He answereth them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what saith He? “Verily, verily, I say unto you,” (speaking positively and with a confirmation,) “Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled.” He chideth and reproveth them by these words, yet doth not so abruptly or violently, but very sparingly. For He saith not, “O ye gluttons and belly-slaves, I have wrought so many wonders, and ye never have either followed Me, or marveled at My doings”; but mildly and gently somewhat in this manner; “Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled”; speaking not only of the past, but also of the present miracle. “It was not,” He saith, “the miracle of the loaves that astonished you, but the being filled.” And that He said not this of them by conjecture they straightway showed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said, “Our fathers did eat manna in the wilderness.” Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them. But He stoppeth not at rebukes, but addeth instruction also, saying, “Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvi.html","locus":"44.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/44/#iv.xlvi-p4"},{"id":"chrysostom.JHN.6.27.1","start":27,"end":27,"heading":"Homily XLIV. John vi. 26, 27","excerpt":"“Which the Son of Man giveth unto you; for Him hath God the Father sealed.”\n\nWhat He saith, is of this kind: “Make ye no account of this earthly, but of that spiritual food.” But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness. First however, we must mention that saying of Paul. What saith he? “Remember the Lord, how He said, It is more blessed to give than to receive.” ( Acts xx. 35.) Now how can it be possible for him to give who hath not? How then saith Jesus to Martha, “Thou art careful and troubled about many things, but one thing is needful, and Mary hath chosen that good part”? ( Luke x. 41, 42 ); and again, “Take no thought for the morrow.” ( Matt. vi. 34.) For it is necessary now to resolve all these questions, not only that we may check men if they would be idle, but also that the oracles of God may not appear to bring in what is contradictory.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvi.html","locus":"44.1","cites":[{"at":602,"text":"Acts xx. 35","label":"Acts 20:35","href":"/act/20/#v35","status":"detected"},{"at":821,"text":"Luke x. 41, 42","label":"Luke 10:41–42","href":"/luk/10/#v41","status":"detected"},{"at":886,"text":"Matt. vi. 34","label":"Matthew 6:34","href":"/mat/6/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/44/#iv.xlvi-p7"},{"id":"chrysostom.JHN.6.27.2","start":27,"end":27,"heading":"Homily XLIV. John vi. 26, 27","excerpt":"These passages show a yet more decided opposition as to the letter; we must therefore now bring forward the solution. What then must be our reply? That to “take no thought,” doth not mean “not to work,” but “not to be nailed to the things of this life”; that is, to take no care for to-morrow’s ease, but to deem that superfluous. For a man may do no work, and (yet) lay up treasure for the morrow; and a man may work, yet be careful for nothing; for carefulness and work are not the same thing; it is not as trusting to his work that a man worketh, but, “that he may impart to him that needeth.” And that too which was said to Martha refers not to works and working, but to this, that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. Thus Christ spake not the words as urging her to “idleness,” but to rivet her to listening. “I came,” saith He, “to teach you needful things, but thou art anxious about a meal. Dost thou desire to receive Me, and to provide for Me a costly table? Provide another sort of entertainment, by giving me a ready hearing, and by imitating thy sister’s longing for instruction.” He said not this to forbid her hospitality, (away with the thought! how could that be?) but to show that she ought not in the season for listening be busy about other matters. For to say, “Labor not for the meat that perisheth,” is not the expression of one implying that we ought to be idle; (in fact, this most especially is “meat that perisheth,” for idleness is wont to teach all wickedness;) but that we ought to work, and to impart. This is meat that never perisheth; but if any be idle and gluttonous, and careth for luxury, that man worketh for “the meat that perisheth.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvi.html","locus":"44.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:25–27","href":"/jhn/6/#v25-catena"}],"inFull":"/works/chrysostom/44/#iv.xlvi-p11"},{"id":"chrysostom.JHN.6.28-29.1","start":28,"end":29,"heading":"Homily XLV. John vi. 28–30","excerpt":"[1.] There is nothing worse, nothing more shameful, than gluttony; it makes the mind gross, and the soul carnal; it blinds, and permits not to see clearly. Observe, for instance, how this is the case with the Jews; for because they were intent upon gluttony, entirely occupied with worldly things, and without any spiritual thoughts, though Christ leads them on by ten thousand sayings, sharp and at the same time forbearing, even thus they arise not, but continue groveling below. For consider; He said to them, “Ye seek Me, not because ye saw the miracles, but because ye did eat of the bread, and were filled”; He touched them by the reproof, He showed them what food they ought to seek, saying, “Labor not for the meat that perisheth”; He set before them the prize, saying, “but that which endureth unto everlasting life”; then provided a remedy for what might have been an objection, by declaring that He was sent from the Father.\n\nWhat then did they? As though they had heard nothing, they said, “What shall we do, that we might work the works of God?” This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them. What then saith Christ? “This is the work of God, that ye believe on Him whom He hath sent.” On this they asked, “What sign showest thou, that we may see and believe?”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p5"},{"id":"chrysostom.JHN.6.30-31.1","start":30,"end":31,"heading":"Homily XLV. John vi. 28–30","excerpt":"Ver. 31. “Our fathers did eat manna in the wilderness.”\n\nNothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spake after this manner, “What sign shewest thou?” and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, “Our fathers did eat manna in the wilderness,” thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies? Ye who when ye saw His miracle called him a Prophet, and attempted to make Him a king, how is that now, as though none had been wrought, ye have become thankless and ill-minded, and ask for a sign, uttering words fit for parasites, or hungry dogs? Does the manna now seem wonderful to you? Your soul is not now parched up.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:29–31","href":"/jhn/6/#v29-catena"}],"inFull":"/works/chrysostom/45/#iv.xlvii-p7"},{"id":"chrysostom.JHN.6.30-31.2","start":30,"end":31,"heading":"Homily XLV. John vi. 28–30","excerpt":"Mark too their hypocrisy. They said not, “Moses did this sign, what doest thou?” thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, “God did this, what doest thou?” that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, “Our fathers did eat manna in the wilderness.” He indeed might have replied, “I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if ye call to remembrance the manna, see, I have given you bread.” But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food. And observe His infinite wisdom and His manner of answering.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p11"},{"id":"chrysostom.JHN.6.32.1","start":32,"end":32,"heading":"Homily XLV. John vi. 28–30","excerpt":"Ver. 32. “Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven.”\n\nWhy said He not, “It was not Moses that gave it to you, but I”; but putteth God in the place of Moses, and Himself instead of manna? Because the infirmity of His hearers was great. As is seen from what followeth. For not even when He had spoken thus did He secure their attention, although He said at first, “Ye seek Me, not because ye saw the miracle, but because ye did eat of the loaves, and were filled.” ( Ver. 26 .) Now because they sought these (carnal) things, He would have corrected them by His succeeding words, yet not even so did they desist. When He promised the Samaritan woman that He would give her “the water,” He made no mention of the Father. What saith He? “If thou knewest who it is that saith unto thee, Give Me to drink, thou wouldest have asked of Him, and He would have given unto thee living water” ( c. iv. 10 ); and again, “The water which I shall give.” He referreth her not to The Father. But here He maketh mention of The Father, that thou mayest understand how great was the faith of the Samaritan woman, and how great the infirmity of the Jews.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[{"at":519,"text":"Ver. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":936,"text":"c. iv. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p12"},{"id":"chrysostom.JHN.6.32.2","start":32,"end":32,"heading":"Homily XLV. John vi. 28–30","excerpt":"Was then the manna not from heaven? How then is it said to be from heaven? In the same manner as Scripture speaketh of “fowls of heaven” ( Ps. viii. 8 ); and again, “The Lord thundered from heaven.” ( Ps. xviii. 13.) And He calleth that other the “true bread,” not because the miracle of the manna was false, but because it was a type, and not the very truth. But in mentioning Moses, He doth not compare Himself to him, for the Jews did not as yet prefer Him to Moses, of whom they still had a higher opinion. So that after saying, “Moses gave not,” He addeth not that “I give,” but saith that The Father, and not Moses, giveth. They, when they heard this, replied, “Give us this bread to eat”; for they yet thought that it was something material, they yet expected to gratify their appetites, and so hastily ran to Him. What doth Christ? Leading them on little by little, He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[{"at":139,"text":"Ps. viii. 8","label":"Psalms 8:8","href":"/psa/8/#v8","status":"detected"},{"at":201,"text":"Ps. xviii. 13","label":"Psalms 18:13","href":"/psa/18/#v13","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:31–32","href":"/jhn/6/#v31-catena"}],"inFull":"/works/chrysostom/45/#iv.xlvii-p14"},{"id":"chrysostom.JHN.6.33-34.1","start":33,"end":34,"heading":"Homily XLV. John vi. 28–30","excerpt":"Ver. 33. “The bread of God is He which cometh down from heaven, and giveth life unto the world.”\n\nNot, saith He, to Jews alone, but to all the “world,” not mere food, but “life,” another and an altered “life.” He calleth it “life,” because they all were dead in sins. Yet they still kept downward bent, saying,\n\nVer. 34. “Give us this bread.”\n\nThen He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind, said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[{"at":312,"text":"Ver. 34","label":"John 6:34","href":"/jhn/6/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p16"},{"id":"chrysostom.JHN.6.35.1","start":35,"end":35,"heading":"Homily XLV. John vi. 28–30","excerpt":"“I am the bread of life.” Now He proceedeth to commit unto them mysteries. And first He discourseth of His Godhead, saying, “I am the bread of life.” For this is not spoken of His Body, (concerning that He saith towards the end, “And the bread which I shall give is My flesh,”) but at present it referreth to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread. Here He useth not witnesses, as in His former address, for He had the miracle of the loaves to witness to Him, and the Jews themselves for a while pretending to believe Him; in the former case they opposed and accused Him. This is the reason why here He declareth Himself. But they, since they expected to enjoy a carnal feast, were not disturbed until they gave up their hope. Yet not for that was Christ silent, but uttered many words of reproof. For they, who while they were eating called Him a Prophet, were here offended, and called Him the carpenter’s son; not so while they ate the loaves, then they said, “He is The Prophet,” and desired to make Him a king. Now they seemed to be indignant at His asserting that He “came down from heaven,” but in truth it was not this that caused their indignation, but the thought that they should not enjoy a material table. Had they been really indignant, they ought to have asked and enquired how He was the “bread of life,” how He had “come down from heaven”; but now they do not this, but murmur. And that it was not this which offended them is plain from another circumstance. When He said, “My Father giveth you the bread,” they exclaimed not, “Beseech Him that He give”; but what? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:35–36","href":"/jhn/6/#v35-catena"}],"inFull":"/works/chrysostom/45/#iv.xlvii-p23"},{"id":"chrysostom.JHN.6.35-36.1","start":35,"end":36,"heading":"Homily XLV. John vi. 28–30","excerpt":"Ver. 35, 36. “I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst. But I said unto you, that ye also have seen Me, and believe Me not.”\n\n[2.] Thus also John crieth, saying beforehand, “He speaketh that He knoweth, and testifieth that He hath seen, and no man receiveth His testimony” ( c. iii. 32 ); and again Christ Himself, “We speak that We do know, and testify that We have seen” ( c. iii. 11 ), “and ye believe not.” This He doth to prevent them, and to show them that the matter doth not trouble Him, that He desireth not honor, that He is not ignorant of the secrets of their minds, nor of things present, nor of things to come.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.1","cites":[{"at":346,"text":"c. iii. 32","label":"John 3:32","href":"/jhn/3/#v32","status":"detected"},{"at":446,"text":"c. iii. 11","label":"John 3:11","href":"/jhn/3/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p20"},{"id":"chrysostom.JHN.6.37.1","start":37,"end":37,"heading":"Homily XLV. John vi. 28–30","excerpt":"Ver. 37. “All that the Father giveth Me shall come to Me, and him that cometh to Me I will in nowise cast out.”\n\nObserve how He doeth all things for the sake of them that are saved; therefore He added this, that He might not seem to be trifling and speaking these things to no purpose. But what is it that He saith, “All that the Father giveth Me shall come unto Me” ( ver. 37 ), and “I will raise it up in the last day”? ( Ver. 40.) Wherefore speaketh He of the common resurrection, in which even the ungodly have a part, as though it were the peculiar gift of those who believe on Him? Because He speaketh not simply of resurrection, but of a particular kind of resurrection. For having first said, “I will not cast him out, I shall lose nothing of it,” He then speaketh of the resurrection. Since in the resurrection some are cast out, (“Take him, and cast him into outer darkness,” Matt. xxii. 13 ,) and some are destroyed. (“Rather fear Him who is able to destroy both soul and body in hell.”) ( Matt. x. 28.) And the expression, “I give eternal life” ( c. x. 28 ), declareth this; for they “that have done evil shall go forth to the resurrection of damnation, and they that have done good to the resurrection of life.” ( c. v. 29.) This then, the resurrection to good things, is that which He here designed. But what meaneth He by saying, “All that the Father giveth Me, shall come to Me”? He toucheth their unbelief, showing that whosoever believeth not on Him transgresseth the will of the Father. And thus He saith it not nakedly, but in a covert manner, and this He doth everywhere, wishing to show that unbelievers are at variance with the Father, not with Him alone. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.2","cites":[{"at":369,"text":"ver. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":424,"text":"Ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":886,"text":"Matt. xxii. 13","label":"Matthew 22:13","href":"/mat/22/#v13","status":"detected"},{"at":1001,"text":"Matt. x. 28","label":"Matthew 10:28","href":"/mat/10/#v28","status":"detected"},{"at":1059,"text":"c. x. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"},{"at":1227,"text":"c. v. 29","label":"John 5:29","href":"/jhn/5/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p27"},{"id":"chrysostom.JHN.6.37.2","start":37,"end":37,"heading":"Homily XLV. John vi. 28–30","excerpt":"But perhaps some one will say, “If all that the Father giveth, and whomsoever He shall draw, cometh unto Thee, if none can come unto Thee except it be given him from above, then those to whom the Father giveth not are free from any blame or charges.” These are mere words and pretenses. For we require our own deliberate choice also, because whether we will be taught is a matter of choice, and also whether we will believe. And in this place, by the “which the Father giveth Me,” He declareth nothing else than that “the believing on Me is no ordinary thing, nor one that cometh of human reasonings, but needeth a revelation from above, and a well-ordered soul to receive that revelation.” And the, “He that cometh to Me shall be saved,” meaneth that he shall be greatly cared for. “For on account of these,” He saith, “I came, and took upon Me the flesh, and entered into the form of a servant.” Then He addeth;","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p41"},{"id":"chrysostom.JHN.6.38-40.1","start":38,"end":40,"heading":"Homily XLV. John vi. 28–30","excerpt":"Ver. 38. “I came down from heaven not to do Mine own will, but the will of Him that sent Me.”\n\nWhat sayest Thou? Why, is Thy will one, and His another? That none may suspect this, He explaineth it by what follows, saying;\n\nVer. 40. “And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life.”\n\nIs not then this Thy will? And how sayest Thou, “I am come to send fire upon the earth, and what have I desired to see, if that be already kindled”? ( Luke xii. 49.) For if Thou also desirest this, it is very clear that Thy will and the Father’s is one. In another place also He saith, “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( c. v. 21.) But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. ( Matt. xviii. 14.) So that the will of the One differeth not from the will of the Other. So in another place He is seen establishing yet more firmly His equality with the Father, saying, “I and My Father ‘will come, and will make Our abode with him.’” ( c. xiv. 23.) What He saith then is this; “I came not to do anything other than that which the Father willeth, I have no will of Mine own different from that of the Father, for all that is the Father’s is Mine, and all that is Mine is the Father’s.” If now the things of the Father and the Son are in common, He saith with reason, “Not that I might do Mine own will.” But here He speaketh not so, but reserveth this for the end. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.3","cites":[{"at":223,"text":"Ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":513,"text":"Luke xii. 49","label":"Luke 12:49","href":"/luk/12/#v49","status":"detected"},{"at":752,"text":"c. v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":883,"text":"Matt. xviii. 14","label":"Matthew 18:14","href":"/mat/18/#v14","status":"detected"},{"at":1136,"text":"c. xiv. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p43"},{"id":"chrysostom.JHN.6.39-40.1","start":39,"end":40,"heading":"Homily XLV. John vi. 28–30","excerpt":"“And I will raise him up at the last day.” Why doth He continually dwell upon the Resurrection? Is it that men may not judge of God’s providence by present things alone; that if they enjoy not results here, they become not on that account desponding, but wait for the things that are to come, and that they may not, because their sins are not punished for the present, despise Him, but look for another life.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","locus":"45.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/45/#iv.xlvii-p52"},{"id":"chrysostom.JHN.6.41-42.1","start":41,"end":42,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"[1.] “Whose god is their belly, and whose glory is in their shame” ( Philip. iii. 19 ), said Paul of certain persons, writing to the Philippians. Now that the Jews were of this character is clear, both from what has gone before, and from what they came and said to Christ. For when He gave them bread, and filled their bellies, they said that He was a Prophet, and sought to make Him a King: but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spake to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, “A Prophet shall the Lord your God raise up unto you of your brethren like unto me, unto Him shall ye hearken” ( Deut. xviii. 15 ); they ought to have hearkened to Him when He said, “I came down from heaven”; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Him, but by murmuring expressed their displeasure, that He did not give them the meal which they desired. And murmuring they said, “Is not this the son of Joseph?” Whence it is plain, that as yet they knew not of His strange and marvelous Generation. And so they still say that He is the son of Joseph, and are not rebuked; and He saith not to them, “I am not the Son of Joseph”; not because He was his son, but because they were not as yet able to hear of that marvelous Birth. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.1","cites":[{"at":69,"text":"Philip. iii. 19","label":"Philippians 3:19","href":"/php/3/#v19","status":"detected"},{"at":880,"text":"Deut. xviii. 15","label":"Deuteronomy 18:15","href":"/deu/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p4"},{"id":"chrysostom.JHN.6.44.1","start":44,"end":44,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"Ver. 44. “No man can come unto Me, except the Father which hath sent Me draw Him.”\n\nThe Manichæans spring upon these words, saying, “that nothing lies in our own power”; yet the expression showeth that we are masters of our will. “For if a man cometh to Him,” saith some one, “what need is there of drawing?” But the words do not take away our free will, but show that we greatly need assistance. And He implieth not an unwilling comer, but one enjoying much succor. Then He showeth also the manner in which He draweth; for that men may not, again, form any material idea of God, He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p6"},{"id":"chrysostom.JHN.6.44.2","start":44,"end":44,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"Ver. 44. “And I will raise him up in the last day.”\n\nNot slight here is the authority of the Son, if so be that the Father leadeth, He raiseth up. He distinguisheth not His working from that of the Father, (how could that be?) but showeth equality of power. As, therefore, after saying in that other place, “The Father which hath sent Me beareth witness of Me,” He then, that they might not be over-curious about the utterance, referred them to the Scriptures; so here, that they may not entertain similar suspicions, He referreth them to the Prophets, whom He continually and everywhere quoteth, to show that He is not opposed to the Father.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p15"},{"id":"chrysostom.JHN.6.45.1","start":45,"end":45,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"“How then,” saith some one, “doth the Father draw?” This the Prophet explained of old, when he proclaimed beforehand, and said,\n\nVer. 45. “They shall all be taught of God.” ( Isa. liv. 13.)\n\nSeest thou the dignity of faith, and that not of men nor by man, but by God Himself they shall learn this? And to make this assertion credible, He referred them to their prophets. “If then ‘all shall be taught of God,’ how is it that some shall not believe?” Because the words are spoken of the greater number. Besides, the prophecy meaneth not absolutely all, but all that have the will. For the teacher sitteth ready to impart what he hath to all, and pouring forth his instruction unto all.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.1","cites":[{"at":129,"text":"Ver. 45","label":"John 6:45","href":"/jhn/6/#v45","status":"detected"},{"at":175,"text":"Isa. liv. 13","label":"Isaiah 54:13","href":"/isa/54/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p11"},{"id":"chrysostom.JHN.6.45-46.1","start":45,"end":46,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"“But what of those,” saith some one, “who were before His time? Were not they taught of God? why then the special application of the words here?” Because of old they learned the things of God by the hands of men, but now by the Only-begotten Son of God, and by the Holy Ghost. Then He addeth, “Not that any man hath seen the Father, save He which is of God,” using this expression here not with reference to the cause, but to the manner of being. Since had He spoken in the former sense, we are all “of God.” And where then would be the special and distinct nature of the Son? “But wherefore,” saith some one, “did He not put this more clearly?” Because of their weakness. For if when He said, “I am come down from heaven,” they were so offended, what would they have felt had He added this?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p18"},{"id":"chrysostom.JHN.6.48.1","start":48,"end":48,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"He calleth Himself, ( ver. 48 ,) “the bread of life,” because He maintaineth our life both which is and which is to be, and saith, “Whosoever shall eat of this bread shall live for ever.” By “bread” He meaneth here either His saving doctrines and the faith which is in Him, or His own Body; for both nerve the soul. Yet in another place He said, “If a man hear My saying, he shall never taste of death.” ( c. viii. 51.) And they were offended; here they had no such feeling perhaps, because they yet respected Him on account of the loaves which had been made.\n\n[2.] And observe how He distinguisheth between His bread and the manna, by causing them to hear the result of each kind of food. For to show that the manna afforded them no unusual advantage, He added,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.1","cites":[{"at":22,"text":"ver. 48","label":"John 6:48","href":"/jhn/6/#v48","status":"detected"},{"at":406,"text":"c. viii. 51","label":"John 8:51","href":"/jhn/8/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p21"},{"id":"chrysostom.JHN.6.49-50.1","start":49,"end":50,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"Ver. 49. “Your fathers did eat manna in the wilderness, and are dead.”\n\nHe then establisheth a thing most likely to persuade them, that they were deemed worthy of greater things than their fathers, (meaning those marvelous men who lived in the time of Moses,) and so, after saying that they were dead who ate the manna, He addeth,\n\nVer. 51. “He that eateth of this bread, shall live for ever.”\n\nNor hath He put “in the wilderness” without a cause, but to point out that the supply of manna was not extended to a long time, nor entered with them into the land of promise. But this “bread” was not of the same kind.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.2","cites":[{"at":332,"text":"Ver. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p26"},{"id":"chrysostom.JHN.6.51.1","start":51,"end":51,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"“And the bread that I will give is My flesh, which I will give for the life of the world.”\n\nHere one might reasonably enquire, how this was a fit season for these words, which neither edified nor profited, but rather did mischief to those who had been edified; for “from that time,” saith the Evangelist, “many of His disciples went back,” saying, “This is a hard saying; who can hear it?” ( ver. 60 ); since these things might have been entrusted to the disciples only, as Matthew hath told us that He discoursed with them apart. ( Mark iv. 34: see Matt. xiii. 36.) What then shall we say? What is the profit of the words? Great is the profit and necessity of them. Because they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their forefathers, and speaking of the manna as a great thing, to show them that all those things were but type and shadow, but that the very reality of the matter was now present with them, He mentioneth spiritual food. “But,” saith some one, “he ought to have said, Your fathers did eat manna in the wilderness, but I have given you bread.” But the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because the manna came down from heaven, but this, the miracle of the loaves, was wrought on earth. When therefore they sought food “coming down from heaven,” He continually told them, “I came down from heaven.” And if any one enquire why He introduced the discourse on the Mysteries, we will reply, that this was a very fitting time for such discourses; for indistinctness in what is said always rouses the hearer, and renders him more attentive. They ought not then to have been offended, but rather to have asked and enquired. But now they went back. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.2","cites":[{"at":392,"text":"ver. 60","label":"John 6:60","href":"/jhn/6/#v60","status":"detected"},{"at":533,"text":"Mark iv. 34","label":"Mark 4:34","href":"/mrk/4/#v34","status":"detected"},{"at":550,"text":"Matt. xiii. 36","label":"Matthew 13:36","href":"/mat/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:47–48","href":"/jhn/6/#v47-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:49–51","href":"/jhn/6/#v49-catena"}],"inFull":"/works/chrysostom/46/#iv.xlviii-p31"},{"id":"chrysostom.JHN.6.51.2","start":51,"end":51,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"“But,” saith some one, “this doctrine was strange to them and unusual.” And yet John at an earlier period alluded to it by calling Him “Lamb.” ( c. i. 29.) “But for all that, they knew it not.” I know they did not; nay, neither did the disciples understand. For if as yet they had no clear knowledge of the Resurrection, and so knew not what, “Destroy this Temple, and in three days I will raise it up” ( John ii. 19 ), might mean, much more would they be ignorant of what is said here. For these words were less clear than those. Since that prophets had raised men from the dead, they knew, even if the Scriptures have not spoken so clearly on the subject, but not one of them ever asserted that any man had eaten flesh. Still they obeyed, and followed Him, and confessed that He had the words of eternal life. For this is a disciple’s part, not to be over-curious about the assertions of his teacher, but to hear and obey him, and to wait the proper time for the solution of any difficulties. “How then,” saith some one, “was it that the contrary came to pass, and that these men ‘went back’?” It was by reason of their folly. For when questioning concerning the “how” comes in, there comes in with it unbelief. So Nicodemus was perplexed, saying, “How can a man enter into his mother’s womb?” So also these are confounded, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.2","cites":[{"at":145,"text":"c. i. 29","label":"John 1:29","href":"/jhn/1/#v29","status":"detected"},{"at":405,"text":"John ii. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p34"},{"id":"chrysostom.JHN.6.52.1","start":52,"end":52,"heading":"Homily XLVI. John vi. 41, 42","excerpt":"Ver. 52. “How can this man give us his flesh to eat?”\n\nIf thou seekest to know the “how,” why askedst not thou this in the matter of the loaves, how He extended five to so great a number? Because they then only thought of being satisfied, not of seeing the miracle. “But,” saith some one, “their experience then taught them.” Then by reason of that experience these words ought to have been readily received. For to this end He wrought beforehand that strange miracle, that taught by it they might no longer disbelieve what should be said by Him afterwards.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","locus":"46.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/46/#iv.xlviii-p37"},{"id":"chrysostom.JHN.6.53.1","start":53,"end":53,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"[1.] When we converse of spiritual things, let there be nothing secular in our souls, nothing earthy, let all such thoughts retire, and be banished, and let us be entirely given up to the hearing the divine oracles only. For if at the arrival of a king all confusion is driven away, much more when the Spirit speaketh with us do we need great stillness, great awe. And worthy of awe is that which is said to-day. How it is so, hear. “Verily I say unto you, Except a man eat My flesh, and drink My blood, he hath not eternal life in him.” Since the Jews had before asserted that this was impossible, He showeth not only that it is not impossible, but that it is absolutely necessary. Wherefore He addeth, “He that eateth My flesh and drinketh My blood, hath eternal life.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:52–53","href":"/jhn/6/#v52-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:55–56","href":"/jhn/6/#v55-catena"}],"inFull":"/works/chrysostom/47/#iv.xlix-p6"},{"id":"chrysostom.JHN.6.54.1","start":54,"end":54,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"“And I will raise him up at the last day.” For since He had said, “He that eateth of this bread shall not die for ever” ( ver. 50 , not verbally quoted), and it was likely that this would stand in their way, (just as they before said, “Abraham is dead, and the prophets are dead; and how sayest Thou, that he shall not taste of death?”— c. viii. 52 , not verbally quoted.) He bringeth forward the Resurrection to solve the question, and to show that (the man who eateth) shall not die at the last. He continually handleth the subject of the Mysteries, showing the necessity of the action, and that it must by all means be done.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.1","cites":[{"at":122,"text":"ver. 50","label":"John 6:50","href":"/jhn/6/#v50","status":"detected"},{"at":337,"text":"c. viii. 52","label":"John 8:52","href":"/jhn/8/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p10"},{"id":"chrysostom.JHN.6.55-56.1","start":55,"end":56,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 55. “For My flesh is true meat, and My blood is true drink.”\n\nWhat is that He saith? He either desireth to declare that this is the true meat which saveth the soul, or to assure them concerning what had been said, that they might not suppose the words to be a mere enigma or parable, but might know that it is by all means needful to eat the Body. Then He saith,\n\nVer. 56. “He that eateth My flesh, dwelleth in Me.”\n\nThis He said, showing that such an one is blended with Him. Now what follows seems unconnected, unless we enquire into the sense; for, saith some one, after saying, “He that eateth My flesh, dwelleth in Me,” what kind of a consequence is it to add,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.1","cites":[{"at":369,"text":"Ver. 56","label":"John 6:56","href":"/jhn/6/#v56","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p12"},{"id":"chrysostom.JHN.6.57.1","start":57,"end":57,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 57. “As the living Father hath sent Me, and I live by the Father”?\n\nYet the words harmonize perfectly. For since He continually spake of “eternal life,” to prove this point He introduceth the expression, “dwelleth in Me”; for “if he dwelleth in Me, and I live, it is plain that he will live also.” Then He saith, “As the living Father hath sent Me.” This is an expression of comparison and resemblance, and its meaning is of this kind, “I live in like manner as the Father liveth.” And that thou mayest not deem Him unbegotten, He immediately subjoineth, “by the Father,” not by this to show that He needeth, in order to live, any power working in Him, for He said before, to remove such a suspicion, “As the Father hath life in Himself, so hath He given to the Son also to have life in Himself”; now if He needeth the working of another, it will be found that either the Father hath not given Him so to have it, and so the assertion is false, or if He hath so given it, then He will need no other one to support Him. What then means the, “By the Father”? He here merely hinteth at the cause, and what He saith is of this kind: “As the Father liveth, so I live, and he that eateth Me shall live by Me.” And the “life” of which He speaketh is not life merely, but the excellent life; for that He spake not simply of life, but of that glorious and ineffable life, is clear from this. For all men “live,” even unbelievers, and uninitiated, who eat not of that flesh. Seest thou that the words relate not to this life, but to that other? And what He saith is of this kind: “He that eateth My flesh, when he dieth shall not perish nor suffer punishment”; He spake not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which hath a reward.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p19"},{"id":"chrysostom.JHN.6.58.1","start":58,"end":58,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 58. “This is that bread which came down from heaven; not as your fathers did eat manna, and are dead; he that eateth of this bread shall live for ever.”\n\nContinually doth He handle the same point, so as to imprint it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Wherefore He mentioneth the Resurrection since He promiseth eternal life, showing that that life is not now, but after the Resurrection. “And whence,” saith some one, “are these things clear?” From the Scriptures; to them He everywhere referreth the Jews, bidding them learn these things from them. And by saying, “Which giveth life to the world,” He inciteth them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He remindeth them of the manna, showing the difference, (between it and His bread,) and guiding them to the faith; for if He was able to support their life for forty years without harvest, or corn, or other things in course; much more now will He be able to do so, as having come for greater ends. Moreover, if those things were but types, and yet men collected what came down without sweat or labor; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly hath He spoken often of “life,” since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of life and many days, but now it is not length merely, but life having no end. He desireth at the same time to show, that He now revoketh the punishment caused by sin, annulling that sentence which condemneth to death, and bringing in not life merely, but life eternal, contrariwise to the former things.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p23"},{"id":"chrysostom.JHN.6.59.1","start":59,"end":59,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 59. “These things said He in the synagogue, as He taught in Capernaum.”\n\n[2.] The place where most of His marvels had been done, so that He ought there especially to have been listened to. But wherefore taught He in the synagogue and in the Temple? As well because He desired to catch the greatest number of them, as because He desired to show that He was not opposed to the Father.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p29"},{"id":"chrysostom.JHN.6.60.1","start":60,"end":60,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 60. “But many of the disciples, when they had heard this, said, This is a hard saying.”\n\nWhat means “hard”? Rough, laborious, troublesome. Yet He said nothing of this kind, for He spake not of a mode of life, but of doctrines, continually handling the faith which is in Him. What then means, “is a hard saying”? Is it because it promiseth life and resurrection? Is it because He said that He came down from heaven? Or that it was impossible for one to be saved who ate not His flesh? Tell me, are these things “hard”? Who can assert that they are? What then means “hard”? It means, “difficult to be received,” “transcending their infirmity,” “having much terror.” For they thought that He uttered words too high for His real character, and such as were above Himself. Therefore they said,\n\n“Who can hear it?”\n\nPerhaps making excuse for themselves, since they were about to start away.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p31"},{"id":"chrysostom.JHN.6.61-62.1","start":61,"end":62,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 61, 62. “When Jesus knew in Himself that His disciples murmured at it,” (for this is an attribute of His Godhead to bring secret things to light,) “He said unto them, Doth this offend you? What and if ye shall see the Son of Man ascend up where He was before?”\n\nThis also He doth in the case of Nathanael, saying, “Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these.” ( c. i. 50.) And to Nicodemus, “No man hath ascended up to heaven but the Son of man which is in heaven.” ( c. iii. 13.) What then, doth He add difficulties to difficulties? No, (that be far from Him,) but by the greatness of the doctrines, and the number of them, He desireth to bring them over. For if one had said simply, “I have come down from heaven,” and added nothing more, he would have been the more likely to offend them; but He who said, “My body is the life of the world”; He who said, “As the living Father hath sent Me, so I live by the Father”; and who said, “I have come down from heaven,” solves the difficulty. For the man who utters any one great thing concerning himself may perhaps be suspected of feigning, but he who connects together so many one after another removes all suspicion. All that He doth and saith is intended to lead them away from the thought, that Joseph was His father. And it was not with a wish to strengthen, but rather to do away that stumbling-block, that He said this. For whosoever deemed that He was Joseph’s son could not receive His sayings, while one that was persuaded that He had come down from heaven, and would ascend thither, might more easily give heed to His words: at the same time He bringeth forward also another explanation, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.2","cites":[{"at":438,"text":"c. i. 50","label":"John 1:50","href":"/jhn/1/#v50","status":"detected"},{"at":544,"text":"c. iii. 13","label":"John 3:13","href":"/jhn/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:62","href":"/jhn/6/#v62-catena"}],"inFull":"/works/chrysostom/47/#iv.xlix-p36"},{"id":"chrysostom.JHN.6.63.1","start":63,"end":63,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 63. “It is the Spirit that quickeneth, the flesh profiteth nothing.”\n\nHis meaning is, “Ye must hear spiritually what relateth to Me, for he who heareth carnally is not profited, nor gathereth any advantage.” It was carnal to question how He came down from heaven, to deem that He was the son of Joseph, to ask, “How can he give us His flesh to eat?” All this was carnal, when they ought to have understood the matter in a mystical and spiritual sense. “But,” saith some one, “how could they understand what the ‘eating flesh’ might mean?” Then it was their duty to wait for the proper time and enquire, and not to abandon Him.\n\n“The words that I speak unto you, they are spirit and they are life.”\n\nThat is, they are divine and spiritual, have nothing carnal about them, are not subject to the laws of physical consequence, but are free from any such necessity, are even set above the laws appointed for this world, and have also another and a different meaning. Now as in this passage He said “spirit,” instead of “spiritual,” so when He speaketh of “flesh,” He meant not “carnal things,” but “carnally hearing,” and alluding at the same time to them, because they ever desired carnal things when they ought to have desired spiritual. For if a man receives them carnally, he profits nothing. “What then, is not His flesh, flesh?” Most certainly. “How then saith He, that the flesh profiteth nothing?” He speaketh not of His own flesh, (God forbid!) but of those who received His words in a carnal manner. But what is “understanding carnally”? It is looking merely to what is before our eyes, without imagining anything beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spiritually. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p39"},{"id":"chrysostom.JHN.6.64.1","start":64,"end":64,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 64. “But there are some of you that believe not.”\n\nAgain, according to His custom, He addeth weight to His words, by foretelling what would come to pass, and by showing that He spake thus not from desire of honor from them, but because He cared for them. And when He said “some,” He excepted the disciples. For at first He said, “Ye have both seen Me, and believe not” ( ver. 36 ); but here, “There are some of you that believe not.”\n\nFor He “knew from the beginning who they were that believed not, and who should betray Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.2","cites":[{"at":376,"text":"ver. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p43"},{"id":"chrysostom.JHN.6.65.1","start":65,"end":65,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 65. “And He said, Therefore said I unto you, that no man can come unto Me except it were given unto Him from above from My Father.”\n\n[3.] Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, “from the beginning,” put here without a cause, but that thou mayest be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. Then He added, “Except it be given him from above from My Father”; thus persuading them to deem God His Father, not Joseph, and showing them that it is no common thing to believe in Him. As though He had said, “Unbelievers disturb Me not; trouble Me not, astonish Me not. I know of old before they were created, I know to whom the Father hath given to believe;” and do thou, when thou hearest that “He hath given,” imagine not merely an arbitrary distribution, but that if any hath rendered himself worthy to receive the gift, he hath received it.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:64","href":"/jhn/6/#v64-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:66","href":"/jhn/6/#v66-catena"}],"inFull":"/works/chrysostom/47/#iv.xlix-p46"},{"id":"chrysostom.JHN.6.66-67.1","start":66,"end":67,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 66. “From that time many of His disciples went back, and walked no more with Him.”\n\nRightly hath the Evangelist said, not that they “departed,” but that they “went back”; showing that they cut themselves off from any increase in virtue, and that by separating themselves they lost the faith which they had of old. But this was not the case with the twelve; wherefore He saith to them,\n\nVer. 67. “Will ye also go away?”\n\nAgain showing that He needeth not their ministry and service, and proving to them that it was not for this that He led them about with Him. For how could He when He used such expressions even to them? But why did He not praise them? why did He not approve them? Both because He preserved the dignity befitting a teacher, and also to show them that they ought rather to be attracted by this mode of dealing. For had He praised them, they might, supposing that they were doing Him a favor, have had some human feeling; but by showing them that He needed not their attendance, He kept them to Him the more. And observe with what prudence He spake. He said not, “Depart ye,” (this would have been to thrust them from Him,) but asked them a question, “Will ye also go away?” the expression of one who would remove all force or compulsion, and who wished not that they should be attached to Him through any sense of shame, but with a sense of favor. By not openly accusing, but gently glancing at them, He showeth what is the truly wise course under such circumstances. But we feel differently; with good reason, since we do everything holding fast our own honor, and therefore think that our estate is lowered by the departure of those who attend on us. But He neither flattered nor repulsed them, but asked them a question. Now this was not the act of one despising them, but of one wishing them not to be restrained by force and compulsion: for to remain on such terms is the same as to depart. What then saith Peter?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.3","cites":[{"at":391,"text":"Ver. 67","label":"John 6:67","href":"/jhn/6/#v67","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p49"},{"id":"chrysostom.JHN.6.68.1","start":68,"end":68,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"“Thou hast the words of eternal life.” These men already admitted the Resurrection, and all the apportionment which shall be there. And observe the brotherly and affectionate man, how he maketh answer for all the band. For he said not, “I know,” but, “We know.” Or rather, observe how he goes to the very words of his Teacher, not speaking as did the Jews. They said, “This is the son of Joseph”; but he said, “Thou art the Christ, the Son of the living God”; and “Thou hast the words of eternal life”; having perhaps heard Him say, “He that believeth on Me hath eternal life, and I will raise him up at the last day.” For he showed that he retained all that had been said, by recalling the very words. What then did Christ? He neither praised nor expressed admiration of Peter, though He had elsewhere done so; but what saith He?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p57"},{"id":"chrysostom.JHN.6.68-69.1","start":68,"end":69,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 68, 69. “To whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art the Christ, the Son of the living God.”\n\nSeest thou that it was not the words that caused offense, but the heedlessness, and sloth, and wrong-mindedness of the hearers? For even had He not spoken, they would have been offended, and would not have ceased to be ever anxious about bodily food, ever nailed to earth. Besides, the disciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying, “To whom shall we go?” An expression indicating much affection, for it shows that their Teacher was more precious to them than anything, than father or mother, or any possessions, and that if they withdrew from Him, they had not then whither to flee. Then lest it should seem that he had said, “to whom shall we go?” because there were none that would receive them, he straightway added, “Thou hast the words of eternal life.” For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, “The words which I have spoken unto you are spirit”; that is, “do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit to the laws of earth.” This also Paul declareth, saying, “Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.”) ( Rom. x. 6, 7.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p53"},{"id":"chrysostom.JHN.6.70.1","start":70,"end":70,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"Ver. 70. “Have not I chosen you twelve, and one of you is a devil?”\n\nFor since Peter said, “We believe,” Jesus excepteth Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said, “Whom say ye that I am?” he replied, “Thou art the Christ, the Son of the living God” ( Matt. xvi. 15 ); but here, since he said, “We believe,” Christ with reason admitteth not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.3","cites":[{"at":311,"text":"Matt. xvi. 15","label":"Matthew 16:15","href":"/mat/16/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p61"},{"id":"chrysostom.JHN.6.70.2","start":70,"end":70,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"But wherefore said He, “I have chosen you twelve, and one of you is a devil”? It was to show that His teaching was entirely free from flattery. For that they might not think that He would flatter them, because when all had left Him they alone remained, and confessed by Peter that He was the Christ, He leadeth them away from such a suspicion. And what He saith is of this kind. “Nothing abasheth Me from rebuking the bad; think not that because ye have remained I shall choose to flatter you, or that because ye have followed Me I shall not rebuke the wicked. For neither doth another circumstance abash Me, which is much more powerful than this to abash a teacher. For he that remaineth affordeth a proof of his affection, while one that hath been chosen by a teacher, being rejected, attacheth to him a character for folly among senseless persons. Still neither doth this cause Me to refrain from My reproofs.” This at least even now the heathen frigidly and senselessly urge against Christ. For God is not wont to make men good by compulsion and force, neither is His election and choice compulsory on those who are called, but persuasive. And that thou mayest learn that the calling compelleth not, consider how many of these who have been called have come to perdition, so that it is clear that it lieth in our own will also to be saved, or to perish.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p66"},{"id":"chrysostom.JHN.6.70-71.1","start":70,"end":71,"heading":"Homily XLVII. John vi. 53, 54","excerpt":"[4.] And remark His wisdom. He made not the traitor manifest, yet allowed him not to be hidden; that on the one hand he might not lose all shame, and become more contentious; and on the other, that he might not, thinking to be unperceived, work his wicked deed without fear. Therefore by degrees He bringeth plainer reproofs against him. First, He numbered him too among the others, when He said, “There are some of you that believe not,” (for that He counted the traitor the Evangelist hath declared, saying, “For He knew from the beginning who they were that believed not, and who should betray Him;”) but when he yet remained such, He brought against him a more severe rebuke, “One of you is a devil,” yet made the fear common to them all, wishing to conceal him. And here it is worth while to enquire, why the disciples at this time said nothing, but afterwards were afraid and doubted, looking one upon another, and asking, “Lord, is it I?” ( Matt. xxvi. 22 ), when Peter beckoned to John to find out the traitor, by enquiring of their Teacher which was he. What is the reason? Peter had not yet heard, “Get thee behind me, Satan,” wherefore he had no fear at all; but when he had been rebuked, and though he spoke through strong affection, instead of being approved of, had even been called “Satan,” he afterwards with reason feared when he heard, “One of you shall betray Me.” Besides, He saith not even now, “One of you shall betray Me,” but, “One of you is a devil”; wherefore they understood not what was spoken, but thought that He was only reflecting upon their wickedness.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","locus":"47.4","cites":[{"at":948,"text":"Matt. xxvi. 22","label":"Matthew 26:22","href":"/mat/26/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/47/#iv.xlix-p63"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.6.3.1","start":3,"end":3,"heading":"Tractate XXIV. Chapter VI. 1–14","excerpt":"3. The Lord on the mount: much rather let us understand that the Lord on the mount is the Word on high. Accordingly, what was done on the mount does not, as it were, lie low, nor is to be cursorily passed by, but must be looked up to. He saw the multitude, knew them to be hungering, mercifully fed them: not only in virtue of His goodness, but also of His power. For what would mere goodness avail, where there was not bread with which to feed the hungry crowd? Did not power attend upon goodness, that crowd had remained fasting and hungry. In short, the disciples also, who were with the Lord, and hungry, themselves wished to feed the multitudes, that they might not remain empty, but had not wherewithal to feed them. The Lord asked, whence they might buy bread to feed the multitude. And the Scripture saith: “But this He said, proving him;” namely, the disciple Philip of whom He had asked; “for Himself knew what He would do.” Of what advantage then was it to prove him, unless to show the disciple’s ignorance? And, perhaps, in showing the disciple’s ignorance He signified something more. This will appear, then, when the sacrament of the five loaves itself will begin to speak to us, and to intimate its meaning: for there we shall see why the Lord in this act wished to exhibit the disciple’s ignorance, by asking what He Himself knew. For we sometimes ask what we do not know, that, being willing to hear, we may learn; sometimes we ask what we do know, wishing to learn whether he whom we ask also knows. The Lord knew both the one and the other; knew both what He asked, for He knew what Himself would do; and He also knew in like manner that Philip knew not this. Why then did He ask, but to show Philip’s ignorance? And why He did this, we shall, as I have said, understand afterwards.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","locus":"24.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/24/#iii.xxv-p5"},{"id":"augustine.JHN.6.9-11.1","start":9,"end":11,"heading":"Tractate XXIV. Chapter VI. 1–14","excerpt":"4. Andrew saith: “There is a lad here, who has five loaves and two fishes, but what are these for so many?” When Philip, on being asked, had said that two hundred pennyworth of bread would not suffice to refresh that so great a multitude, there was there a certain lad, carrying five barley loaves and two fishes. “And Jesus saith, Make the men sit down. Now there was there much grass: and they sat down about five thousand men. And the Lord Jesus took the loaves, gave thanks;” He commanded, the loaves were broken, and put before the men that were set down. It was no longer five loaves, but what He had added thereto, who had created that which was increased. “And of the fishes as much as sufficed.” It was not enough that the multitude had been satisfied, there remained also fragments; and these were ordered to be gathered up, that they should not be lost: “And they filled twelve baskets with the fragments.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","locus":"24.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/24/#iii.xxv-p6"},{"id":"augustine.JHN.6.9-13.1","start":9,"end":13,"heading":"Tractate XXIV. Chapter VI. 1–14","excerpt":"5. To run over it briefly: by the five loaves are understood the five books of Moses; and rightly are they not wheaten but barley loaves, because they belong to the Old Testament. And you know that barley is so formed that we get at its pith with difficulty; for the pith is covered in a coating of husk, and the husk itself tenacious and closely adhering, so as to be stripped off with labor. Such is the letter of the Old Testament, invested in a covering of carnal sacraments: but yet, if we get at its pith, it feeds and satisfies us. A certain lad, then, brought five loaves and two fishes. If we inquire who this lad was, perhaps it was the people Israel, which, in a childish sense, carried, not ate. For the things which they carried were a burden while shut up, but when opened afforded nourishment. And as for the two fishes, they appear to us to signify those two sublime persons, in the Old Testament, of priest and of ruler, who were anointed for the sanctifying and governing of the people. And at length Himself in the mystery came, who was signified by those persons: He at length came who was pointed out by the pith of the barley, but concealed by its husk. He came, sustaining in His one person the two characters of priest and ruler: of priest by offering Himself to God as a victim for us; of ruler, because by Him we are governed. And the things that were carried closed are now opened up. Thanks be to Him. He has fulfilled by Himself what was promised in the Old Testament. And He bade the loaves to be broken; in the breaking they are multiplied. Nothing is more true. For when those five books of Moses are expounded, how many books have they made by being broken up, as it were; that is, by being opened and laid out? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","locus":"24.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:3–13","href":"/jhn/6/#v3-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:9–10","href":"/jhn/6/#v9-catena"}],"inFull":"/works/augustine/24/#iii.xxv-p7"},{"id":"augustine.JHN.6.10-13.1","start":10,"end":13,"heading":"Tractate XXIV. Chapter VI. 1–14","excerpt":"6. Wherefore nothing is without meaning; everything is significant, but requires one that understands: for even this number of the people fed, signified the people that were under the law. For why were there five thousand, but because they were under the law, which is unfolded in the five books of Moses? Why were the sick laid at those five porches, but not healed? He, however, there cured the impotent man, who here fed multitudes with five loaves. Moreover, they sat down upon the grass; therefore understood carnally, and rested in the carnal. “For all flesh is grass.” And what were those fragments, but things which the people were not able to eat? We understand them to be certain matters of more hidden meaning, which the multitude are not able to take in. What remains then, but that those matters of more hidden meaning, which the multitude cannot take in, be entrusted to men who are fit to teach others also, just as were the apostles? Why were twelve baskets filled? This was done both marvellously, because a great thing was done; and it was done profitably, because a spiritual thing was done. They who at the time saw it, marvelled; but we, hearing of it, do not marvel. For it was done that they might see it, but it was written that we might hear it. What the eyes were able to do in their case, that faith does in our case. We perceive, namely, with the mind, what we could not with the eyes: and we are preferred before them, because of us it is said, “Blessed are they who see not, and yet believe.” And I add that, perhaps, we have understood what that crowd did not understand. And we have been fed in reality, in that we have been able to get at the pith of the barley.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","locus":"24.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:13","href":"/jhn/6/#v13-catena"}],"inFull":"/works/augustine/24/#iii.xxv-p9"},{"id":"augustine.JHN.6.14.1","start":14,"end":14,"heading":"Tractate XXIV. Chapter VI. 1–14","excerpt":"7. Lastly, what did those men who saw this miracle think? “The men,” saith he, “when they had seen the sign which He had done, said, This is indeed a prophet.” Perhaps they still thought Christ to be a prophet for this reason, namely, that they were sitting on the grass. But He was the Lord of the prophets, the fulfiller of the prophets, the sanctifier of the prophets, but yet a prophet also: for it was said to Moses, “I will raise up for them a prophet like unto thee.” Like, according to the flesh, but not according to the majesty. And that this promise of the Lord is to be understood concerning Christ Himself, is clearly expounded and read in the Acts of the Apostles. And the Lord says of Himself, “A prophet is not without honor, except in his own country.” The Lord is a prophet, and the Lord is God’s Word, and no prophet prophesies without the Word of God: the Word of God is with the prophets, and the Word of God is a prophet. The former times obtained prophets inspired and filled by the Word of God: we have obtained the very Word of God for our prophet. But Christ is in such manner a prophet, the Lord of prophets, as Christ is an angel, the Lord of angels. For He is also called the Angel of great counsel. Nevertheless, what says the prophet elsewhere that not an ambassador, nor an angel, but Himself coming will save them; that is, He will not send an ambassador to save them, nor an angel, but Himself will come. Who will come? The Angel himself? Certainly not by an angel will He save them, except that He is so an angel, as also Lord of angels. For angels signify messengers. If Christ brought no message, He would not be called an angel: if Christ prophesied nothing, He would not be called a prophet. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","locus":"24.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:14","href":"/jhn/6/#v14-catena"}],"inFull":"/works/augustine/24/#iii.xxv-p12"},{"id":"augustine.JHN.6.15.1","start":15,"end":15,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"2. But why did He ascend after He knew that they wished to seize Him and make Him a king? How then; was He not a king, that He was afraid to be made a king? He was certainly not such a king as would be made by men, but such as would bestow a kingdom on men. May it not be that Jesus, whose deeds are words, does here, too, signify some thing to us? Therefore in this, that they wished to seize Him and make Him a king, and that for this He escapes to the mountain alone, is this action in His case silent; does it speak nothing, does it mean nothing? Or was this seizing of Him perhaps an intention to anticipate the time of His kingdom? For He had come now, not to reign immediately, as He is to reign in the sense in which we pray, Thy kingdom come. He ever reigns, indeed, with the Father, in that He is the Son of God, the Word of God, the Word by which all things were made. But the prophets foretold His kingdom according to that wherein He is Christ made man, and has made His faithful ones Christians. There will consequently be a kingdom of Christians, which at present is being gathered together, being prepared and purchased by the blood of Christ. His kingdom will at length be made manifest, when the glory of His saints shall be revealed, after the judgment is executed by Him, which judgment He Himself has said above is that which the Son of man shall execute. Of which kingdom also the apostle has said: “When He shall have delivered up the kingdom to God, even the Father.” In reference to which also Himself says: “Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:15","href":"/jhn/6/#v15-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p4"},{"id":"augustine.JHN.6.15.2","start":15,"end":15,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"4. But why is it said, He escaped? For He could not be held against His will, nor seized against His will, since He could not be recognized against His will. But that you may know that this was done mystically, not of necessity, but of express purpose, you will presently see in the following: that He appeared to the same multitudes that sought Him, said many things in speaking with them, and discoursed much about the bread of heaven; when discoursing about bread, was He not with the same people from whom He had escaped lest He should be held of them? Then, could He not have so acted at that time that He should not be seized by them, just as afterwards when He was speaking with them? Something, therefore, was meant by His escaping. What means, He escaped? His loftiness could not be understood. For of anything which thou hast not understood thou sayest, “It has escaped me.” Wherefore, “He escaped again unto the mountain alone,—the first-begotten from the dead, ascending above all heavens, and interceding for us.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p11"},{"id":"augustine.JHN.6.16-17.1","start":16,"end":17,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"5. Meanwhile, He, the one great High Priest being above (He who has entered into that within the veil, the people standing without; for Him that priest under the old law, who did this once a year, did signify): He then be ing above, what were the disciples enduring in the ship? For that ship prefigured the Church while He is on high. For if we do not, in the first place, understand this thing which that ship suffered respecting the Church, those incidents were not significant, but simply transient; but if we see the real meaning of those signs expressed in the Church, it is manifest that the actions of Christ are a kind of speeches. “But when it was late, saith he, His disciples went down to the sea; and when they had entered into a ship, they came over the sea to Capernaum.” He declared that as finished quickly, which was done afterwards,—“They came over the sea to Capernaum.” He returns to explain how they came; that they passed over by sailing across the lake. And whilst they were sailing to that place to which He has already said they had come, He explains by recapitulation what befell them. “It was now dark, and Jesus had not come to them.” Rightly he said “dark,” for the light had not come to them. “It was now dark, and Jesus had not come to them.” As the end of the world approaches, errors increase, terrors multiply, iniquity increases, infidelity increases; the light, in short, which, by the Evangelist John himself, is fully and clearly shown to be charity, so much so that he says, “Whoso hateth his brother is in darkness;” that light, I say, is very often extinguished; this darkness of enmity between brethren increases, daily increases, and Jesus is not yet come. How does it appear to increase? “Because iniquity will abound, and the love of many will begin to wax cold.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:17–19","href":"/jhn/6/#v17-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p13"},{"id":"augustine.JHN.6.18-19.1","start":18,"end":19,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"6. “And a great wind blowing, the sea rose.” Darkness was increasing, discernment was diminishing, iniquity was growing. “When, therefore, they had rowed about twenty-five or thirty furlongs.” Meanwhile they struggled onward, kept advancing; nor did those winds and storms, and waves and darkness effect either that the ship should not make way, or that it should break in pieces and founder; but amid all these evils it went on. For, notwithstanding iniquity abounds, and the love of many waxes cold, and the waves do swell, the darkness grows and the wind rages, yet the ship is moving forward; “for he that perseveres to the end, the same shall be saved.” Nor is that number of furlongs to be lightly regarded. For it cannot really be that nothing is meant, when it is said that, “when they had rowed twenty-five or thirty furlongs, Jesus came to them.” It were enough to say, “twenty-five,” so likewise “thirty;” especially as it was an estimate, not an assertion of the narrator. Could the truth be aught endangered by a mere estimate, if he had said nearly thirty furlongs, or nearly twenty-five furlongs? But from twenty-five he made thirty. Let us examine the number twenty-five. Of what does it consist? of what is it made up? Of the quinary, or number five. That number five pertains to the law. The same are the five books of Moses, the same are those five porches containing the sick folk, the same are the five loaves feeding the five thousand men. Accordingly the number twenty-five signifies the law, because five by five—that is, five times five—make twenty-five, or the number five squared. But this law lacked perfection before the gospel came. Moreover, perfection is comprised in the number six. Therefore in six days God finished, or perfected, the world, and the same five are multiplied by six, that the law may be completed by the gospel, that six times five become thirty. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p15"},{"id":"augustine.JHN.6.20-21.1","start":20,"end":21,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"7. And yet so great are the tribulations, that even they who have trusted in Jesus, and who strive to persevere unto the end, greatly fear lest they fail; while Christ is treading the waves, and trampling down the world’s ambitions and heights, the Christian is sorely afraid. Were not these things foretold him? Justly “they were afraid,” too, at seeing Jesus walking on the waves; like as Christians, though having hope in the world to come, are frequently disquieted at the crash of human affairs, when they see the loftiness of this world trampled down. They open the Gospel, they open the Scriptures, and they find all these things there foretold; that this is the Lord’s doing. He tramples down the heights of the world, that He may be glorified by the humble. Concerning whose loftiness it is foretold: “Thou shalt destroy strongest cities,” and “the spears of the enemy have come to an end, and Thou hast destroyed cities.” Why then are ye afraid, O Christians? Christ speaks: “It is I; be not afraid.” Why are ye alarmed at these things? Why are ye afraid? I have foretold these things, I do them, they must necessarily be done. “It is I; be not afraid. Therefore they would receive Him into the ship.” Recognizing Him and rejoicing, they are freed from their fears. “And immediately the ship was at the land to which they went.” There is an end made at the land; from the watery to the solid, from the agitated to the firm, from the way to the goal.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p17"},{"id":"augustine.JHN.6.22-24.1","start":22,"end":24,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"8. “On the next day the multitude that stood on the other side of the sea,” whence the disciples had come, “saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone; but there came other boats from Tiberias, nigh unto the place where they did eat bread, giving thanks to the Lord: when, therefore, the multitudes saw that Jesus was not there, nor His disciples, they also took shipping, and came to Capernaum seeking Jesus.” Yet they got some knowledge of so great a miracle. For they saw that the disciples had gone into the ship alone, and that there was not another ship there. But there came boats also from near to that place where they did eat bread; in these the multitudes followed Him. He had not then embarked with His disciples, and there was not another ship there. How, then, was Jesus on a sudden beyond the sea, unless that He walked upon the sea to show a miracle?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p19"},{"id":"augustine.JHN.6.25.1","start":25,"end":25,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"9. “And when the multitudes had found Him.” Behold, He presents Himself to the people from whom He had escaped into the mountain, afraid that He should be taken of them by force. In every way He proves to us and gives us to know that all these things are said in a mystery, and done in a great sacrament (or mystery) to signify something important. Behold, that is He who had escaped the crowds unto the mountain; is He not speaking with the same crowds? Let them hold Him now; let them now make Him a king. “And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when camest Thou hither?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p20"},{"id":"augustine.JHN.6.26-27.1","start":26,"end":27,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"10. After the sacrament of the miracle, He introduces discourse, that, if possible, they who have been fed may be further fed, that He may with discourse fill their minds, whose bellies He filled with the loaves, provided they take in. And if they do not, let that be taken up which they do not receive, that the fragments may not be lost. Wherefore let Him speak, and let us hear. “Jesus answered and said Verily, verily, I say unto you, ye seek me, not because ye saw the signs, but because ye have eaten of my loaves.” Ye seek me for the sake of the flesh not for the sake of the spirit. How many seek Jesus for no other object but that He may bestow on them a temporal benefit! One has a business on hand, he seeks the intercession of the clergy; another is oppressed by one more powerful than himself, he flies to the church. Another desires intervention in his behalf with one with whom he has little influence. One in this way, one in that, the church is daily filled with such people. Jesus is scarcely sought after for Jesus’ sake. “Ye seek me, not because ye have seen the signs, but because ye have eaten of my loaves. Labor not for the meat which perisheth, but for that which endureth unto eternal life.” Ye seek me for something else, seek me for my own sake. For He insinuates the truth, that Himself is that meat: this shines out clearly in the sequel. “Which the Son of man will give you.” Thou didst expect, I believe, again to eat bread, again to sit down, again to be gorged. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:24–27","href":"/jhn/6/#v24-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p21"},{"id":"augustine.JHN.6.27.1","start":27,"end":27,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"11. Therefore “this meat, not that which perisheth, but that which endureth unto everlasting life, which the Son of man shall give unto you; for Him hath God the Father sealed.” Do not take this Son of man as you take other sons of men, of whom it is said, “And the sons of men will trust in the protection of Thy wings.” This Son of man is separated by a certain grace of the spirit; Son of man according to the flesh, taken out from the number of men: He is the Son of man. This Son of man is also the Son of God; this man is even God. In another place, when questioning His disciples, He saith: “Whom do men say that I, the Son of man, am? And they answered, Some John, some Elias, some Jeremias, or one of the prophets. And He said unto them, But whom say ye that I am? Peter answered, Thou art the Christ, the Son of the living God.” He declared Himself Son of man, Peter declared Him the Son of the living God. Most fitly did He mention that which in mercy He had manifested Himself to be; most fitly did the other mention that which He continues to be in glory. The Word of God commends to our attention His own humility: the man acknowledged the glory of his Lord. And indeed, brethren, I think that this is just. He humbled Himself for us, let us glorify Him. For not for Himself is He Son of man, but for us. Therefore was He Son of man in that way, when “the Word was made flesh, and dwelt among us.” For to that end “God the Father sealed Him.” What is to seal, but to put some particular mark? To seal is to impress some mark which cannot be confounded with the rest. To seal is to put a mark on a thing. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p22"},{"id":"augustine.JHN.6.28-31.1","start":28,"end":31,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"12. “They said therefore unto Him, What shall we do, that we may work the works of God?” For He had said to them, “Labor not for the meat which perisheth, but for that which endureth unto eternal life.” “What shall we do?” they ask; by observing what, shall we be able to fulfill this precept? “Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He has sent.” This is then to eat the meat, not that which perisheth, but that which endureth unto eternal life. To what purpose dost thou make ready teeth and stomach? Believe, and thou hast eaten already. Faith is indeed distinguished from works, even as the apostle says, “that a man is justified by faith without the works of the law:” there are works which appear good, without faith in Christ; but they are not good, because they are not referred to that end in which works are good; “for Christ is the end of the law for righteousness to every one that believeth.” For that reason, He willeth not to distinguish faith from work, but declared faith itself to be work. For it is that same faith that worketh by love. Nor did He say, This is your work; but, “This is the work of God, that ye believe on Him whom He has sent;” so that he who glories, may glory in the Lord. And because He invited them to faith, they, on the other hand, were still asking for signs by which they might believe. See if the Jews do not ask for signs. “They said therefore unto Him, What sign doest thou, that we may see and believe thee? what dost thou work?” Was it a trifle that they were fed with five loaves? They knew this indeed, but they preferred manna from heaven to this food. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.12","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:29–31","href":"/jhn/6/#v29-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:29–31","href":"/jhn/6/#v29-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:31–32","href":"/jhn/6/#v31-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p26"},{"id":"augustine.JHN.6.32-34.1","start":32,"end":34,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"13. “Then Jesus said unto them, Verily, verily, I say unto you, not Moses gave you bread from heaven, but my Father gave you bread from heaven. For the true bread is He that cometh down from heaven, and giveth life to the world.” The true bread then is He that giveth life to the world; and the same is the meat of which I have spoken a little before,—“Labor not for the meat which perisheth, but for that which endureth unto eternal life.” Therefore, both that manna signified this meat, and all those signs were signs of me. Ye have longed for signs of me; do ye despise Him that was signified? Not Moses then gave bread from heaven: God gives bread. But what bread? Manna, perhaps? No, but the bread which manna signified, namely, the Lord Jesus Himself. My Father giveth you the true bread. “For the bread of God is He that cometh down from heaven, and giveth life to the world. Then said they unto Him, Lord, evermore give us this bread.” Like that Samaritan woman, to whom it was said, “Whoso drinketh of this water shall never thirst.” She, immediately understanding it in reference to the body, and wishing to be rid of want, said, “Give me, O Lord, of this water;” in the same manner also these said, “O Lord, give us this bread;” which may refresh us, and yet not fail.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.13","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:32–34","href":"/jhn/6/#v32-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p30"},{"id":"augustine.JHN.6.35-37.1","start":35,"end":37,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"14. “And Jesus said unto them, I am the Bread of Life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” “He that cometh to me;” this is the same thing as “He that believeth on me;” and “shall never hunger” is to be understood to mean the same thing as “shall never thirst.” For by both is signified that eternal sufficiency in which there is no want. You desire bread from heaven; you have it before you, and yet you do not eat. “But I said unto you, that ye also have seen me, and ye believed not.” But I have not on that account lost my people. “For hath your unbelief made the faith of God of none effect?” For, see thou what follows: “All that the Father giveth me shall come to me; and him that cometh to me, I will not cast out of doors.” What kind of within is that, whence there is no going out of doors? Noble interior, sweet retreat! O secret dwelling without weariness, without the bitterness of evil thoughts, without the solicitings of temptations and the interruptions of griefs! Is it not that secret dwelling whither shall enter that well-deserving servant, to whom the Lord will say, “Enter thou into the joy of thy Lord?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.14","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:35–36","href":"/jhn/6/#v35-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:36–37","href":"/jhn/6/#v36-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:36–37","href":"/jhn/6/#v36-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p31"},{"id":"augustine.JHN.6.37-38.1","start":37,"end":38,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"15. “And him that will come to me, I will not cast out. For I came down from heaven, not to do mine own will, but the will of Him that sent me.” Is it for that reason that Thou wilt not cast out him that shall come unto Thee, because Thou hast descended from heaven, not to do Thine own will, but the will of Him that sent Thee? Great mystery! I beseech you, let us knock together; something may come forth to us which may feed us, according to that which has delighted us. That great and sweet secret dwelling-place: “He that will come to me.” Give heed, give heed, and weigh the matter: “He that will come unto me, I will not cast out.” Why? “Because I came down from heaven, not to do my own will, but the will of Him that sent me.” Is it then the very reason why Thou castest not out him that cometh unto Thee, that Thou camest down from heaven, not to do Thy own will, but the will of Him that sent Thee? The very reason. Why do we ask whether it be the same? The same it is; Himself says it. For it would not be right in us to suspect Him to mean other than He says, “Whoso will come to me, I will not cast out.” And, as if thou askedst, wherefore? He answered, “Because I came not to do my own will, but the will of Him that sent me.” I am afraid that the reason why the soul went forth away from God is, that it was proud; nay, I do not doubt it. For it is written, “Pride is the beginning of all sin; and the beginning of man’s pride is a falling away from God.” It is written, it is firm and sure, it is true. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.15","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p34"},{"id":"augustine.JHN.6.38.1","start":38,"end":38,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"18. Thus, the teacher of humility came not to do His own will, but the will of Him that sent Him. Let us come to Him, enter in unto Him, be ingrafted into Him, that we may not be doing our own will, but the will of God: and He will not cast us out, because we are His members, because He willed to be our head by teaching us humility. Finally, hear Himself discoursing: “Come unto me, ye who labor and are heavy laden: take my yoke upon you, and learn of me; for I am meek and lowly of heart:” and when ye have learned this, “ye shall find rest for your souls,” from which ye cannot be cast out; “because I am come down from heaven, not to do my own will, but the will of Him that sent me;” I teach humility; none but the humble can come unto me. Only pride casteth out; how can he go out who keeps humility and falls not away from the truth? So much as could be said about the hidden sense has now been said, brethren: this sense is hidden enough, and I know not whether I have drawn out and shaped in suitable words for you, why it is that He casteth not out him that cometh unto Him; because He came not to do His own will, but the will of Him that sent Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.18","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/25/#iii.xxvi-p41"},{"id":"augustine.JHN.6.39-40.1","start":39,"end":40,"heading":"Tractate XXV. Chapter VI. 15–44","excerpt":"19. “And this,” saith He, “is the will of the Father that sent, that of all that He hath given me I should lose nothing.” He that keeps humility was given to Him; the same He receives: he that keeps not humility is far from the Master of humility. “That of all which He hath given me, I should lose nothing.” “So it is not the will of your Father that one of these little ones should perish.” Of the proud, there may perish; but of the little ones, none perisheth; because, “if ye will not become as this little one, ye shall not enter into the kingdom of heaven.” “Of all that the Father hath given me, I should lose nothing, but I will raise it up again on the last day.” See how here He delineates that twofold resurrection. “He that cometh unto me” immediately rises again, being made humble in my members; but I will raise him up again on the last day also according to the flesh. “For this is the will of my Father that sent me, that every one who seeth the Son, and believeth on Him, may have eternal life; and I will raise him up on the last day.” He said above, “Whoso heareth my word, and believeth Him that sent me:” but now, “Whoso seeth the Son, and believeth on Him.” He has not said, seeth the Son, and believeth on the Father; for to believe on the Son is the same thing as to believe on the Father. Because, “even as the Father hath life in Himself, so hath He given also to the Son to have life in Himself. That every one who seeth the Son, and believeth on Him, may have eternal life:” by believing and by passing unto life, just as by that first resurrection. And, because that is not the only resurrection, He saith, “And I will raise him up at the last day.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","locus":"25.19","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:39","href":"/jhn/6/#v39-catena"}],"inFull":"/works/augustine/25/#iii.xxvi-p43"},{"id":"augustine.JHN.6.41-42.1","start":41,"end":42,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"1. When our Lord Jesus Christ, as we have heard in the Gospel when it was read, had said that He was Himself the bread which came down from heaven, the Jews murmured and said, “Is not Jesus the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?” These Jews were far off from the bread of heaven, and knew not how to hunger after it. They had the jaws of their heart languid; with open ears they were deaf, they saw and stood blind. This bread, indeed, requires the hunger of the inner man: and hence He saith in another place, “Blessed are they that hunger and thirst after righteousness, for they shall be satisfied.” But the Apostle Paul says that Christ is for us righteousness. And, consequently, he that hungers after this bread, hungers after righteousness,—that righteousness however which cometh down from heaven, the righteousness that God gives, not that which man works for himself. For if man were not making a righteousness for himself, the same apostle would not have said of the Jews: “For, being ignorant of the righteousness of God, and wishing to establish their own righteousness, they are not subject to the righteousness of God.” Of such were these who understood not the bread that cometh down from heaven; because being satisfied with their own righteousness, they hungered not after the righteousness of God. What is this, God’s righteousness and man’s righteousness? God’s righteousness here means, not that wherein God is righteous, but that which God bestows on man, that man may be righteous through God. But again, what was the righteousness of those Jews? A righteousness wrought of their own strength on which they presumed, and so declared themselves as if they were fulfillers of the law by their own virtue. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p3"},{"id":"augustine.JHN.6.43-44.1","start":43,"end":44,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"2. What then did the Lord answer to such murmurers? “Murmur not among yourselves.” As if He said, I know why ye are not hungry, and do not understand nor seek after this bread. “Murmur not among yourselves: no man can come unto me, except the Father that sent me draw him.” Noble excellence of grace! No man comes unless drawn. There is whom He draws, and there is whom He draws not; why He draws one and draws not another, do not desire to judge, if thou desirest not to err. Accept it at once and then understand; thou art not yet drawn? Pray that thou mayest be drawn. What do we say here, brethren? If we are “drawn” to Christ, it follows that we believe against our will; so then is force applied, not the will moved. A man can come to Church unwillingly, can approach the altar unwillingly, partake of the sacrament unwillingly: but he cannot believe unless he is willing. If we believed with the body, men might be made to believe against their will. But believing is not a thing done with the body. Hear the apostle: “With the heart man believeth unto righteousness.” And what follows? “And with the mouth confession is made unto salvation.” That confession springs from the root of the heart. Sometimes thou hearest a man confessing, and knowest not whether he believes. But thou oughtest not to call him one confessing, if thou shouldest judge him to be one not believing. For to confess is this, to utter the thing that thou hast in thy heart: if thou hast one thing in thy heart, and another thing on thy tongue, thou art speaking, not confessing. Since, then, with the heart man believeth on Christ, which no man assuredly does against his will, and since he that is drawn seems to be as if forced against his will, how are we to solve this question, “No man cometh unto me, except the Father that sent me draw him”?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:43–44","href":"/jhn/6/#v43-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p9"},{"id":"augustine.JHN.6.44.1","start":44,"end":44,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"4. Thence also He says here, if thou turn thy attention to it, “No man cometh to me except he whom the Father shall draw.” Do not think that thou art drawn against thy will. The mind is drawn also by love. Nor ought we to be afraid, lest perchance we be censured in regard to this evangelic word of the Holy Scriptures by men who weigh words, but are far removed from things, most of all from divine things; and lest it be said to us, “How can I believe with the will if I am drawn?” I say it is not enough to be drawn by the will; thou art drawn even by delight. What is it to be drawn by delight? “Delight thyself in the Lord, and He shall give thee the desires of thy heart.” There is a pleasure of the heart to which that bread of heaven is sweet. Moreover, if it was right in the poet to say, “Every man is drawn by his own pleasure,”—not necessity, but pleasure; not obligation, but delight,—how much more boldly ought we to say that a man is drawn to Christ when he delights in the truth, when he delights in blessedness, delights in righteousness, delights in everlasting life, all which Christ is? Or is it the case that, while the senses of the body have their pleasures, the mind is left without pleasures of its own? If the mind has no pleasures of its own, how is it said, “The sons of men shall trust under the cover of Thy wings: they shall be well satisfied with the fullness of Thy house; and Thou shalt give them drink from the river of Thy pleasure. For with Thee is the fountain of life; and in Thy light shall we see light”? Give me a man that loves, and he feels what I say. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p14"},{"id":"augustine.JHN.6.45.1","start":45,"end":45,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"7. For it is written in the prophets, “And they shall all be taught of God.” Why have I said this, O Jews? The Father has not taught you; how can ye know me? For all the men of that kingdom shall be taught of God, not learn from men. And though they do learn from men, yet what they understand is given them within, flashes within, is revealed within. What do men that proclaim tidings from without? What am I doing even now while I speak? I am pouring a clatter of words into your ears. What is that that I say or that I speak, unless He that is within reveal it? Without is the planter of the tree, within is the tree’s Creator. He that planteth and He that watereth work from without: this is what we do. But “neither he that planteth is anything, nor he that watereth; but God that giveth the increase.” That is, “they shall be all taught of God.” All who? “Every one who has heard and learned of the Father cometh unto me.” See how the Father draws: He delights by teaching, not by imposing a necessity. Behold how He draws: “They shall be all taught of God.” This is God’s drawing. “Every man that hath heard, and hath learned of the Father, cometh unto me.” This is God’s drawing.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:45","href":"/jhn/6/#v45-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p22"},{"id":"augustine.JHN.6.46.1","start":46,"end":46,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"9. He Himself explains this also, and shows us His meaning when He said, “He that hath heard and learned of the Father cometh unto me.” He forthwith subjoined what we were able to conceive: “Not that any man hath seen the Father, save he who is of God, he hath seen the Father.” What is that which He saith? I have seen the Father, you have not seen the Father; and yet ye come not unto me unless ye are drawn by the Father. And what is it for you to be drawn by the Father but to learn of the Father? What is to learn of the Father but to hear of the Father? What is to hear of the Father but to hear the Word of the Father—that is, to hear me? In case, therefore, when I say to you, “Every man that hath heard and learned of the Father,” you should say within yourselves, But we have never seen the Father, how could we learn of the Father? hear from myself: “Not that any man hath seen the Father, save He who is of God, He hath seen the Father.” I know the Father, I am from Him; but in that manner in which the Word is from Him where the Word is, not that which sounds and passes away, but that which remains with the speaker and attracts the hearer.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p26"},{"id":"augustine.JHN.6.47.1","start":47,"end":47,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"10. Let what follows admonish us: “Verily, verily, I say unto you, he that believeth on me hath eternal life.” He willed to reveal Himself, what He was: He might have said in brief, He that believeth on me hath me. For Christ is Himself true God and eternal life. Therefore, he that believeth on me, saith He, goeth into me; and he that goeth into me, hath me. But what is the meaning of “to have me”? To have eternal life. Eternal life took death upon itself; eternal life willed to die; but of thee, not of itself; of thee it received that whereby it may die in thy behalf. Of men, indeed, He took flesh, but yet not in the manner of men. For having His Father in heaven, He chose a mother on earth; both there begotten without mother, and here born without father. Accordingly, life took upon itself death, that life might slay death. “For he that believeth on me,” saith He, “hath eternal life:” not what is open, but what is hid. For eternal life is the Word, that “in the beginning was with God, and the Word was God, and the life was the light of men.” The same eternal life gave eternal life also to the flesh which it assumed. He came to die; but on the third day He rose again. Between the Word taking flesh and the flesh rising again, death which came between was consumed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:47–48","href":"/jhn/6/#v47-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p27"},{"id":"augustine.JHN.6.48-49.1","start":48,"end":49,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"11. “I am,” saith He, “the bread of life.” And what was the source of their pride? “Your fathers,” saith He, “did eat manha in the wilderness, and are dead.” What is it whereof ye are proud? “They ate manna, and are dead.” Why they ate and are dead? Because they believed that which they saw; what they saw not, they did not understand. Therefore were they “your” fathers, because you are like them. For so far, my brethren, as relates to this visible corporeal death, do not we too die who eat the bread that cometh down from heaven? They died just as we shall die, so far, as I said, as relates to the visible and carnal death of this body. But so far as relates to that death, concerning which the Lord warns us by fear, and in which their fathers died: Moses ate manna, Aaron ate manna, Phinehas ate manna, and many ate manna, who were pleasing to the Lord, and they are not dead. Why? Because they understood the visible food spiritually, hungered spiritually, tasted spiritually, that they might be filled spiritually. For even we at this day receive visible food: but the sacrament is one thing, the virtue of the sacrament another. How many do receive at the altar and die, and die indeed by receiving? Whence the apostle saith, “Eateth and drinketh judgment to himself.” For it was not the mouthful given by the Lord that was the poison to Judas. And yet he took it; and when he took it, the enemy entered into him: not because he received an evil thing, but because he being evil received a good thing in an evil way. See ye then, brethren, that ye eat the heavenly bread in a spiritual sense; bring innocence to the altar. Though your sins are daily, at least let them not be deadly. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.11","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:49–51","href":"/jhn/6/#v49-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:50–51","href":"/jhn/6/#v50-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p28"},{"id":"augustine.JHN.6.50.1","start":50,"end":50,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"12. “This is the bread which cometh down from heaven.” Manna signified this bread; God’s altar signified this bread. Those were sacraments. In the signs they were diverse; in the thing which was signified they were alike. Hear the apostle: “For I would not that ye should be ignorant, brethren,” saith he, “that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat.” Of course, the same spiritual meat; for corporally it was another: since they ate manna, we eat another thing; but the spiritual was the same as that which we eat. But “our” fathers, not the fathers of those Jews; those to whom we are like, not those to whom they were like. Moreover he adds: “And did all drink the same spiritual drink.” They one kind of drink, we another, but only in the visible form, which, however, signified the same thing in its spiritual virtue. For how was it that they drank the “same drink”? “They drank,” saith he “of the spiritual Rock that followed them, and that Rock was Christ.” Thence the bread, thence the drink. The rock was Christ in sign; the real Christ is in the Word and in flesh. And how did they drink? The rock was smitten twice with a rod; the double smiting signified the two wooden beams of the cross. “This, then, is the bread that cometh down from heaven, that if any man eat thereof, he shall not die.” But this is what belongs to the virtue of the sacrament, not to the visible sacrament; he that eateth within, not without; who eateth in his heart, not who presses with his teeth.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.12","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:49–51","href":"/jhn/6/#v49-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p31"},{"id":"augustine.JHN.6.51.1","start":51,"end":51,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"13. “I am the living bread, which came down from heaven.” For that reason “living,” because I came down from heaven. The manna also came down from heaven; but the manna was only a shadow, this is the truth. “If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, for the life of the world.” When did flesh comprehend this flesh which He called bread? That is called flesh which flesh does not comprehend, and for that reason all the more flesh does not comprehend it, that it is called flesh. For they were terrified at this: they said it was too much for them; they thought it impossible. “Is my flesh,” saith He, “for the life of the world.” Believers know the body of Christ, if they neglect not to be the body of Christ. Let them become the body of Christ, if they wish to live by the Spirit of Christ. None lives by the Spirit of Christ but the body of Christ. Understand, my brethren, what I mean to say. Thou art a man; thou hast both a spirit and a body. I call that a spirit which is called the soul; that whereby it consists that thou art a man, for thou consistest of soul and body. And so thou hast an invisible spirit and a visible body. Tell me which lives of the other: does thy spirit live of thy body, or thy body of thy spirit? Every man that lives can answer; and he that cannot answer this, I know not whether he lives: what doth every man that lives answer? My body, of course, lives by my spirit. Wouldst thou then also live by the Spirit of Christ. Be in the body of Christ. For surely my body does not live by thy spirit. My body lives by my spirit, and thy body by thy spirit. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.13","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:50","href":"/jhn/6/#v50-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p33"},{"id":"augustine.JHN.6.52-53.1","start":52,"end":53,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"14. The Jews, therefore, strove among themselves, saying, “How can this man give us his flesh to eat?” They strove, and that among themselves, since they understood not, neither wished to take the bread of concord: “for they who eat such bread do not strive with one another; for we being many are one bread, one body.” And by this bread, “God makes people of one sort to dwell in a house.”\n\n15. But that which they ask, while striving among themselves, namely, how the Lord can give His flesh to be eaten, they do not immediately hear: but further it is said to them, “Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood, ye will have no life in you.” How, indeed, it may be eaten, and what may be the mode of eating this bread, ye are ignorant of; nevertheless, “except ye eat the flesh of the Son of man, and drink His blood, ye will not have life in you.” He spoke these words, not certainly to corpses, but to living men. Whereupon, lest they, understanding it to mean this life, should strive about this thing also, He going on added, “Whoso eateth my flesh, and drinketh my blood, hath eternal life.” Wherefore, he that eateth not this bread, nor drinketh this blood, hath not this life; for men can have temporal life without that, but they can noways have eternal life. He then that eateth not His flesh, nor drinketh His blood, hath no life in him; and he that eateth His flesh, and drinketh His blood, hath life. This epithet, eternal, which He used, answers to both. It is not so in the case of that food which we take for the purpose of sustaining this temporal life. For he who will not take it shall not live, nor yet shall he who will take it live. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.14","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:52–53","href":"/jhn/6/#v52-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:52–53","href":"/jhn/6/#v52-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:54","href":"/jhn/6/#v54-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:56","href":"/jhn/6/#v56-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p35"},{"id":"augustine.JHN.6.54.1","start":54,"end":54,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"16. But lest they should suppose that eternal life was promised in this meat and drink in such manner that they who should take it should not even now die in the body, He condescended to meet this thought; for when He had said, “He that eateth my flesh, and drinketh my blood, hath eternal life,” He forthwith subjoined, “and I will raise him up on the last day.” That meanwhile, according to the Spirit, he may have eternal life in that rest into which the spirits of the saints are received; but as to the body, he shall not be defrauded of its eternal life, but, on the contrary, he shall have it in the resurrection of the dead at the last day.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.16","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p38"},{"id":"augustine.JHN.6.55.1","start":55,"end":55,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"17. “For my flesh,” saith He, “is meat indeed, and my blood is drink indeed.” For whilst by meat and drink men seek to attain to this, neither to hunger nor thirst, there is nothing that truly affords this, except this meat and drink, which doth render them by whom it is taken immortal and incorruptible; that is, the very fellowship of the saints, where will be peace and unity, full and perfect. Therefore, indeed, it is, even as men of God understood this before us, that our Lord Jesus Christ has pointed our minds to His body and blood in those things, which from being many are reduced to some one thing. For a unity is formed by many grains forming together; and another unity is effected by the clustering together of many berries.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.17","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p39"},{"id":"augustine.JHN.6.56.1","start":56,"end":56,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"18. In a word, He now explains how that which He speaks of comes to pass, and what it is to eat His body and to drink His blood. “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” This it is, therefore, for a man to eat that meat and to drink that drink, to dwell in Christ, and to have Christ dwelling in him. Consequently, he that dwelleth not in Christ, and in whom Christ dwelleth not, doubtless neither eateth His flesh [spiritually] nor drinketh His blood [although he may press the sacrament of the body and blood of Christ carnally and visibly with his teeth], but rather doth he eat and drink the sacrament of so great a thing to his own judgment, because he, being unclean, has presumed to come to the sacraments of Christ, which no man taketh worthily except he that is pure: of such it is said, “Blessed are the pure in heart, for they shall see God.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.18","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p40"},{"id":"augustine.JHN.6.57.1","start":57,"end":57,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"19. “As the living Father hath sent me,” saith He, “and I live by the Father; so he that eateth me, even he shall live by me.” He says not: As I eat the Father, and live by the Father; so he that eateth me, the same shall live by me. For the Son, who was begotten equal, does not become better by participation of the Father; just as we are made better by participation of the Son, through the unity of His body and blood, which thing that eating and drinking signifies. We live then by Him, by eating Him; that is, by receiving Himself as the eternal life, which we did not have from ourselves. Himself, however, lives by the Father, being sent by Him, because “He emptied Himself, being made obedient even unto the death of the cross.” For if we take this declaration, “I live by the Father,” according to that which He says in another place, “The Father is greater than I;” just as we, too, live by Him who is greater than we; this results from His being sent. The sending is in fact the emptying of Himself, and His taking upon Him the form of a servant: and this is rightly understood, while also the Son’s equality of nature with the Father is preserved. For the Father is greater than the Son as man, but He has the Son as God equal,—whilst the same is both God and man, Son of God and Son of man, one Christ Jesus. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.19","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/26/#iii.xxvii-p42"},{"id":"augustine.JHN.6.58.1","start":58,"end":58,"heading":"Tractate XXVI. Chapter VI. 41–59","excerpt":"20. “This is the bread that cometh down from heaven;” that by eating it we may live, since we cannot have eternal life from ourselves. “Not,” saith He, “as your fathers did eat manna, and are dead: he that eateth this bread shall live forever.” That those fathers are dead, He would have to be understood as meaning, that they do not live forever. For even they who eat Christ shall certainly die temporally; but they live forever, because Christ is eternal life.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","locus":"26.20","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:57–58","href":"/jhn/6/#v57-catena"}],"inFull":"/works/augustine/26/#iii.xxvii-p45"},{"id":"augustine.JHN.6.60.1","start":60,"end":60,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"2. “Many therefore,” not of His enemies, but “of His disciples, when they had heard this, said, This is a hard saying; who can hear it?” If His disciples accounted this saying hard, what must His enemies have thought? And yet so it behoved that to be said which should not be understood by all. The secret of God ought to make men eagerly attentive, not hostile. But these men quickly departed from Him, while the Lord said such things: they did not believe Him to be saying something great, and covering some grace by these words; they understood just according to their wishes, and in the manner of men, that Jesus was able, or was determined upon this, namely, to distribute the flesh with which the Word was clothed, piecemeal, as it were, to those that believe on Him. “This,” say they, “is a hard saying; who can hear it?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/27/#iii.xxviii-p5"},{"id":"augustine.JHN.6.61-62.1","start":61,"end":62,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"3. “But Jesus, knowing in Himself that His disciples murmured at it,”—for they so said these things with themselves that they might not be heard by Him: but He who knew them in themselves, hearing within Himself,—answered and said, “This offends you;” because I said, I give you my flesh to eat, and my blood to drink, this forsooth offends you. “Then what if ye shall see the Son of man ascending where He was before?” What is this? Did He hereby solve the question that perplexed them? Did He hereby uncover the source of their offense? He did clearly, if only they understood. For they supposed that He was going to deal out His body to them; but He said that He was to ascend into heaven, of course, whole: “When ye shall see the Son of man ascending where He was before;” certainly then, at least, you will see that not in the manner you suppose does He dispense His body; certainly then, at least, you will understand that His grace is not consumed by tooth-biting.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/27/#iii.xxviii-p6"},{"id":"augustine.JHN.6.62-63.1","start":62,"end":63,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"4. And He said, “It is the Spirit that quickeneth; the flesh profiteth nothing.” Before we expound this, as the Lord grants us, that other must not be negligently passed over, where He says, “Then what if ye shall see the Son of man ascending where He was before?” For Christ is the Son of man, of the Virgin Mary. Therefore Son of man He began to be here on earth, where He took flesh from the earth. For which cause it was said prophetically, “Truth is sprung from the earth.” Then what does He mean when He says, “When ye shall see the Son of man ascending where He was before”? For there had been no question if He had spoken thus: “If ye shall see the Son of God ascending where He was before.” But since He said, “The Son of man ascending where He was before,” surely the Son of man was not in heaven before the time when He began to have a being on earth? Here, indeed, He said, “where He was before,” just as if He were not there at this time when He spoke these words. But in another place He says, “No man has ascended into heaven but He that came down from heaven, the Son of man who is in heaven.” He said not “was,” but, saith He, “the Son of man who is in heaven.” He was speaking on earth, and He declared Himself to be in heaven. And yet He did not speak thus: “No man hath ascended into heaven but He that came down from heaven,” the Son of God, “who is in heaven.” Whither tends it, but to make us understand that which even in the former discourse I commended to your minds, my beloved, that Christ, both God and man, is one person, not two persons, lest our faith be not a trinity, but a quaternity? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:62","href":"/jhn/6/#v62-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p7"},{"id":"augustine.JHN.6.63.1","start":63,"end":63,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"5. What is it, then, that He adds? “It is the Spirit that quickeneth; the flesh profiteth nothing.” Let us say to Him (for He permits us, not contradicting Him, but desiring to know), O Lord, good Master, in what way does the flesh profit nothing, whilst Thou hast said, “Except a man eat my flesh, and drink my blood, he shall not have life in him?” Or does life profit nothing? And why are we what we are, but that we may have eternal life, which Thou dost promise by Thy flesh? Then what means “the flesh profiteth nothing”? It profiteth nothing, but only in the manner in which they understood it. They indeed understood the flesh, just as when cut to pieces in a carcass, or sold in the shambles; not as when it is quickened by the Spirit. Wherefore it is said that “the flesh profiteth nothing,” in the same manner as it is said that “knowledge puffeth up.” Then, ought we at once to hate knowledge? Far from it! And what means “Knowledge puffeth up”? Knowledge alone, without charity. Therefore he added, “but charity edifieth.” Therefore add thou to knowledge charity, and knowledge will be profitable, not by itself, but through charity. So also here, “the flesh profiteth nothing,” only when alone. Let the Spirit be added to the flesh, as charity is added to knowledge, and it profiteth very much. For if the flesh profited nothing, the Word would not be made flesh to dwell among us. If through the flesh Christ has greatly profited us, does the flesh profit nothing? But it is by the flesh that the Spirit has done somewhat for our salvation. Flesh was a vessel; consider what it held, not what it was. The apostles were sent forth; did their flesh profit us nothing? If the apostles’ flesh profited us, could it be that the Lord’s flesh should have profited us nothing? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:63","href":"/jhn/6/#v63-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p10"},{"id":"augustine.JHN.6.63.2","start":63,"end":63,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"6. Hence “the words,” saith He, “which I have spoken to you are Spirit and life.” For we have said, brethren, that this is what the Lord had taught us by the eating of His flesh and drinking of His blood, that we should abide in Him and He in us. But we abide in Him when we are His members, and He abides in us when we are His temple. But that we may be His members, unity joins us together. And what but love can effect that unity should join us together? And the love of God, whence is it? Ask the apostle: “The love of God,” saith he, “is shed abroad in our hearts by the Holy Spirit which is given to us.” Therefore “it is the Spirit that quickeneth,” for it is the Spirit that makes living members. Nor does the Spirit make any members to be living except such as it finds in the body, which also the Spirit itself quickens. For the Spirit which is in thee, O man, by which it consists that thou art a man, does it quicken a member which it finds separated from thy flesh? I call thy soul thy spirit. Thy soul quickeneth only the members which are in thy flesh; if thou takest one away, it is no longer quickened by thy soul, because it is not joined to the unity of thy body. These things are said to make us love unity and fear separation. For there is nothing that a Christian ought to dread so much as to be separated from Christ’s body. For if he is separated from Christ’s body, he is not a member of Christ; if he is not a member of Christ, he is not quickened by the Spirit of Christ. “But if any man,” saith the apostle, “have not the Spirit of Christ, he is none of His.” “It is the Spirit,” then, “that quickeneth; the flesh profiteth nothing. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:63","href":"/jhn/6/#v63-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p12"},{"id":"augustine.JHN.6.64-65.1","start":64,"end":65,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"7. “But,” saith He, “there are some among you that believe not.” He said not, There are some among you that understand not; but He told the cause why they understand not. “There are some among you that believe not,” and therefore they understand not, because they believe not. For the prophet has said, “If ye believe not, ye shall not understand.” We are united by faith, quickened by understanding. Let us first adhere to Him through faith, that there may be that which may be quickened by understanding. For he who adheres not resists; he that resists believes not. And how can he that resists be quickened? He is an adversary to the ray of light by which he should be penetrated: he turns not away his eye, but shuts his mind. “There are,” then, “some who believe not.” Let them believe and open, let them open and be illumined. “For Jesus knew from the beginning who they were that believed, and who should betray Him.” For Judas also was there. Some indeed, were offended; but he remained to watch his opportunity, not to understand. And because he remained for that purpose, the Lord kept not silence concerning him. He described him not by name, but neither was He silent about him; that all might fear though only one should perish. But after He spoke, and distinguished those that believe from those that believe not, He clearly showed the cause why they believed not. “Therefore I said unto you,” saith He, “that no man can come unto me except it were given to him of my Father.” Hence to believe is also given to us; for certainly to believe is something. And if it is something great, rejoice that thou hast believed, yet be not lifted up; for “What hast thou that thou didst not receive?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:64","href":"/jhn/6/#v64-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p15"},{"id":"augustine.JHN.6.66.1","start":66,"end":66,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"8. “From that time many of His disciples went back, and walked no more with Him.” Went back, but after Satan, not after Christ. For our Lord Christ once addressed Peter as Satan, rather because he wished to precede his Lord, and to give counsel that He should not die, He who had come to die, that we might not die for ever; and He says to him, “Get thee behind me, Satan; for thou savorest not the things that be of God, but the things that be of men.” He did not drive him back to go after Satan, and so called him Satan; but He made him go behind Himself, that by walking after his Lord he should not be a Satan. But these went back in the same manner as the apostle says of certain women: “For some are turned back after Satan.” They walked not further with Him. Behold, cut off from the body, for perhaps they were not in the body, they have lost life. They must be reckoned among the unbelieving, notwithstanding they were called disciples. Not a few, but “many went back.” This happened, it may be, for our consolation. For sometimes it happens that a man may declare the truth, and that what he says may not be understood, and so they that hear it are offended and go away. Now the man regrets that he had spoken that truth, and he says to himself, “I ought not to have spoken so, I ought not to have said this.” Behold; it happened to the Lord: He spoke, and lost many; He remained with few. But yet He was not troubled, because He knew from the beginning who they were that believed and that believed not. If it happen to us, we are sorely perplexed. Let us find comfort in the Lord, and yet let us speak words with prudence.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:64","href":"/jhn/6/#v64-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p18"},{"id":"augustine.JHN.6.67-69.1","start":67,"end":69,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"9. And now addressing the few that remained: “Then said Jesus to the twelve” (namely, those twelve who remained), “Will ye also,” said He, “go away?” Not even Judas departed. But it was already manifest to the Lord why he remained: to us he was made manifest afterwards. Peter answered in behalf of all, one for many, unity for the collective whole: “Then Simon Peter answered Him, Lord, to whom shall we go?” Thou drivest us from Thee; give us Thy other self. “To whom shall we go?” If we abandon Thee, to whom shall we go? “Thou hast the words of eternal life.” See how Peter, by the gift of God and the renewal of the Holy Spirit, understood Him. How other than because he believed? “Thou hast the words of eternal life.” For Thou hast eternal life in the ministration of Thy body and blood. “And we have believed and have known.” Not have known and believed, but “believed and known.” For we believed in order to know; for if we wanted to know first, and then to believe, we should not be able either to know or to believe. What have we believed and known? “That Thou art Christ, the Son of God;” that is, that Thou art that very eternal life, and that Thou givest in Thy flesh and blood only that which Thou art.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:69–70","href":"/jhn/6/#v69-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p21"},{"id":"augustine.JHN.6.70-71.1","start":70,"end":71,"heading":"Tractate XXVII. Chapter VI. 60–72","excerpt":"10. Then said the Lord Jesus: “Have not I chosen you twelve, and one of you is a devil?” Therefore, should He have said, “I have chosen eleven:” or is a devil also chosen, and among the elect? Persons are wont to be called “elect” by way of praise: or was man elected because some great good was done by him, without his will and knowledge? This belongs peculiarly to God; the contrary is characteristic of the wicked. For as wicked men make a bad use of the good works of God; so, on the contrary, God makes a good use of the evil works of wicked men. How good it is that the members of the body are, as they can be disposed only by God, their author and framer! Nevertheless what evil use doth wantonness make of the eyes? What ill use doth falsehood make of the tongue? Does not the false witness first both slay his own soul with his tongue, and then, after he has destroyed himself, endeavor to injure another? He makes an ill use of the tongue, but the tongue is not therefore an evil thing; the tongue is God’s work, but iniquity makes an ill use of that good work of God. How do they use their feet who run into crimes? How do murderers employ their hands? And what ill use do wicked men make of those good creatures of God that lie outside of them? With gold they corrupt judgment and oppress the innocent. Bad men make a bad use of the very light; for by evil living they employ even the very light with which they see into the service of their villanies. A bad man, when going to do a bad deed, wishes the light to shine for him, lest he stumble; he who has already stumbled and fallen within; that which he is afraid of in his body has already befallen him in his heart. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","locus":"27.10","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 6:70","href":"/jhn/6/#v70-catena"}],"inFull":"/works/augustine/27/#iii.xxviii-p22"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.6.1.1","start":1,"end":1,"heading":"After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.","excerpt":"CHRYS. As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. ALCUIN. This sea hath different names, from the different places with which it is connected; the sea of Galilee, from the province; the sea of Tiberias, from the city of that name. It is called a sea, though it is not salt water, that name being applied to all large pieces of water, in Hebrew. This sea our Lord often passes over, in going to preach to the people bordering on it.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 42","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.2.1","start":2,"end":2,"heading":"And a great multitude followed him, because they saw his miracles which he did on them that were diseased.","excerpt":"THEOPHYL. He goes from place to place to try the dispositions of people, and excite a desire to hear Him: And a great multitude followed Him, because they saw His miracles which He did on them that were diseased. ALCUIN. viz. His giving sight to the blind, and other like miracles. And it should be understood, that all, whom He healed in body, He renewed likewise in soul.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.2.2","start":2,"end":2,"heading":"And a great multitude followed him, because they saw his miracles which he did on them that were diseased.","excerpt":"CHRYS. But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to shew that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God's will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did. HILARY. Five loaves are then set before multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are is. broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breaking There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things. AUG. He multiplied in His hands the five loaves, just as He produces harvest out of a few grains....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 42","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.3.1","start":3,"end":3,"heading":"And Jesus went up into a mountain, and there he sat with his disciples.","excerpt":"CHRYS. Though favoured with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, but to them that believe not. They were wiser of whom it is said, that they were astonished at His doctrine. The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord's discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people who stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman's son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.3-13.1","start":3,"end":13,"heading":"And Jesus went up into a mountain, and there he sat with his disciples.","excerpt":"ALCUIN. His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i. our spiritual passover, by which we pass over from vice to virtue. And the Lord's eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i. has compassionate respect unto them. AUG. The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul's vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart. BEDE. Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i. to carnal men. AUG. The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html#iii.xxv-p7","status":"detected","href":"/jhn/6/#v9-augustine","ref":"John 6:9–13"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.5.1","start":5,"end":5,"heading":"When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?","excerpt":"THEOPHYL. The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, not a feast of Christ. If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord's Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to shew us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples. CHRYS. Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, Shew us the Father, and it sufficeth us. And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.5-6.1","start":5,"end":6,"heading":"When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?","excerpt":"AUG. One kind of temptation leads to sin, with which God never tempts any one; and there is another kind by which faith is tried. In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men's way of speaking. For as the expression, Who searcheth the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do. ALCUIN. He asks him this question, not for His own information, but in order to shew His yet unformed disciple his dulness of mind, which he could not perceive of himself. THEOPHYL. Or to shew others it. He was not ignorant of His disciple's heart Him self. AUG. But if our Lord, according to John's account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give ye them to eat. We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.7-9.1","start":7,"end":9,"heading":"Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.","excerpt":"THEOPHYL. Thus tried by our Lord, Philip was found to be possessed with human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. ALCUIN. Wherein he shews his dulness: for, had he perfect ideas of his Creator, he would not be thus doubting His power. AUG. The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done. THEOPHYL. Andrew is in the same perplexity that Philip is; only he has rather higher notions of our Lord: There is a lad here which hath five barley loaves and two small fishes. CHRYS. Probably He had some reason in his mind for this speech. He would know of Elijah's miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to shew that no part of the creation was severed from His wisdom.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.9-10.1","start":9,"end":10,"heading":"There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many ?","excerpt":"BEDE. Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom. AUG. The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food. BEDE. And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i. fulfilled it, gave it a spiritual meaning. The Law made nothing perfect. AUG. By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i. unfolding them, made many books. AUG. Quasi!' Our by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html#iii.xxv-p7","status":"detected","href":"/jhn/6/#v9-augustine","ref":"John 6:9–13"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.10-11.1","start":10,"end":11,"heading":"And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.","excerpt":"THEOPHYL. This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. The Son of the good God, Jesus Christ, multiplied the loaves. Therefore they could not have been naturally evil; a good God would never have multiplied what was evil. AUG. Andrew's suggestion about the five loaves and two fishes, is given as coming from the disciples in general, in the other Evangelists, and the plural number is used. CHRYS. And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful men He made the men sit down before the loaves appeared, to teach us that with Him, things that are not are as things that are; as Paul says, Who calleth those things that be not, as though they were. The passage proceeds then: And Jesus said, Make the men sit down. ALCUIN. Sit down, i. lie down, as the ancient custom was, which they could do, as there was much grass in the place, THEOPHYL. i. green grass. It was the time of the Passover, which was kept the first month of the spring. So the men sat down in number about five thousand. The Evangelist only counts the men, following Alluding to the five loaves and two fishes. the direction in the law, Moses numbered the people from twenty years old and upwards, making no mention of the women; to signify that the manly and juvenile character is especially honourable in God's eyes. And Jesus took the loaves; and when He had given thanks. He distributed to them that were sat down: and likewise of the fishes as much as they would.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 42","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.12-13.1","start":12,"end":13,"heading":"When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.","excerpt":"CHRYS. Observe the difference between the servant and the lord. The Prophets received grace, as it were, measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of superabundant result. When they were filled. He said unto His disciples , Gather up the fragments that remain that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and there fore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 42","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.13.1","start":13,"end":13,"heading":"Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.","excerpt":"AUG. Our Lord's question 'proved the ignorance of His disciples, i. the people's ignorance of the Law. They lay on the grass, i. were carnally minded, rested in carnal things, for all flesh is grass, Men TrUfxiv are fi when what they hear with the ear, they fulfil in practice. And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them. ALCUIN. Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html#iii.xxv-p9","status":"detected","href":"/jhn/6/#v10-augustine","ref":"John 6:10–13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.14.1","start":14,"end":14,"heading":"Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.","excerpt":"BEDE. When the multitude saw the miracle our Lord had done, they marvelled; as they did not know yet that He was God. Then those men, the Evangelist adds, i. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world. ALCUIN. Their faith being as yet weak, they only call our Lord a Prophet, not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as Luke our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem. AUG. Christ is a Prophet, and the Lord of Prophets; as He is an Angel, and the Lord '\" of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God. CHRYS. Their expression, that should come into the world, shews that they expected the arrival of some great Prophet. And this is why they say. This is of a truth that Prophet: the article being put in the Greek, to shew that He was distinct from other Prophets.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html#iii.xxv-p12","status":"detected","href":"/jhn/6/#v14-augustine","ref":"John 6:14"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.14.2","start":14,"end":14,"heading":"Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.","excerpt":"AUG. But let us reflect a little here. Forasmuch as the Divine Substance is not visible to the eye, and the miracles of the divine government of the world, and ordering of the whole creation, are overlooked in consequence of their constancy; God has reserved to Himself acts, beside the established course and order of nature, to do at suitable times; in order that those who overlooked the daily course of nature, might be roused to wonder by the sight of what was different from, though not at all greater, than what they were used to. The government of the world is a greater miracle, than the satisfying the hunger of five thousand with five loaves; and yet no one wonders at this: the former excited wonder; not from any real superiority in it, but because it was uncommon. But it would be wrong to gather no more than this from Christ's miracles: for, the Lord who is on the mount, and the Word of God which is on high, the same is no humble person to be lightly passed over, but we must look up to Him reverently. ALCUIN. Mystically, the sea signifies this tumultuous world. In the fulness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrection', then followed Him crowds of believers, both from the Jews and Gentiles. BEDE. Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 24, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxv.html#iii.xxv-p3","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.15.1","start":15,"end":15,"heading":"When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.","excerpt":"BEDE. The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them. Our Lord knowing this, retired to the mountain: When Jesus therefore perceived that they would come and take Him by force to make Him a king. He departed again into a mountain Him self alone. From this we gather, that our Lord went down from the mountain before, where He was sitting with- His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it. AUG. This is not at all inconsistent with what we read, that He went up into a mountain apart to pray: the object of escape 'being quite compatible with that of prayer. Indeed our Lord teaches us here, that whenever escape is necessary, there is great necessity for prayer. AUG. Yet He who feared 'to be made a king, was a king; not made king by men, (for He ever reigneth with the Father, in that He is the Son of God,) but making men kings: which kingdom of His the Prophets had foretold. Christ by being made man, made the believers in Him Christians, i. members of His king dom, incorporated and purchased by His Word. And this kingdom will be made manifest, after the judgment; when the brightness of His saints shall be revealed. The disciples however, and the multitude who believed on Him, thought that He had come to reign now; and so would have taken Him by force, to make Him a king, wishing to anticipate RIS time, which He kept secret.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p4","status":"detected","href":"/jhn/6/#v15-augustine","ref":"John 6:15"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.15.2","start":15,"end":15,"heading":"When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.","excerpt":"AUG. There is a mystical meaning in our Lord's feeding the multitude, and ascending the mountain: etseq. for thus was it prophesied of Him, So shall the congregation of the people come about Thee: for their sake therefore lift up Thyself again: i. that the congregation of the people may come about Thee, lift up Thyself again. But why is it fled; for they could not have detained Him against His will? This fleeing has a meaning; viz. that His flight is above our comprehension; just as, when you do not under stand a thing, you say, It escapes me. He fled alone unto the mountain, because He is ascended from above all heavens. But on His ascension aloft a storm came upon the disciples in the ship, i. the Church, and it became dark, the light, i. Jesus, having gone. As the end of the world draws nigh, error increases, iniquity abounds. Light again is love, according to John, He that hateth his brother is in darkness. The waves and storms and winds then that agitate the ship, are the clamours of the evil speaking, and love waxing cold. Howbeit the wind, and storm, and waves, and darkness were not able to stop, and sink the vessel: For he that endureth the law is fulfilled by the Gospel. To those then who fulfil the law Jesus comes treading on the waves, i. trampling under foot all the swellings of the world, all the loftiness of men: and yet such tribulations remain, that even they who believe on Jesus, fear lest they should be lost.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.16.1","start":16,"end":16,"heading":"And when even was now come, his disciples went down unto the sea,","excerpt":"AUG. Mark's ' account does not contradict this. He says indeed that our Lord told the disciples and first to enter the ship, and go before Him over the sea, while He dismissed the crowds, and that when the crowd was Mark dismissed, He went up alone into the mountain to pray: while John places His going up alone in the mountain first, and then says, And when even was now come, His disciples went down unto the sea. But it is easy to see that John relates that as done afterwards by the disciples, which our Lord had ordered before His departure to the mountain. CHRYS. Or take another explanation. This miracle seems to me to be a different one, from the one given in Matthew: for there they do not receive Him into the ship immediately, whereas here they doh: and there the storm lasts for some time, whereas here as soon as He speaks, there is a calm. He often repeats the same miracle in order to impress it on men's minds.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.16-17.1","start":16,"end":17,"heading":"And when even was now come, his disciples went down unto the sea,","excerpt":"CHRYS. See what the belly can do. They care no more for the violation of the Sabbath; all their zeal for God is fled, now that their bellies are filled: Christ has become a Prophet, and they wish to enthrone Him as king. But Christ makes His escape; to teach us to despise the dignities of the world. He dismisses His disciples, and goes up into the mountain. —These, when their Master had left them, went down in the evening to the sea; as we read; And when even was now come, His disciples went down unto the sea. They waited till evening, thinking He would come to them; and then, as He did not come, delayed no longer searching for Him, but in the ardour of love, entered into a ship, and went over the sea toward Capernaum. They went to Capernaum thinking they should find Him there.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.17-19.1","start":17,"end":19,"heading":"And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.","excerpt":"AUG. The Evangelist now returns to explain why they went, and relate what happened to them while they were crossing the lake: And it was dark, he says, and Jesus was not come to them. CHRYS. The mention of the time is not accidental, but meant to shew the strength of their love. They did make excuses, and say, It is evening now, and night is coming on, but in the warmth of their love went into the ship. And now many things alarm them: the time, And it was now dark; and the weather, as we read next, And the sea arose by reason of a great wind that blew; their distance from land, So when they had rowed about five and twenty or thirty furlongs.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p13","status":"detected","href":"/jhn/6/#v16-augustine","ref":"John 6:16–17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.19-21.1","start":19,"end":21,"heading":"So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship : and they were afraid.","excerpt":"BEDE. The way of speaking we use when we are in doubt; about five and twenty, we say, or thirty. CHRYS. And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He saith unto them, It is be not afraid. BEDE. He does not say, I am Jesus, but only I am. He trusts to their easily recognising voice, which was so familiar to them, or, as is more probable, He shews that He was the same who said to Moses, that I am. CHRYS. He appeared to them in this way, to shew His power; for He immediately calmed the tempest: Then they wished to receive Him into the ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to shew his Divinity more clearly THEOPHYL. Observe the three miracles here; the first, His walking on the sea; the second, His stilling the waves; the third, His putting them immediately on shore, which they were some distance off, when our Lord appeared.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.21.1","start":21,"end":21,"heading":"Then they willingly received him into the ship: and immediately the ship was at the land whither they went.","excerpt":"THEOPHYL. When either men or devils try to terrify us, let us hear Christ saying, is be not afraid, i. I am ever near you, God unchangeable, immoveable; let not any false fears destroy your faith in Me. Observe too our Lord did not come when the danger was beginning, but when it was ending. He suffers us to remain in the midst of dangers and tribulations, that we may be proved thereby, and flee for succour to Him Who is able to give us deliverance when we least expect it. When man's understanding can no longer help him, then the Divine deliverance comes. If we are willing also to receive Christ into the ship, i. to live in our hearts, we shall find ourselves immediately in the place, where we wish to be, i. heaven.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.23-25.1","start":23,"end":25,"heading":"(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)","excerpt":"AUG. Knowledge of the miracle was conveyed to them indirectly. Other ships had come to the place where they had eaten bread; in these they went after Him; Howbeit there came other boats from Tiberias, nigh unto the place where they did eat bread, after that the Lord had given thanks. When the people therefore saw that Jesus was not there, neither His disciples, they also took shipping, and came to Capernaum, seeking for Jesus. CHRYS. Yet after so great a miracle, they did not ask Him how He had passed over, or shew any concern about it: as appears from what follows; And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when earnest Thou hither? Except we say that this when. meant how. And observe their lightness of mind. After saying, This is that Prophet, and wishing to take Him by force to make Him king, when they find Him, nothing of the kind is thought of. AUG. So He Who had fled to the mountain, mixes and converses with the multitude. Only just now they would have kept Him, and made Him king. But after the sacrament of the miracle. He begins to dis course, and fills their souls with His word, whose bodies He had satisfied with bread. ALCUIN. He who set an example of declining praise, and earthly power, sets teachers also an example of deliverance in preaching.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.24-27.1","start":24,"end":27,"heading":"When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.","excerpt":"ALCUIN. To take the passage mystically: on the day following, i. after the ascension of Christ, the multitude standing in good works, not lying in worldly pleasures, expects Jesus to come to them. The one ship is the one Church: the other ships which come besides, are the conventicles of heretics, who seek their own, not the things of Jesus Christ. Wherefore He well says. Ye seek Me. because did eat of the loaves. AUG. How many there are who seek Jesus, only to gain some temporary benefit. One man has a matter of business, in which he wants the assistance of the clergy; another is oppressed by a more powerful neighbour, and flies to the Church for refuge: Jesus is scarcely ever sought for Jesus' sake. GREG. their persons too our Lord condemns all those within the holy Church, who, when brought near to God by sacred Orders, do not seek the recompense of righteousness, but the interests of this present life. To follow our Lord, when filled with bread, is to use Holy Church as a means of livelihood; and to seek our Lord not for the miracle's sake, but for the loaves, is to aspire to a religious office, not with a view to increase of grace, but to add to our worldly means. BEDE. They too seek Jesus, not for Jesus' sake, but for something else, who ask in their prayers not for eternal, but temporal blessings. The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming, is the sudden growth of heresies. By the crowd, which saw that Jesus was not there, or His disciples, are designated those who seeing the errors of heretics, leave them and turn to the true faith.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p21","status":"detected","href":"/jhn/6/#v26-augustine","ref":"John 6:26–27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.25-27.1","start":25,"end":27,"heading":"And when they had found him on the other side of the sea, they said unto him, Rabbi, when earnest thou hither?","excerpt":"CHRYS. Kindness and lenity are not always expedient. To the indolent or insensible disciple the spur must be applied; and this the Son of God does. For when the multitude comes with soft speeches, Rabbi, when earnest Thou hither? He shews them that He did not desire the honour that cometh from man, by the severity of His answer, which both exposes the motive on which they acted, and rebukes it. Jesus answered them and said, Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. AUG. As if He said, Ye seek Me to satisfy the flesh, not the spirit. CHRYS. After the rebuke, however, He proceeds to teach them: Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life meaning, Ye seek for temporal food, whereas I only fed your bodies, that ye might seek the more diligently for that food, which is not temporary, but contains eternal life. ALCUIN. Bodily food only supports the flesh of the outward man, and must be taken not once for all, but daily; whereas spiritual food remaineth for ever, imparting perpetual fulness, and immortality.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 44","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvi.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 44, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvi.html#iv.xlvi-p11","status":"detected","href":"/jhn/6/#v27-chrysostom","ref":"John 6:27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.27.1","start":27,"end":27,"heading":"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.","excerpt":"AUG. Under the figure of food He alludes to Himself. Ye seek Me, He saith, for the sake of something else; seek Me for My own sake. CHRYS, But, inasmuch as some who wish to live in sloth, pervert this precept, Labour not, &c. it is well to notice what Paul says, Let him Ephes. that stole steal no more, but rather let him labour, working with his hands the thing is good, that he may have to give to him that needeth. And he himself too, when he resided with Aquila and Priscilla at Corinth, worked with his hand. By saying, Labour not for the meat which perisheth, our Lord does not mean to tell us to be idle; but to work, and give alms. This is that meat which perisheth not; to labour for the meat which perisheth, is to be devoted to the interests of this life. Our Lord saw that the multitude had no thought of believing, and only wished to fill their Not found in but in a Gloss. bellies, without working; and this He justly called the meat which perisheth.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.27.2","start":27,"end":27,"heading":"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.","excerpt":"AUG. As He told the woman of Samaria above, If thou knewest Who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water. So He says here, Which the Son of man shall give unto you.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.27.3","start":27,"end":27,"heading":"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.","excerpt":"ALCUIN. When, through the hand of the priest, thou receivest the Body of Christ, think not of the priest which thou seest, but of the Priest thou dost not see. The priest is the dispenser of this food, not the author. The Son of man gives Himself to us, that we may abide in Him, and He in us. Do not conceive that Son of man to be the same as other sons of men: He stands alone in abundance of grace, separate and distinct from all the rest: for that Son of man is the Son of God, as it follows, For Him hath God the Father sealed. To seal is to put a mark upon; so the meaning is, Do not despise Me because I am the Son of man, for I am the Son of man in such sort, as that the Father hath sealed Me, i. given Me something peculiar, to the end that I should not be confounded with the human race, but that the human race should be delivered by Me. HILARY. A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father's fulness as stamped upon Himself. He wishes to shew the Jews He has the power of giving the eternal meat, because He contained in Himself the fulness of God. CHRYS. Or sealed, i. sent Him for this purpose, viz. to bring us food; or, sealed, was revealed the Gospel by means of His witness.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.28-29.1","start":28,"end":29,"heading":"Then said they unto him, What shall we do, that we might work the works of God ?","excerpt":"ALCUIN. They understood that the meat, which remaineth unto eternal life, was the work of God: and therefore they ask Him what to do to work the work of God, i. obtain the meat: Then said they unto Him, What shall we do that we might work the works of God? BEDE. i. By keeping what commandments shall we be able to fulfil the law of God? CHRYS. But they said this, not that they might learn, and do them, but to obtain from Him another exhibition of His bounty. THEOPHYL. Christ, though He saw it would not avail, yet for the good of others afterwards, answered their question; and shewed them, or rather the whole world, what was the work of God: Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.29-31.1","start":29,"end":31,"heading":"Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.","excerpt":"AUG. He does not say, That ye believe Him, but, that ye believe on Him. For the devils believed Him, and did not believe on Him; and we believe Paul, but do not believe on Paul. To believe on Him is believing to love, believing to honour Him, believing to go unto Him, and be made members incorporate of His Body. The faith, which God requires of us, is that which worketh by love. Faith indeed is distinguished from works by the Apostle, who says, That man is justified by faith without the deeds of the law. But the works indeed which appear good, without faith in Christ, are not really so, not being referred to that end, which makes them good. For Christ is the end of the law for righteousness to every one that believeth. And therefore our Lord would not separate faith from works, but said that faith itself was the doing the work of God; He saith not, This is your work, but, This is the work of God, that ye believe on Him: in order that he that glorieth might glory in the Lord. AUG. To eat then that meat which unto everlasting life, is to believe on Him. Why dost thou make ready thy tooth and thy belly? Only believe, and thou hast eaten already. As He called on them to CHRYS. Nothing can be more unreasonable than their asking for another miracle, as if none had been given already. And they do not even leave the choice of the miracle to our Lord; but would oblige Him to give them just that sign, which was given to their fathers: Our fathers did eat manna in the desert. ALCUIN. And to exalt the miracle of the manna, they quote the Psalm, As it is written, He gave them bread from heaven to eat.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p26","status":"detected","href":"/jhn/6/#v28-augustine","ref":"John 6:28–31"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p26","status":"detected","href":"/jhn/6/#v28-augustine","ref":"John 6:28–31"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 45, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html#iv.xlvii-p8","status":"detected","href":"/jhn/6/#v30-chrysostom","ref":"John 6:30–31"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.31-32.1","start":31,"end":32,"heading":"Our fathers did eat manna in the desert ; as it is written, He gave them bread from heaven to eat.","excerpt":"CHRYS. Whereas many miracles were performed in Egypt, at the Red Sea, and in the desert, they remembered this one the best of any. Such is the force of appetite. They do not mention this miracle as the work either of God, or of Moses, in order to avoid raising Him on the one hand to an equality with God, or lowering Him on the other by a comparison with Moses; but they take a middle ground, only saying, Our fathers did eat manna in the desert. AUG. Or thus; Our Lord sets Himself above Moses, who did not dare to say that He gave the meat which perisheth not. The multitude therefore remembering what Moses had done, and wishing for some greater miracle, say, as it were, Thou promisest the meat which perisheth not, and doest not works equal to those Moses did. He gave us not barley loaves, but manna from heaven. CHRYS. Our Lord might have replied, that He had done miracles greater than Moses: but it was not the time for such a declaration. One thing He desired, viz. to bring them to taste the spiritual meat: then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven. Did not the manna come from heaven? True, but in what sense did it? The same in which the birds are called, the birds of heaven and just as it is said in the Psalm, The Lord thundered out of heaven. He calls it the true bread, not because the miracle of the manna was false, but because it was the figure, not the reality. He does not say too, Moses gave it you not, but I: but He puts God for Moses, Himself for the manna.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 45","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p26","status":"detected","href":"/jhn/6/#v28-augustine","ref":"John 6:28–31"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 45, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html#iv.xlvii-p14","status":"detected","href":"/jhn/6/#v32-chrysostom","ref":"John 6:32"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.32-34.1","start":32,"end":34,"heading":"Then said Jesus unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven ; but my Father giveth you the true bread from heaven.","excerpt":"THEOPHYL. He calls Himself the true bread, because the Son of God, made man, was principally signified by the manna. For manna means literally, what is this? The Israelites were astonished at first on finding it, and asked one another what it was. And the Son of God, made man, is in an especial sense this mysterious manna, which we ask about, saying, What is this? How can the Son of God be the Son of man? How can one person consist of two natures? ALCUIX. Who by the humanity, which was assumed, came down from heaven, and by the divinity, which assumed it, gives life to the world. THEOPHYL. But this bread, being essentially life, (for He is the Son of the living Father,) in quickening all things, does but what is natural to Him to do. For as natural bread supports our weak flesh, so Christ, by the operations of the Spirit, gives life to the soul; and even incorruption to the body, (for at the resurrection the body will be made incorruptible.) Wherefore He says, that He giveth life unto the world. CHRYS. Not only to the Jews, but to the whole world. The multitude, however, still attached a low meaning to His words: Then said they unto Him, Lord, evermore give us this bread. They say, Give us this bread, not, Ask Thy Father to give it us: whereas He had said that His Father gave this bread. AUG. As the woman of Samaria, when our Lord told her, Whosoever drinketh of this water shall never thirst, thought He meant natural water, and said, Sir, give me this water, that she might never be in want of it again: in the same way these say....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 13","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p30","status":"detected","href":"/jhn/6/#v32-augustine","ref":"John 6:32–34"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.33.1","start":33,"end":33,"heading":"For the bread of God is he which cometh down from heaven, and giveth life unto the world. Q","excerpt":"AUG. As if He said, That manna was the type of this food, of which I just now spoke; and which all my miracles refer to. You like my miracles, you despise what is signified by them. This bread which God gives, and which this manna represented, is the Lord Jesus Christ, as we read next, For the bread of God is He which cometh down from heaven, and giveth life unto the world.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.35-36.1","start":35,"end":36,"heading":"And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.","excerpt":"CHRYS. Our Lord now proceeds to set forth mysteries; and first speaks of His Divinity: And Jesus said unto them, am the bread of life. He does not say this of His body, for He speaks of that at the end; The bread that I will give you is My flesh. Here He is speaking of His Divinity. The flesh is bread, by virtue of the Word; this bread is heavenly bread, on account of the Spirit which dwelleth in it. THEOPHYL. He does not say, I am the bread of nourishment, but of life, for, whereas all things brought death, Christ hath quickened us by Himself. But the life here, is not our common life, but that which is not cut short by death: He that cometh to Me shall never hunger; and He that believeth on Me shall never thirst. AUG. He that cometh to Me, i. that believeth on Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want. THEOPHYL. Or, shall never hunger or thirst, i. shall never be wearied of hearing the word of God, and shall never thirst as to the understanding: as though He had not the same water of baptism, and the sanctification of the Spirit. Ye desire bread from heaven: but, though you have it before you, you eat it not. This is what I told you: But I said unto you, that ye also have seen Me, and believe not.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 45, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlvii.html#iv.xlvii-p23","status":"detected","href":"/jhn/6/#v35-chrysostom","ref":"John 6:35"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p31","status":"detected","href":"/jhn/6/#v35-augustine","ref":"John 6:35–37"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.36.1","start":36,"end":36,"heading":"But I said unto you, That ye also have seen me, and believe not.","excerpt":"ALCUIN. As if He said, I did not say what I did to you about the bread, because I thought you would eat it, but rather to convict you of unbelief. I say, that ye see Me, and believe not. CHRYS. Or, I said to you, refers to the testimony of the Scriptures, of which He said above, They are they which testify of Me; and again, I am come in My Father's name, and ye receive Me not. That ye have seen Me, is a silent allusion to His miracles.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.36-37.1","start":36,"end":37,"heading":"But I said unto you, That ye also have seen me, and believe not.","excerpt":"AUG. But, because ye have seen Me, and believed not, I have not therefore lost the people of God: All that the Father giveth Me, shall come unto Me; and him that cometh to Me, in no wise cast out. BEDE. All, He saith, absolutely, to shew the fulness of the number who should believe. These are they which the Father gives the Son, when, by His secret inspiration, He makes them believe in the Son. ALCUIN. Whomsoever therefore the Father draweth to belief in Me, he, by faith, shall come to Me, that he may be joined to Me. And those, who in the steps of faith and good works, shall come to Me., I will in no wise cast out; i. in the secret habitation of a pure conscience, he shall dwell with Me, and at the last I will receive him to everlasting felicity. AUG. That inner place, whence there is 'no casting out, is a great sanctuary, a secret chamber, where is neither weariness, or the bitterness of evil thoughts, or the cross of pain and temptation: of which it is said, Enter thou into the joy of thy Lord.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p31","status":"detected","href":"/jhn/6/#v35-augustine","ref":"John 6:35–37"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p31","status":"detected","href":"/jhn/6/#v35-augustine","ref":"John 6:35–37"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.37-39.1","start":37,"end":39,"heading":"All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.","excerpt":"AUG. They therefore who by God's unerring providence are foreknown, and predestined, called, justified, glorified, even before their new birth, or before they are born at all, are already the sons of God, and cannot possibly perish; these are they who truly come to Christ. By Him there is given also perseverance in good unto the end; which is given only to those who will not perish. Those who do not persevere will perish. CHRYS. I should nothing; He lets them know, he does not desire his own honour, but their salvation. After these declarations, I will in no wise cast out. and should lose nothing, He adds, But should raise it up at the last day. In the general resurrection the wicked will be cast out, according to Matthew, Take him, and cast him into outer darkness. And, Who is to cast both soul and body into hell. He often brings in mention of the resurrection for this purpose: viz. to warn men not to judge of God's providence from present events, but to carry on their ideas to another world....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.38.1","start":38,"end":38,"heading":"For I came down from heaven, not to do mine own will, but the will of him that sent me.","excerpt":"AUG. This is the reason why He does not cast out those who come to Him. For I came down from heaven not to do Mine own will, but the will of Him that sent Me. The soul departed from God, because it was proud. Pride casts us out, humility restores us. When a physician in the treatment of a disease, cures certain outward symptoms, but not the cause which produces them, his cure is only temporary. So long as the cause remains, the disease may return. That the cause then of all diseases, i. pride, might be eradicated, the Son of God humbled Himself. Why art thou proud, O man? The Son of God humbled Himself for thee. It might shame thee, perhaps, to imitate a humble man; but imitate at least a humble God. And this is the proof of His humility: I came not to do Mine own will, but the will of Him that sent Me. Pride does its own will; humility the will of God.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 16","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p36","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.39.1","start":39,"end":39,"heading":"And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.","excerpt":"HILARY. Not that He does what He does not wish. He fulfils obediently His Father's will, wishing also Himself to fulfil that will. AUG. For this very reason therefore, I will not cast out Him that cometh to Me; because I came not to do Mine own will. I came to teach humility, by being humble Myself. He that cometh to Me, is made a member of Me, and necessarily humble, because He will not do His own will, but the will of God; and therefore is not cast out. He was cast out, as proud; he returns to Me humble, he is not sent away, except for pride again; he who keeps his humility, falleth not from the truth. And further, that He does not cast out such, because He came not to do His will, He shews when He says, And this is the Father's will which hath sent Me, that of all which He hath given Me, I should lose nothing. Every one of an humble mind is given to Him: It is not the will of your Father that one of these little ones should perish. The swelling ones may perish; of the little ones none is, can; for except ye be as a little child, ye shall not enter into the kingdom of heaven.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 25, section 19","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvi.html#iii.xxvi-p43","status":"detected","href":"/jhn/6/#v39-augustine","ref":"John 6:39–40"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.40.1","start":40,"end":40,"heading":"And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life : and I will raise him up at the last day.","excerpt":"CHRYS. The expression, that the Father giveth Me, shews that it is no accident whether a man believes or not, and that belief is not the work of human cogitation, but requires a revelation from on high, and a mind devout enough to receive the revelation. Not that they are free from blame, whom the Father does not give, for they are deficient even in that which lies in their own power, the will to believe. This is a virtual rebuke to their unbelief, as it shews that whoever does not believe in Him, transgresses the Father's will. Paul, however, says, that He gives them up to the Father: When He shall have given up the kingdom to God, even the Father. But as the Father, in giving, does not take from Himself, so neither does the Son when He gives up. The Son is said to give up to the Father, because we are brought to the Father by Him. And of the Father at i, the same time we read, By Whom ye were called unto the fellowship of His Son. Whoever then, our Lord says, cometh to Me, shall be saved, for to save such I took up flesh: For came down from heaven not to do Mine own will, but the will of Him that sent Me. But what? Hast thou one will, He another? No, certainly. Mark what He says afterwards; And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, should have everlasting life. And this is the Son's will too; For the Son quickeneth whom He He says then, came to do nothing but what the Father wills, for I have no will distinct from My Father's: all things that the Father hath are Mine. But this not now: He reserves these higher truths for the end of His ministry.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.41-42.1","start":41,"end":42,"heading":"The Jews then murmured at him, because he said, I am the bread which came down from heaven.","excerpt":"CHRYS. The so long as they thought to get food for their carnal eating, had no misgivings; but when this was taken away, then, we read, Jews murmured at Him because He said, I am the bread which came down from heaven. This was only a pretence. The real cause of their complaint was that they were disappointed in their expectation of a bodily feast. As yet however they reverenced Him, for His miracle; and only expressed their discontent by murmurs. What these were we read next: And they said, Is not this Jesus, the Son of Joseph, whose father and mother we know? how is it then that He saith, I came down from heaven? AUG. But they were far from being fit for that heavenly bread, and did not hunger for it. For they not that hunger of the inner man. CHRYS. It is evident that they did not yet know of His miraculous birth: for they call Him the Son of Joseph. Nor are they blamed for this. Our Lord docs not reply, I am not the Son of Joseph: for the miracle of His birth would have overpowered them. And if the birth according to the flesh were above their belief, how much more that higher and ineffable birth.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 46","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.43-44.1","start":43,"end":44,"heading":"Jesus therefore answered and said unto them, Murmur not among yourselves.","excerpt":"AUG. He took man's flesh upon Him, but not after the \"\"manner of men; for, His Father being in heaven, He chose a mother upon earth, and was born of her without a father. The answer to the murmurers next follows: Jesus therefore answered and said unto them, Murmur not among yourselves; as if to say, I know why ye hunger not after this bread, and so cannot understand it, and do not seek it: No man can come to Me except the Father -who hath sent Me draw him. This is the doctrine of grace: none cometh, except he be drawn, But whom the Father draws, and whom not, and why He draws one, and not another, presume not to decide, if thou wouldest avoid falling into error. Take the doctrine as it is given thee: and, if thou art not drawn, pray that thou mayest be. CHRYS. But here the Manichees attack us, asserting that nothing is in our own power. Our Lord's words however do not destroy our free agency, but only shew that we need Divine assistance. For He is speak ing not of one who comes without the concurrence of his own will, but one who has many hindrances in the way of his coming.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p9","status":"detected","href":"/jhn/6/#v43-augustine","ref":"John 6:43–44"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.44.1","start":44,"end":44,"heading":"No man can come to me, except the Father which hath sent me draw him : and I will raise him up at the last day.","excerpt":"AUG. Now if we are drawn to Christ without our own will, we believe without our own will; the will is not exercised, but compulsion is applied. But, though a man can enter the Church involuntarily, he cannot believe other than voluntarily; for with the heart man believeth unto righteousness. Therefore if he who is drawn, comes without his will, he does not believe; if he does not believe, he does not come. For we do not come to Christ, by running, or walking, but by believing, not by the motion of the body, but the will of the mind. Thou art drawn by thy But what is it to be drawn by the will? Delight thou in the Lord, and He will give thee thy heart's desire. There is a certain craving of the heart, to which that heavenly bread is pleasant. If the Poet could say, \" Trahit sua quemque how much more strongly may we speak of a man being drawn to Christ, i. being delighted with truth, happiness, justice, eternal life, all which is Christ? Have the bodily senses their pleasures, and has not the soul hers? Give me one who loves, who longs, who burns, who sighs for the source of his being and his eternal home; and he will know what I mean. But why did He say, Except my Father draw him? If we are to be drawn, let us be drawn by Him to whom His love saith, Draw me, we -will run after Thee. But let us see what is meant by it. The Father draws to the Son those who believe on the Son, as thinking that He has God for His Father....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.44.2","start":44,"end":44,"heading":"No man can come to me, except the Father which hath sent me draw him : and I will raise him up at the last day.","excerpt":"... For the Father begat the Son equal to Himself; and whoso thinks and believes really and seriously that He on Whom He believes is equal to the Father, him the Father draws to the Son. Arius believed Him to be a creature; the Father drew not him. Thomas says, Christ is only a man. Because he so believes, the Father draws him not. He drew Peter who said, Thou art the Christ the of the living God; to whom accordingly it was told, For flesh and blood hath not revealed it unto thee, but My Father which is in heaven. That revelation is the drawing. For if earthly objects, when put before us, draw us; how much more shall Christ, when revealed by the Father? For what doth the soul more long after than truth? But here men hunger, there they will be filled. Wherefore He adds, And I will raise him up at the last day: as if He said, He shall be filled with that, for which he now thirsts, at the resurrection of the dead; for I will. raise him up. AUG. Or the Father draws to the Son, by the works which He did by Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.45.1","start":45,"end":45,"heading":"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.","excerpt":"CHRYS. Great indeed is the Son's dignity; the Father draws men, and the Son raises them up. This is no division of works, but an equality of power. He then shews the way in which the Father draws. It is written in the Prophets, And they shall all be taught of God. You see the excellence of faith; that it cannot be learnt from men, or by the teaching of man, but only from God Himself. The Master sits, dispensing His truth to all, pouring out His doctrine to all. But if all are to be taught of God, how is it that some believe not? Because all here only means the generality, or, all that have the will. AUG. Or thus; When a schoolmaster is the only one in a town, we say loosely, This man teaches all here to read; not that all learn of him, but that he teaches all who do learn. And the same way we say that God teaches all men to come to A Christ: not that all do come, but that no one comes in any other way. AUG. All the men of that kingdom shall taught of God; they shall hear nothing from men: for, though in this world what they hear with the outward ear is from men, yet what they understand is given them from within; from within is light and revelation. force certain sounds into your ears, but unless He is within to reveal their meaning, how, O ye Jews, can ye acknowledge Me, ye whom the Father hath not taught?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p22","status":"detected","href":"/jhn/6/#v45-augustine","ref":"John 6:45"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.45.2","start":45,"end":45,"heading":"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.","excerpt":"BEDE. He uses the plural, In the Prophets, because all the Prophets being filled with one and the same spirit, their prophecies, though different, all tended to the same end; and with whatever any one of them says, all the rest agree; as with the prophecy of Joel Joel, All shall be taught of God. GLOSS. These words are found in Joel, but something like them; Be glad then ye children of Sion, and rejoice in the Lord your God, for rem He hath given you a Teacher. And more expressly in VuTg children shall be taught of the Lord. CHRYS. An important distinction. All men before learnt the things of God through men; now they learn them through the Only Son of God, and the Holy Spirit.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.45.3","start":45,"end":45,"heading":"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.","excerpt":"AUG. All that are taught of God come to the Son, because they have heard and learnt desf Father tne: wherefore He proceeds, Every man that hath heard, and hath learned of the Father, cometh to if every one that hath heard and learnt of the Father cometh, every one that hath not heard of the Father hath not learnt. For beyond the reach of the bodily senses is this school, in which the Father is heard, and men taught to come to the Son. Here we have not to do with the carnal ear, but the ear of the heart; for here is the Son Himself, the Word by which the Father teacheth, and together with Him the Holy Spirit: the operations of the three Persons being inseparable from each other. This is attributed how ever principally to the Father, because from Him proceeds the Son, and the Holy Spirit. Therefore the grace which the Divine bounty imparts in secret to men's hearts, is rejected by none from hardness of heart: seeing it is given in the first instance, in order to take away Why then does He not teach all to come to Christ? Because those whom He teaches, He teaches in mercy; and those whom He teaches not, He teaches not in judgment. But if we say, that those, whom He teaches not, wish to learn, we shall be answered, Why then is it said, Wilt thou not turn again, and quicken us? If God does not make willing minds out of unwilling, why prayeth the Church, according to our Lord's command, for her persecutors? For no one can say, I believed, and therefore He called me: rather the prevent ing mercy of God called him, that he might believe.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.45-46.1","start":45,"end":46,"heading":"It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.","excerpt":"AUG. Behold then how the Father draweth; not by laying a necessity on man, but by teaching the truth. To draw, belongeth se to God: Every one that hath heard, and hath learned of the Father, cometh to Me. What then? Hath Christ taught nothing? Not so. What if men saw not the Father teach ing, but saw the Son. So then the Father taught, the Son spoke. As I teach you by My word, so the Father teaches by His Word. But He Himself explains the matter, if we read on: Not that any man hath seen the Father , save He which is of God, He hath seen the Father; as if He said, Do not when I tell you, Every man that hath heard and learnt of the Father say to yourselves, We have never seen the Father, and how then can we have learnt from Him? Hear Him then in Me. I know the Father, and am from Him, just as a word is from him who speaks it; i. not the mere passing sound, but that which remaineth with the speaker, and draweth the hearer. CHRYS. We are all from God. That which belongs peculiarly and principally to the Son, He omits the mention of, as being unsuitable to the weakness of His hearers.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.47-48.1","start":47,"end":48,"heading":"Verily, verily, I say unto you, He that belie veth on me hath everlasting life.","excerpt":"AUG. Our Lord wishes to reveal what He is; Verily, verily, say unto you, He that believeth on Me, hath everlasting life. As if He said; He that believeth on Me hath Me: but what is it to have Me? It is to have eternal life: for the Word which was in the beginning with God is life eternal, and the life was the light of men. Life underwent death, that life might kill death. CHRYS. The multitude being urgent for bodily food, and reminding Him of that which was given to their fathers, He tells them that the manna was only a type of that spiritual food which was now to be tasted in reality, I am that bread of life. CHRYS. He calls Himself the bread of life, because He constitutes one life, both present, and to come.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p27","status":"detected","href":"/jhn/6/#v47-augustine","ref":"John 6:47"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 46, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html#iv.xlviii-p32","status":"detected","href":"/jhn/6/#v51-chrysostom","ref":"John 6:51"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.49-51.1","start":49,"end":51,"heading":"Your fathers did eat manna in the wilderness, and are dead.","excerpt":"AUG. And because they had 'taunted Him with the manna, He adds, Your fathers did eat manna in the wilderness, and are dead. Your fathers they are, for ye are like them; murmuring sons of murmuring fathers. For in nothing did that people offend God more, than by their murmurs against Him. And therefore are they dead, because what they saw they believed, what they did not see they believed not, nor understood. CHRYS. The addition, In the wilderness, is not put in without mean ing, but to remind them how short a time the manna lasted; only till the entrance into the land of promise. And because the bread which Christ gave seemed inferior to the manna, in that the latter had come down from heaven, while the former was of this world, He adds, This is the bread which cometh down from heaven. AUG. This was the bread the manna typified, this was the bread the altar typified. Both the one and the other were sacraments, differing in symbol, alike in the thing signified. Hear the Apostle, They did all eat the same spiritual meat. CHRYS. He then gives them a strong reason for believing that they were given for higher privileges than their fathers. Their fathers eat manna and were dead; whereas of this bread He says, that a man may eat thereof, and not die. The difference of the two is evident from the difference of their ends. By bread here is meant wholesome doctrine, and faith in Him, or His body: for these are the preservatives of the soul.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p28","status":"detected","href":"/jhn/6/#v48-augustine","ref":"John 6:48–49"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 46, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlviii.html#iv.xlviii-p32","status":"detected","href":"/jhn/6/#v51-chrysostom","ref":"John 6:51"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p31","status":"detected","href":"/jhn/6/#v50-augustine","ref":"John 6:50"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.50.1","start":50,"end":50,"heading":"This is the bread which cometh down from heaven, that a man may eat thereof, and not die.","excerpt":"THEOPHYL. Which I shall give: this shews His power; for it shews that He was not crucified as a servant, in subjection to the Father, but of bis own accord; for though He is said to have been given up by the Father, yet He delivered Himself up also. And observe, the bread which is taken by us in the mysteries, is not only the sign of Christ's flesh, but is itself the very flesh of Christ; for He does not say, The bread which I will give, is the sign of My flesh, but, is My flesh. The bread is by a mystical benediction conveyed in unutterable words, and by the indwelling of the Holy Ghost, transmuted into the flesh of Christ. But why see we not the flesh? Because, if the flesh were seen, it would revolt us to such a degree, that we should be unable to partake of it. And therefore in condescension to our infirmity, the mystical food is given to us under an appearance suitable to our minds. He gave His flesh for the life of the world, in that, by dying, He destroyed death. By the life of the world too, I understand the resurrection; our Lord's death having brought about the resurrection of the whole human race. It may mean too the sanctified, beatified, spiritual life; for though all have not attained to this life, yet our Lord gave Himself for the world, and, as far as lies in Him, the whole world is sanctified..","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.50.2","start":50,"end":50,"heading":"This is the bread which cometh down from heaven, that a man may eat thereof, and not die.","excerpt":"AUG. But when does flesh receive the bread which He calls His flesh? The faithful know and receive the Body of Christ, if they labour to be the body of Christ. And they become the body of Christ, if they study to live by the Spirit of Christ: for that which lives by the Spirit of Christ, is the body of Christ. This bread the Apostle sets forth, where he says, We being many are one body. O sacrament of mercy, O sign of unity. O bond of love ! Whoso wishes to live, let him draw nigh, believe, be incorporated, that he may be quickened.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 13","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p33","status":"detected","href":"/jhn/6/#v51-augustine","ref":"John 6:51"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.50-51.1","start":50,"end":51,"heading":"This is the bread which cometh down from heaven, that a man may eat thereof, and not die.","excerpt":"AUG. But are we, who eat the bread that cometh down from heaven, relieved from death? From visible and carnal death, the death of the body, we are not: we shall die, even as they died. But from spiritual death which their fathers suffered, we are delivered. Moses and many acceptable of God, eat the manna, and died not, because they understood that visible food in a spiritual sense, spiritually tasted it, and were spiritually filled with it. And we too at this day receive the visible food; but the Sacrament is one thing, the virtue of the Sacrament another. Many a one receiveth from the Altar, and perisheth in receiving; eating and drinking his own damnation, as saith the Apostle. To eat then the heavenly bread spiritually, is to bring to the Altar an innocent mind. Sins, though they be daily, are not deadly. Before you go to the Altar, attend to the prayer you repeat: Forgive us our debts, as we forgive our debtors. If thou forgivest, thou art forgiven: approach confidently; it is bread, not poison. None then that eateth of this bread, shall die. But we speak of the virtue of the Sacrament, not the visible Sacrament itself; of the inward, not of the outward eater.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p28","status":"detected","href":"/jhn/6/#v48-augustine","ref":"John 6:48–49"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.51.1","start":51,"end":51,"heading":"I am the living bread which came down from heaven : if any man eat of this bread, he shall live for ever.","excerpt":"ALCUIN. Therefore I say. He that eateth this bread, dieth not: am the living bread which came down from heaven. THEOPHYL. By becoming incarnate, He was not then first man, and afterwards assumed Divinity, as Nestorius fables. AUG. The manna too came down from heaven; but the manna was shadow, this is substance. ALCUIN. But men must be quickened by my life: If any man eat of this bread, he shall live, not only now by faith and righteousness, but ever. — And the bread that I will give is my flesh, which I will give for the life of the world. AUG. Our Lord pronounces Himself to be bread, not only Gloss. in respect of that Divinity, which feeds all things, but also in respect of that human nature, which was assumed by the Word of God: And the bread, He says, that I will give is My flesh, which I will give for the life of the world. BEDE. This bread our Lord then gave, when He delivered to His disciple the mystery of His Body and Blood, and offered Himself to God the Father on the altar of the cross. For the life of the world, i. not for the elements, but for man kind, who are called the world.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.52-53.1","start":52,"end":53,"heading":"The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?","excerpt":"AUG. The Jews not understanding what was the bread of peace, strove among themselves, saying, How can this give us His flesh to eat? Whereas they who eat the bread strive not among themselves, for God makes them to dwell together in unity. BEDE. The Jews thought that our Lord would divide His flesh into pieces, and give it them to eat: and so mistaking Him, strove. CHRYS. As they thought it impossible that He should do as He said, i. give His flesh to eat, He shews them that it was not only possible, but necessary: Then said Jesus unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. AUG. As if He said, The sense in which that bread is eaten, and the mode of eating it, ye know not; but, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p35","status":"detected","href":"/jhn/6/#v52-augustine","ref":"John 6:52–53"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html#iv.xlix-p6","status":"detected","href":"/jhn/6/#v53-chrysostom","ref":"John 6:53"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p37","status":"detected","href":"/jhn/6/#v52-augustine","ref":"John 6:52–53"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.54.1","start":54,"end":54,"heading":"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.","excerpt":"AUG. And that they might not understand him to speak of this life, and make that an occasion of striving, He adds, Hath eternal life. This then he hath not who eateth not that flesh, nor drinketh that blood. The temporal life men may have without Him, the eternal they cannot. This is not true of material food. If we do not take that indeed, we shall not live, neither do we live, if we take it: for either disease, or old age, or some accident kills us after all. Whereas this meat and drink, i. the Body and Blood of Christ, is such that he that taketh it not hath not life, and he that taketh it hath life, even life eternal. THEOPHYL. For it is not the flesh of man simply, but of God: and it makes man divine, by inebriating him, as it were, with divinity.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p37","status":"detected","href":"/jhn/6/#v52-augustine","ref":"John 6:52–53"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.54.2","start":54,"end":54,"heading":"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.","excerpt":"AUG. There are some who promise men deliverance from eternal punishment, if they are washed in Baptism and partake of Christ's Body, whatever lives they live. The Apostle however contradicts them, where he says, The works Gal. of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Let us examine what is meant here. He who is in the unity of His body, (i. one of the Christian members,) the Sacrament of which body the faithful receive when they communicate at the Altar; he is truly said to eat the body, and drink the blood of Christ. And heretics and schismatics, who are cut off from the unity of the body, may receive the same Sacrament; but it does not profit them, nay, rather is hurtful, as tending to make their judgment heavier, or their forgiveness later. Nor ought they to feel secure in their abandoned and damnable ways, who, by the iniquity of their lives, desert righteousness, i. Christ; either by fornication, or other sins of the like kind. Such are not to be said to eat the body of Christ; forasmuch as they are not to be counted among the members of Christ. For, not to mention other things, men cannot be members of Christ, and at the same time members of an harlot.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.54.3","start":54,"end":54,"heading":"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.","excerpt":"AUG. By super this meat and drink then, He would have us understand is the society of His body, and His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. The Sacrament whereof, i. of the unity of the body and blood of Christ, is administered, in some places daily, in others on such and such days from the Lord's Table: and from the Lord's Table it is received by some to their salvation, by others to their condemnation. But the thing itself of which this is the Sacrament, is for our salvation to every one who partakes of it, for condemnation to none. To prevent us supposing that those who, by virtue of that meat and drink, were promised eternal life, would not die in the body, He adds, And I will raise him up at the last day; i. to that eternal life, a spiritual rest, which the spirits of the Saints enter into. But neither shall the body be defrauded of eternal life, but shall be endowed with it at the resurrection of the dead in the last day.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.55-56.1","start":55,"end":56,"heading":"For my flesh is meat indeed, and my blood is drink indeed.","excerpt":"BEDE. He had said above, Whoso eateth My flesh and drinketh My blood, hath eternal life: and now to shew the great difference between bodily meat and drink, and the spiritual mystery of His body and blood, He adds, For My flesh is meat indeed, and My blood is drink indeed. CHRYS. i. this is no enigma, or parable, but ye must really eat the body of Christ; or He means to say that the true meat was He who saved the soul. AUG. Or thus: Whereas men desire meat and drink to satisfy hunger and thirst, effect is only really produced by that meat and drink, which makes the receivers of it immortal and incorruptible; i. the society of Saints, where is peace and unity, full and perfect. On which account our Lord has chosen for the types of His body and blood, things which become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then He explains what it is to eat His body and drink His blood: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. So then to partake of that meat and that drink, is to dwell in Christ and Christ in thee. He that dwelleth not in Christ, and in whom Christ dwelleth not, neither eateth His flesh, nor drinketh His blood: but rather eateth and drinketh the sacrament of it to his own damnation. CHRYS. Or, having given a promise of eternal life to those that eat Him, He says this to confirm it: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html#iv.xlix-p6","status":"detected","href":"/jhn/6/#v53-chrysostom","ref":"John 6:53"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.56.1","start":56,"end":56,"heading":"He tli at eateth my flesh, and tlrinketh my blood, dwelleth in me, and I in him.","excerpt":"AUG. As for those, as indeed there are many, who either eat that flesh and drink that blood hypocritically, or, having eaten, become apostates, do they dwell in Christ, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinking that blood, in the which he that eateth and drinketh, dwelleth in Christ, and Christ in him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p37","status":"detected","href":"/jhn/6/#v52-augustine","ref":"John 6:52–53"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.57-58.1","start":57,"end":58,"heading":"As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.","excerpt":"HILARY. Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwelleth us by His flesh. And we shall live by Him, according as He liveth. If then we live naturally by partaking of Him according to the flesh, He also liveth naturally by the in dwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father. AUG. That we who cannot obtain eternal life of ourselves, might live by the eating that bread, He descended from heaven: This is the bread which cometh down from heaven. HILARY. He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. To say that the bread is His own, is to declare that the Word assumed His body Himself. THEOPHYL. For we do not eat God simply, God being impalpable and incorporeal; nor again, the flesh of man simply, which would not profit us. But God having taken flesh into union with Himself, that flesh is quickening. Not that it has changed its own for the Divine nature; but, just as heated iron remains iron, with the action of the heat in it: so our Lord's flesh is quickening, as being the flesh of the Word of God.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 26, section 20","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxvii.html#iii.xxvii-p45","status":"detected","href":"/jhn/6/#v58-augustine","ref":"John 6:58"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.58-59.1","start":58,"end":59,"heading":"This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.","excerpt":"BEDE. And to shew the wide interval between the shadow and the light, the type and the reality, He adds, Not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. AUG. The death here meant is death eternal. For even those who eat Christ are subject to natural death; but they live for ever, because Christ is everlasting life. CHRYS. For if it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will He be able to do this with that spiritual food, of which the manna is the type. He knew how precious a thing life was in men's eyes, and therefore repeats His promise of life often; just as the Old Testament had done; only that it only offered length of life, Exod. He life without end. This promise was an abolition of that sentence of death, which sin had brought upon us. These things said He in the synagogue, as He taught in Capernaum; where many displays of His power took place. He taught in the synagogue and in the temple, with the view of attract- Proving the multitude, and as a sign that He was not acting in opposition to the Father. BEDE. Mystically, Capernaum, which means beautiful town, stands for the world: the synagogue, for the Jewish people. The meaning is, that our Lord hath, by the mystery of the incarnation, manifested Himself to the world, and also taught the Jewish people His doctrines.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.60.1","start":60,"end":60,"heading":"Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?","excerpt":"AUG. Such is our Lord's discourse. The people did not perceive that it had a deep meaning, or, that grace went along with it: but receiving the matter in their own way, and taking His words in a human sense, understood Him as if He spoke of cutting of the flesh of the Word into pieces, for distribution to those who believed on Him: Many therefore, not of His enemies, but even of His disciples, when they heard this, said, This is an hard saying, who can hear it?","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.62.1","start":62,"end":62,"heading":"What and if ye shall see the Son of man ascend up where lie was before ?","excerpt":"CHRYS. The revelation however of these hidden things was a mark of His Divinity: hence the meaning of what follows; And if ye shall see the Son of man ascend up where He was before; supply, What will ye say? He said the same to Nathanael, Because I said to thee, I saw thee under the fig tree, believest thou i Thou shall see greater things than these. He does not add difficulty to difficulty, but to convince them by the number and greatness of His doctrines. For if He had merely said that He came down from heaven, without adding any thing further, he would have offended His hearers more; but by saying that His flesh is the life of the world, and that as He was sent by the living Father, so He liveth by the Father; and at last by adding that He came down from heaven, He removed all doubt. Nor does He mean to scandalize His disciples, but rather to remove their scandal. For so long as they thought Him the Son of Joseph, they could not receive His doctrines; but if they once believed that He had come down from heaven, and would ascend thither, they would be much more willing and able to admit them.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html#iv.xlix-p38","status":"detected","href":"/jhn/6/#v61-chrysostom","ref":"John 6:61–62"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.62.2","start":62,"end":62,"heading":"What and if ye shall see the Son of man ascend up where lie was before ?","excerpt":"AUG. Or, these words are an answer to their mistake. They supposed that He was going to distribute His body in bits: whereas He tells them now, that He should ascend to heaven whole and entire: What and if ye shall see the Son of man ascend up where He was before? ye will then see that He does not distribute His body in the way ye think. Again; Christ became the Son of man, of the Virgin Mary here upon earth, and took flesh upon Him: He says then, What and if ye shall see the Son of man ascend up where He was before? to let us know that Christ, God and man, is one person, not two; and the object of one faith, not a quaternity, but a Trinity. He was the Son of man in heaven, as He was Son of God upon earth; the Son of God upon earth by assumption of the flesh, the Son of man in heaven, by the unity of the person. THEOPHYL. Do not suppose from this that the body of Christ came down from heaven, as the heretics Marcion and Apollinarius say; but only that the Son of God and the Son of man are one and the same.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p7","status":"detected","href":"/jhn/6/#v62-augustine","ref":"John 6:62–63"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.63.1","start":63,"end":63,"heading":"It is the spirit that quick eneth; the flesh pro- fiteth nothing: the words that I speak unto you, they are spirit, and they are life.","excerpt":"CHRYS. He tries to remove their difficulties in another way, as follows, the spirit that quickeneth, the flesh profiteth nothing: that is to say, You ought to understand My words in a spiritual sense: he who understands them carnally is profited nothing. To interpret carnally is to take a proposition in its bare literal meaning, and allow no other. But we should not judge of mysteries in this way; but examine them with the inward eye; i. understand them spiritually. It was carnal to doubt how our Lord could give His flesh to eat. What then? Is it not real flesh? Yea, verily. In saying then that the flesh profiteth nothing, He does not speak of His own flesh, but that of the carnal hearer of His word.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.63.2","start":63,"end":63,"heading":"It is the spirit that quick eneth; the flesh pro- fiteth nothing: the words that I speak unto you, they are spirit, and they are life.","excerpt":"AUG. Or thus, the flesh profiteth nothing. They had understood by His flesh, as it were, of a carcase, that was to be cut up, and sold in the shambles, not of a body animated by the spirit. Join the spirit to the flesh, and it profiteth much: for if the flesh profited not, the Word would not have become flesh, and dwelt among us. The Spirit hath done much for our salvation, by means of the flesh. AUG. For the flesh does not cleanse of itself, but by the Word who assumed it: which Word, being the principle of life in all things, having taken up soul and body, cleanseth the souls and bodies of those that believe. It is the spirit, then, that quickeneth: the flesh profiteth nothing; i. the flesh as they understood it. do not, He seems to say, give My body to be eaten in this sense. He ought not to think of the flesh carnally: The words that I speak unto you, they are spirit, and they are life. CHRYS. i. are spiritual, have nothing carnal in them, produce no effects of the natural sort; not being under the dominion of that law of necessity, and order of nature established on earth. AUG. If then thou understandest them spiritually, they are life and spirit to thee: if carnally, even then they are life and spirit, but not to thee. Our Lord declares that in eating His body, and drinking His blood, we dwell in Him, and He in us. But what has the power to affect this, except love? The love God is shed abroad in our hearts by the Holy Spirit, which is given to us.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p10","status":"detected","href":"/jhn/6/#v63-augustine","ref":"John 6:63"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p12","status":"detected","href":"/jhn/6/#v63-augustine","ref":"John 6:63"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.64.1","start":64,"end":64,"heading":"But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.","excerpt":"CHRYS. Having spoken of His words being taken carnally, He adds, But there are some of you that believe not. Some, He says, not including His disciples in the number. This insight shews His high nature. AUG. He says not, There are some among you who understand not; but gives the reason why they do not understand. The Prophet said, Except ye believe, ye shall not understand is. For how can he who opposes be quickened? An adversary, though he avert not his face, yet closes his mind to the ray of light which should penetrate him. But let men believe, and open their eyes, and they will be enlightened. CHRYS. To let you know that it was before these words, and after, that the people murmured and were offended, the Evangelist adds, For Jesus knew from the beginning, who they were that believed not, and who should betray Him. THEOPHYL. The Evangelist wishes to shew us, that He knew all things before the foundation of the world: which was a proof of His divinity.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p15","status":"detected","href":"/jhn/6/#v64-augustine","ref":"John 6:64–65"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html#iv.xlix-p47","status":"detected","href":"/jhn/6/#v65-chrysostom","ref":"John 6:65"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.64.2","start":64,"end":64,"heading":"But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.","excerpt":"AUG. Being cut off from body, their life was gone. They were no longer in the body; they were created among the unbelieving. There went back not a few, but many after Satan, not after Christ; enquired of Him further. The scandal was owing to their fatuity, not to the difficulty of the truths declared by our Lord. AUG....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p18","status":"detected","href":"/jhn/6/#v66-augustine","ref":"John 6:66"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.64.3","start":64,"end":64,"heading":"But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.","excerpt":"... Then the man is sorry he spoke what was true; for he says to himself, I ought not to have spoken it; and yet our Lord was in the same case. He spoke the truth, and destroyed many. But He is not disturbed at it, because He knew from the beginning which would believe. We, if this happens to us, are disturbed. Let us desire consolation then from our Lord's example; and withal use caution in our speech.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.65.1","start":65,"end":65,"heading":"And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.","excerpt":"AUG. And after distinguishing those who believed from those who did not believe, our Lord gives the reason of the unbelief of the latter, And He said, Therefore said I unto you, that no man can come unto Me, except it were given him of My Father.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.66.1","start":66,"end":66,"heading":"From that time many of his disciples went back, and walked no more with him.","excerpt":"CHRYS. As if said? Men's unbelief does not disturb or astonish Me: I know to whom the Father hath given to come to Me. He mentions the Father, to shew first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph. AUG. So then (our) faith is given to us: and no 'small gift it is. Wherefore rejoice if thou believest; but be not lifted up, for what hast thou which thou didst not receive? And that this grace is given to some, and not to others, no one can doubt, without going against the plainest declarations of Scripture. As for the question, why it is not given to all, this cannot disquiet the believer, who knows that in consequence of the sin of one man, all are justly liable to condemnation; and that no blame could attach to God, even if none were pardoned; it being of His great mercy only that so many are. And why He pardons one rather than another, rests with Him, whose judgments are unsearchable, and His ways past finding out. And from that time many of His disciples went back, and walked no more with, Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html#iv.xlix-p47","status":"detected","href":"/jhn/6/#v65-chrysostom","ref":"John 6:65"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 124","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.67-68.1","start":67,"end":68,"heading":"Then said Jesus unto the twelve, Will ye also go away ?","excerpt":"BEDE. Our Lord knew well the intentions of the other disciples which stayed, as to staying or going; but yet He put the question to them, in order to prove their faith, and hold it up to imitation: Then said Jews unto the twelve, Will ye also go away? CHRYS. This was the right way to retain them. Had He praised them, they would naturally, as men do, have thought that they were conferring a favour upon Christ, by not leaving Him: by shewing, as He did, that He did not need their company, He made them hold the more closely by Him. He does not say, however, Go away, as this would have been to cast them off, but asks whether they wished to go away; thus preventing their staying with Him from any feeling of shame or necessity: for to stay from necessity would be the same as going away. Peter, who loved his brethren, replies for the whole number, Lord, to whom shall we go? AUG. As if he said, Thou easiest us from Thee: give us another to whom we shall go, if we leave Thee.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.68-69.1","start":68,"end":69,"heading":"Then Simon Peter answered him, Lord, to whom shall we go ? thou hast the words of eternal life.","excerpt":"CHRYS. A speech of the greatest love: proving that Christ was more precious to them than father or mother. And that it might not seem to be said, from thinking that there was no one whose guidance they could look to, he adds, Thou hast the words of eternal life: which shewed that he remembered his Master's words, will raise Him up, and, hath eternal life. The Jews said, Is not this the Son of Joseph? how differently Peter: We believe and are sure, that Thou art that Christ, the Son of the living God.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.69-70.1","start":69,"end":70,"heading":"And we believe and are sure that thou art that Christ, the Son of the living God.","excerpt":"AUG. For we believed, in order to know. Had we wished first to know, and then to believe, we could never have been able to believe. This we believe, and know, that Thou art the Christ the Son of God; i. that Thou art eternal life, and that in Thy flesh and blood Thou givest what Thou art Thyself. CHRYS. Peter '. however having said, We believe, our Lord excepts Judas from the number of those who believed: Jesus answered them, Have not I chosen you twelve, and one of you is a devil? i. Do not suppose that, because you have followed Me, I shall not reprove the wicked among you. It is worth enquiring, why the disciples say nothing here, whereas afterwards they ask in fear, Lord, is it I? But Peter had not yet to behind Me, Satan; and therefore had as yet no fear of this sort. Our Lord however does not say here, One of you shall betray Me, but, is a devil: so that they did not know what the speech meant, and thought that it was only a case of wickedness in general, that He was reproving. The Gentiles on the subject of election blame Christ foolishly. His election does not impose any necessity upon the person with respect to the future, but leaves it in the power of His will to be saved or perish. BEDE. Or we must say, that He elected the eleven for one purpose, the twelfth for another: the eleven to fill the place of Apostles, and persevere in it unto the end; the twelfth to the service of betraying Him, which was the means of saving the human race.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p21","status":"detected","href":"/jhn/6/#v67-augustine","ref":"John 6:67–69"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.70.1","start":70,"end":70,"heading":"Jesus answered them, Have not I chosen you twelve, and one of you is a devil ?","excerpt":"AUG. He was elected to be an involuntary and unconscious instrument of producing the greatest good. For as the wicked turn the good works of God to an evil use, so reversely God turns the evil works of man to good. What can be worse than what Judas did? Yet our Lord made a good use of his wickedness; allowing Himself to be betrayed, that He might redeem us. In, Have I not chosen you twelve, twelve seems to be a sacred number used in the case of those, who were to spread the doctrine of the Trinity through the four quarters of the world. Nor was the virtue of that number impaired, by one perishing; inasmuch as another was substituted in his room.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 27, section 10","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxviii.html#iii.xxviii-p22","status":"detected","href":"/jhn/6/#v70-augustine","ref":"John 6:70–71"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.6.71.1","start":71,"end":71,"heading":"He spake of Judas Iscariot the son of Simon : for he it was that should betray him, being one of the twelve.","excerpt":"GREG. One of you is a devil: the body is here named after its head. CHRYS. Mark the wisdom of Christ: He neither, by exposing him, makes him shameless and contentious; nor again emboldens him, by allowing him to think himself concealed. the whole body of wicked. Judas, as being one of that body, is named after its head, the devil.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.6.1.1","start":1,"end":1,"heading":"Afterwards, Jesus went","excerpt":"1. Afterwards, Jesus went. Although John was accustomed to collect those actions and sayings of Christ, which the other three Evangelists had omitted, yet in this passage, contrary to his custom, he repeats the history of a miracle which they had related. But he does so for the express purpose of passing from them to Christ’s sermon, which was delivered next day at Capernaum, because the two things were connected; and therefore this narrative, though the other three Evangelists have it in common with him, has this peculiarity, that it is directed to another object, as we shall see. The other Evangelists (Matthew 14:13; Mark 6:32; Luke 9:10) state that this happened shortly after the death of John the Baptist, by which circumstance of time they point out the cause of Christ’s departure; for when tyrants have once imbrued their hands in the blood of the godly, they kindle into greater cruelty, in the same manner as intemperate drinking aggravates the thirst of drunkards. Christ therefore intended to abate the rage of Herod by his absence. He uses the term, Sea of Galilee, as meaning the lake of Gennesareth. When he adds that it was called the Sea of Tiberias, he explains more fully the place to which Christ withdrew; for the whole lake did not bear that name, but only that part of it which lay contiguous to the bank on which Tiberias was situated.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[{"at":612,"text":"Matthew 14:13","label":"Matthew 14:13","href":"/mat/14/#v13","status":"detected"},{"at":627,"text":"Mark 6:32","label":"Mark 6:32","href":"/mrk/6/#v32","status":"detected"},{"at":638,"text":"Luke 9:10","label":"Luke 9:10","href":"/luk/9/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.2.1","start":2,"end":2,"heading":"And a great multitude followed him","excerpt":"2. And a great multitude followed him. So great ardor in following Christ arose from this, that, having beheld his power in miracles, they were convinced that he was some great prophet, and that he had been sent by God. But the Evangelist here omits what the other three relate, that Christ employed a part of the day in teaching and in healing the sick, and that, when the sun was setting, his disciples requested him to send away the multitudes, (Matthew 14:13, 14; Mark 6:34, 35; Luke 9:11, 12;) for he reckoned it enough to give the substance of it in a few words, that he might take this opportunity of leading us on to the remaining statements which immediately follow.\n\nHere we see, in the first place, how eager was the desire of the people to hear Christ, since all of them, forgetting themselves, take no concern about spending the night in a desert place. So much the less excusable is our indifference, or rather our sloth, when we are so far from preferring the heavenly doctrine to the gnawings of hunger, that the slightest interruptions immediately lead us away from meditation on the heavenly life. Very rarely does it happen that Christ finds us free and disengaged from the entanglements of the world. So far is every one of us from being ready to follow him to a desert mountain, that scarcely one in ten can endure to receive him, when he presents himself at home in the midst of comforts. And though this disease prevails nearly throughout the whole world, yet it is certain that no man will be fit for the kingdom of God until, laying aside such delicacy, he learn to desire the food of the soul so earnestly that his belly shall not hinder him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[{"at":449,"text":"Matthew 14:13, 14","label":"Matthew 14:13–14","href":"/mat/14/#v13","status":"detected"},{"at":468,"text":"Mark 6:34, 35","label":"Mark 6:34–35","href":"/mrk/6/#v34","status":"detected"},{"at":483,"text":"Luke 9:11, 12","label":"Luke 9:11–12","href":"/luk/9/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.2.2","start":2,"end":2,"heading":"","excerpt":"But as the flesh solicits us to attend to its conveniences, we ought likewise to observe that Christ, of his own accord, takes care of those who neglect themselves in order to follow him. For he does not wait till they are famished, and cry out that they are perishing of hunger, and have nothing to eat, but he provides food for them before they have asked it. We shall perhaps be told that this does not always happen, for we often see that godly persons, though they have been entirely devoted to the kingdom of God, are exhausted and almost fainting with hunger. I reply, though Christ is pleased to try our faith and patience in this manner, yet from heaven he beholds our wants, and is careful to relieve them, as far as is necessary for our welfare; and when assistance is not immediately granted, it is done for the best reason, though that reason is concealed from us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.3.1","start":3,"end":3,"heading":"Jesus therefore went up into a mountain","excerpt":"3. Jesus therefore went up into a mountain. Christ unquestionably sought a place of retirement till the feast of the Passover; and therefore it is said that he sat down on a mountain with his disciples. Such was undoubtedly the purpose which he formed as man; but the purpose of God was different, which he willingly obeyed. Although, therefore, he avoided the sight of men, yet he permits himself to be led by the hand of God as into a crowded theater; for there was a larger assembly of men in a desert mountain than in any populous city, and greater celebrity arose from the miracle than if it had happened in the open market-place of Tiberias We are therefore taught by this example to form our plans in conformity to the course of events, but in such a manner that, if the result be different from what we expected, we may not be displeased that God is above us, and regulates everything according to his pleasure.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.5.1","start":5,"end":5,"heading":"He saith to Philip","excerpt":"5. He saith to Philip. What we here read as having been said to Philip alone, the other Evangelists tell us, was said to all. But there is no inconsistency in this; for it is probable that Philip spoke according to the opinion entertained by all, and, therefore, Christ replies to him in particular; just as John, immediately afterwards, introduces Andrew as speaking, where the other Evangelists attribute the discourse to all alike. Perceiving that they have no conception of an extraordinary remedy, he then arouses their minds, which may be said to be asleep, so that they may, at least, have their eyes open to behold what shall be immediately exhibited to them. The design of all that is alleged by the disciples is, to persuade Christ not to detain the people; and, perhaps, in this respect they consult their private advantage, that a part of the inconvenience may not fall upon themselves. Accordingly, Christ disregards their objections, and proceeds in his design.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.7.1","start":7,"end":7,"heading":"Two hundred denarii","excerpt":"7. Two hundred denarii. As the denarius, according to the computation of Budaeus, is equal to four times the value of a carolus and two deniers of Tours, this sum amounts to thirty-five francs, or thereby. If you divide this sum among five thousand men, each hundred of them will have less than seventeenpence sterling If we now add about a thousand of women and children, it will be found that Philip allots to each person about the sixth part of an English penny, to buy a little bread But, as usually happens in a great crowd, he probably thought that there was a greater number of people present; and as the disciples were poor and ill supplied with money, Andrew intended to alarm Christ by the greatness of the sum, meaning that they were not wealthy enough to entertain so many people.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.10.1","start":10,"end":10,"heading":"Make the men sit down","excerpt":"10. Make the men sit down. That the disciples were not sooner prepared to cherish the hope which their Master held out, and did not remember to ascribe to his power all that was proper, was a degree of stupidity worthy of blame; but no small praise is due to their cheerful obedience in now complying with his injunction, though they know not what is his intention, or what advantage they will derive from what they are doing. The same readiness to obey is manifested by the people; for, while they are uncertain about the result, they all sit down as soon as a single word of command has been pronounced. And this is the trial of true faith, when God commands men to walk, as it were, in darkness. For this purpose let us learn not to be wise in ourselves, but, amidst great confusion, still to hope for a prosperous issue, when we follow the guidance of God, who never disappoints his own people.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.11.1","start":11,"end":11,"heading":"After having given thanks","excerpt":"11. After having given thanks. Christ has oftener than once instructed us by his example that, whenever we take food, we ought to begin with prayer. For those things which God has appointed for our use, being evidences of his infinite goodness and fatherly love towards us, call on us to offer praise to Him; and thanksgiving, as Paul informs us, is a kind of solemn sanctification, by means of which the use of them begins to be pure to us, (1 Timothy 4:4.) Hence it follows, that they who swallow them down without thinking of God, are guilty of sacrilege, and of profaning the gifts of God. And this instruction is the more worthy of attention, because we daily see a great part of the world feeding themselves like brute beasts. When Christ determined that the bread given to the disciples should grow among their hands, we are taught by it that God blesses our labor when we are serviceable to each other.\n\nLet us now sum up the meaning of the whole miracle. It has this in common with the other miracles, that Christ displayed in it his Divine power in union with beneficence, It is also a confirmation to us of that statement by which he exhorts us to seek the kingdom of God, promising that all other things shall be added to us, (Matthew 6:33.) For if he took care of those who were led to him only by a sudden impulse, how would he desert us, if we seek him with a firm and steady purpose? True, indeed, he will sometimes allow his own people, as I have said, to suffer hunger; but he will never deprive them of his aid; and, in the meantime, he has very good reasons for not assisting us till matters come to an extremity.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[{"at":443,"text":"1 Timothy 4:4","label":"1 Timothy 4:4","href":"/1ti/4/#v4","status":"detected"},{"at":1239,"text":"Matthew 6:33","label":"Matthew 6:33","href":"/mat/6/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.11.2","start":11,"end":11,"heading":"","excerpt":"Besides, Christ plainly showed that he not only bestows spiritual life on the world, but that his Father commanded him also to nourish the body. For abundance of all blessings is committed to his hand, that, as a channel, he may convey them to us; though I speak incorrectly by calling him a channel, for he is rather the living fountain flowing from the eternal Father. Accordingly, Paul prays that all blessings may come to us from God the Father, and from the Lord Jesus Christ, in common, (1 Corinthians 1:3;) and, in another passage, he shows that\n\nin all things we ought to give thanks to God the Father, through our Lord Jesus Christ, (Ephesians 5:20.)\n\nAnd not only does this office belong to his eternal Divinity, but even in his human nature, and so far as he has taken upon him our flesh, the Father has appointed him to be the dispenser, that by his hands he may feed us. Now, though we do not every day see miracles before our eyes, yet not less bountifully does God display his power in feeding us. And indeed we do not read that, when he wished to give a supper to his people, he used any new means; and, therefore, it would be an inconsiderate prayer, if any one were to ask that meat and drink might be given to him by some unusual method.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[{"at":494,"text":"1 Corinthians 1:3","label":"1 Corinthians 1:3","href":"/1co/1/#v3","status":"detected"},{"at":643,"text":"Ephesians 5:20","label":"Ephesians 5:20","href":"/eph/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.11.3","start":11,"end":11,"heading":"","excerpt":"Again, Christ did not provide great delicacies for the people, but they who saw his amazing power displayed in that supper, were obliged to rest satisfied with barley-bread and fish without sauce. And though he does not now satisfy five thousand men with five loaves, still he does not cease to feed the whole world in a wonderful manner. It sounds to us, no doubt, like a paradox, that\n\nman liveth not by bread alone, but by the word which proceedeth out of the mouth of God, (Deuteronomy 8:3.)\n\nFor we are so strongly attached to outward means, that nothing is more difficult than to depend on the providence of God. Hence it arises that we tremble so much, as soon as we have not bread at hand. And if we consider every thing aright, we shall be compelled to discern the blessing of God in all the creatures which serve for our bodily support; but use and frequency lead us to undervalue the miracles of nature. And yet, in this respect, it is not so much our stupidity as our malignity that hinders us; for where is the man to be found who does not choose to wander astray in his mind, and to encompass heaven and earth a hundred times, rather than look at God who presents himself to his view?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[{"at":478,"text":"Deuteronomy 8:3","label":"Deuteronomy 8:3","href":"/deu/8/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.13.1","start":13,"end":13,"heading":"And filled twelve baskets","excerpt":"13. And filled twelve baskets. When four thousand men were fed by seven loaves, Matthew relates that the number of baskets filled with fragments was exactly the same with the number of the loaves, (Matthew 15:37.) Since, therefore, a smaller quantity is sufficient for a greater number of men, and since the quantity left is nearly double, hence we see more clearly of what value is that blessing of God, against the sight of which we deliberately shut our eyes. We ought also to observe, in passing, that though Christ commands them to fill the baskets for illustrating the miracle, yet he likewise exhorts his disciples to frugality, when he says, Gather the fragments which are left, that nothing may be lost; for the increase of the bounty of God ought not to be an excitement to luxury. Let those, therefore, who have abundance, remember that they will one day render an account of their immoderate wealth, if they do not carefully and faithfully apply their superfluity to purposes which are good, and of which God approves.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.i.html","locus":null,"cites":[{"at":198,"text":"Matthew 15:37","label":"Matthew 15:37","href":"/mat/15/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.14.1","start":14,"end":14,"heading":"Those men, therefore","excerpt":"14. Those men, therefore. The miracle appears to have been attended by some advantage, that they acknowledge the author of it to be the Messiah; for Christ had no other object in view. But immediately they apply to a different and improper purpose the knowledge which they have obtained concerning Christ. And it is a fault extremely common among men, to corrupt and pervert his truth by their falsehoods, as soon as he has revealed himself to them; and even when they appear to have entered into the right path, they immediately fall away.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.15.1","start":15,"end":15,"heading":"To make him a king","excerpt":"15. To make him a king. When those men intended to give to Christ the title and honor of king, there was some ground for what they did. But they erred egregiously in taking upon themselves the liberty of making a king; for Scripture ascribes this as peculiar to God alone, as it is said,\n\nI have appointed my king on my holy hill of Zion, (Psalm 2:6.)\n\nAgain, what sort of kingdom do they contrive for him? An earthly one, which is utterly inconsistent with his person. Hence let us learn how dangerous it is, in the things of God, to neglect His word, and to contrive anything of our own opinion; for there is nothing which the foolish subtlety of our understanding does not corrupt. And what avails the pretense of zeal, when by our disorderly worship we offer a greater insult to God than if a person were expressly and deliberately to make an attack on his glory?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[{"at":340,"text":"Psalm 2:6","label":"Psalms 2:6","href":"/psa/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.15.2","start":15,"end":15,"heading":"","excerpt":"We know how furious were the efforts of adversaries to extinguish the glory of Christ. That violence, indeed, reached its extreme point when he was crucified. But by means of his crucifixion salvation was obtained for the world, and Christ himself obtained a splendid triumph over death and Satan. If he had permitted himself to be now made a king, his spiritual kingdom would have been ruined, the Gospel would have been stamped with everlasting infamy, and the hope of salvation would have been utterly destroyed. Modes of worship regulated according to our own fancy, and honors rashly contrived by men, have no other advantage than this, that they rob God of his true honor, and pour upon him nothing but reproach.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.15.3","start":15,"end":15,"heading":"And take him by force","excerpt":"And take him by force. We must also observe the phrase, take by force They wished to take Christ by force, the Evangelist says; that is, with impetuous violence they wished to make him a king, though against his will. If we desire, therefore, that he should approve of the honor which we confer upon him, we ought always to consider what he requires. And, indeed, they who venture to offer to God honors invented by themselves are chargeable with using some sort of force and violence towards him; for obedience is the foundation of true worship. Let us also learn from it with what reverence we ought to abide by the pure and simple word of God; for as soon as we turn aside in the smallest degree, the truth is poisoned by our leaven, so that it is no longer like itself. They learned from the word of God that he who was promised to be the Redeemer would be a king; but out of their own head they contrive an earthly kingdom, and they assign to him a kingdom contrary to the word of God. Thus, whenever we mix up our own opinions with the word of God, faith degenerates into frivolous conjectures. Let believers, therefore, cultivate habitual modesty, lest Satan hurry them into an ardor of inconsiderate and rash zeal, so that, like the Giants, they shall rush violently against God, who is never worshipped aright but when we receive him as he presents himself to us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.16.1","start":16,"end":16,"heading":"His disciples went down","excerpt":"16. His disciples went down. Christ undoubtedly intended to conceal himself until the crowd should disperse. We know how difficult it is to allay a popular tumult. Now, if they had openly attempted to do what they had intended, it would have been no easy matter afterwards to wipe off the stain which had once been fixed upon him. Meanwhile, he spent all that time in prayer, as the other Evangelists (Matthew 14:23; Mark 6:46) relate; probably, that God the Father might repress that folly of the people. As to his crossing the lake in a miraculous manner, it is intended to profit his disciples by again confirming their faith. The advantage extended still farther; for next day all the people would easily see that he had not been brought thither by a boat or ship, but that he had come by his own power; for they blockaded the shore from which he had to set out, and would scarcely have been drawn away from it, if they had not seen the disciples cross to a different place.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[{"at":402,"text":"Matthew 14:23","label":"Matthew 14:23","href":"/mat/14/#v23","status":"detected"},{"at":417,"text":"Mark 6:46","label":"Mark 6:46","href":"/mrk/6/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.17.1","start":17,"end":17,"heading":"It was now dark","excerpt":"17. It was now dark. John passes by many circumstances which the other Evangelists introduce; such as, that for several hours they struggled with a contrary wind; for it is probable that the storm arose immediately after the night began to come on; and they tell us that Christ did not appear to his disciples till about the fourth watch of the night, (Matthew 14:28; Mark 6:48.) Those who conjecture that they were still about the middle of the lake when Christ appeared to them, because John says that they had then advanced about twenty-five or thirty furlongs, are led into a mistake by supposing that they had sailed to the farther or opposite bank; for Bethsaida, near which town, Luke tells us, the miracle was performed, (Luke 9:10,) and Capernaum, which the ship reached, (John 6:16,) were situated on the same coast.\n\nPliny, in his fifth book, states that this lake was six miles in breadth, and sixteen in length. Josephus (in the third book of the Wars of the Jews) assigns to it one hundred furlongs in length, and forty in breadth; and as eight furlongs make one mile, we may easily infer how little the one description differs from the other. So far as relates to the present sailing, my opinion is, that they did not go over so great a space by direct sailing, but through being driven about by the tempest. However that may be, the Evangelist intended to show that, when Christ presented himself to them, they were in the utmost danger. It may be thought strange that the disciples should be tormented in this manner, while others had nothing to disturb them in sailing; but in this manner the Lord often makes his people fall into alarming dangers, that they may more plainly and familiarly recognize him in their deliverance.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[{"at":353,"text":"Matthew 14:28","label":"Matthew 14:28","href":"/mat/14/#v28","status":"detected"},{"at":368,"text":"Mark 6:48","label":"Mark 6:48","href":"/mrk/6/#v48","status":"detected"},{"at":730,"text":"Luke 9:10","label":"Luke 9:10","href":"/luk/9/#v10","status":"detected"},{"at":782,"text":"John 6:16","label":"John 6:16","href":"/jhn/6/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.19.1","start":19,"end":19,"heading":"They were terrified","excerpt":"19. They were terrified. The other Evangelists explain the cause of that fear to have been, that they thought that it was an apparition, (Matthew 14:26; Mark 6:49.) Now it is impossible not to be seized with consternation and dread, when an apparition is presented before our eyes; for we conclude that it is either some imposture of Satan, or some bad omen which God sends us. Besides, John here holds out to us, as in a mirror, what kind of knowledge of Christ we may obtain without the word, and what advantage may be reaped from that knowledge. For if he present a simple demonstration of his divinity, we immediately fall into our imaginations, and every person forms an idol for himself instead of Christ. After we have thus wandered in our understanding, this is immediately followed by trembling and a confused terror of heart. But when he begins to speak, we then obtain from his voice clear and solid knowledge, and then also joy and delightful peace dawn upon our minds. For there is great weight in these words:","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[{"at":138,"text":"Matthew 14:26","label":"Matthew 14:26","href":"/mat/14/#v26","status":"detected"},{"at":153,"text":"Mark 6:49","label":"Mark 6:49","href":"/mrk/6/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.20.1","start":20,"end":20,"heading":"It is I: be not terrified","excerpt":"20. It is I: be not terrified We learn from them that it is in Christ’s presence alone that we have abundant grounds of confidence, so as to be calm and at ease. But this belongs exclusively to the disciples of Christ; for we shall afterwards see that wicked men were struck down by the same words, It is I, (John 18:6.) The reason of the distinction is, that he is sent as a Judge to the reprobate and unbelievers for their destruction; and, therefore, they cannot bear his presence without being immediately overwhelmed. But believers, who know that he is given to them to make propitiation, as soon as they hear his name, which is a sure pledge to them both of the love of God and of their salvation, take courage as if they had been raised from death to life, calmly look at the clear sky, dwell quietly on earth, and, victorious over every calamity, take him for their shield against all dangers. Nor does he only comfort and encourage them by his word, but actually removes also the cause of the terror by allaying the tempest.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ii.html","locus":null,"cites":[{"at":309,"text":"John 18:6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.22.1","start":22,"end":22,"heading":"Next day","excerpt":"22. Next day. Here the Evangelist relates circumstances from which the multitude might conclude that Christ had gone across by divine power. There had been but one ship; they see it go away without Christ; next day, ships come from other places, by which they are conveyed to Capernaum; and there they find Christ. It follows that he must have been conveyed across in a miraculous manner. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.23.1","start":23,"end":23,"heading":"Near the place where they had eaten bread","excerpt":"23. Near the place where they had eaten bread. The meaning of the words is doubtful; for they may be explained, either that Tiberias was near the place where Christ had fed them with five loaves, or that the ships reached the shore which was near and below that place. I approve more highly of the latter exposition; for Bethsaida, near which Luke states that the miracle was performed, is half-way between Tiberias and Capernaum. Accordingly, when ships came down from that place, which was farther up the lake, they sailed along that shore on which the multitude were standing; and there can be no doubt that they came to land for the purpose of taking in passengers.\n\nAfter that the Lord had given thanks. When John again mentions that Christ gave thanks, it is not a superfluous repetition; for he means that Christ obtained by prayer that those few loaves were sufficient for feeding so many people; and as we are cold and indolent in prayer, he presses upon us the same thing a second time.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.25.1","start":25,"end":25,"heading":"On the other side of the sea","excerpt":"25. On the other side of the sea. We have already said that Capernaum was not situated on the opposite shore; for Tiberias is situated on that part of the lake where it is broadest, Bethsaida follows next, and Capernaum lies near the lowest part, not far from where the river Jordan issues from the lake. Now, when John places it on the other side of the lake itself, we must not understand him as if its position were directly across, but because, at the lower extremity, the lake made a large winding, and, on account of the bay that intervened, it was impossible to go by land without a very circuitous journey. The Evangelist therefore says, on the other side of the sea, adopting the mode of expression used by the common people, because the only direct and ordinary mode of conveyance was by a boat.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.26.1","start":26,"end":26,"heading":"Jesus answered them","excerpt":"26. Jesus answered them. Christ does not reply to the question put to him, which would have been fitted to show to them his power in having come thither by a miracle. But, on the contrary, he chides them for throwing themselves forward without consideration; for they were not acquainted with the true and proper reason of what he did, because they sought in Christ something else than Christ himself. The fault which he complains of in them is, that they seek Christ for the sake of the belly and not of the miracles And yet it cannot be denied that they looked to the miracle; nay more, the Evangelist has already told us that they were excited by the miracles to follow Christ. But because they abused the miracles for an improper purpose, he justly reproaches them with having a greater regard to the belly than to miracles. His meaning was, that they did not profit by the works of God as they ought to have done; for the true way of profiting would have been to acknowledge Christ as the Messiah in such a manner as to surrender themselves to be taught and governed by him, and, under his guidance, to aspire to the heavenly kingdom of God. On the contrary, they expect nothing greater from him than to live happily and at ease in this world. This is to rob Christ of his chief power; for the reason why he was given by the Father and revealed himself to men is, that he may form them anew after the image of God by giving them his Holy Spirit, and that he may conduct them to eternal life by clothing them with his righteousness.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.26.2","start":26,"end":26,"heading":"","excerpt":"It is of great importance, therefore, what we keep in view in the miracles of Christ; for he who does not aspire to the kingdom of God, but rests satisfied with the conveniences of the present life, seeks nothing else than to fill his belly. In like manner, there are many persons in the present day who would gladly embrace the gospel, if it were free from the bitterness of the cross, and if it brought nothing but carnal pleasures. Nay, we see many who make a Christian profession, that they may live in greater gaiety and with less restraint. Some through the expectation of gain, others through fear, and others for the sake of those whom they wish to please, profess to be the disciples of Christ. In seeking Christ, therefore, the chief point is, to despise the world and\n\nseek the kingdom of God and his righteousness, (Matthew 6:33.)\n\nBesides, as men very generally impose on themselves, and persuade themselves that they are seeking Christ in the best manner, while they debase the whole of his power, for this reason Christ, in his usual manner, doubles the word verily, as if by the oath he intended to bring to light the vice which lurks under our hypocrisy.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[{"at":828,"text":"Matthew 6:33","label":"Matthew 6:33","href":"/mat/6/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.27.1","start":27,"end":27,"heading":"Labour for food, not that which perisheth","excerpt":"27. Labour for food, not that which perisheth. He shows to what object our desires ought to be directed, namely, to eternal life; but because, in proportion as our understandings are gross, we are always devoted to earthly things, for this reason he corrects that disease which is natural to us, before he points out what we ought to do. The simple doctrine would have been, “Labour to have the incorruptible food;” but, knowing that the senses of men are held bound by earthly cares, he first enjoins them to be loosed and freed from those cords, that they may rise to heaven. Not that he forbids his followers to labor that they may procure daily food; but he shows that the heavenly life ought to be preferred to this earthly life, because the godly have no other reason for living here than that, being sojourners in the world, they may travel rapidly towards their heavenly country.\n\nNext, we ought to see what is the present question; for, since the power of Christ is debased by those who are devoted to the belly and to earthly things, he argues what we ought to seek in him, and why we ought to seek it. He employs metaphors adapted to the circumstances in which his sermon was delivered. If food had not been mentioned, he would have said, without a figure, “You ought to lay aside anxiety about the world, and strive to obtain the heavenly life.” But as those men were running to their fodder like cattle, without looking to anything better, Christ presents his sermon in a metaphorical dress, and gives the name of food to everything that belongs to newness of life. We know that our souls are fed by the doctrine of the gospel, when it is efficacious in us by the power of the Spirit; and, therefore, as faith is the life of the soul, all that nourishes and promotes faith is compared to food","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.27.2","start":27,"end":27,"heading":"Which endureth to eternal life","excerpt":"Which endureth to eternal life. This kind of food he calls incorruptible, and says that it endureth to eternal life, in order to inform us that our souls are not fed for a day, but are nourished in the expectation of a blessed immortality; because the Lord\n\ncommences the work of our salvation, that he may perform it till the day of Christ, (Philippians 1:6.)\n\nFor this reason we must receive the gifts of the Spirit, that they may be earnests and pledges of eternal life. For, though the reprobate, after having tasted this food, frequently reject it, so that it is not permanent in them, yet believing souls feel that enduring power, when they are made partakers of the power of the Holy Spirit in his gifts, which is not of short duration, but, on the contrary, never fails.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[{"at":343,"text":"Philippians 1:6","label":"Philippians 1:6","href":"/php/1/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.27.3","start":27,"end":27,"heading":"","excerpt":"It is a frivolous exercise of ingenuity to infer, as some do, from the word labor or work, that we merit eternal life by our works; for Christ metaphorically exhorts men, as we have said, to apply their minds earnestly to meditation on the heavenly life, instead of cleaving to the world, as they are wont to do; and Christ himself removes every doubt, when he declares that it is he who giveth the food; for what we obtain by his gift no man procures by his own industry. There is undoubtedly some appearance of contradiction in these words; but we may easily reconcile these two statements, that the spiritual food of the soul is the free gift of Christ, and that we must strive with all the affections of our heart to become partakers of so great a blessing.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.28.1","start":28,"end":28,"heading":". What shall we do, that we may work the works of God?","excerpt":"28. What shall we do, that we may work the works of God? The multitude understood well enough that Christ had exhorted them to aim at something higher than the conveniences of the present life, and that they ought not to confine their attention to the earth, since God calls them to more valuable blessings. But, in putting this question, they are partly mistaken by not understanding the kind of labor; for they do not consider that God bestows upon us, by the hand of the Son, all that is necessary for spiritual life. First, they ask what they ought to do; and next, when they use the expression, the works of God, they do not understand what they say, and talk without any definite object. In this manner they manifest their ignorance of the grace of God. And yet they appear here to murmur disdainfully against Christ, as if he were accusing them groundlessly. “Dost thou suppose,” say they, “that we have no solicitude about eternal life? Why, then, dost thou enjoin us to do what is beyond our power?” By the works of God we must understand those which God demands, and of which he approves.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.29.1","start":29,"end":29,"heading":"The work of God is this","excerpt":"29. The work of God is this. They had spoken of works Christ reminds them of one work, that is, faith; by which he means that all that men undertake without faith is vain and useless, but that faith alone is sufficient, because this alone does God require from us, that we believe For there is here an implied contrast between faith and the works and efforts of men; as if he had said, Men toil to no purpose, when they endeavor to please God without faith, because, by running, as it were, out of the course, they do not advance towards the goal. This is a remarkable passage, showing that, though men torment themselves wretchedly throughout their whole life, still they lose their pains, if they have not faith in Christ as the rule of their life. Those who infer from this passage that faith is the gift of God are mistaken; for Christ does not now show what God produces in us, but what he wishes and requires from us.\n\nBut we may think it strange that God approves of nothing but faith alone; for the love of our neighbor ought not to be despised, and the other exercises of religion do not lose their place and honor. So then, though faith may hold the highest rank, still other works are not superfluous. The reply is easy; for faith does not exclude either the love of our neighbor or any other good work, because it contains them all within itself. Faith is called the only work of God, because by means of it we possess Christ, and thus become the sons of God, so that he governs us by his Spirit. So then, because Christ does not separate faith from its fruits, we need not wonder if he make it to be the first and the last.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.29.2","start":29,"end":29,"heading":"That you believe in him whom he hath sent","excerpt":"That you believe in him whom he hath sent. What is the import of the word believe, we have explained under the Third Chapter. It ought always to be remembered that, in order to have a full perception of the power of faith, we must understand what Christ is, in whom we believe, and why he was given to us by the Father. It is idle sophistry, under the pretext of this passage, to maintain that we are justified by works, if faith justifies, because it is likewise called a work First, it is plain enough that Christ does not speak with strict accuracy, when he calls faith a work, just as Paul makes a comparison between the law of faith and the law of works, (Romans 3:27.) Secondly, when we affirm that men are not justified by works, we mean works by the merit of which men may obtain favor with God. Now faith brings nothing to God, but, on the contrary, places man before God as empty and poor, that he may be filled with Christ and with his grace. It is, therefore, if we may be allowed the expression, a passive work, to which no reward can be paid, and it bestows on man no other righteousness than that which he receives from Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.iv.html","locus":null,"cites":[{"at":661,"text":"Romans 3:27","label":"Romans 3:27","href":"/rom/3/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.30.1","start":30,"end":30,"heading":"What sign doest thou?","excerpt":"30. What sign doest thou? This wickedness abundantly proves how truly it is said elsewhere, This wicked generation seeketh a sign, (Matthew 12:39.) They had been at first drawn to Christ by the admiration of his miracles or signs, and afterwards, through amazement at a new sign, they acknowledged Christ to be the Messiah, and, with that conviction, wished to make him a king; but now they demand a sign from him, as if he were a man unknown to them. Whence came such sudden forgetfulness, but because they are ungrateful to God, and, through their own malice, are blind to his power, which is before their eyes? Nor can it be doubted that they treat disdainfully all the miracles which they had already beheld, because Christ does not comply with their wishes, and because they do not find him to be what they imagined him to be. If he had given them expectation of earthly happiness, he would have been highly applauded by them; they would undoubtedly have hailed him as a Prophet, and the Messiah, and the Son of God; but now, because he blames them for being too much addicted to the flesh, they think that they ought not to listen to him any more. And in the present day, how many are there who resemble them! At first, because they promise to themselves that Christ will flatter their vices, they eagerly embrace the gospel, and call for no proof of it; but when they are called to deny the flesh and to bear the cross, then do they begin to renounce Christ and ask whence the gospel came. In short, as soon as Christ does not grant their prayers, he is no longer their Master.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.v.html","locus":null,"cites":[{"at":132,"text":"Matthew 12:39","label":"Matthew 12:39","href":"/mat/12/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.31.1","start":31,"end":31,"heading":"Our fathers ate manna in the wilderness","excerpt":"31. Our fathers ate manna in the wilderness. Thus we see that Christ put his finger on the sore, when he told them that they came like brute beasts to fill their belly; for they discover this gross disposition, when they demand a Messiah by whom they are to be fed. And as to the magnificent terms in which they extol the grace of God in the manna, they do this cunningly, in order to bury the doctrine of Christ, by which he condemned them for immoderate desire of corruptible food; for they contrast with it the magnificent title bestowed on the manna, when it is called heavenly bread But when the Holy Spirit bestows on the manna the honorable appellation of the bread of heaven, (Psalm 78:24,) it is not with this intention, as if God fed his people, like a herd of swine, and gave them nothing more valuable; and, therefore, they are without excuse, when they wickedly reject the spiritual food of the soul, which God now offers to them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.v.html","locus":null,"cites":[{"at":685,"text":"Psalm 78:24","label":"Psalms 78:24","href":"/psa/78/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.32.1","start":32,"end":32,"heading":"","excerpt":"... Christ therefore makes a contrast here between the world and heaven, because we ought not to seek the incorruptible life but in the kingdom of heaven. In this passage, truth is not contrasted with shadows, as is often done elsewhere; but Christ considers what is the true life of man, or, in other words, what it is that makes him different from brute beasts, and excellent among the creatures.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.32.2","start":32,"end":32,"heading":"My Father giveth you the true bread from heaven","excerpt":"My Father giveth you the true bread from heaven. When he adds these words, the meaning is,” The manna which Moses gave to your fathers did not bring heavenly life, but now heavenly life is truly exhibited to you.” True, it is the Father whom he calls the giver of this bread, but he means that it is given by his own hand. Thus the contrast relates, not to Moses and God, but to Moses and Christ. Now, Christ represents his Father rather than himself as the Author of this gift, in order to procure for himself deeper reverence; as if he had said, “Acknowledge me to be the minister of God, by whose hands he wishes to feed you to eternal life.” But, again, this appears to be inconsistent with the doctrine of Paul, who calls the manna — spiritual food, (1 Corinthians 10:3.) I reply, Christ speaks according to the capacity of those with whom he has to deal, and this is not uncommon in Scripture. We see how variously Paul speaks about circumcision. When he writes about the ordinance, he calls it the seal of faith, (Romans 4:11;) but when he has to contend with false apostles, he calls it rather a seal of cursing, and that by taking it with the qualities which they ascribed to it, and according to their opinion. Let us consider what was the objection made against Christ, namely, that he did not prove himself to be the Messiah, if he did not supply his followers with bodily food. Accordingly, he does not inquire what it was that was prefigured by the manna, but maintains that the bread with which Moses fed their bellies was not true bread.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.v.html","locus":null,"cites":[{"at":756,"text":"1 Corinthians 10:3","label":"1 Corinthians 10:3","href":"/1co/10/#v3","status":"detected"},{"at":1021,"text":"Romans 4:11","label":"Romans 4:11","href":"/rom/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.33.1","start":33,"end":33,"heading":"For the bread of God","excerpt":"33. For the bread of God. Christ reasons negatively from the definition to the thing defined, in this manner: “The heavenly bread is that which hath come down from heaven to give life to the world In the manna there was nothing of this sort; and, therefore, the manna was not the heavenly bread.” But, at the same time, he confirms what he formerly said, namely, that he is sent by the Father, in order that he may feed men in a manner far more excellent than Moses. True, the manna came down from the visible heaven, that is, from the clouds; but not from the eternal kingdom of God, from which life flows to us. And the Jews, whom Christ addresses, looked no higher than that the bellies of their fathers were well stuffed and fattened in the wilderness.\n\nWhat he formerly called the bread of heaven, he now calls the bread of God; not that the bread which supports us in the present life comes from any other than God, but because that alone can be reckoned the bread of God which quickens souls to a blessed immortality. This passage teaches that the whole world is dead to God, except so far as Christ quickens it, because life will be found nowhere else than in him.\n\nWhich hath come down from heaven. In the coming down from heaven two things are worthy of observation; first, that we have a Divine life in Christ, because he has come from God to be the Author of life to us; secondly, that the heavenly life is near us,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.34.1","start":34,"end":34,"heading":"Give us always this bread","excerpt":"34. Give us always this bread. There is no doubt that they speak ironically, to accuse Christ of vain boasting, when he said that he was able to give the bread of life. Thus wretched men, while they reject the promises of God, are not satisfied with this evil alone, but put Christ in their room, as if he were chargeable with their unbelief.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.35.1","start":35,"end":35,"heading":"I am the bread of life","excerpt":"35. I am the bread of life. First, he shows that the bread, which they asked in mockery, is before their eyes; and, next, he reproves them. He begins with doctrine, to make it more evident that they were guilty of ingratitude. There are two parts of the doctrine; for he shows whence we ought to seek life, and how we may enjoy it. We know what gave occasion to Christ to use those metaphors; it was because manna and daily food had been mentioned. But still this figure is better adapted to teach ignorant persons than a simple style. When we eat bread for the nourishment of the body, we see more clearly not only our own weakness, but also the power of divine grace, than if, without, bread, God were to impart a secret power to nourish the body itself. Thus, the analogy which is traced between the body and the soul, enables us to perceive more clearly the grace of Christ. For when we learn that Christ is the bread by which our souls must be fed, this penetrates more deeply into our hearts than if Christ simply said that he is our life","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.35.2","start":35,"end":35,"heading":"","excerpt":"It ought to be observed, however, that the word bread does not express the quickening power of Christ so fully as we feel it; for bread does not commence life, but nourishes and upholds that life which we already possess. But, through the kindness of Christ, we not only continue to possess life, but have the beginning of life, and therefore the comparison is partly inappropriate; but there is no inconsistency in this, for Christ adapts his style to the circumstances of the discourse which he formerly delivered. Now the question had been raised, Which of the two was more eminent in feeding men, Moses or Christ himself? This is also the reason why he calls it bread only, for it was only the manna that they objected to him, and, therefore, he reckoned it enough to contrast with it a different kind of bread. The simple doctrine is, “Our souls do not live by an intrinsic power, so to speak, that is, by a power which they have naturally in themselves, but borrow life from Christ.”\n\nHe who cometh to me. He now defines the way of taking this food; it is when we receive Christ by faith. For it is of no avail to unbelievers that Christ is the bread of life, because they remain always empty; but then does Christ become our bread, when we come to him as hungry persons, that he may fill us. To come to Christ and to believe mean, in this passage, the same thing; but the former word is intended to express the effect of faith, namely, that it is in consequence of being driven by the feeling of our hunger that we fly to Christ to seek life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.35.3","start":35,"end":35,"heading":"","excerpt":"Those who infer from this passage that to eat Christ is faith, and nothing else, reason inconclusively. I readily acknowledge that there is no other way in which we eat Christ than by believing; but the eating is the effect and fruit of faith rather than faith itself. For faith does not look at Christ only as at a distance, but embraces him, that he may become ours and may dwell in us. It causes us to be incorporated with him, to have life in common with him, and, in short, to become one with him, (John 17:21.) It is therefore true that by faith alone we eat Christ, provided we also understand in what manner faith unites us to him.\n\nShall never thirst. This appears to be added without any good reason; for the office of bread is not to quench thirst, but to allay hunger. Christ therefore attributes to bread more than its nature allows. I have already said, that he employs the word bread alone because it was required by the comparison between the manna and the heavenly power of Christ, by which our souls are sustained in life. At the same time, by the word bread, he means in general all that nourishes us, and that according to the ordinary custom of his nation. For the Hebrews, by the figure of speech called synecdoche, use the word bread for dinner or supper; and when we ask from God our daily bread, (Matthew 6:11,) we include drink and all the other parts of life. The meaning therefore is, “Whoever shall betake himself to Christ, to have life from him, will want nothing, but will have in abundance all that contributes to sustain life.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[{"at":504,"text":"John 17:21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":1322,"text":"Matthew 6:11","label":"Matthew 6:11","href":"/mat/6/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.36.1","start":36,"end":36,"heading":"But I have told you","excerpt":"36. But I have told you. He now reproves them for wickedly rejecting the gift of God, which is offered to them. Now, that man is chargeable with wicked contempt of God, who rejects what he knows that God has given him. If Christ had not made known his power, and plainly showed that he came from God, the plea of ignorance might have alleviated their guilt; but when they reject the doctrine of him whom they formerly acknowledged to be the Lord’s Messiah, it is extreme baseness. It is no doubt true, that men never resist God purposely, so as to reflect that they have to do with God; and to this applies the saying of Paul,\n\nThey would never have crucified the Lord of glory, if they had known him (1 Corinthians 2:8.)\n\nBut unbelievers, because they willingly shut their eyes against the light are justly said to see that which immediately vanishes from their sight, because Satan darkens their understandings. This, at least, is beyond all controversy, that when he said that they saw, we must not understand him to mean his bodily appearance, but rather that he describes their voluntary blindness, because they might have known what he was, if their malice had not prevented them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[{"at":702,"text":"1 Corinthians 2:8","label":"1 Corinthians 2:8","href":"/1co/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.37.1","start":37,"end":37,"heading":"All that the Father giveth me","excerpt":"37. All that the Father giveth me. That their unbelief may not detract anything from his doctrine, he says, that the cause of so great obstinacy is, that they are reprobate, and do not belong to the flock of God. His intention, therefore, in distinguishing here between the elect and the reprobate is, that the authority of his doctrine may remain unimpaired, though there are many who do not believe it. For, on the one hand, ungodly men calumniate and utterly despise the word of God, because they are not moved by reverence for it; and, on the other hand, many weak and ignorant persons entertain doubts whether that which is rejected by a great part of the world be actually the word of God. Christ meets this offense, when he affirms, that all those who do not believe are not his own, and that we need not wonder if such persons have no relish for the word of God, but that it is embraced by all the children of God. In the first place, he says, that all whom the Father giveth him come to him; by which words he means, that faith is not a thing which depends on the will of men, so that this man and that man indiscriminately and at random believe, but that God elects those whom he hands over, as it were, to his Son; for when he says, that whatever is given cometh, we infer from it, that all do not come. Again, we infer, that God works in his elect by such an efficacy of the Holy Spirit, that not one of them falls away; for the word give has the same meaning as if Christ had said, “Those whom the Father hath chosen he regenerates, and gives to me, that they may obey the Gospel.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.37.2","start":37,"end":37,"heading":"And him that cometh to me I will not cast out","excerpt":"And him that cometh to me I will not cast out. This is added for the consolation of the godly, that they may be fully persuaded that they have free access to Christ by faith, and that, as soon as they have placed themselves under his protection and safeguard, they will be graciously received by him. Hence it follows, that the doctrine of the Gospel will be salutary to all believers, because no man becomes a disciple of Christ who does not, on the other hand, feel and experience him to be a good and faithful teacher.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.38.1","start":38,"end":38,"heading":"For I came down from heaven","excerpt":"38. For I came down from heaven. This is a confirmation of the preceding statement, that we do not seek Christ in vain. For faith is a work of God, by which he shows that we are his people, and appoints his Son to be the protector of our salvation. Now the Son has no other design than to fulfill the commands of his Father. Consequently, he will never reject those whom his Father hath sent. Hence, finally, it follows, that faith will never be useless. As to the distinction which Christ makes between his own will and the will of the Father, in this respect, he accommodates himself to his hearers, because, as the mind of man is prone to distrust, we are wont to contrive some diversity which produces hesitation. To cut off every pretense for those wicked imaginations, Christ declares, that he has been manifested to the world, in order that he may actually ratify what the Father hath decreed concerning our salvation.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.39.1","start":39,"end":39,"heading":"And this is the will of the Father","excerpt":"39. And this is the will of the Father. He now testifies, that this is the design of the Father, that believers may find salvation secured in Christ; from which again it follows, that all who do not profit by the doctrine of the Gospel are reprobate. Wherefore, if we see that it turns to the ruin of many, we have no reason to despond, because those men willingly draw down the evil on themselves. Let us rest satisfied with this, that the Gospel will always have power to gather the elect to salvation.\n\nThat I should lose none of it. That is, “That I should not suffer it to be taken from me or perish;” by which he means, that he is not the guardian of our salvation for a single day, or for a few days, but that he will take care of it to the end, so that he will conduct us, as it were, from the commencement to the termination of our course; and therefore he mentions the last resurrection. This promise is highly necessary for us, who miserably groan under so great weakness of the flesh, of which every one of us is sufficiently aware; and at every moment, indeed, the salvation of the whole world might be ruined, were it not that believers, supported by the hand of Christ, advance boldly to the day of resurrection. Let this, therefore, be fixed in our minds, that Christ has stretched out his hand to us, that he may not desert us in the midst of the course, but that, relying on his goodness, we may boldly raise our eyes to the last day.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.39.2","start":39,"end":39,"heading":"","excerpt":"There is also another reason why he mentions the resurrection. It is because, so long as our life is hidden, (Colossians 3:3,) we are like dead men. For in what respect do believers differ from wicked men, but that, overwhelmed with afflictions, and like sheep destined for the slaughter, (Romans 8:36,) they have always one foot in the grave, and, indeed, are not far from being continually swallowed up by death? Thus there remains no other support of our faith and patience but this, that we keep out of view the condition of the present life, and apply our minds and our senses to the last day, and pass through the obstructions of the world, until the fruit of our faith at length appear.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[{"at":110,"text":"Colossians 3:3","label":"Colossians 3:3","href":"/col/3/#v3","status":"detected"},{"at":290,"text":"Romans 8:36","label":"Romans 8:36","href":"/rom/8/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.40.1","start":40,"end":40,"heading":"And this is the will of him who sent me","excerpt":"40. And this is the will of him who sent me. He had said that the Father had committed to him the protection of our salvation; and now he likewise describes the manner in which it is accomplished. The way to obtain salvation, therefore, is to obey the Gospel of Christ. This point he had, indeed, glanced at a little before but now he expresses more fully what he had spoken somewhat obscurely. And if it is the will of God that those whom he has elected shall be saved, and if in this manner he ratifies and executes his eternal decree, whoever he be that is not satisfied with Christ, but indulges in curious inquiries about eternal predestination, such a person, as far as lies in his power, desires to be saved contrary to the purpose of God. The election of God is in itself hidden and secret; the Lord manifests it by calling, that is, when he bestows on us this blessing of calling us","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.40.2","start":40,"end":40,"heading":"","excerpt":"They are madmen, therefore, who seek their own salvation or that of others in the whirlpool of predestination, not keeping the way of salvation which is exhibited to them. Nay more, by this foolish speculation, they endeavor to overturn the force and effect of predestination; for if God has elected us to this end, that we may believe, take away faith, and election will be imperfect. But we have no right to break through the order and succession of the beginning and the end, since God, by his purpose, hath decreed and determined that it shall proceed unbroken. Besides, as the election of God, by an indissoluble bond, draws his calling along with it, so when God has effectually called us to faith in Christ, let this have as much weight with us as if he had engraven his seal to ratify his decree concerning our salvation. For the testimony of the Holy Spirit is nothing else than the sealing of our adoption, (Romans 8:15.) To every man, therefore, his faith is a sufficient attestation of the eternal predestination of God, so that it would be a shocking sacrilege to carry the inquiry farther; for that man offers an aggravated insult to the Holy Spirit, who refuses to assent to his simple testimony.\n\nWhosoever seeth the Son, and believeth in him. He uses the words, see and believe, in contrast with what he had formerly said; for he had reproached the Jews with not believing, even though they saw, (verse 36.) But now, speaking of the sons of God, with the feeling which they have of the power of God in Christ, he joins the obedience of faith. Moreover, these words show that faith proceeds from the knowledge of Christ; not that it desires anything beyond the simple word of God, but because, if we trust in Christ, we must perceive what he is, and what he brings to us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vi.html","locus":null,"cites":[{"at":918,"text":"Romans 8:15","label":"Romans 8:15","href":"/rom/8/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.41.1","start":41,"end":41,"heading":"The Jews therefore murmured concerning him","excerpt":"41. The Jews therefore murmured concerning him. The Evangelist explains the cause of the murmuring to have been, that the Jews were offended at the mean condition of Christ’s human nature, and did not perceive in him any thing Divine or heavenly. Yet he shows that they had a twofold obstruction. One they had framed for themselves out of a false opinion, when they said, Is not this Jesus, the son of Joseph, whose father and mother we know? Another arose from a wicked sentiment, that they did not think that Christ was the Son of God, because he came down to men clothed with our flesh. But we are guilty of excessive malignity, if we despise the Lord of glory because on our account\n\nhe emptied himself, and took upon him the form of a servant, (Philippians 2:7;)\n\nfor this was rather an illustrious proof of his boundless love towards us, and of his wonderful grace. Besides, the Divine majesty of Christ was not so concealed under the mean and contemptible appearance of the flesh, as not to give out the rays of his brightness in a variety of ways; but those gross and stupid men wanted eyes to see his conspicuous glory.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[{"at":750,"text":"Philippians 2:7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.41.2","start":41,"end":41,"heading":"","excerpt":"We, too, sin daily in both of these ways. First, it is a great hinderance to us, that it is only with carnal eyes that we behold Christ; and this is the reason why we perceive in him nothing magnificent, for by our sinful views we pervert all that belongs to him and to his doctrine, so unskilful are we to profit by them, or to view them in the proper light. Secondly, not satisfied with this, we adopt many false imaginations, which produce a contempt of the Gospel. Nay, there are even many who frame for themselves monsters, that they may make them a pretense for hating the Gospel. In this manner the world deliberately drives away the grace of God. Now the Evangelist expressly names the Jews, in order to inform us that the murmuring proceeded from those who gloried in the title of faith and of the Church, that we may all learn to receive Christ with reverence, when he comes down to us, and that, in proportion as he comes nearer to us, we may more cheerfully approach to him, that he may raise us to his heavenly glory.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.43.1","start":43,"end":43,"heading":"Murmur not among yourselves","excerpt":"43. Murmur not among yourselves. He throws back on them the blame of the murmuring, as if he had said, “My doctrine contains no ground of offense, but because you are reprobate, it irritates your envenomed breasts, and the reason why you do not relish it is, that you have a vitiated taste.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.44.1","start":44,"end":44,"heading":"No man can come to me, unless the Father, who hath sent me, draw him","excerpt":"44. No man can come to me, unless the Father, who hath sent me, draw him. He does not merely accuse them of wickedness, but likewise reminds them, that it is a peculiar gift of God to embrace the doctrine which is exhibited by him; which he does, that their unbelief may not disturb weak minds. For many are so foolish that, in the things of God, they depend on the opinions of men; in consequence of which, they entertain suspicions about the Gospel, as soon as they see that it is not received by the world. Unbelievers, on the other hand, flattering themselves in their obstinacy, have the hardihood to condemn the Gospel because it does not please them. On the contrary, therefore, Christ declares that the doctrine of the Gospel, though it is preached to all without exception, cannot be embraced by all, but that a new understanding and a new perception are requisite; and, therefore, that faith does not depend on the will of men, but that it is God who gives it.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.44.2","start":44,"end":44,"heading":"Unless the Father draw him","excerpt":"Unless the Father draw him. To come to Christ being here used metaphorically for believing, the Evangelist, in order to carry out the metaphor in the apposite clause, says that those persons are drawn whose understandings God enlightens, and whose hearts he bends and forms to the obedience of Christ. The statement amounts to this, that we ought not to wonder if many refuse to embrace the Gospel; because no man will ever of himself be able to come to Christ, but God must first approach him by his Spirit; and hence it follows that all are not drawn, but that God bestows this grace on those whom he has elected. True, indeed, as to the kind of drawing, it is not violent, so as to compel men by external force; but still it is a powerful impulse of the Holy Spirit, which makes men willing who formerly were unwilling and reluctant. It is a false and profane assertion, therefore, that none are drawn but those who are willing to be drawn, as if man made himself obedient to God by his own efforts; for the willingness with which men follow God is what they already have from himself, who has formed their hearts to obey him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.45.1","start":45,"end":45,"heading":"It is written in the Prophets","excerpt":"45. It is written in the Prophets. Christ confirms by the testimony of Isaiah what he said, that no man can come to him, unless he be drawn by the Father He uses the word prophets in the plural number, because all their prophecies had been collected into one volume, so that all the prophets might justly be accounted one book. The passage which is here quoted is to be found in Isaiah 54:13, where, speaking of the restoration of the Church, he promises to her, sons taught by the instruction of God Hence it may easily be inferred, that the Church cannot be restored in any other way than by God undertaking the office of a Teacher, and bringing believers to himself. The way of teaching, of which the prophet speaks, does not consist merely in the external voice, but likewise in the secret operation of the Holy Spirit. In short, this teaching of God is the inward illumination of the heart.\n\nAnd they shall be all taught by God. As to the word all, it must be limited to the elect, who alone are the true children of the Church. Now it is not difficult to see in what manner Christ applies this prediction to the present subject. Isaiah shows that then only is the Church truly edified, when she has her children taught by God Christ, therefore, justly concludes that men have not eyes to behold the light of life, until God has opened them. But at the same time, he fastens on the general phrase, all; because he argues from it, that all who are taught by God are effectually drawn, so as to come; and to this relates what he immediately adds,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[{"at":379,"text":"Isaiah 54:13","label":"Isaiah 54:13","href":"/isa/54/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.45.2","start":45,"end":45,"heading":"Whosoever therefore hath heard my Father","excerpt":"Whosoever therefore hath heard my Father. The amount of what is said is, that all who do not believe are reprobate and doomed to destruction; because all the sons of the Church and heirs of life are made by God to be his obedient disciples. Hence it follows, that there is not one of all the elect of God who shall not be a partaker of faith in Christ. Again, as Christ formerly affirmed that men are not fitted for believing, until they have been drawn, so he now declares that the grace of Christ, by which they are drawn, is efficacious, so that they necessarily believe.\n\nThese two clauses utterly overturn the whole power of free will, of which the Papists dream. For if it be only when the Father has drawn us that we begin to come to Christ, there is not in us any commencement of faith, or any preparation for it. On the other hand, if all come whom the Father hath taught, He gives to them not only the choice of believing, but faith itself. When, therefore, we willingly yield to the guidance of the Spirit, this is a part, and, as it were, a sealing of grace; because God would not draw us, if He were only to stretch out his hand, and leave our will in a state of suspense. But in strict propriety of language He is said to draw us, when He extends the power of his Spirit to the full effect of faith. They are said to hear God, who willingly assent to God speaking to them within, because the Holy Spirit reigns in their hearts.\n\nCometh to me. He shows the inseparable connection that exists between him and the Father. For the meaning is, that it is impossible that any who are God’s disciples shall not obey Christ, and that they who reject Christ refuse to be taught by God; because the only wisdom that all the elect learn in the school of God is, to come to Christ; for the Father, who sent him, cannot deny himself.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.46.1","start":46,"end":46,"heading":"Not that any man hath seen the Father","excerpt":"46. Not that any man hath seen the Father. As he has hitherto magnified the grace of his Father, so now he earnestly directs believers to himself alone. For both must be joined together; that no knowledge of Christ can be obtained, until the Father enlighten by his Spirit those who are by nature blind; and yet that it is in vain to seek God, unless Christ go before; for the majesty of God is so lofty, that the senses of men cannot reach him. Nay, more, all that knowledge of God which men may think that they have attained out of Christ will be a deadly abyss. When he says that he alone hath known the Father, he means that it is an office which belongs peculiarly to himself, to manifest God to men, who would otherwise have been concealed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.47.1","start":47,"end":47,"heading":"He who believeth in me","excerpt":"47. He who believeth in me. This is an explanation of the former statement. For we are taught by these words that it is when we believe in Christ that God is made known to us; for then do we begin to see, as in a mirror, or as in a bright and lively image, God who was formerly invisible. Accursed then be every thing that is declared to us concerning God, if it do not lead us to Christ. What it is to believe in Christ I have already explained; for we must not imagine a confused and empty faith, which deprives Christ of his power, as the Papists do, who believe in Christ just as far as they think fit. For the reason why we obtain life by faith is, that we know that all the parts of our life are contained in Christ.\n\nThe inference which some draw from this passage — that to believe in Christ is the same thing as to eat Christ, or his flesh — is not well founded. For these two things differ from each other as former and latter; and in like manner, to come to Christ and to drink him, for coming to him is first in order. I acknowledge that Christ is not eaten but by faith; but the reason is, because we receive him by faith, that he may dwell in us, and that we may be made partakers of him, and thus may be one with him. To eat him, therefore, is an effect or work of faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.48.1","start":48,"end":48,"heading":"I am the bread of life","excerpt":"48. I am the bread of life Besides what he formerly said, that he is the life-giving bread, by which our souls are nourished, in order to explain it more fully, he likewise repeats the contrast between this bread and the ancient manna, together with a comparison of the men.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.49.1","start":49,"end":49,"heading":"Your fathers ate manna in the wilderness, and are dead","excerpt":"49. Your fathers ate manna in the wilderness, and are dead. He says that the manna was a perishing food to their fathers, for it did not free them from death. It follows, therefore, that souls do not find anywhere else than in him that food by which they are fed to spiritual life. Besides, we must keep in remembrance what I formerly stated, that what is here said does not relate to the manna, so far as it was a secret figure of Christ; for in that respect Paul calls it spiritual food, (1 Corinthians 10:3.) But we have said that Christ here accommodates his discourse to the hearers, who, caring only about feeding the belly, looked for nothing higher in the manna. Justly, therefore does he declare that their fathers are dead, that is, those who in the same manner, were devoted to the belly, or, in other words, who thought of nothing higher than this world. And yet he invites them to eat, when he says that he has come, that any man may eat; for this mode of expression has the same meaning as if he said, that he is ready to give himself to all, provided that they are only willing to believe. That not one of those who have once eaten Christ shall die — must be understood to mean, that the life which he bestows on us is never extinguished, as we stated under the Fifth Chapter.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[{"at":491,"text":"1 Corinthians 10:3","label":"1 Corinthians 10:3","href":"/1co/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.51.1","start":51,"end":51,"heading":"I am the living bread","excerpt":"51. I am the living bread. He often repeats the same thing, because nothing is more necessary to be known; and every one feels in himself with what difficulty we are brought to believe it, and how easily and quickly it passes away and is forgotten. We all desire life, but in seeking it, we foolishly and improperly wander about in circuitous roads; and when it is offered, the greater part disdainfully reject it. For who is there that does not contrive for himself life out of Christ? And how few are there who are satisfied with Christ alone! It is not a superfluous repetition, therefore, when Christ asserts so frequently that he alone is sufficient to give life. For he claims for himself the designation of bread, in order to tear from our hearts all fallacious hopes of living. Having formerly called himself the bread of life, he now calls himself the living bread, but in the same sense, namely, life-giving bread. — Which have come down from heaven He frequently mentions his coming down from heaven, because spiritual and incorruptible life will not be found in this world, the fashion of which passes away and vanishes, but only in the heavenly kingdom of God.\n\nIf any man eat of this bread. Whenever he uses the word eat, he exhorts us to faith, which alone enables us to enjoy this bread, so as to derive life from it. Nor is it without good reason that he does so, for there are few who deign to stretch out their hand to put this bread to their mouth; and even when the Lord puts it into their mouth, there are few who relish it, but some are filled with wind, and others — like Tantalus — are dying of hunger through their own folly, while the food is close beside them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.51.2","start":51,"end":51,"heading":"The bread which I shall give is my flesh","excerpt":"The bread which I shall give is my flesh. As this secret power to bestow life, of which he has spoken, might be referred to his Divine essence, he now comes down to the second step, and shows that this life is placed in his flesh, that it may be drawn out of it. It is, undoubtedly, a wonderful purpose of God that he has exhibited life to us in that flesh, where formerly there was nothing but the cause of death. And thus he provides for our weakness, when he does not call us above the clouds to enjoy life, but displays it on earth, in the same manner as if he were exalting us to the secrets of his kingdom. And yet, while he corrects the pride of our mind, he tries the humility and obedience of our faith, when he enjoins those who would seek life to place reliance on his flesh, which is contemptible in its appearance.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.51.3","start":51,"end":51,"heading":"","excerpt":"But an objection is brought, that the flesh of Christ cannot give life, because it was liable to death, and because even now it is not immortal in itself; and next, that it does not at all belong to the nature of flesh to quicken souls. I reply, though this power comes from another source than from the flesh, still this is no reason why the designation may not accurately apply to it; for as the eternal Word of God is the fountain of life, (John 1:4,) so his flesh, as a channel, conveys to us that life which dwells intrinsically, as we say, in his Divinity. And in this sense it is called life-giving, because it conveys to us that life which it borrows for us from another quarter. This will not be difficult to understand, if we consider what is the cause of life, namely, righteousness. And though righteousness flows from God alone, still we shall not attain the full manifestation of it any where else than in the flesh of Christ; for in it was accomplished the redemption of man, in it a sacrifice was offered to atone for sins, and an obedience yielded to God, to reconcile him to us; it was also filled with the sanctification of the Spirit, and at length, having vanquished death, it was received into the heavenly glory. It follows, therefore that all the parts of life have been placed in it, that no man may have reason to complain that he is deprived of life, as if it were placed in concealment, or at a distance.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.viii.html","locus":null,"cites":[{"at":444,"text":"John 1:4","label":"John 1:4","href":"/jhn/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.52.1","start":52,"end":52,"heading":"The Jews therefore debated among themselves","excerpt":"52. The Jews therefore debated among themselves. He again mentions the Jews, not by way of honor, but to reproach them with their unbelief, because they do not receive the well known doctrine concerning eternal life, or, at least, do not inquire modestly into the subject, if it be still obscure and doubtful. For when he says that they debated, it is a sign of obstinacy and contempt; and those who dispute so keenly do, indeed, block up against themselves the road to the knowledge of the truth. And yet the blame imputed to them is not simply that they inquired into the manner; for the same blame would fall on Abraham and the blessed Virgin, (Genesis 15:2; Luke 1:34.) Those persons, therefore, are either led astray through ignorance, or are deficient in candour, who, without taking into account the hardihood and eagerness to quarrel, which alone the Evangelist condemns, direct all their outcry against the word how; as if it had not been lawful for the Jews to inquire about the manner of eating the flesh of Christ But it ought rather to be imputed to sloth than ascribed to the obedience of faith, if we knowingly and willingly leave unsolved those doubts and difficulties which are removed for us by the word of the Lord. Not only is it lawful, therefore, to inquire as to the manner of eating the flesh of Christ, but it is of great importance for us to understand it, so far as it is made known by the Scriptures. Away, then, with that fierce and obstinate pretense of humility, “For my part, I am satisfied with that single word of Christ, when he declares that his flesh is truly food: to all the rest I willingly shut my eyes.” As if heretics would not have equal plausibility on their side, if they willingly were ignorant that Christ was conceived by the Holy Ghost, because, believing that he is the seed of Abraham, they make no farther inquiry. Only we ought to preserve such moderation about the secret works of God, as not to desire to know anything more than what he determines by his word.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[{"at":648,"text":"Genesis 15:2","label":"Genesis 15:2","href":"/gen/15/#v2","status":"detected"},{"at":662,"text":"Luke 1:34","label":"Luke 1:34","href":"/luk/1/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.53.1","start":53,"end":53,"heading":"Verily, verily, I say to you","excerpt":"53. Verily, verily, I say to you. The just resentment which Christ felt, when he saw his grace rejected with such haughty disdain, constrained him to employ this oath. For he does not now make use of simple doctrine, but likewise mingles threatenings for the purpose of striking terror. He denounces eternal perdition against all who refuse to seek life from his flesh; as if he had said, “If you hold my flesh in contempt, rest assured that there remains for you no other hope of life.” The vengeance that awaits all despisers of the grace of Christ is, that with their pride they miserably perish; and the reason why they must be urged with plainness and severity is, that they may not continue to flatter themselves. For if we threaten with death those diseased persons who refuse to take medicines, what must we do with wicked men, when they strive, as far as lies in their power, to destroy life itself?\n\nUnless you eat the flesh of the Son of man. When he says, the flesh of the Son of man, the expression is emphatic; for he reproves them for their contempt, which arose from perceiving that he resembled other men. The meaning therefore is: “Despise me as much as you please, on account of the mean and despicable appearance of my flesh, still that despicable flesh contains life; and if you are destitute of it, you will nowhere else find any thing else to quicken you.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.53.2","start":53,"end":53,"heading":"","excerpt":"The ancients fell into a gross error by supposing that little children were deprived of eternal life, if they did not dispense to them the eucharist, that is, the Lord’s Supper; for this discourse does not relate to the Lord’s Supper, but to the uninterrupted communication of the flesh of Christ, which we obtain apart from the use of the Lord’s Supper. Nor were the Bohemians in the right, when they adduced this passage to prove that all without exception ought to be admitted to the use of the cup. With respect to young children, the ordinance of Christ forbids them to partake of the Lord’s Supper; because they are not yet able to know or to celebrate the remembrance of the death of Christ. The same ordinance makes the cup common to all, for it commands us all to drink of it, (Matthew 26:27.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.54.1","start":54,"end":54,"heading":"He who eateth my flesh","excerpt":"54. He who eateth my flesh. This is a repetition, but is not superfluous; for it confirms what was difficult to be believed, That souls feed on his flesh and blood, in precisely the same manner that the body is sustained by eating and drinking Accordingly, as he lately testified that nothing but death remains for all who seek life anywhere else than in his flesh, so now he excites all believers to cherish good hope, while he promises to them life in the same flesh.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.54.2","start":54,"end":54,"heading":"And I will raise him up at the last day","excerpt":"And I will raise him up at the last day. It ought to be observed, that Christ so frequently connects the resurrection with eternal life, because our salvation will be hidden till that day. No man, therefore, can perceive what Christ bestows on us, unless, rising above the world, he places before his eyes the last resurrection From these words, it plainly appears that the whole of this passage is improperly explained, as applied to the Lord’s Supper. For if it were true that all who present themselves at the holy table of the Lord are made partakers of his flesh and blood, all will, in like manner, obtain life; but we know that there are many who partake of it to their condemnation. And indeed it would have been foolish and unreasonable to discourse about the Lord’s Supper, before he had instituted it. It is certain, then, that he now speaks of the perpetual and ordinary manner of eating the flesh of Christ, which is done by faith only. And yet, at the same time, I acknowledge that there is nothing said here that is not figuratively represented, and actually bestowed on believers, in the Lord’s Supper; and Christ even intended that the holy Supper should be, as it were, a seal and confirmation of this sermon. This is also the reason why the Evangelist John makes no mention of the Lord’s Supper; and therefore Augustine follows the natural order, when, in explaining this chapter, he does not touch on the Lord’s Supper till he comes to the conclusion; and then he shows that this mystery is symbolically represented, whenever the Churches celebrate the Lord’s Supper, in some places daily, and in other places only on the Lord’s day.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.55.1","start":55,"end":55,"heading":"For my flesh is truly food","excerpt":"55. For my flesh is truly food. He confirms the same statement by other words, “As the body is weakened and consumed by the want of food, so the soul, if it be not fed with heavenly bread, will soon perish with hunger.” For when he declares that his flesh is truly food, he means that souls are famished, if they want that food. Then only wilt thou find life in Christ, when thou shalt seek the nourishment of life in his flesh. Thus we ought to boast, with Paul, that we reckon nothing to be excellent but Christ crucified; because, as soon as we have departed from the sacrifice of his death, we meet with nothing but death; nor is there any other road that conducts us to a perception of his Divine power than through his death and resurrection. Embrace Christ, therefore, as the Servant of the Father, (Isaiah 42:1,) that he may show himself to thee to be the Prince of life, (Acts 3:15.) For when he emptied himself, (Philippians 2:7,) in this manner we were enriched with abundance of all blessings; his humiliation and descent into hell raised us to heaven; and, by enduring the curse of his cross, he erected the banner of our righteousness as a splendid memorial of his victory. Consequently, they are false expounders of the mystery of the Lord’s Supper, who draw away souls from the flesh of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[{"at":807,"text":"Isaiah 42:1","label":"Isaiah 42:1","href":"/isa/42/#v1","status":"detected"},{"at":881,"text":"Acts 3:15","label":"Acts 3:15","href":"/act/3/#v15","status":"detected"},{"at":923,"text":"Philippians 2:7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.55.2","start":55,"end":55,"heading":"And my blood is truly drink","excerpt":"And my blood is truly drink. But why does Christ mention his blood separately, when it is included in the word flesh? I reply, he did so in condescension to our weakness. For when he expressly mentions food and drink, he declares that the life which he bestows is complete in every respect, that we may not imagine to ourselves a life which is only half or imperfect; as if he had said, that we shall want nothing that belongs to life, provided that we eat his flesh and drink his blood. Thus also in the Lord’s Supper, which corresponds to this doctrine, not satisfied with the symbol of the bread, he adds also the cup, that, having in him a twofold pledge, we may learn to be satisfied with him alone; for never will a man find a part of life in Christ, until he has entire and complete life in him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.56.1","start":56,"end":56,"heading":"He who eateth my flesh","excerpt":"56. He who eateth my flesh. This is another confirmation; for while he alone has life in himself, he shows how we may enjoy it, that is, by eating his flesh; as if he had affirmed that there is no other way in which he can become ours, than by our faith being directed to his flesh. For no one will ever come to Christ as God, who despises him as man; and, therefore, if you wish to have any interest in Christ, you must take care, above all things, that you do not disdain his flesh.\n\nDwelleth in me, and I in him. When he says that he dwelleth in us, the meaning is the same as if he had said, that the only bond of union, and the way by which he becomes one with us, is, when our faith relies on his death. We may likewise infer from it, that he is not now speaking of the outward symbol, which many unbelievers receive equally with believers, and yet continue separated from Christ. It enables us also to refute the dream of those who say, that Judas received the body of Christ as well as the other apostles, when Christ gave the bread to all; for as it is a display of ignorance to limit this doctrine to the outward sign, so we ought to remember what I have formerly said, that the doctrine which is here taught is sealed in the Lord’s Supper. Now, it is certain, in the first place, that Judas never was a member of Christ; secondly, it is highly unreasonable to imagine the flesh of Christ to be dead and destitute of the Holy Spirit; and, lastly, it is a mockery to dream of any way of eating the flesh of Christ without faith, since faith alone is the mouth — so to speak — and the stomach of the soul.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.57.1","start":57,"end":57,"heading":"As the living Father hath sent me","excerpt":"57. As the living Father hath sent me. Hitherto Christ has explained the manner in which we must become partakers of life. He now comes to speak of the principal cause, for the first source of life is in the Father. But he meets an objection, for it might be thought that he took away from God what belonged to him, when he made himself the cause of life. He makes himself, therefore, to be the Author of life, in such a manner, as to acknowledge that there was another who gave him what he administers to others.\n\nLet us observe, that this discourse also is accommodated to the capacity of those to whom Christ was speaking; for it is only with respect to his flesh that he compares himself to the Father. For though the Father is the beginning of life, yet the eternal Word himself is strictly life But the eternal Divinity of Christ is not the present subject; for he exhibits himself such as he was manifested to the world, clothed with our flesh.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.57.2","start":57,"end":57,"heading":"I also live on account of the Father","excerpt":"I also live on account of the Father. This does not apply to his Divinity simply, nor does it apply to his human nature simply and by itself, but it is a description of the Son of God manifested in the flesh. Besides, we know that it is not unusual with Christ to ascribe to the Father every thing Divine which he had in himself. It must be observed, however, that he points out here three degrees of life. In the first rank is the living Father, who is the source, but remote and hidden. Next follows the Son, who is exhibited to us as an open fountain, and by whom life flows to us. The third is, the life which we draw from him. We now perceive what is stated to amount to this, that God the Father, in whom life dwells, is at a great distance from us, and that Christ, placed between us, is the second cause of life, in order that what would otherwise be concealed in God may proceed from him to us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.58.1","start":58,"end":58,"heading":"This is the bread which came down from heaven","excerpt":"58. This is the bread which came down from heaven. He returns to the comparison between the manna and his flesh, with which he had begun; for it was necessary that he should close the sermon in this manner: “There is no reason why you should prefer Moses to me, because he fed your fathers in the wilderness; since I supply you with far more excellent food, for I bring heavenly life with me.” For — as was formerly said — the bread is said to have come down from heaven, because it has nothing earthly or corruptible in its nature, but breathes the immortality of the kingdom of God. They who were only bent on feeding the belly, did not find such virtue in the manna; for while the manna had a twofold use, the Jews, with whom Christ is now disputing, beheld in it nothing else than bodily food. But the life of the soul is not fading, but makes continual progress until the whole man is renewed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.59.1","start":59,"end":59,"heading":"He spoke these things in the synagogue","excerpt":"59. He spoke these things in the synagogue. John points out the place, that we may know that there were many present, and likewise, that a sermon was delivered as on a weighty and important subject. But it immediately follows that out of so great a multitude there were scarcely to be found a very few who profited by it; and — what is worse — it proved to be the occasion of desertion to many who professed to be disciples of Christ. If the Evangelist had said that only some of them were offended, that ought to have been accounted monstrous; but when they rise up in crowds and conspire together against him, what name shall we give to such an action? Let this narrative then be deeply impressed on our minds, that we may never murmur against Christ when he speaks; and if in the present day we perceive any thing of this kind in others, let not their pride disturb our faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.60.1","start":60,"end":60,"heading":"This is a harsh saying","excerpt":"60. This is a harsh saying. On the contrary, it was in their hearts, and not in the saying, that the harshness lay. But out of the word of God the reprobate are thus accustomed to form stones to dash themselves upon, and when, by their hardened obstinacy, they rush against Christ, they complain that his saying is harsh, which ought rather to have softened them. For whoever shall submit with true humility to the doctrine of Christ will find nothing in it harsh or disagreeable; but to unbelievers, who oppose themselves with obstinacy, it will be a hammer which breaketh the rocks in pieces, as the Prophet calls it, (Jeremiah 23:29.) But since the same hardness is natural to us all, if we judge of the doctrine of Christ according to our feelings, his words will be just so many strange and incredible statements. All that remains for us, therefore, is, that every one commit himself to the guidance of the Spirit, that he may inscribe on our hearts what otherwise would never have even entered into our ears.\n\nWho can hear it? Here we see the awful wickedness of unbelief; for they who impiously and basely reject the doctrine of salvation, not satisfied with excusing themselves, have the hardihood to put the Son of God in their room as if he were guilty, and to declare that he is unworthy of being heard Thus, in the present day, Papists not only reject the Gospel in a daring manner, but likewise break out into horrid blasphemies, that it may not be thought that they have no good reason for opposing God. And, indeed, since they desire darkness, we need not wonder if Satan deceives them by strange monsters, where there is nothing but the open highway. But that which they, through their rage and fury, cannot endure will not only be tolerable to modest and teachable persons, but will support and comfort them. Yet the reprobate, by their obstinate slanders, will do nothing more than bring down on themselves more dreadful condemnation.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[{"at":621,"text":"Jeremiah 23:29","label":"Jeremiah 23:29","href":"/jer/23/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.61.1","start":61,"end":61,"heading":"But Jesus knowing","excerpt":"61. But Jesus knowing. Christ knew indeed, that the offense which the reprobate had taken up could not be removed; for, to tell the truth, the doctrine does not so much wound them as it exposes the putrid ulcer which they inwardly nourished in their hearts. But he wished by all methods to try if there were not one of those who were offended that was not yet beyond the reach of cure, and to stop the mouths of the rest. By putting the question, he means that they have no reason to be offended, or, at least, that the ground of offense does not lie in the doctrine itself. Thus we ought to repress the wickedness of those who, urged on by nothing but the rage of mastiff dogs, slander the word of God; and thus too we ought to chastise the folly of those who inconsiderately attack the truth.\n\nKnowing in himself. He says that Jesus knew in himself, because they had not yet declared openly what gave them uneasiness, but secretly murmured and groaned within themselves, and, therefore, he anticipates their open complaints. If it be objected, that the nature of those complaints was not difficult to understand, because in express terms they rejected the doctrine of Christ, I acknowledge that the words which John has formerly related are plain enough; but still I say that, like persons who are disgusted at any thing, they whispered those words to each other in low murmurs. For if they had spoken to Christ, there would have been better ground of hope, because the way would have been opened up for teaching them; but now, when they indulge in secret murmurings, they shut up against themselves the way to gain instruction. So then, when we do not immediately perceive the Lord’s meaning, there is nothing better than to go straight to him, that he may solve all our difficulties.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.62.1","start":62,"end":62,"heading":"What if you shall see the Son of man ascend to where he was before?","excerpt":"62. What if you shall see the Son of man ascend to where he was before? The mean and despicable condition of Christ which they saw before their eyes, while, clothed with flesh, he was not at all different from other men, prevented them from submitting to his Divine power; but now — by withdrawing, as it were, the veil — he calls them to behold his heavenly glory, as if he had said, “Because I converse among men without honor, I am despised by you, and you recognize in me nothing that is Divine; but ere long God will adorn me with splendid power, and, withdrawing me from the contemptible state of mortal life, will raise me above the heavens.” For, in the resurrection of Christ, so great was the power displayed by the Holy Spirit, that it plainly showed Christ to be the Son of God, as Paul also shows, (Romans 1:4.) And when it is said,\n\nThou art my Son, today have I begotten thee, (Psalm 2:7,)\n\nthe resurrection is brought forward as a proof from which that glory of Christ ought to be acknowledged, and his ascension to heaven was the completion of that glory. When he says that he was formerly in heaven, this does not apply strictly to his human nature, and yet he speaks of the Son of man; but since the two natures in Christ constitute one person, it is not an unusual way of speaking to transfer to one nature what is peculiar to the other.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[{"at":812,"text":"Romans 1:4","label":"Romans 1:4","href":"/rom/1/#v4","status":"detected"},{"at":893,"text":"Psalm 2:7","label":"Psalms 2:7","href":"/psa/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.63.1","start":63,"end":63,"heading":"It is the Spirit that quickeneth","excerpt":"63. It is the Spirit that quickeneth. By these words Christ shows the reason why the Jews did not profit by his doctrine to be, that, being spiritual and quickening, it does not find ears well prepared. But as this passage has been variously expounded, it will be of importance first to ascertain the natural meaning of the words; from which it will be easy to perceive Christ’s intention. When he affirms that the flesh profiteth nothing, Chrysostom improperly, in my opinion, refers it to the Jews, who were carnal I readily acknowledge that in heavenly mysteries the whole power of the human mind is utterly unavailing; but the words of Christ do not bear that meaning, if they be not violently tortured. Equally forced would be that opinion, as applied to the apposite clause; namely, it is the illumination of the Spirit that quickeneth. Nor do I approve of the views of those who say, that the flesh of Christ profiteth, so far as he was crucified, but that, when it is eaten, it is of no advantage to us; for, on the contrary, we must eat it, that, having been crucified, it may profit","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.63.2","start":63,"end":63,"heading":"","excerpt":"Augustine thinks that we ought to supply the word only, or by itself, as if it had been said, “The flesh alone, and by itself, profiteth not,” because it must be accompanied by the Spirit This meaning accords well with the scope of the discourse, for Christ refers simply to the manner of eating. He does not, therefore, exclude every kind of usefulness, as if none could be obtained from his flesh; but he declares that, if it be separated from the Spirit, it will then be useless. For whence has the flesh power to quicken, but because it is spiritual? Accordingly, whoever confines his whole attention to the earthly nature of the flesh, will find in it nothing but what is dead; but they who shall raise their eyes to the power of the Spirit, which is diffused over the flesh, will learn from the actual effect and from the experience of faith, that it is not without reason that it is called quickening\n\nWe now understand in what manner the flesh is truly food, and yet it profiteth not It is food, because by it life is procured for us, because in it God is reconciled to us, because in it we have all the parts of salvation accomplished. It profiteth not, if it be estimated by its origin and nature; for the seed of Abraham, which is in itself subject to death, does not bestow life, but receives from the Spirit its power to feed us; and, therefore, on our part also, that we may be truly nourished by it, we must bring the spiritual mouth of faith.\n\nAs to the sentence breaking off in so abrupt a manner, it is probable that this was done because Christ saw that it was necessary to act in this manner towards unbelievers. By this clause, therefore, he suddenly closed the sermon, because they did not deserve that he should speak to them any longer. Yet he did not overlook those who are godly and teachable; for they have here, in a few words, what may abundantly satisfy them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.63.3","start":63,"end":63,"heading":"The words which I speak to you","excerpt":"The words which I speak to you. This is an allusion to the preceding statement, for he now employs the word Spirit in a different sense. But as he had spoken of the secret power of the Spirit, he elegantly applies this to his doctrine, because it is spiritual; for the word Spirit must be explained to mean spiritual Now the word is called spiritual, because it calls us upwards to seek Christ in his heavenly glory, through the guidance of the Spirit, by faith, and not by our carnal perception; for we know that of all that was said, nothing can be comprehended but by faith. And it is also worthy of observation, that he connects life with the Spirit He calls his word life, from its effect, as if he had called it quickening; but shows that it will not be quickening to any but those who receive it spiritually, for others will rather draw death from it. To the godly, this commendation bestowed on the Gospel is most delightful, because they are certain that it is appointed for their eternal salvation; but at the same time, they are reminded to labor to prove that they are genuine disciples.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.64.1","start":64,"end":64,"heading":"But there are some of you who do not believe","excerpt":"64. But there are some of you who do not believe. He again imputes blame to them, because, being destitute of the Spirit, they wickedly corrupt and debase his doctrine, and thus turn it to their ruin. For otherwise they might have objected: “You boast, indeed, that what you speak is quickening, but we experience nothing of that nature.” He therefore says, that by themselves it is prevented; for unbelief, as it is always proud, will never understand any thing in the words of Christ which it despises and disdains. Wherefore, if we wish to profit at all under this Teacher, let us bring minds well disposed to listen to him; for if the entrance to his doctrine be not opened up by humility and reverence, our understandings are harder than stones, and will not receive any part of sound doctrine. And therefore, when in the present day we see so few people in the world profiting by the Gospel, we ought to remember that this arises from the depravity of men. For how many will you find who deny themselves, and truly submit to Christ? As to his saying only that there were some who did not believe, though almost all of them were liable to this charge, his reason for doing so appears to have been that, if there were any who were not yet beyond the possibility of cure, they might not cast down their minds in despair.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.64.2","start":64,"end":64,"heading":"For Jesus knew from the beginning","excerpt":"For Jesus knew from the beginning. The Evangelist added this, that none might think that Christ formed an opinion at random about his hearers. Many professed to belong to his flock, but a sudden apostacy exposed their hypocrisy. But the Evangelist says that their treachery, even while it was unknown to others, was well known to Christ. And this is stated, not so much on his account, as that we may learn not to form a judgment except on subjects which we have thoroughly investigated; for as to their being known to Christ from the beginning, this was peculiar to his Divinity. It is otherwise with us; for since we do not know the hearts, we ought to delay forming a judgment, until impiety be manifested by outward signs, and thus the tree be known by its fruits, (Matthew 7:16.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.x.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.65.1","start":65,"end":65,"heading":"Therefore have I told you","excerpt":"65. Therefore have I told you. He again states that faith is an uncommon and remarkable gift of the Spirit of God, that we may not be astonished that the Gospel is not received in every place and by all. For, being ill qualified to turn to our advantage the course of events, we think more meanly of the Gospel, because the whole world does not assent to it. The thought arises in our mind, How is it possible that the greater part of men shall deliberately reject their salvation? Christ therefore assigns a reason why there are so few believers, namely, because no man, whatever may be his acuteness, can arrive at faith by his own sagacity; for all are blind, until they are illuminated by the Spirit of God, and therefore they only partake of so great a blessing whom the Father deigns to make partakers of it. If this grace were bestowed on all without exception, it would have been unseasonable and inappropriate to have mentioned it in this passage; for we must understand that it was Christ’s design to show that not many believe the Gospel, because faith proceeds only from the secret revelation of the Spirit.\n\nUnless it be given him by my Father. He now uses the word give instead of the word which he formerly used, draw; by which he means that there is no other reason why God draws, than because out of free grace he loves us; for what we obtain by the gift and grace of God, no man procures for himself by his own industry.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.66.1","start":66,"end":66,"heading":"From that time many of his disciples went back","excerpt":"66. From that time many of his disciples went back. The Evangelist now relates what trouble was the consequence of that sermon. It is a dreadful and monstrous thing, that so kind and gracious an invitation of Christ could have alienated the minds of many, and especially of those who had formerly professed to belong to him, and were even his ordinary disciples. But this example is held out to us for a mirror, as it were, in which we may perceive how great is the wickedness and ingratitude of men, who turn a plain road into an occasion of stumbling to them, that they may not come to Christ. Many would say that it would have been better that a sermon of this kind should never have been preached, which occasioned the apostacy of many. But we ought to entertain a widely different view; for it was then necessary, and now is daily necessary, that what had been foretold concerning Christ should be perceived in his doctrine, namely, that\n\nhe is the stone of stumbling, (Isaiah 8:14.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.66.2","start":66,"end":66,"heading":"","excerpt":"We ought, indeed, to regulate our doctrine in such a manner that none may be offended through our fault; as far as possible, we ought to retain all; and, in short, we ought to take care that we do not, by talking inconsiderately or at random, disturb ignorant or weak minds. But it will never be possible for us to exercise such caution that the doctrine of Christ shall not be the occasion of offense to many; because the reprobate, who are devoted to destruction, suck venom from the most wholesome food, and gall from honey. The Son of God undoubtedly knew well what was useful, and yet we see that he cannot avoid offending many of his disciples. Whatever then may be the dislike entertained by many persons for pure doctrine, still we are not at liberty to suppress it. Only let the teachers of the Church remember the advice given by Paul, that the word of God ought to be properly divided, (2 Timothy 2:15;) and next let them advance boldly amidst all offenses. And if it happen that many apostatize, let us not be disgusted at the word of God, because it is not relished by the reprobate; for they who are so much shaken by the revolt of some that, when those persons fall away, they are immediately discouraged, are too delicate and tender.\n\nAnd walked no more with him. When the Evangelist adds these words, he means that it was not a complete apostacy, but only that they withdrew from familiar intercourse with Christ; and yet he condemns them as apostates. Hence we ought to learn that we cannot go back a foot breadth, without being immediately in danger of falling into treacherous denial of our Master.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[{"at":898,"text":"2 Timothy 2:15","label":"2 Timothy 2:15","href":"/2ti/2/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.67.1","start":67,"end":67,"heading":"Jesus therefore said to the twelve","excerpt":"67. Jesus therefore said to the twelve. As the faith of the apostles might be greatly shaken, when they saw that they were so small a remnant of a great multitude, Christ directs his discourse to them, and shows that there is no reason why they should allow themselves to be hurried away by the lightness and unsteadiness of others. When he asks them if they also wish to go away, he does so in order to confirm their faith; for, by exhibiting to them himself, that they may remain with him, he likewise exhorts them not to become the companions of apostates. And, indeed, if faith be founded on Christ, it will not depend on men, and will never waver, though it should see heaven and earth mingling. We ought also to observe this circumstance, that Christ, when deprived of nearly all his disciples, retains the twelve only, in like manner as Isaiah was formerly commanded to\n\nbind the testimony and seal the law among the disciples, (Isaiah 8:16.)\n\nBy such examples, every one of the believers is taught to follow God, even though he should have no companion.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[{"at":936,"text":"Isaiah 8:16","label":"Isaiah 8:16","href":"/isa/8/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.68.1","start":68,"end":68,"heading":"Simon Peter therefore answered him. Peter","excerpt":"68. Simon Peter therefore answered him. Peter replies here in the name of all, as he does on other occasions; because all of them were of the same mind, except that in Judas there was no sincerity. This reply contains two clauses; for Peter first states the reason why he cheerfully adheres to Christ, along with his brethren; namely, because they feel that his doctrine is wholesome and quickening; and, secondly, he acknowledges that to whomsoever they might go, if they left Christ, there remained for them nothing but death.\n\nThou hast the words of eternal life. When he says the words of life, by the phrase of life, he means quickening, using the genitive case instead of the adjective, which is a very common mode of expression among the Hebrews. It is a remarkable commendation bestowed on the Gospel, that it administers to us eternal life, as Paul testifies, that\n\nit is the power of God for salvation to every one who believeth, (Romans 1:16.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.68.2","start":68,"end":68,"heading":"","excerpt":"True, the Law also contains life, but because it denounces against all transgressors the condemnation of eternal death, it can do nothing but kill. Widely different is the manner in which life is offered to us in the Gospel, that is, when God reconciles us to himself through free grace, by not imputing our sins, (2 Corinthians 5:19.) It is no ordinary assertion that Peter makes concerning Christ, when he says that he has the words of eternal life; but he ascribes this to Christ as belonging to him alone. Hence follows the second statement which I glanced at a little ago, that as soon as they have gone away from Christ, there remains for them everywhere nothing but death. Certain destruction, therefore, awaits all who, not satisfied with that Teacher, fly to the inventions of men.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[{"at":315,"text":"2 Corinthians 5:19","label":"2 Corinthians 5:19","href":"/2co/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.69.1","start":69,"end":69,"heading":"And we have believed and known","excerpt":"69. And we have believed and known. The verbs are in the past tense, but they may be changed into the present tense, we believe and know, but it makes little difference in the meaning. In these words Peter gives a brief summary of faith. But the confession appears to have nothing to do with the matter in hand, for the question had been raised about eating the flesh of Christ. I reply, although the twelve did not at once comprehend all that Christ had taught, yet it is enough that, according to the capacity of their faith, they acknowledge him to be the Author of salvation, and submit themselves to him in all things. The word believe is put first, because the obedience of faith is the commencement of right understanding, or rather, because faith itself is truly the eye of the understanding. But immediately afterwards knowledge is added, which distinguishes faith from erroneous and false opinions; for Mahometans and Jews and Papists believe, but they neither know nor understand any thing. Knowledge is connected with faith, because we are certain and fully convinced of the truth of God, not in the same manner as human sciences are learned, but when the Spirit seals it on our hearts.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.70.1","start":70,"end":70,"heading":"Jesus answered them","excerpt":"70. Jesus answered them. Since Christ replies to all, we infer from it that all spake by the mouth of Peter. Besides, Christ now prepares and fortifies the eleven apostles against a new offense which was already at hand. It was a powerful instrument of Satan for shaking their faith, when they were reduced to so small a number, but the fall of Judas might take away all their courage; for since Christ had chosen that sacred number, who would ever have thought that any portion of the whole number could be torn away? That admonition of Christ may be interpreted thus: “You twelve alone remain out of a large company. If your faith has not been shaken by the unbelief of many, prepare for a new contest; for this company, though small, will be still diminished by one man.”\n\nHave not I chosen you twelve? When Christ says that he has chosen or elected twelve, he does not refer to the eternal purpose of God; for it is impossible that any one of those who have been predestinated to life shall fall away; but, having been chosen to the apostolic office, they ought to have surpassed others in piety and holiness. He used the word chosen, therefore, to denote those who were eminent and distinguished from the ordinary rank.\n\nAnd one of you is a devil. He unquestionably intended, by this name, to hold up Judas to the utmost detestation; for they are mistaken who extenuate the atrocity implied in the name and indeed we cannot sufficiently execrate those who dishonor so sacred an office. Teachers who faithfully discharge their office are called angels","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.70.2","start":70,"end":70,"heading":"","excerpt":"They should seek the law at his mouth, for he is the angel of the Lord of Hosts, (Malachi 2:7.)\n\nJustly, therefore, is he accounted a devil, who, after having been admitted to so honorable a rank, is corrupted through his treachery and wickedness. Another reason is, that God allows more power and liberty to Satan over wicked and ungodly ministers, than over other ordinary men; and therefore, if they who were chosen to be pastors are driven by diabolical rage, so as to resemble wild and monstrous beasts, so far are we from being entitled, on that account, to despise the honorable rank to which they belong, that we ought rather to honor it the more, when the profanation of it is followed by so fearful a punishment.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[{"at":82,"text":"Malachi 2:7","label":"Malachi 2:7","href":"/mal/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.6.71.1","start":71,"end":71,"heading":"He spoke of Judas","excerpt":"71. He spoke of Judas Although Judas had a bad conscience, still we do not read that he was at all moved. Hypocrites are so stupid that they do not feel their sores, and in the presence of men they have such hardened effrontery, that they do not scruple to prefer themselves to the very best of men.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xii.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.6.1.1","start":1,"end":1,"heading":"The country that Christ was in","excerpt":"1. The country that Christ was in (v. 1): He went over the sea of Galilee, called elsewhere the lake of Gennesareth, here the sea of Tiberias, from a city adjoining, which Herod had lately enlarged and beautified, and called so in honour of Tiberius the emperor, and probably had made his metropolis. Christ did not go directly over cross this inland sea, but made a coasting voyage to another place on the same side. It is not tempting God to choose to go by water, when there is convenience for it, even to those places whither we might go by land; for Christ never tempted the Lord his God, Matt. iv. 7.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":35,"text":"v. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.2.1","start":2,"end":2,"heading":"The company that he was attended with","excerpt":"2. The company that he was attended with: A great multitude followed him, because they saw his miracles, v. 2. Note, (1.) Our Lord Jesus, while he went about doing good, lived continually in a crowd, which gave him more trouble than honour. Good and useful men must not complain of a hurry of business, when they are serving God and their generation; it will be time enough to enjoy ourselves when we come to that world where we shall enjoy God. (2.) Christ's miracles drew many after him that were not effectually drawn to him. They had their curiosity gratified by the strangeness of them, who had not their consciences convinced by the power of them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":105,"text":"v. 2","label":"John 6:2","href":"/jhn/6/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.3.1","start":3,"end":3,"heading":"Christ's posting himself advantageously to entertain them","excerpt":"3. Christ's posting himself advantageously to entertain them (v. 3): He went up into a mountain, and there he sat with his disciples, that he might the more conveniently be seen and heard by the multitude that crowded after him; this was a natural pulpit, and not, like Ezra's, made for the purpose. Christ was now driven to be a field preacher; but his word was never the worse, nor the less acceptable, for that, to those who knew how to value it, who followed him still, not only when he went out to a desert place, but when he went up to a mountain, though up-hill be against heart. He sat there, as teachers do in cathedra—in the chair of instruction. He did not sit at ease, not sit in state, yet he sat as one having authority, sat ready to receive addresses that were made to him; whoever would might come, and find him there. He sat with his disciples; he condescended to take them to sit with him, to put a reputation upon them before the people, and give them an earnest of the glory in which they should shortly sit with him. We are said to sit with him, Eph. ii. 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":62,"text":"v. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.4.1","start":4,"end":4,"heading":"The time when it was","excerpt":"4. The time when it was. The first words, After those things, do not signify that this immediately followed what was related in the foregoing chapter, for it was a considerable time after, and they signify no more than in process of time; but we are told (v. 4) that it was when the passover was nigh, which is here noted, (1.) Because, perhaps, that had brought in all the apostles from their respective expeditions, whither they were sent as itinerant preachers, that they might attend their Master to Jerusalem, to keep the feast. (2.) Because it was a custom with the Jews religiously to observe the approach of the passover thirty days before, with some sort of solemnity; so long before they had it in their eye, repaired the roads, mended bridges, if there was occasion, and discoursed of the passover and the institution of it. (3.) Because, perhaps, the approach of the passover, when every one knew Christ would go up to Jerusalem, and be absent for some time, made the multitude flock the more after him and attend the more diligently on him. Note, The prospect of losing our opportunities should quicken us to improve them with double diligence; and, when solemn ordinances are approaching, it is good to prepare for them by conversing with the word of Christ.\n\nII. The miracle itself. And here observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":256,"text":"v. 4","label":"John 6:4","href":"/jhn/6/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.5.1","start":5,"end":5,"heading":"The notice Christ took of the crowd that attended him","excerpt":"1. The notice Christ took of the crowd that attended him (v. 5): He lifted up his eyes, and saw a great company come to him, poor, mean, ordinary people, no doubt, for such make up the multitudes, especially in such remote corners of the country; yet Christ showed himself pleased with their attendance, and concerned for their welfare, to teach us to condescend to those of low estate, and not to set those with the dogs of our flock whom Christ hath set with the lambs of his. The souls of the poor are as precious to Christ, and should be so to us, as those of the rich.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":58,"text":"v. 5","label":"John 6:5","href":"/jhn/6/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.5.2","start":5,"end":5,"heading":"The enquiry he made concerning the way of providing for them","excerpt":"2. The enquiry he made concerning the way of providing for them. He directed himself to Philip, who had been his disciple from the first, and had seen all his miracles, and particularly that of his turning water into wine, and therefore it might be expected that he should have said, \"Lord, if thou wilt, it is easy to thee to feed them all.\" Those that, like Israel, have been witnesses of Christ's works, and have shared in the benefit of them, are inexcusable if they say, Can he furnish a table in the wilderness? Philip was of Bethsaida, in the neighbourhood of which town Christ now was, and therefore he was most likely to help them to provision at the best hand; and probably much of the company was known to him, and he was concerned for them. Now Christ asked, Whence shall we buy bread, that these may eat? (1.) He takes it for granted that they must all eat with him. One would think that when he had taught and healed them he had done his part; and that now they should rather have been contriving how to treat him and his disciples, for some of the people were probably rich, and we are sure that Christ and his disciples were poor; yet he is solicitous to entertain them. Those that will accept Christ's spiritual gifts, instead of paying for them, shall be paid for their acceptance of them. Christ, having fed their souls with the bread of life, feeds their bodies also with food convenient, to show that the Lord is for the body, and to encourage us to pray for our daily bread, and to set us an example of compassion to the poor, James ii. 15, 16. (2.) His enquiry is, Whence shall we buy bread? One would think, considering his poverty, that he should rather have asked, Where shall we have money to buy for them? But he will rather lay out all he has than they shall want. He will buy to give, and we must labour, that we may give, Eph. iv. 28.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":1549,"text":"James ii. 15, 16","label":"James 2:15–16","href":"/jas/2/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.6.1","start":6,"end":6,"heading":"The design of this enquiry","excerpt":"3. The design of this enquiry; it was only to try the faith of Philip, for he himself knew what he would do, v. 6. Note, (1.) Our Lord Jesus is never at a loss in his counsels; but, how difficult soever the case is, he knows what he has to do and what course he will take, Acts xv. 18. He knows the thoughts he has towards his people (Jer. xxix. 11) and is never at uncertainty; when we know not, he himself knows what he will do. (2.) When Christ is pleased to puzzle his people, it is only with a design to prove them. The question put Philip to a nonplus, yet Christ proposed it, to try whether he would say, \"Lord, if thou wilt exert thy power for them, we need not buy bread.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":109,"text":"v. 6","label":"John 6:6","href":"/jhn/6/#v6","status":"detected"},{"at":273,"text":"Acts xv. 18","label":"Acts 15:18","href":"/act/15/#v18","status":"detected"},{"at":335,"text":"Jer. xxix. 11","label":"Jeremiah 29:11","href":"/jer/29/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.7.1","start":7,"end":7,"heading":"Philip's answer to this question","excerpt":"4. Philip's answer to this question: \"Two hundred pennyworth of bread is not sufficient, v. 7. Master, it is to no purpose to talk of buying bread for them, for neither will the country afford so much bread, nor can we afford to lay out so much money; ask Judas, who carries the bag.\" Two hundred pence of their money amount to about six pounds of ours, and, if they lay out all that at once, it will exhaust their fund, and break them, and they must starve themselves. Grotius computes that two hundred pennyworth of bread would scarcely reach to two thousand, but Philip would go as near hand as he could, would have every one to take a little; and nature, we say, is content with a little. See the weakness of Philip's faith, that in this strait, as if the Master of the family had been an ordinary person, he looked for supply only in an ordinary way. Christ might now have said to him, as he did afterwards, Have I been so long time with you, and yet hast thou not known me, Philip? Or, as God to Moses in a like case, Is the Lord's hand waxen short? We are apt thus to distrust God's power when visible and ordinary means fail, that is, to trust him no further than we can see him.\n\n5. The information which Christ received from another of his disciples concerning the provision they had. It was Andrew, here said to be Simon Peter's brother; though he was senior to Peter in discipleship, and instrumental to bring Peter to Christ, yet Peter afterwards so far outshone him that he is described by his relation to Peter: he acquainted Christ with what they had at hand; and in this we may see,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":89,"text":"v. 7","label":"John 6:7","href":"/jhn/6/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.8-9.1","start":8,"end":9,"heading":"","excerpt":"(1.) The strength of his love to those for whom he saw his Master concerned, in that he was willing to bring out all they had, though he knew not but they might want themselves, and any one would have said, Charity begins at home. He did not go about to conceal it, under pretence of being a better husband of their provision than the master was, but honestly gives in an account of all they had. There is a lad here, paidarion—a little lad, probably one that used to follow this company, as settlers do the camp, with provisions to sell, and the disciples had bespoken what he had for themselves; and it was five barley-loaves, and two small fishes. Here, [1.] The provision was coarse and ordinary; they were barley loaves. Canaan was a land of wheat (Deut. viii. 8); its inhabitants were commonly fed with the finest wheat (Ps. lxxxi. 16), the kidneys of wheat (Deut. xxxii. 14); yet Christ and his disciples were glad of barley-bread. It does not follow hence that we should tie ourselves to such coarse fare, and place religion in it (when God brings that which is finer to our hands, let us receive it, and be thankful); but it does follow that therefore we must not be desirous of dainties (Ps. xxiii. 3); nor murmur if we be reduced to coarse fare, but be content and thankful, and well reconciled to it; barley-bread is what Christ had, and better than we deserve. Nor let us despise the mean provision of the poor, nor look upon it with contempt, remembering how Christ was provided for. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":754,"text":"Deut. viii. 8","label":"Deuteronomy 8:8","href":"/deu/8/#v8","status":"detected"},{"at":827,"text":"Ps. lxxxi. 16","label":"Psalms 81:16","href":"/psa/81/#v16","status":"detected"},{"at":865,"text":"Deut. xxxii. 14","label":"Deuteronomy 32:14","href":"/deu/32/#v14","status":"detected"},{"at":1198,"text":"Ps. xxiii. 3","label":"Psalms 23:3","href":"/psa/23/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.9.1","start":9,"end":9,"heading":"","excerpt":"... [2.] It was but short and scanty; there were but five loaves, and those so small that one little lad carried them all; and we find (2 Kings iv. 42, 43) that twenty barley-loaves, with some other provision to help out, would not dine a hundred men without a miracle. There were but two fishes, and those small ones (dyo opsaria), so small that one of them was but a morsel, pisciculi assati. I take the fish to have been pickled, or soused, for they had not fire to dress them with. The provision of bread was little, but that of fish was less in proportion to it, so that many a bit of dry bread they must eat before they could make a meal of this provision; but they were content with it. Bread is meat for our hunger; but of those that murmured for flesh it is said, They asked meat for their lust, Ps. lxxviii. 18. Well, Andrew was willing that the people should have this, as far as it would go. Note, A distrustful fear of wanting ourselves should not hinder us from needful charity to others.\n\n(2.) See here the weakness of his faith in that word, \"But what are they among so many? To offer this to such a multitude is but to mock them.\" Philip and he had not that actual consideration of the power of Christ (of which they had had such large experience) which they should have had. Who fed the camp of Israel in the wilderness? He that could make one man chase a thousand could make one loaf feed a thousand.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":136,"text":"2 Kings iv. 42, 43","label":"2 Kings 4:42–43","href":"/2ki/4/#v42","status":"detected"},{"at":805,"text":"Ps. lxxviii. 18","label":"Psalms 78:18","href":"/psa/78/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.10.1","start":10,"end":10,"heading":"The directions Christ gave the disciples to seat the guests","excerpt":"6. The directions Christ gave the disciples to seat the guests (v. 10): \"Make the men sit down, though you have nothing to set before them, and trust me for that.\" This was like sending providence to market, and going to buy without money: Christ would thus try their obedience. Observe, (1.) The furniture of the dining-room: there was much grass in that place, though a desert place; see how bountiful nature is, it makes grass to grow upon the mountains, Ps. cxlvii. 8. This grass was uneaten; God gives not only enough, but more then enough. Here was this plenty of grass where Christ was preaching; the gospel brings other blessings along with it: Then shall the earth yield her increase, Ps. lxvii. 6. This plenty of grass made the place the more commodious for those that must sit on the ground, and served them for cushions, or beds (as they called what they sat on at meat, Esth. i. 6), and, considering what Christ says of the grass of the field (Matt. vi. 29, 30), these beds excelled those of Ahasuerus: nature's pomp is the most glorious. (2.) The number of the guests: About five thousand: a great entertainment, representing that of the gospel, which is a feast for all nations (Isa. xxv. 6), a feast for all comers.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":64,"text":"v. 10","label":"John 6:10","href":"/jhn/6/#v10","status":"detected"},{"at":458,"text":"Ps. cxlvii. 8","label":"Psalms 147:8","href":"/psa/147/#v8","status":"detected"},{"at":694,"text":"Ps. lxvii. 6","label":"Psalms 67:6","href":"/psa/67/#v6","status":"detected"},{"at":883,"text":"Esth. i. 6","label":"Esther 1:6","href":"/est/1/#v6","status":"detected"},{"at":957,"text":"Matt. vi. 29, 30","label":"Matthew 6:29–30","href":"/mat/6/#v29","status":"detected"},{"at":1194,"text":"Isa. xxv. 6","label":"Isaiah 25:6","href":"/isa/25/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.11.1","start":11,"end":11,"heading":"The distribution of the provision","excerpt":"7. The distribution of the provision, v. 11. Observe,\n\n(1.) It was done with thanksgiving: He gave thanks. Note, [1.] We ought to give thanks to God for our food, for it is a mercy to have it, and we have it from the hand of God, and must receive it with thanksgiving, 1 Tim. iv. 4, 5. And this is the sweetness of our creature-comforts, that they will furnish us with matter, and give us occasion, for that excellent duty of thanksgiving. [2.] Though our provision be coarse and scanty, though we have neither plenty nor dainty, yet we must give thanks to God for what we have.\n\n(2.) It was distributed from the hand of Christ by the hands of his disciples, v. 11. Note, [1.] All our comforts come to us originally from the hand of Christ; whoever brings them, it is he that sends them, he distributes to those who distribute to us. [2.] In distributing the bread of life to those that follow him, he is pleased to make use of the ministration of his disciples; they are the servitors at Christ's table, or rather rulers in his household, to give to every one his portion of meat in due season.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":38,"text":"v. 11","label":"John 6:11","href":"/jhn/6/#v11","status":"detected"},{"at":269,"text":"1 Tim. iv. 4, 5","label":"1 Timothy 4:4–5","href":"/1ti/4/#v4","status":"detected"},{"at":659,"text":"v. 11","label":"John 6:11","href":"/jhn/6/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.11.2","start":11,"end":11,"heading":"It was done to universal satisfaction","excerpt":"(3.) It was done to universal satisfaction. They did not every one take a little, but all had as much as they would; not a short allowance, but a full meal; and considering how long they had fasted, with what an appetite they sat down, how agreeable this miraculous food may be supposed to have been, above common food, it was not a little that served them when they ate as much as they would and on free cost. Those whom Christ feeds with the bread of life he does not stint, Ps. lxxxi. 10. There were but two small fishes, and yet they had of them too as much as they would. He did not reserve them for the better sort of the guests, and put off the poor with dry bread, but treated them all alike, for they were all alike welcome. Those who call feeding upon fish fasting reproach the entertainment Christ here made, which was a full feast.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":477,"text":"Ps. lxxxi. 10","label":"Psalms 81:10","href":"/psa/81/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.12.1","start":12,"end":12,"heading":"The care that was taken of the broken meat","excerpt":"8. The care that was taken of the broken meat. (1.) The orders Christ gave concerning it (v. 12): When they were filled, and every man had within him a sensible witness to the truth of the miracle, Christ said to the disciples, the servants he employed, Gather up the fragments. Note, We must always take care that we make no waste of any of God's good creatures; for the grant we have of them, though large and full, is with this proviso, wilful waste only excepted. It is just with God to bring us to the want of that which we make waste of. The Jews were very careful not to lose any bread, nor let it fall to the ground, to be trodden upon. Qui panem contemnit in gravem incidit paupertatem—He who despises bread falls into the depths of poverty, was a saying among them. Though Christ could command supplies whenever he pleased, yet he would have the fragments gathered up. When we are filled we must remember that others want, and we may want. Those that would have wherewith to be charitable must be provident. Had this broken meat been left upon the grass, the beasts and fowls would have gathered it up; but that which is fit to be meat for men is wasted and lost if it be thrown to the brute-creatures. Christ did not order the broken meat to be gathered up till all were filled; we must not begin to hoard and lay up till all is laid out that ought to be, for that is withholding more than is meet. Mr. Baxter notes here, \"How much less should we lose God's word, or helps, or our time, or such greater mercies!\" (2.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":90,"text":"v. 12","label":"John 6:12","href":"/jhn/6/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.13.1","start":13,"end":13,"heading":"","excerpt":"... The observance of these orders (v. 13): They filled twelve baskets with the fragments, which was an evidence not only of the truth of the miracle, that they were fed, not with fancy, but with real food (witness those remains), but of the greatness of it; they were not only filled, but there was all this over and above. See how large the divine bounty is; it not only fills the cup, but makes it run over; bread enough, and to spare, in our Father's house. The fragments filled twelve baskets, one for each disciple; they were thus repaid with interest for their willingness to part with what they had for public service; see 2 Chron. xxxi. 10. The Jews lay it as a law upon themselves, when they have eaten a meal, to be sure to leave a piece of bread upon the table, upon which the blessing after meat may rest; for it is a curse upon the wicked man (Job xx. 21) that there shall none of his meat be left.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":36,"text":"v. 13","label":"John 6:13","href":"/jhn/6/#v13","status":"detected"},{"at":631,"text":"2 Chron. xxxi. 10","label":"2 Chronicles 31:10","href":"/2ch/31/#v10","status":"detected"},{"at":858,"text":"Job xx. 21","label":"Job 20:21","href":"/job/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.14.1","start":14,"end":14,"heading":"","excerpt":"III. Here is the influence which this miracle had upon the people who tasted of the benefit of it (v. 14): They said, This is of a truth that prophet. Note, 1. Even the vulgar Jews with great assurance expected the Messiah to come into the world, and to be a great prophet, They speak here with assurance of his coming. The Pharisees despised them as not knowing the law; but, it should seem, they knew more of him that is the end of the law than the Pharisees did. 2. The miracles which Christ wrought did clearly demonstrate that he was the Messiah promised, a teacher come from God, the great prophet, and could not but convince the amazed spectators that this was he that should come. There were many who were convinced he was that prophet that should come into the world who yet did not cordially receive his doctrine, for they did not continue in it. Such a wretched incoherence and inconsistency there is between the faculties of the corrupt unsanctified soul, that it is possible for men to acknowledge that Christ is that prophet, and yet to turn a deaf ear to him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":99,"text":"v. 14","label":"John 6:14","href":"/jhn/6/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.15.1","start":15,"end":15,"heading":"Observe what induced him to retire","excerpt":"1. Observe what induced him to retire; because he perceived that those who acknowledged him to be that prophet that should come into the world would come, and take him by force, to make him a king, v. 15. Now here we have an instance,\n\n(1.) Of the irregular zeal of some of Christ's followers; nothing would serve but they would make him a king. Now, [1.] This was an act of zeal for the honour of Christ, and against the contempt which the ruling part of the Jewish church put upon him. They were concerned to see so great a benefactor to the world so little esteemed in it; and therefore, since royal titles are counted the most illustrious, they would make him a king, knowing that the Messiah was to be a king; and if a prophet, like Moses, then a sovereign prince and lawgiver, like him; and, if they cannot set him up upon the holy hill of Zion, a mountain in Galilee shall serve for the present. Those whom Christ has feasted with the royal dainties of heaven should, in return for his favour, make him their king, and set him upon the throne in their souls: let him that has fed us rule us. But, [2.] It was an irregular zeal; for First, It was grounded upon a mistake concerning the nature of Christ's kingdom, as if it were to be of this world, and he must appear with outward pomp, a crown on his head, and an army at his foot; such a king as this they would make him, which was as great a disparagement to his glory as it would be to lacquer gold or paint a ruby. Right notions of Christ's kingdom would keep us to right methods for advancing it. Secondly, It was excited by the love of the flesh; they would make him their king who could feed them so plentifully without their toil, and save them from the curse of eating their bread in the sweat of their face. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":198,"text":"v. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.15.2","start":15,"end":15,"heading":"","excerpt":"... Thirdly, It was intended to carry on a secular design; they hoped this might be a fair opportunity of shaking off the Roman yoke, of which they were weary. If they had one to head them who could victual an army cheaper than another could provide for a family, they were sure of the sinews of the war, and could not fail of success, and the recovery of their ancient liberties. Thus is religion often prostituted to a secular interest, and Christ is served only to serve a turn, Rom. xvi. 18. Vix quæritur Jesus propter Jesum, sed propter aliud—Jesus is usually sought after for something else, not for his own sake.—Augustine. Nay, Fourthly, It was a tumultuous, seditious attempt, and a disturbance of the public peace; it would make the country a seat of war, and expose it to the resentments of the Roman power. Fifthly, It was contrary to the mind of our Lord Jesus himself; for they would take him by force, whether he would or no. Note, Those who force honours upon Christ which he has not required at their hands displease him, and do him the greatest dishonour. Those that say I am of Christ, in opposition to those that are of Apollos and Cephas (so making Christ the head of a party), take him by force, to make him a king, contrary to his own mind.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":482,"text":"Rom. xvi. 18","label":"Romans 16:18","href":"/rom/16/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.15.3","start":15,"end":15,"heading":"","excerpt":"(2.) Here is an instance of the humility and self-denial of the Lord Jesus, that, when they would have made him a king, he departed; so far was he from countenancing the design that he effectually quashed it. Herein he has left a testimony, [1.] Against ambition and affectation of worldly honour, to which he was perfectly mortified, and has taught us to be so. Had they come to take him by force and make him a prisoner, he could not have been more industrious to abscond than he was when they would make him a king. Let us not then covet to be the idols of the crowd, nor be desirous of vainglory. [2.] Against faction and sedition, treason and rebellion, and whatever tends to disturb the peace of kings and provinces. By this it appears that he was no enemy to Cæsar, nor would have his followers be so, but the quiet in the land; that he would have his ministers decline every thing that looks like sedition, or looks towards it, and improve their interest only for their work's sake.\n\n2. Observe whither he retired: He departed again into a mountain, eis to oros—into the mountain, the mountain where he had preached (v. 3), whence he came down into the plain, to feed the people, and then returned to it alone, to be private. Christ, though so useful in the places of concourse, yet chose sometimes to be alone, to teach us to sequester ourselves from the world now and then, for the more free converse with God and our own souls; and never less alone, says the serious Christian, than when alone. Public services must not jostle out private devotions.\n\nII. Here is the disciples' distress at sea. They that go down to the sea in ships, these see the works of the Lord, for he raiseth the stormy wind, Ps. xvii. 23, 24. Apply this to these disciples.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":1125,"text":"v. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"},{"at":1710,"text":"Ps. xvii. 23, 24","label":"Psalms 17:23–24","href":"/psa/17/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.16-17.1","start":16,"end":17,"heading":"Here is their going down to the sea in a ship","excerpt":"1. Here is their going down to the sea in a ship (v. 16, 17): When even was come, and they had done their day's work, it was time to look homeward, and therefore they went aboard, and set sail for Capernaum. This they did by particular direction from their Master, with design (as it should seem) to get them out of the way of the temptation of countenancing those that would have made him a king.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":50,"text":"v. 16, 17","label":"John 6:16–17","href":"/jhn/6/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.18.1","start":18,"end":18,"heading":"Here is the stormy wind arising and fulfilling the word of God","excerpt":"2. Here is the stormy wind arising and fulfilling the word of God. They were Christ's disciples, and were now in the way of their duty, and Christ was now in the mount praying for them; and yet they were in this distress. The perils and afflictions of this present time may very well consist with our interest in Christ and his intercession. They had lately been feasted at Christ's table; but after the sun-shine of comfort expect a storm. (1.) It was now dark; this made the storm the more dangerous and uncomfortable. Sometimes the people of God are in trouble, and cannot see their way out; in the dark concerning the cause of their trouble, concerning the design and tendency of it, and what the issue will be. (2.) Jesus was not come to them. When they were in that storm (Matt. viii. 23, &c.) Jesus was with them; but now their beloved had withdrawn himself, and was gone. The absence of Christ is the great aggravation of the troubles of Christians. (3.) The sea arose by reason of a great wind. It was calm and fair when they put to sea (they were not so presumptuous as to launch out in a storm), but it arose when they were at sea. In times of tranquillity we must prepare for trouble, for it may arise when we little think of it. Let it comfort good people, when they happen to be in storms at sea, that the disciples of Christ were so; and let the promises of a gracious God balance the threats of an angry sea. Though in a storm, and in the dark, they are no worse off than Christ's disciples were. Clouds and darkness sometimes surround the children of the light, and of the day.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":779,"text":"Matt. viii. 23","label":"Matthew 8:23","href":"/mat/8/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.19-20.1","start":19,"end":20,"heading":"Here is Christ's seasonable approach to them when they were in this peril","excerpt":"3. Here is Christ's seasonable approach to them when they were in this peril, v. 19. They had rowed (being forced by the contrary winds to betake themselves to their oars) about twenty-five or thirty furlongs. The Holy Spirit that indicted this could have ascertained the number of furlongs precisely, but this, being only circumstantial, is left to be expressed according to the conjecture of the penman. And, when they were got off a good way at sea, they see Jesus walking on the sea. See here, (1.) The power Christ has over the laws and customs of nature, to control and dispense with them at his pleasure. It is natural for heavy bodies to sink in water, but Christ walked upon the water as upon dry land, which was more than Moses's dividing the water and walking through the water. (2.) The concern Christ has for his disciples in distress: He drew nigh to the ship; for therefore he walked upon the water, as he rides upon the heavens, for the help of his people, Deut. xxxiii. 26. He will not leave them comfortless when they seem to be tossed with tempests and not comforted. When they are banished (as John) into remote places, or shut up (as Paul and Silas) in close places, he will find access to them, and will be nigh them. (3.) The relief Christ gives to his disciples in their fears. They were afraid, more afraid of an apparition (for so they supposed him to be) than of the winds and waves. It is more terrible to wrestle with the rulers of the darkness of this world than with a tempestuous sea. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":78,"text":"v. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"},{"at":973,"text":"Deut. xxxiii. 26","label":"Deuteronomy 33:26","href":"/deu/33/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.19-20.2","start":19,"end":20,"heading":"","excerpt":"... When they thought a demon haunted them, and perhaps was instrumental to raise the storm, they were more terrified than they had been while they saw nothing in it but what was natural. Note, [1.] Our real distresses are often much increased by our imaginary ones, the creatures of our own fancy. [2.] Even the approaches of comfort and deliverance are often so misconstrued as to become the occasions of fear and perplexity. We are often not only worse frightened than hurt, but then most frightened when we are ready to be helped. But, when they were in this fright, how affectionately did Christ silence their fears with that compassionate word (v. 20), It is I, be not afraid! Nothing is more powerful to convince sinners than that word, I am Jesus whom thou persecutest; nothing more powerful to comfort saints than this, \"I am Jesus whom thou lovest; it is I that love thee, and seek thy good; be not afraid of me, nor of the storm.\" When trouble is nigh Christ is nigh.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":651,"text":"v. 20","label":"John 6:20","href":"/jhn/6/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.21.1","start":21,"end":21,"heading":"Here is their speedy arrival at the port they were bound for","excerpt":"4. Here is their speedy arrival at the port they were bound for, v. 17. (1.) They welcomed Christ into the ship; they willingly received him. Note, Christ's absenting himself for a time is but so much the more to endear himself, at his return, to his disciples, who value his presence above any thing; see Cant. iii. 4. (2.) Christ brought them safely to the shore: Immediately the ship was at the land whither they went. Note, [1.] The ship of the church, in which the disciples of Christ have embarked themselves and their all, may be much shattered and distressed, yet it shall come safe to the harbour at last; tossed at sea, but not lost; cast down, but not destroyed; the bush burning, but not consumed. [2.] The power and presence of the church's King shall expedite and facilitate her deliverance, and conquer the difficulties which have baffled the skill and industry of all her other friends. The disciples had rowed hard, but could not make their point till they had got Christ in the ship, and then the work was done suddenly. If we have received Christ Jesus the Lord, have received him willingly, though the night be dark and the wind high, yet we may comfort ourselves with this, that we shall be at shore shortly, and are nearer to it than we think we are. Many a doubting soul is fetched to heaven by a pleasing surprise, or ever it is aware.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":65,"text":"v. 17","label":"John 6:17","href":"/jhn/6/#v17","status":"detected"},{"at":306,"text":"Cant. iii. 4","label":"Song of Songs 3:4","href":"/sng/3/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.22.1","start":22,"end":22,"heading":"They were much at a loss for him","excerpt":"1. They were much at a loss for him. He was gone, and they knew not what was become of him. They saw there was no boat there but that in which the disciples went off, Providence so ordering it for the confirming of the miracle of his walking on the sea, for there was no boat for him to go in. They observed also that Jesus did not go with his disciples, but that they went off alone, and left him among them on their side of the water. Note, Those that would find Christ must diligently observe all his motions, and learn to understand the tokens of his presence and absence, that they may steer accordingly.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.23-24.1","start":23,"end":24,"heading":"The careful enquiry which the people made after Christ","excerpt":"I. The careful enquiry which the people made after Christ, v. 23, 24. They saw the disciples go to sea; they saw Christ retire to the mountain, probably with an intimation that he desired to be private for some time; but, their hearts being set upon making him a king, they way-laid his return, and the day following, the hot fit of their zeal still continuing,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":59,"text":"v. 23, 24","label":"John 6:23–24","href":"/jhn/6/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.23-24.2","start":23,"end":24,"heading":"They were very industrious in seeking him","excerpt":"2. They were very industrious in seeking him. They searched the places thereabouts, and when they saw that Jesus was not there, nor his disciples (neither he nor any one that could give tidings of him), they resolved to search elsewhere. Note, Those that would find Christ must accomplish a diligent search, must seek till they find, must go from sea to sea, to seek the word of God, rather than live without it; and those whom Christ has feasted with the bread of life should have their souls carried out in earnest desires towards him. Much would have more, in communion with Christ. Now, (1.) They resolved to go to Capernaum in quest of him. There were his head-quarters, where he usually resided. Thither his disciples were gone; and they knew he would not be long absent from them. Those that would find Christ must go forth by the footsteps of the flock. (2.) Providence favoured them with an opportunity of going thither by sea, which was the speediest way; for there came other boats from Tiberias, which lay further off upon the same shore, nigh, though not so nigh to the place where they did eat bread, in which they might soon make a trip to Capernaum, and probably the boats were bound for that port. Note, Those that in sincerity seek Christ, and seek opportunities of converse with him, are commonly owned and assisted by Providence in those pursuits. The evangelist, having occasion to mention their eating the multiplied bread, adds, After that the Lord had given thanks, v. 11. So much were the disciples affected with their Master's giving thanks that they could never forget the impressions made upon them by it, but took a pleasure in remembering the gracious words that then proceeded out of his mouth. This was the grace and beauty of that meal, and made it remarkable; their hearts burned within them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":1490,"text":"v. 11","label":"John 6:11","href":"/jhn/6/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.23-24.3","start":23,"end":24,"heading":"","excerpt":"3. They laid hold of the opportunity that offered itself, and they also took shipping, and came to Capernaum, seeking for Jesus. They did not defer, in hopes to see him again on this side the water; but their convictions being strong, and their desires warm, they followed him presently. Good motions are often crushed, and come to nothing, for want of being prosecuted in time. They came to Capernaum, and, for aught that appears, these unsound hypocritical followers of Christ had a calm and pleasant passage, while his sincere disciples had a rough and stormy one. It is not strange if it fare worst with the best men in this evil world. They came, seeking Jesus. Note, Those that would find Christ, and find comfort in him, must be willing to take pains, and, as here, to compass sea and land to seek and serve him who came from heaven to earth to seek and save us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.25.1","start":25,"end":25,"heading":"The success of this enquiry","excerpt":"II. The success of this enquiry: They found him on the other side of the sea, v. 25. Note, Christ will be found of those that seek him, first or last; and it is worth while to cross a sea, nay, to go from sea to sea, and from the river to the ends of the earth, to seek Christ, if we may but find him at last. These people appeared afterwards to be unsound, and not actuated by any good principle, and yet were thus zealous. Note, Hypocrites may be very forward in their attendance on God's ordinances. If men have no more to show for their love to Christ than their running after sermons and prayers, and their pangs of affection to good preaching, they have reason to suspect themselves no better than this eager crowd. But though these people were no better principled, and Christ knew it, yet he was willing to be found of them, and admitted them into fellowship with him. If we could know the hearts of hypocrites, yet, while their profession is plausible, we must not exclude them from our communion, much less when we do not know their hearts.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":78,"text":"v. 25","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.25.2","start":25,"end":25,"heading":"The question they put to him when they found him","excerpt":"III. The question they put to him when they found him: Rabbi, when camest thou hither? It should seem by v. 59 that they found him in the synagogue. They knew this was the likeliest place to seek Christ in, for it was his custom to attend public assemblies for religious worship, Luke iv. 16. Note, Christ must be sought, and will be found, in the congregations of his people and in the administration of his ordinances; public worship is what Christ chooses to own and grace with his presence and the manifestations of himself. There they found him, and all they had to say to him was, Rabbi, when camest thou hither? They saw he would not be made a king, and therefore say no more of this, but call him Rabbi, their teacher. Their enquiry refers not only to the time, but to the manner, of his conveying himself thither; not only When, but, \"How, camest thou thither?\" for there was no boat for him to come in. They were curious in asking concerning Christ's motions, but not solicitous to observe their own.\n\nIV. The answer Christ gave them, not direct to their question (what was it to them when and how he came thither?) but such an answer as their case required.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":105,"text":"v. 59","label":"John 6:59","href":"/jhn/6/#v59","status":"detected"},{"at":280,"text":"Luke iv. 16","label":"Luke 4:16","href":"/luk/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.26.1","start":26,"end":26,"heading":"He discovers the corrupt principle they acted from in following him","excerpt":"1. He discovers the corrupt principle they acted from in following him (v. 26): \"Verily, verily, I say unto you, I that search the heart, and know what is in man, I the Amen, the faithful witness, Rev. iii. 14, 15. You seek me; that is well, but it is not from a good principle.\" Christ knows not only what we do, but why we do it. These followed Christ, (1.) Not for his doctrine's sake: Not because you saw the miracles. The miracles were the great confirmation of his doctrine; Nicodemus sought for him for the sake of them (ch. iii. 2), and argued from the power of his works to the truth of his word; but these were so stupid and mindless that they never considered this. But, (2.) It was for their own bellies' sake: Because you did eat of the loaves, and were filled; not because he taught them, but because he fed them. He had given them, [1.] A full meal's meat: They did eat, and were filled; and some of them perhaps were so poor that they had not known of a long time before now what it was to have enough, to eat and leave. [2.] A dainty meal's meat; it is probable that, as the miraculous wine was the best wine, so was the miraculous food more than usually pleasant. [3.] A cheap meal's meat, that cost them nothing; no reckoning was brought in. Note, Many follow Christ for loaves, and not for love. Thus those do who aim at secular advantage in their profession of religion, and follow it because by this craft they get their preferments. Quantis profuit nobis hæc fabula de Christo—This fable respecting Christ, what a gainful concern we have made of it! said one of the popes. These people complimented Christ with Rabbi, and showed him great respect, yet he told them thus faithfully of their hypocrisy; his ministers must hence learn not to flatter those that flatter them, nor to be bribed by fair words to cry peace to all that cry rabbi to them, but to give faithful reproofs where there is cause for them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":72,"text":"v. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":197,"text":"Rev. iii. 14, 15","label":"Revelation 3:14–15","href":"/rev/3/#v14","status":"detected"},{"at":528,"text":"ch. iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.27.1","start":27,"end":27,"heading":"He directs them to better principles","excerpt":"2. He directs them to better principles (v. 27): Labour for that meat which endures to everlasting life. With the woman of Samaria he had discoursed of spiritual things under the similitude of water; here he speaks of them under the similitude of meat, taking occasion from the loaves they had eaten. His design is,\n\n(1.) To moderate our worldly pursuits: Labour not for the meat that perishes. This does not forbid honest labour for food convenient, 2 Thess. iii. 12. But we must not make the things of this world our chief care and concern. Note, [1.] The things of the world are meat that perishes. Worldly wealth, honour, and pleasure, are meat; they feed the fancy (and many times this is all) and fill the belly. These are things which mean hunger after as meat, and glut themselves with, and which a carnal heart, as long as they last, may make a shift to live upon; but they perish, are of a perishing nature, wither of themselves, and are exposed to a thousand accidents; those that have the largest share of them are not sure to have them while they live, but are sure to leave them and lose them when they die. [2.] It is therefore folly for us inordinately to labour after them. First, We must not labour in religion, nor work the works thereof, for this perishing meat, with an eye to this; we must not make our religion subservient to a worldly interest, nor aim at secular advantages in sacred exercises. Secondly, We must not at all labour for this meat; that is, we must not make these perishing things our chief good, nor make our care and pains about them our chief business; not seek those things first and most, Prov. xxiii. 4, 5.\n\n(2.) To quicken and excite our gracious pursuits: \"Bestow your pains to better purpose, and labour for that meat which belongs to the soul,\" of which he shows,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":41,"text":"v. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"},{"at":451,"text":"2 Thess. iii. 12","label":"2 Thessalonians 3:12","href":"/2th/3/#v12","status":"detected"},{"at":1633,"text":"Prov. xxiii. 4, 5","label":"Proverbs 23:4–5","href":"/pro/23/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.27.2","start":27,"end":27,"heading":"That it is unspeakably desirable","excerpt":"[1.] That it is unspeakably desirable: It is meat which endures to everlasting life; it is a happiness which will last as long as we must, which not only itself endures eternally, but will nourish us up to everlasting life. The blessings of the new covenant are our preparative for eternal life, our preservative to it, and the pledge and earnest of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.27.3","start":27,"end":27,"heading":"It is undoubtedly attainable","excerpt":"[2.] It is undoubtedly attainable. Shall all the treasures of the world be ransacked, and all the fruits of the earth gathered together, to furnish us with provisions that will last to eternity? No, The sea saith, It is not in me, among all the treasures hidden in the sand. It cannot be gotten for gold; but it is that which the Son of man shall give; hen dosei, either which meat, or which life, the Son of man shall give. Observe here, First, Who gives this meat: the Son of man, the great householder and master of the stores, who is entrusted with the administration of the kingdom of God among men, and the dispensation of the gifts, graces, and comforts of that kingdom, and has power to give eternal life, with all the means of it and preparatives for it. We are told to labour for it, as if it were to be got by our own industry, and sold upon that valuable consideration, as the heathen said, Dii laboribus omnia vendunt—The gods sell all advantages to the industrious. But when we have laboured ever so much for it, we have not merited it as our hire, but the Son of man gives it. And what more free than gift? It is an encouragement that he who has the giving of it is the Son of man, for then we may hope the sons of men that seek it, and labour for it, shall not fail to have it. Secondly, What authority he has to give it; for him has God the Father sealed, touton gar ho Pater esphragisen, ho Theos—for him the Father has sealed (proved and evidenced) to be God; so some read it; he has declared him to be the Son of God with power. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.27.4","start":27,"end":27,"heading":"","excerpt":"... He has sealed him, that is, has given him full authority to deal between God and man, as God's ambassador to man and man's intercessor with God, and has proved his commission by miracles. Having given him authority, he has given us assurance of it; having entrusted him with unlimited powers, he has satisfied us with undoubted proofs of them; so that as he might go on with confidence in his undertaking for us, so may we in our resignations to him. God the Father scaled him with the Spirit that rested on him, by the voice from heaven, by the testimony he bore to him in signs and wonders. Divine revelation is perfected in him, in him the vision and prophecy is sealed up (Dan. ix. 24), to him all believers seal that he is true (ch. iii. 33), and in him they are all sealed, 2 Cor. i. 22.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":681,"text":"Dan. ix. 24","label":"Daniel 9:24","href":"/dan/9/#v24","status":"detected"},{"at":738,"text":"ch. iii. 33","label":"John 3:33","href":"/jhn/3/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.28-29.1","start":28,"end":29,"heading":"","excerpt":"I. Christ having told them that they must work for the meat he spoke of, must labour for it, they enquire what work they must do, and he answers them, v. 28, 29. 1. Their enquiry was pertinent enough (v. 28): What shall we do, that we may work the works of God? Some understand it as a pert question: \"What works of God can we do more and better than those we do in obedience to the law of Moses?\" But I rather take it as a humble serious question, showing them to be, at least for the present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught. This question here intimates that they were convinced that those who would obtain this everlasting meat, (1.) Must aim to do something great. Those who look high in their expectations, and hope to enjoy the glory of God, must aim high in those endeavours, and study to do the works of God, works which he requires and will accept, works of God, distinguished from the works of worldly men in their worldly pursuits. It is not enough to speak the words of God, but we must do the works of God. (2.) Must be willing to do any thing: What shall we do? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":151,"text":"v. 28, 29","label":"John 6:28–29","href":"/jhn/6/#v28","status":"detected"},{"at":201,"text":"v. 28","label":"John 6:28","href":"/jhn/6/#v28","status":"detected"},{"at":614,"text":"v. 30","label":"John 6:30","href":"/jhn/6/#v30","status":"detected"},{"at":644,"text":"v. 34","label":"John 6:34","href":"/jhn/6/#v34","status":"detected"},{"at":704,"text":"v. 41, 42","label":"John 6:41–42","href":"/jhn/6/#v41","status":"detected"},{"at":728,"text":"v. 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.29.1","start":29,"end":29,"heading":"","excerpt":"... Lord, I am ready to do whatever thou shalt appoint, though ever so displeasing to flesh and blood, Acts ix. 6. 2. Christ's answer was plain enough (v. 29): This is the work of God that ye believe. Note, (1.) The work of faith is the work of God. They enquire after the works of God (in the plural number), being careful about many things; but Christ directs them to one work, which includes all, the one thing needful: that you believe, which supersedes all the works of the ceremonial law; the work which is necessary to the acceptance of all the other works, and which produces them, for without faith you cannot please God. It is God's work, for it is of his working in us, it subjects the soul to his working on us, and quickens the soul in working for him, (2.) That faith is the work of God which closes with Christ, and relies upon him. It is to believe on him as one whom God hath sent, as God's commissioner in the great affair of peace between God and man, and as such to rest upon him, and resign ourselves to him. See ch. xiv. 1.\n\nII. Christ having told them that the Son of man would give them this meat, they enquire concerning him, and he answers their enquiry.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":103,"text":"Acts ix. 6","label":"Acts 9:6","href":"/act/9/#v6","status":"detected"},{"at":152,"text":"v. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"},{"at":1034,"text":"ch. xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.30.1","start":30,"end":30,"heading":"Their enquiry is after a sign","excerpt":"1. Their enquiry is after a sign (v. 30): What sign showest thou? Thus far they were right, that, since he required them to give him credit, he should produce his credentials, and make it out by miracle that he was sent of God. Moses having confirmed his mission by signs, it was requisite that Christ, who came to set aside the ceremonial law, should in like manner confirm his: \"What dost thou work? What doest thou drive at? What lasting characters of a divine power does thou design to leave upon thy doctrine?\" But herein they missed it,\n\n(1.) That they overlooked the many miracles which they had seen wrought by him, and which amounted to an abundant proof of his divine mission. Is this a time of day to ask, \"What sign showest thou?\" especially at Capernaum, the staple of miracles, where he had done so many mighty works, signs so significant of his office and undertaking? Were not these very persons but the other day miraculously fed by him? None so blind as they that will not see; for they may be so blind as to question whether it be day or no, when the sun shines in their faces.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":34,"text":"v. 30","label":"John 6:30","href":"/jhn/6/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.31.1","start":31,"end":31,"heading":"","excerpt":"(2.) That they preferred the miraculous feeding of Israel in the wilderness before all the miracles Christ wrought (v. 31): Our fathers did eat manna in the desert; and, to strengthen the objection, they quote a scripture for it: He gave them bread from heaven (taken from Ps. lxxviii. 24), he gave them of the corn of heaven. What a good use might be made of this story to which they here refer! It was a memorable instance of God's power and goodness, often mentioned to the glory of God (Neh. xix. 20, 21), yet see how these people perverted it, and made an ill use of it. [1.] Christ reproved them for their fondness of the miraculous bread, and bade them not set their hearts upon meat which perisheth; \"Why,\" say they, \"meat for the belly was the great good thing that God gave to our fathers in the desert; and why should not we then labour for that meat? If God made much of them, why should not we be for those that will make much of us?\" [2.] Christ had fed five thousand men with five loaves, and had given them that as one sign to prove him sent of God; but, under colour of magnifying the miracles of Moses, they tacitly undervalue this miracle of Christ, and evade the evidence of it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":116,"text":"v. 31","label":"John 6:31","href":"/jhn/6/#v31","status":"detected"},{"at":273,"text":"Ps. lxxviii. 24","label":"Psalms 78:24","href":"/psa/78/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.31.2","start":31,"end":31,"heading":"","excerpt":"... \"Christ fed his thousands; but Moses his hundreds of thousands; Christ fed them but once, and then reproved those who followed him in hope to be still fed, and put them off with a discourse of spiritual food; but Moses fed his followers forty years, and miracles were not their rarities, but their daily bread: Christ fed them with bread out of the earth, barley-bread, and fishes out of the sea; but Moses fed Israel with bread from heaven, angel's food.\" Thus big did these Jews talk of the manna which their fathers did eat; but their fathers had slighted it as much as they did now the barley-loaves, and called light bread, Num. xxi. 5. Thus apt are we to slight and overlook the appearances of God's power and grace in our own times, while we pretend to admire the wonders of which our fathers told us. Suppose this miracle of Christ was outdone by that of Moses, yet there were other instances in which Christ's miracles outshone his; and, besides, all true miracles prove a divine doctrine, though not equally illustrious in the circumstances, which were ever diversified according as the occasion did require. As much as the manna excelled the barley-loaves, so much, and much more, did the doctrine of Christ excel the law of Moses, and his heavenly institutions the carnal ordinances of that dispensation.\n\n2. Here is Christ's reply to this enquiry, wherein,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":633,"text":"Num. xxi. 5","label":"Numbers 21:5","href":"/num/21/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.31.3","start":31,"end":31,"heading":"He rectifies their mistake concerning the typical manna","excerpt":"(1.) He rectifies their mistake concerning the typical manna. It was true that their fathers did eat manna in the desert. But, [1.] It was not Moses that gave it to them, nor were they obliged to him for it; he was but the instrument, and therefore they must look beyond him to God. We do not find that Moses did so much as pray to God for the manna; and he spoke unadvisedly when he said, Must we fetch water out of the rock? Moses gave them not either that bread or that water. [2.] It was not given them, as they imagined, from heaven, from the highest heavens, but only from the clouds, and therefore not so much superior to that which had its rise from the earth as they thought. Because the scripture saith, He gave them bread from heaven, it does not follow that it was heavenly bread, or was intended to be the nourishment of souls. Misunderstanding scripture language occasions many mistakes in the things of God.\n\n(2.) He informs them concerning the true manna, of which that was a type: But my Father giveth you the true bread from heaven; that which is truly and properly the bread from heaven, of which the manna was but a shadow and figure, is now given, not to your fathers, who are dead and gone, but to you of this present age, for whom the better things were reserved: he is now giving you that bread from heaven, which is truly so called. As much as the throne of God's glory is above the clouds of the air, so much does the spiritual bread of the everlasting gospel excel the manna. In calling God his Father, he proclaims himself greater than Moses; for Moses was faithful but as a servant, Christ as a Son, Heb. iii. 5, 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.32.1","start":32,"end":32,"heading":"","excerpt":"... [2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread. The Levitical sacrifices are called the bread of God (Lev. xxi. 21, 22), and Christ is the great sacrifice; Christ, in his word and ordinances, the feast upon the sacrifice. [3.] That he is the bread of life (v. 35, and again, v. 48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live. Christ is the bread of life, for he is the fruit of the tree of life. First, He is the living bread (so he explains himself, v. 51): I am the living bread. Bread is itself a dead thing, and nourishes not but by the help of the faculties of a living body; but Christ is himself living bread, and nourishes by his own power. Manna was a dead thing; if kept but one night, it putrefied and bred worms; but Christ is ever living, everlasting bread, that never moulds, nor waxes old. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was, and his mediation still of as much value and efficacy as ever. Secondly, He gives life unto the world (v. 33), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":38,"text":"v. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":85,"text":"v. 46","label":"John 6:46","href":"/jhn/6/#v46","status":"detected"},{"at":122,"text":"v. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":280,"text":"Lev. xxi. 21, 22","label":"Leviticus 21:21–22","href":"/lev/21/#v21","status":"detected"},{"at":435,"text":"v. 35, and again, v. 48","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":778,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":1337,"text":"v. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.33-35.1","start":33,"end":35,"heading":"He here shows that he is the true bread","excerpt":"(1.) He here shows that he is the true bread; this he repeats again and again, v. 33, 35, 48-51. Observe, [1.] That Christ is bread is that to the soul which bread is to the body, nourishes and supports the spiritual life (is the staff of it) as bread does the bodily life; it is the staff of life. The doctrines of the gospel concerning Christ—that he is the mediator between God and man, that he is our peace, our righteousness, our Redeemer; by these things do men live. Our bodies could better live without food than our souls without Christ. Bread-corn is bruised (Isa. xxviii. 28), so was Christ; he was born at Bethlehem, the house of bread, and typified by the show-bread. [2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread. The Levitical sacrifices are called the bread of God (Lev. xxi. 21, 22), and Christ is the great sacrifice; Christ, in his word and ordinances, the feast upon the sacrifice. [3.] That he is the bread of life (v. 35, and again, v. 48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live. Christ is the bread of life, for he is the fruit of the tree of life. First, He is the living bread (so he explains himself, v. 51): I am the living bread. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":79,"text":"v. 33, 35, 48-51","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":570,"text":"Isa. xxviii. 28","label":"Isaiah 28:28","href":"/isa/28/#v28","status":"detected"},{"at":715,"text":"v. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":762,"text":"v. 46","label":"John 6:46","href":"/jhn/6/#v46","status":"detected"},{"at":799,"text":"v. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":957,"text":"Lev. xxi. 21, 22","label":"Leviticus 21:21–22","href":"/lev/21/#v21","status":"detected"},{"at":1112,"text":"v. 35, and again, v. 48","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":1455,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.33-35.2","start":33,"end":35,"heading":"","excerpt":"... Bread is itself a dead thing, and nourishes not but by the help of the faculties of a living body; but Christ is himself living bread, and nourishes by his own power. Manna was a dead thing; if kept but one night, it putrefied and bred worms; but Christ is ever living, everlasting bread, that never moulds, nor waxes old. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was, and his mediation still of as much value and efficacy as ever. Secondly, He gives life unto the world (v. 33), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness. The manna did only reserve and support life, did not preserve and perpetuate life, much less restore it; but Christ gives life to those that were dead in sin. The manna was ordained only for the life of the Israelites, but Christ is given for the life of the world; none are excluded from the benefit of this bread, but such as exclude themselves. Christ came to put life into the minds of men, principles productive of acceptable performances. [4.] That he is the bread which came down from heaven; this is often repeated here, v. 33, 50, 51, 58. This denotes, First, The divinity of Christ's person. As God, he had a being in heaven, whence he came to take our nature upon him: I came down from heaven, whence we may infer his antiquity, he was in the beginning with God; his ability, for heaven is the firmament of power; and his authority, he came with a divine commission. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":532,"text":"v. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":1247,"text":"v. 33, 50, 51, 58","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.34.1","start":34,"end":34,"heading":"","excerpt":"(1.) When they heard of such a thing as the bread of God, which gives life, they heartily prayed for it (v. 34): Lord, evermore give us this bread. I cannot think that this is spoken scoffingly, and in a way of derision, as most interpreters understand it: \"Give us such bread as this, if thou canst; let us be fed with it, not for one meal, as with the five loaves, but evermore;\" as if this were no better a prayer than that of the impenitent thief: If thou be the Christ, save thyself and us. But I take this request to be made, though ignorantly, yet honestly, and to be well meant; for they call him Lord, and desire a share in what he gives, whatever he means by it. General and confused notions of divine things produce in carnal hearts some kind of desires towards them, and wishes of them; like Balaam's wish, to die the death of the righteous. Those who have an indistinct knowledge of the things of God, who see men as trees walking, make, as I may call them, inarticulate prayers for spiritual blessings. They think the favour of God a good thing, and heaven a fine place, and cannot but wish them their own, while they have no value nor desire at all for that holiness which is necessary both to the one and to the other. Let this be the desire of our souls; have we tasted that the Lord is gracious, been feasted with the word of God, and Christ in the word? Let us say, \"Lord, evermore give us this bread; let the bread of life be our daily bread, the heavenly manna our continual feast, and let us never know the want of it.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":105,"text":"v. 34","label":"John 6:34","href":"/jhn/6/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.35.1","start":35,"end":35,"heading":"He shows what it is to believe in Christ","excerpt":"(1.) He shows what it is to believe in Christ. [1.] To believe in Christ is to come to Christ. He that comes to me is the same with him that believes in me (v. 35), and again (v. 37): He that comes unto me; so v. 44, 45. Repentance towards God is coming to him (Jer. iii. 22) as our chief good and highest end; and so faith towards our Lord Jesus Christ is coming to him as our prince and Saviour, and our way to the Father. It denotes the out-goings of our affection towards him, for these are the motions of the soul, and actions agreeable; it is to come off from all those things that stand in opposition to him or competition with him, and to come up to those terms upon which life and salvation are offered to us through him. When he was here on earth it was more that barely coming where he was; so it is now more than coming to his word and ordinances. [2.] It is to feed upon Christ (v. 51): If any man eat of this bread. The former denotes applying ourselves to Christ; this denotes applying Christ to ourselves, with appetite and delight, that we may receive life, and strength, and comfort from him. To feed on him as the Israelites on the manna, having quitted the fleshpots of Egypt, and not depending on the labour of their hands (to eat of that), but living purely on the bread given them from heaven.\n\n(2.) He shows what is to be got by believing in Christ. What will he give us if we come to him? What shall we be the better of we feed upon him? Want and death are the chief things we dread; may we but be assured of the comforts of our being, and the continuance of it in the midst of these comforts, we have enough; now these two are here secured to true believers.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":157,"text":"v. 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":176,"text":"v. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":210,"text":"v. 44, 45","label":"John 6:44–45","href":"/jhn/6/#v44","status":"detected"},{"at":262,"text":"Jer. iii. 22","label":"Jeremiah 3:22","href":"/jer/3/#v22","status":"detected"},{"at":892,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.35.2","start":35,"end":35,"heading":"They shall never want, never hunger, never thirst","excerpt":"[1.] They shall never want, never hunger, never thirst, v. 35. Desires they have, earnest desires, but these so suitably, so seasonably, so abundantly satisfied, that they cannot be called hunger and thirst, which are uneasy and painful. Those that did eat manna, and drink of the rock, hungered and thirsted afterwards. Manna surfeited them; water out of the rock failed them. But there is such an over-flowing fulness in Christ as can never be exhausted, and there are such ever-flowing communications from him as can never be interrupted.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":56,"text":"v. 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.36.1","start":36,"end":36,"heading":"He shows what encouragements we have to believe in Christ","excerpt":"(3.) He shows what encouragements we have to believe in Christ. Christ here speaks of some who had seen him and yet believed not, v. 36. They saw his person and miracles, and heard him preach, and yet were not wrought upon to believe in him. Faith is not always the effect of sight; the soldiers were eye-witnesses of his resurrection, and yet, instead of believing in him, they belied him; so that it is a difficult thing to bring people to believe in Christ: and, by the operation of the Spirit of grace, those that have not seen have yet believed. Two things we are here assured of, to encourage our faith:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":130,"text":"v. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.37.1","start":37,"end":37,"heading":"That the Son will bid all those welcome that come to him","excerpt":"[1.] That the Son will bid all those welcome that come to him (v. 37): Him that cometh to me I will in no wise cast out. How welcome should this word be to our souls which bids us welcome to Christ! Him that cometh; it is in the singular number, denoting favour, not only to the body of believers in general, but to every particular soul that applies itself to Christ. Here, First, The duty required is a pure gospel duty: to come to Christ, that we may come to God by him. His beauty and love, those great attractives, must draw us to him; sense of need and fear of danger must drive us to him; any thing to bring us to Christ. Secondly, The promise is a pure gospel promise: I will in no wise cast out—ou me ekbago exo. There are two negatives: I will not, no, I will not. 1. Much favour is expressed here. We have reason to fear that he should cast us out. Considering our meanness, our vileness, our unworthiness to come, our weakness in coming, we may justly expect that he should frown upon us, and shut his doors against us; but he obviates these fears with this assurance, he will not do it; will not disdain us though we are mean, will not reject us though we are sinful. Do poor scholars come to him to be taught? Though they be dull and slow, he will not cast them out. Do poor patients come to him to be cured, poor clients come to him to be advised? Though their case be bad, and though they come empty-handed, he will in no wise cast them out. But, 2. More favour is implied than is expressed; when it is said that he will no cast them out the meaning is, He will receive them, and entertain them, and give them all that which they come to him for. As he will not refuse them at their first coming, so he will not afterwards, upon every displeasure, cast them out. His gifts and callings are without repentance.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":63,"text":"v. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.37.2","start":37,"end":37,"heading":"","excerpt":"[2.] That the Father will, without fail, bring all those to him in due time that were given him. In the federal transactions between the Father and the Son, relating to man's redemption, as the Son undertook for the justification, sanctification, and salvation, of all that should come to him (\"Let me have them put into my hands, and then leave the management of them to me\"), so the Father, the fountain and original of being, life, and grace, undertook to put into his hand all that were given him, and bring them to him. Now,\n\nFirst, He here assures us that this shall be done: All that the Father giveth me shall come to me, v. 37. Christ had complained (v. 36) of those who, though they had seen him, yet would not believe on him; and then he adds this,\n\na. For their conviction and awakening, plainly intimating that their not coming to him, and believing on him, if they persisted in it, would be a certain sign that they did not belong to the election of grace; for how can we think that God gave us to Christ if we give ourselves to the world and the flesh? 2 Pet. i. 10.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":630,"text":"v. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":660,"text":"v. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.37.3","start":37,"end":37,"heading":"For his own comfort and encouragement","excerpt":"b. For his own comfort and encouragement: Though Israel be not gathered, yet shall I be glorious. The election has obtained, and shall though multitudes be blinded, Rom. xi. 7. Though he lose many of his creatures, yet none of his charge: All that the Father gives him shall come to him notwithstanding. Here we have, (a.) The election described: All that the father giveth me, pan ho didosi—every thing which the Father giveth to me; the persons of the elect, and all that belongs to them; all their services, all their interests. As all that he has is theirs, so all that they have is his, and he speaks of them as his all: they were given him in full recompense of his undertaking. Not only all persons, but all things, are gathered together in Christ (Eph. i. 10) and reconciled, Col. i. 20. The giving of the chosen remnant to Christ is spoken of (v. 39) as a thing done; he hath given them. Here it is spoken of as a thing in the doing; he giveth them; because, when the first begotten was brought into the world, it should seem, there was a renewal of the grant; see Heb. x. 5, &c. God was now about to give him the heathen for his inheritance (Ps. ii. 8), to put him in possession of the desolate heritages (Isa. xlix. 8), to divide him a portion with the great, Isa. liii. 12. And though the Jews, who saw him, believed not on him, yet these (saith he) shall come to me; the other sheep, which are not of this fold, shall be brought, ch. x. 15, 16. See Acts xiii. 45-48. (b.) The effect of it secured: They shall come to me. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":165,"text":"Rom. xi. 7","label":"Romans 11:7","href":"/rom/11/#v7","status":"detected"},{"at":756,"text":"Eph. i. 10","label":"Ephesians 1:10","href":"/eph/1/#v10","status":"detected"},{"at":784,"text":"Col. i. 20","label":"Colossians 1:20","href":"/col/1/#v20","status":"detected"},{"at":853,"text":"v. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":1074,"text":"Heb. x. 5","label":"Hebrews 10:5","href":"/heb/10/#v5","status":"detected"},{"at":1152,"text":"Ps. ii. 8","label":"Psalms 2:8","href":"/psa/2/#v8","status":"detected"},{"at":1216,"text":"Isa. xlix. 8","label":"Isaiah 49:8","href":"/isa/49/#v8","status":"detected"},{"at":1271,"text":"Isa. liii. 12","label":"Isaiah 53:12","href":"/isa/53/#v12","status":"detected"},{"at":1443,"text":"ch. x. 15, 16","label":"John 10:15–16","href":"/jhn/10/#v15","status":"detected"},{"at":1462,"text":"Acts xiii. 45-48","label":"Acts 13:45–48","href":"/act/13/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.37.4","start":37,"end":37,"heading":"","excerpt":"... This is not in the nature of a promise, but a prediction, that as many as were in the counsel of God ordained to life shall be brought to life by being brought to Christ. They are scattered, are mingled among the nations, yet none of them shall be forgotten; not a grain of God's corn shall be lost, as is promised, Amos ix. 9. They are by nature alienated from Christ, and averse to him, and yet they shall come. As God's omniscience is engaged for the finding of them all out, so is his omnipotence for the bringing of them all in. Not, They shall be driven, to me, but, They shall come freely, shall be made willing.\n\nSecondly, He here acquaints us how it shall be done. How shall those who are given to Christ be brought to him? Two things are to be done in order to it:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":320,"text":"Amos ix. 9","label":"Amos 9:9","href":"/amo/9/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.38.1","start":38,"end":38,"heading":"He assures us, in general, that he came from heaven upon his Father's business","excerpt":"[1.] He assures us, in general, that he came from heaven upon his Father's business (v. 38), not do his own will, but the will of him that sent him. He came from heaven, which bespeaks him an intelligent active being, who voluntarily descended to this lower world, a long journey, and a great step downward, considering the glories of the world he came from and the calamities of the world he came to; we may well ask with wonder, \"What moved him to such an expedition?\" Here he tells that he came to do, not his own will, but the will of his Father; not that he had any will that stood in competition with the will of his Father, but those to whom he spoke suspected he might. \"No,\" saith he, \"my own will is not the spring I act from, nor the rule I go by, but I am come to do the will of him that sent me.\" That is, First, Christ did not come into the world as a private person, that acts for himself only, but under a public character, to act for others as an ambassador, or plenipotentiary, authorized by a public commission; he came into the world as God's great agent and the world's great physician. It was not any private business that brought him hither, but he came to settle affairs between parties no less considerable than the great Creator and the whole creation. Secondly, Christ, when he was in the world, did not carry on any private design, nor had any separate interest at all, distinct from theirs for whom he acted. The scope of his whole life was to glorify God and do good to men. He therefore never consulted his own ease, safety, or quiet; but, when he was to lay down his life, though he had a human nature which startled at it, he set aside the consideration of that, and resolved his will as man into the will of God: Not as I will, but as thou wilt.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":85,"text":"v. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.38.2","start":38,"end":38,"heading":"","excerpt":"... Some understand this seeing as a limitation of this condition of salvation to those only that have the revelation of Christ and his grace made to them. Every one that has the opportunity of being acquainted with Christ, and improves this so well as to believe in him, shall have everlasting life, so that none shall be condemned for unbelief (however they maybe for other sins) but those who have had the gospel preached to them, who, like these Jews here (v. 36), have seen, and yet have not believed; have known Christ, and yet not trusted in him. But I rather understand seeing here to mean the same thing with believing, for it is theoron, which signifies not so much the sight of the eye (as v. 36, heorakate me—ye have seen me) as the contemplation of the mind. Every one that sees the Son, that is, believes on him, sees him with an eye of faith, by which we come to be duly acquainted and affected with the doctrine of the gospel concerning him. It is to look upon him, as the stung Israelites upon the brazen serpent. It is not a blind faith that Christ requires, that we should be willing to have our eyes put out, and then follow him, but that we should see him, and see what ground we go upon in our faith. It is then right when it is not taken up upon hearsay (believing as the church believes), but is the result of a due consideration of, and insight into, the motives of credibility: Now mine eye sees thee. We have heard him ourselves. 4. Those who believe in Jesus Christ, in order to their having everlasting life, shall be raised up by his power at the last day. He had it in charge as his Father's will (v. 39), and here he solemnly makes it his own undertaking: I will raise him up, which signifies not only the return of the body to life, but the putting of the whole man into a full possession of the eternal life promised.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":461,"text":"v. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"},{"at":701,"text":"v. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"},{"at":1629,"text":"v. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.39.1","start":39,"end":39,"heading":"He acquaints us, in particular, with that will of the Father which he came to do","excerpt":"[2.] He acquaints us, in particular, with that will of the Father which he came to do; he here declares the decree, the instructions he was to pursue.\n\nFirst, The private instructions given to Christ, that he should be sure to save all the chosen remnant; and this is the covenant of redemption between the Father and the Son (v. 38): \"This is the Father's will, who hath sent me; this is the charge I am entrusted with, that of all whom he hath given me I should lose none.\" Note, 1. There is a certain number of the children of men given by the Father to Jesus Christ, to be his care, and so to be to him for a name and a praise; given him for an inheritance, for a possession. Let him do all that for them which their case requires; teach them, and heal them, pay their debt, and plead their cause, prepare them for, and preserve them to, eternal life, and then let him make his best of them. The Father might dispose of them as he pleased: as creatures, their lives and beings were derived from him; as sinners, their lives and beings were forfeited to him. He might have sold them for the satisfaction of his justice, and delivered them to the tormentors; but he pitched upon them to be the monuments of his mercy, and delivered them to the Saviour. Those whom God chose to be the objects of his special love he lodged as a trust in the hands of Christ. 2. Jesus Christ has undertaken that he will lose none of those that were thus given him of the Father. The many sons whom he was to bring to glory shall all be forth-coming, and none of them missing, Matt. xviii. 14. None of them shall be lost, for want of a sufficient grace to sanctify them. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":327,"text":"v. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":1559,"text":"Matt. xviii. 14","label":"Matthew 18:14","href":"/mat/18/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.39.2","start":39,"end":39,"heading":"","excerpt":"... If I bring him not unto thee, and set him before thee, then let me bear the blame for ever, Gen. xliii. 9. 3. Christ's undertaking for those that are given him extends to the resurrection of their bodies. I will raise it up again at the last day, which supposes all that goes before, but this is to crown and complete the undertaking. The body is a part of the man, and therefore a part of Christ's purchase and charge; it pertains to the promises, and therefore it shall not be lost. The undertaking is not only that he shall lose none, no person, but that he shall lose nothing, no part of the person, and therefore not the body. Christ's undertaking will never be accomplished till the resurrection, when the souls and bodies of the saints shall be re-united and gathered to Christ, that he may present them to the Father: Behold I, and the children that thou has given me, Heb. ii. 13; 2 Tim. i. 12. 4. The spring and original of all this is the sovereign will of God, the counsels of his will, according to which he works all this. This was the commandment he gave to his Son, when he sent him into the world, and to which the Son always had an eye.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":96,"text":"Gen. xliii. 9","label":"Genesis 43:9","href":"/gen/43/#v9","status":"detected"},{"at":881,"text":"Heb. ii. 13","label":"Hebrews 2:13","href":"/heb/2/#v13","status":"detected"},{"at":894,"text":"2 Tim. i. 12","label":"2 Timothy 1:12","href":"/2ti/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.40.1","start":40,"end":40,"heading":"","excerpt":"Secondly, The public instructions which were to be given to the children of men, in what way, and upon what terms, they might obtain salvation by Christ; and this is the covenant of grace between God and man. Who the particular persons were that were given to Christ is a secret: The Lord knows them that are his, we do not, nor is it fit we should; but, though their names are concealed, their characters are published. An offer is made of life and happiness upon gospel terms, that by it those that were given to Christ might be brought to him, and others left inexcusable (v. 40): \"This is the will, the revealed will, of him that sent me, the method agreed upon, upon which to proceed with the children of men, that every one, Jew or Gentile, that sees the Son, and believes on him, may have everlasting life, and I will raise him up.\" This is gospel indeed, good news. Is it now reviving to hear this? 1. That eternal life may be had, if it be not our own fault; that whereas, upon the sin of the first Adam, the way of the tree of life was blocked up, by the grace of the second Adam it is laid upon again. The crown of glory is set before us as the prize of our high calling, which we may run for and obtain. 2. Every one may have it. This gospel is to be preached, this offer made, to all, and none can say, \"It belongs not to me,\" Rev. xxii. 17. 3. This everlasting life is sure to all those who believe in Christ, and to them only. He that sees the Son, and believes on him, shall be saved. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":576,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":1340,"text":"Rev. xxii. 17","label":"Revelation 22:17","href":"/rev/22/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.41-42.1","start":41,"end":42,"heading":"","excerpt":"(2.) But, when they understood that by this bread of life Jesus meant himself, then they despised it. Whether they were the same persons that had prayed for it (v. 34), or some others of the company, does not appear; it seems to be some others, for they are called Jews. Now it is said (v. 41), They murmured at him. This comes in immediately after that solemn declaration which Christ had made of God's will and his own undertaking concerning man's salvation (v. 39, 40), which certainly were some of the most weighty and gracious words that ever proceeded out of the mouth of our Lord Jesus, the most faithful, and best worthy of all acceptation. One would think that, like Israel in Egypt, when they heard that God had thus visited them, they should have bowed their heads and worshipped; but on the contrary, instead of closing with the offer made them, they murmured, quarrelled with what Christ said, and, though they did not openly oppose and contradict it, yet they privately whispered among themselves in contempt of it, and instilled into one another's minds prejudices against it. Many that will not professedly contradict the doctrine of Christ (their cavils are so weak and groundless that they are either ashamed to own them or afraid to have them silenced), yet say in their hearts that they do not like it. Now, [1.] That which offended them was Christ's asserting his origin to be from heaven, v. 41, 42. How is it that he saith, I came down from heaven? They had heard of angels coming down from heaven, but never of a man, overlooking the proofs he had given them of his being more than a man. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":161,"text":"v. 34","label":"John 6:34","href":"/jhn/6/#v34","status":"detected"},{"at":287,"text":"v. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":461,"text":"v. 39, 40","label":"John 6:39–40","href":"/jhn/6/#v39","status":"detected"},{"at":1411,"text":"v. 41, 42","label":"John 6:41–42","href":"/jhn/6/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.42.1","start":42,"end":42,"heading":"","excerpt":"... [2.] That which they thought justified them herein was that they knew his extraction on earth: Is not this Jesus the son of Joseph, whose father and mother we know? They took it amiss that he should say that he came down from heaven, when he was one of them. They speak slightly of his blessed name, Jesus: Is not this Jesus. They take it for granted that Joseph was really his father, though he was only reputed to be so. Note, Mistakes concerning the person of Christ, as if he were a mere man, conceived and born by ordinary generation, occasion the offence that is taken at his doctrine and offices. Those who set him on a level with the other sons of men, whose father and mother we know, no wonder if they derogate from the honour of his satisfaction and the mysteries of his undertaking, and, like the Jews here, murmur at his promise to raise us up at the last day.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.43.1","start":43,"end":43,"heading":"","excerpt":"... Christ overheard their secret whisperings, and said (v. 43), \"Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt dispositions, which are such as amount to a moral impotency; your antipathies to the truths of God, and prejudices against them, are so strong that nothing less than a divine power can conquer them.\" And this is the case of all mankind: \"No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him,\" v. 44. Observe, (a.) The nature of the work: It is drawing, which denotes not a force put upon the will, whereby of unwilling we are made willing, and a new bias is given to the soul, by which it inclines to God. This seems to be more than a moral suasion, for by that it is in the power to draw; yet it is not to be called a physical impulse, for it lies out of the road of nature; but he that formed the spirit of man within him by his creating power, and fashions the hearts of men by his providential influence, knows how to new-mould the soul, and to alter its bent and temper, and make it conformable to himself and his own will, without doing any wrong to its natural liberty. It is such a drawing as works not only a compliance, but a cheerful compliance, a complacency: Draw us, and we will run after thee. (b.) The necessity of it: No man, in this weak and helpless state, can come to Christ without it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":57,"text":"v. 43","label":"John 6:43","href":"/jhn/6/#v43","status":"detected"},{"at":638,"text":"v. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.44.1","start":44,"end":44,"heading":"Their wills shall be bowed","excerpt":"b. Their wills shall be bowed. If the soul of man had now its original rectitude there needed no more to influence the will than the illumination of the understanding; but in the depraved soul of fallen man there is a rebellion of the will against the right dictates of the understanding; a carnal mind, which is enmity itself to the divine light and law. It is therefore requisite that there be a work of grace wrought upon the will, which is here called drawing, (v. 44): No man can come to me except the Father, who hath sent me, draw him. The Jews murmured at the doctrine of Christ; not only would not receive it themselves, but were angry that others did. Christ overheard their secret whisperings, and said (v. 43), \"Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt dispositions, which are such as amount to a moral impotency; your antipathies to the truths of God, and prejudices against them, are so strong that nothing less than a divine power can conquer them.\" And this is the case of all mankind: \"No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him,\" v. 44. Observe, (a.) The nature of the work: It is drawing, which denotes not a force put upon the will, whereby of unwilling we are made willing, and a new bias is given to the soul, by which it inclines to God. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":466,"text":"v. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":715,"text":"v. 43","label":"John 6:43","href":"/jhn/6/#v43","status":"detected"},{"at":1296,"text":"v. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.44.2","start":44,"end":44,"heading":"","excerpt":"... This seems to be more than a moral suasion, for by that it is in the power to draw; yet it is not to be called a physical impulse, for it lies out of the road of nature; but he that formed the spirit of man within him by his creating power, and fashions the hearts of men by his providential influence, knows how to new-mould the soul, and to alter its bent and temper, and make it conformable to himself and his own will, without doing any wrong to its natural liberty. It is such a drawing as works not only a compliance, but a cheerful compliance, a complacency: Draw us, and we will run after thee. (b.) The necessity of it: No man, in this weak and helpless state, can come to Christ without it. As we cannot do any natural action without the concurrence of common providence, so we cannot do any action morally good without the influence of special grace, in which the new man lives, and moves, and has its being, as much as the mere man has in the divine providence. (c.) The author of it: The Father who hath sent me. The Father, having sent Christ, will succeed him, for he would not send him on a fruitless errand. Christ having undertaken to bring souls to glory, God promised him, in order thereunto, to bring them to him, and so to give him possession of those to whom he had given him a right. God, having by promise given the kingdom of Israel to David, did at length draw the hearts of the people to him; so, having sent Christ to save souls, he sends souls to him to be saved by him. (d.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.44.3","start":44,"end":44,"heading":"","excerpt":"... The crown and perfection of this work: And I will raise him up at the last day. This is four times mentioned in this discourse, and doubtless it includes all the intermediate and preparatory workings of divine grace. When he raises them up at the last day, he will put the last hand to his undertaking, will bring forth the topstone. If he undertakes this, surely he can do any thing, and will do every thing that is necessary in order to do it. Let our expectations be carried out towards a happiness reserved for the last day, when all the years of time shall be fully complete and ended.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.45.1","start":45,"end":45,"heading":"","excerpt":"(b.) It follows then, by way of inference from this, that every man that has heard and learned of the Father comes to Christ, v. 45. [a.] It is here implied that none will come to Christ but those that have heard and learned of the Father. We shall never be brought to Christ but under a divine conduct; except God by his grace enlighten our minds, inform our judgments, and rectify our mistakes, and not only tell us that we may hear, but teach us, that we may learn the truth as it is in Jesus, we shall never be brought to believe in Christ. [b.] That this divine teaching does so necessarily produce the faith of God's elect that we may conclude that those who do not come to Christ have never heard nor learned of the Father; for, if they had, doubtless they would have come to Christ. In vain do men pretend to be taught of God if they believe not in Christ, for he teaches no other lesson, Gal. i. 8, 9. See how God deals with men as reasonable creatures, draws them with the cords of a man, opens the understanding first, and then by that, in a regular way, influences the inferior faculties; thus he comes in by the door, but Satan, as a robber, climbs up another way. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":126,"text":"v. 45","label":"John 6:45","href":"/jhn/6/#v45","status":"detected"},{"at":897,"text":"Gal. i. 8, 9","label":"Galatians 1:8–9","href":"/gal/1/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.45-46.1","start":45,"end":46,"heading":"Their understandings shall be enlightened","excerpt":"a. Their understandings shall be enlightened; this is promised, v. 45, 46. It is written in the prophets, who spoke of these things before, And they shall be all taught of God; this we find, Isa. liv. 13, and Jer. xxxi. 34. They shall all know me. Note,\n\n(a.) In order to our believing in Jesus Christ, it is necessary that we be taught of God; that is, [a.] That there be a divine revelation made to us, discovering to us both what we are to believe concerning Christ and why we are to believe it. There are some things which even nature teaches, but to bring us to Christ there is need of a higher light. [b.] That there be a divine work wrought in us, enabling us to understand and receive these revealed truths and the evidence of them. God, in giving us reason, teaches us more than the beasts of the earth; but in giving us faith he teaches more than the natural man. Thus all the church's children, all that are genuine, are taught of God; he hath undertaken their education.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":64,"text":"v. 45, 46","label":"John 6:45–46","href":"/jhn/6/#v45","status":"detected"},{"at":191,"text":"Isa. liv. 13","label":"Isaiah 54:13","href":"/isa/54/#v13","status":"detected"},{"at":209,"text":"Jer. xxxi. 34","label":"Jeremiah 31:34","href":"/jer/31/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.46.1","start":46,"end":46,"heading":"","excerpt":"... But lest any should dream of a visible appearance of God the Father to the children of men (to teach them these things), and entertain any gross conceptions about hearing and learning of the Father, he adds (v. 46): Not that any man hath seen the Father; it is implied, nor can see him, with bodily eyes, or may expect to learn of him as Moses did, to whom he spoke face to face; but God, in enlightening men's eyes and teaching them, works in a spiritual way. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. The Father of spirits hath access to, and influence upon, men's spirits, undiscerned. Those that have not seen his face have felt his power. And yet there is one intimately acquainted with the Father, he who is of God, Christ himself, he hath seen the Father, ch. i. 18. Note, First, Jesus Christ is of God in a peculiar manner, God of God, light of light; not only sent of God, but begotten of God before all worlds. Secondly, It is the prerogative of Christ to have seen the Father, perfectly to know him and his counsels. Thirdly, Even that illumination which is preparative to faith is conveyed to us through Christ. Those that learn of the Father, forasmuch as they cannot see him themselves, must learn of Christ, who alone hath seen him. As all divine discoveries are made through Christ, so through him all divine powers are exerted.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":212,"text":"v. 46","label":"John 6:46","href":"/jhn/6/#v46","status":"detected"},{"at":811,"text":"ch. i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.47.1","start":47,"end":47,"heading":"They shall never die, not die eternally","excerpt":"[2.] They shall never die, not die eternally; for, First, He that believes on Christ has everlasting life (v. 47); he has the assurance of it, the grant of it, the earnest of it; he has it in the promise and first-fruits. Union with Christ and communion with God in Christ are everlasting life begun. Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, v. 49, 50. Observe here, 1. The insufficiency of the typical manna: Your fathers did eat manna in the wilderness, and are dead. There may be much good use made of the death of our fathers; their graves speak to us, and their monuments are our memorials, particularly of this, that the greatest plenty of the most dainty food will neither prolong the thread of life nor avert the stroke of death. Those that did eat manna, angel's food, died like other men. There could be nothing amiss in their diet, to shorten their days, nor could their deaths be hastened by the toils and fatigues of life (for they neither sowed nor reaped), and yet they died. (1.) Many of them died by the immediate strokes of God's vengeance for their unbelief and murmurings; for, though they did eat that spiritual meat, yet with many of them God was not well-pleased, but they were overthrown in the wilderness, 1 Cor. x. 3-5. Their eating manna was no security to them from the wrath of God, as believing in Christ is to us. (2.) The rest of them died in a course of nature, and their carcases fell, under a divine sentence, in that wilderness where they did eat manna. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":107,"text":"v. 47","label":"John 6:47","href":"/jhn/6/#v47","status":"detected"},{"at":405,"text":"v. 49, 50","label":"John 6:49–50","href":"/jhn/6/#v49","status":"detected"},{"at":1294,"text":"1 Cor. x. 3-5","label":"1 Corinthians 10:3–5","href":"/1co/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.47.2","start":47,"end":47,"heading":"","excerpt":"... In that very age when miracles were daily bread was the life of man reduced to the stint it now stands at, as appears, Ps. xc. 10. Let them not then boast so much of manna. 2. The all-sufficiency of the true manna, of which the other was a type: This is the bread that cometh down from heaven, that truly divine and heavenly food, that a man may eat thereof and not die; that is, not fall under the wrath of God, which is killing to the soul; not die the second death; no, nor the first death finally and irrecoverably. Not die, that is, not perish, not come short of the heavenly Canaan, as the Israelites did of the earthly, for want of faith, though they had manna. This is further explained by that promise in the next words: If any man eat of this bread, he shall live for ever, v. 51. This is the meaning of this never dying: though he go down to death, he shall pass through it to that world where there shall be no more death. To live for ever is not to be for ever (the damned in hell shall be for ever, the soul of man was made for an endless state), but to be happy for ever. And because the body must needs die, and be as water spilt upon the ground, Christ here undertakes for the gathering of that up too (as before, v. 44, I will raise him up at the last day); and even that shall live for ever.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":123,"text":"Ps. xc. 10","label":"Psalms 90:10","href":"/psa/90/#v10","status":"detected"},{"at":788,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":1235,"text":"v. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.48.1","start":48,"end":48,"heading":"","excerpt":"... [3.] That he is the bread of life (v. 35, and again, v. 48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live. Christ is the bread of life, for he is the fruit of the tree of life. First, He is the living bread (so he explains himself, v. 51): I am the living bread. Bread is itself a dead thing, and nourishes not but by the help of the faculties of a living body; but Christ is himself living bread, and nourishes by his own power. Manna was a dead thing; if kept but one night, it putrefied and bred worms; but Christ is ever living, everlasting bread, that never moulds, nor waxes old. The doctrine of Christ crucified is now as strengthening and comforting to a believer as ever it was, and his mediation still of as much value and efficacy as ever. Secondly, He gives life unto the world (v. 33), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness. The manna did only reserve and support life, did not preserve and perpetuate life, much less restore it; but Christ gives life to those that were dead in sin. The manna was ordained only for the life of the Israelites, but Christ is given for the life of the world; none are excluded from the benefit of this bread, but such as exclude themselves. Christ came to put life into the minds of men, principles productive of acceptable performances. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":39,"text":"v. 35, and again, v. 48","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":382,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":941,"text":"v. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.49-50.1","start":49,"end":50,"heading":"","excerpt":"... Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, v. 49, 50. Observe here, 1. The insufficiency of the typical manna: Your fathers did eat manna in the wilderness, and are dead. There may be much good use made of the death of our fathers; their graves speak to us, and their monuments are our memorials, particularly of this, that the greatest plenty of the most dainty food will neither prolong the thread of life nor avert the stroke of death. Those that did eat manna, angel's food, died like other men. There could be nothing amiss in their diet, to shorten their days, nor could their deaths be hastened by the toils and fatigues of life (for they neither sowed nor reaped), and yet they died. (1.) Many of them died by the immediate strokes of God's vengeance for their unbelief and murmurings; for, though they did eat that spiritual meat, yet with many of them God was not well-pleased, but they were overthrown in the wilderness, 1 Cor. x. 3-5. Their eating manna was no security to them from the wrath of God, as believing in Christ is to us. (2.) The rest of them died in a course of nature, and their carcases fell, under a divine sentence, in that wilderness where they did eat manna. In that very age when miracles were daily bread was the life of man reduced to the stint it now stands at, as appears, Ps. xc. 10. Let them not then boast so much of manna. 2. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":108,"text":"v. 49, 50","label":"John 6:49–50","href":"/jhn/6/#v49","status":"detected"},{"at":997,"text":"1 Cor. x. 3-5","label":"1 Corinthians 10:3–5","href":"/1co/10/#v3","status":"detected"},{"at":1375,"text":"Ps. xc. 10","label":"Psalms 90:10","href":"/psa/90/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.51.1","start":51,"end":51,"heading":"","excerpt":"... Secondly, The divine original of all that good which flows to us through him. He comes, not only katabas—that came down (v. 51), but katabainoi—that comes down; he is descending, denoting a constant communication of light, life, and love, from God to believers through Christ, as the manna descended daily; see Eph. i. 3. Omnia desuper—All things from above. [5.] That he is that bread of which the manna was a type and figure (v. 58), that bread, the true bread, v. 32. As the rock that they drank of was Christ, so was the manna they ate of spiritual bread, 1 Cor. x. 3, 4. Manna was given to Israel; so Christ to the spiritual Israel. There was manna enough for them all; so in Christ a fulness of grace for all believers; he that gathers much of this manna will have none to spare when he comes to use it; and he that gathers little, when his grace comes to be perfected in glory, shall find that he has no lack. Manna was to be gathered in the morning; and those that would find Christ must seek him early. Manna was sweet, and, as the author of the Wisdom of Solomon tells us (Wisd. xvi. 20), was agreeable to every palate; and to those that believe Christ is precious. Israel lived upon manna till they came to Canaan; and Christ is our life. There was a memorial of the manna preserved in the ark; so of Christ in the Lord's supper, as the food of souls.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":125,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":315,"text":"Eph. i. 3","label":"Ephesians 1:3","href":"/eph/1/#v3","status":"detected"},{"at":432,"text":"v. 58","label":"John 6:58","href":"/jhn/6/#v58","status":"detected"},{"at":468,"text":"v. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":564,"text":"1 Cor. x. 3, 4","label":"1 Corinthians 10:3–4","href":"/1co/10/#v3","status":"detected"},{"at":1087,"text":"Wisd. xvi. 20","label":"Wisdom 16:20","href":null,"status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.51.2","start":51,"end":51,"heading":"","excerpt":"4. Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food. Observe, here, the preparation of this food: The bread that I will give is my flesh (v. 51), the flesh of the Son of man and his blood, v. 53. His flesh is meat indeed, and his blood is drink indeed, v. 55. Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me. This is certainly a parable or figurative discourse, wherein the actings of the soul upon things spiritual and divine are represented by bodily actions about things sensible, which made the truths of Christ more intelligible to some, and less so to others, Mark iv. 11-12. Now,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":217,"text":"v. 51-58","label":"John 6:51–58","href":"/jhn/6/#v51","status":"detected"},{"at":360,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":411,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":475,"text":"v. 55","label":"John 6:55","href":"/jhn/6/#v55","status":"detected"},{"at":590,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":609,"text":"v. 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":682,"text":"v. 56, 57","label":"John 6:56–57","href":"/jhn/6/#v56","status":"detected"},{"at":970,"text":"Mark iv. 11-12","label":"Mark 4:11–12","href":"/mrk/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.52.1","start":52,"end":52,"heading":"","excerpt":"(1.) Let us see how this discourse of Christ was liable to mistake and misconstruction, that men might see, and not perceive. [1.] It was misconstrued by the carnal Jews, to whom it was first delivered (v. 52): They strove among themselves; they whispered in each other's ears their dissatisfaction: How can this man give us his flesh to eat? Christ spoke (v. 51) of giving his flesh for us, to suffer and die; but they, without due consideration, understood it of his giving it to us, to be eaten, which gave occasion to Christ to tell them that, however what he said was otherwise intended, yet even that also of eating of his flesh was no such absurd thing (if rightly understood) as prima facie—in the first instance, they took it to be. [2.] It has been wretchedly misconstrued by the church of Rome for the support of their monstrous doctrine of transubstantiation, which gives the lie to our senses, contradicts the nature of a sacrament, and overthrows all convincing evidence. They, like these Jews here, understand it of a corporal and carnal eating of Christ's body, like Nicodemus, ch. iii. 4. The Lord's supper was not yet instituted, and therefore it could have no reference to that; it is a spiritual eating and drinking that is here spoken of, not a sacramental. [3.] It is misunderstood by many ignorant carnal people, who hence infer that, if they take the sacrament when they die, they shall certainly go to heaven, which, as it makes many that are weak causelessly uneasy if they want it, so it makes many that are wicked causelessly easy if they have it. Therefore,\n\n(2.) Let us see how this discourse of Christ is to be understood.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":203,"text":"v. 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"},{"at":357,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":1094,"text":"ch. iii. 4","label":"John 3:4","href":"/jhn/3/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.53.1","start":53,"end":53,"heading":"What is meant by the flesh and blood of Christ","excerpt":"[1.] What is meant by the flesh and blood of Christ. It is called (v. 53), The flesh of the Son of man, and his blood, his as Messiah and Mediator: the flesh and blood which he assumed in his incarnation (Heb. ii. 14), and which he gave up in his death and suffering: my flesh which I will give to be crucified and slain. It is said to be given for the life of the world, that is, First, Instead of the life of the world, which was forfeited by sin, Christ gives his own flesh as a ransom or counterprice. Christ was our bail, bound body for body (as we say), and therefore his life must go for ours, that ours may be spared. Here am I, let these go their way. Secondly, In order to the life of the world, to purchase a general offer of eternal life to all the world, and the special assurances of it to all believers. So that the flesh and blood of the Son of man denote the Redeemer incarnate and dying; Christ and him crucified, and the redemption wrought out by him, with all the precious benefits of redemption: pardon of sin, acceptance with God, the adoption of sons, access to the throne of grace, the promises of the covenant, and eternal life; these are called the flesh and blood of Christ, 1. Because they are purchased by his flesh and blood, by the breaking of his body, and shedding of his blood. Well may the purchased privileges be denominated from the price that was paid for them, for it puts a value upon them; write upon them pretium sanguinis—the price of blood. 2. Because they are meat and drink to our souls. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":67,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":205,"text":"Heb. ii. 14","label":"Hebrews 2:14","href":"/heb/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.53.2","start":53,"end":53,"heading":"","excerpt":"... Flesh with the blood was prohibited (Gen. ix. 4), but the privileges of the gospel are as flesh and blood to us, prepared for the nourishment of our souls. He had before compared himself to bread, which is necessary food; here to flesh, which is delicious. It is a feast of fat things, Isa. xxv. 6. The soul is satisfied with Christ as with marrow and fatness, Ps. lxiii. 5. It is meat indeed, and drink indeed; truly so, that is spiritually; so Dr. Whitby; as Christ is called the true vine; or truly meat, in opposition to the shows and shadows with which the world shams off those that feed upon it. In Christ and his gospel there is real supply, solid satisfaction; that is meat indeed, and drink indeed, which satiates and replenishes, Jer. xxxi. 25, 26.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":41,"text":"Gen. ix. 4","label":"Genesis 9:4","href":"/gen/9/#v4","status":"detected"},{"at":290,"text":"Isa. xxv. 6","label":"Isaiah 25:6","href":"/isa/25/#v6","status":"detected"},{"at":365,"text":"Ps. lxiii. 5","label":"Psalms 63:5","href":"/psa/63/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.53.3","start":53,"end":53,"heading":"","excerpt":"[2.] What is meant by eating this flesh and drinking this blood, which is so necessary and beneficial; it is certain that is means neither more nor less than believing in Christ. As we partake of meat and drink by eating and drinking, so we partake of Christ and his benefits by faith: and believing in Christ includes these four things, which eating and drinking do:—First, It implies an appetite to Christ. This spiritual eating and drinking begins with hungering and thirsting (Matt. v. 6), earnest and importunate desires after Christ, not willing to take up with any thing short of an interest in him: \"Give me Christ or else I die.\" Secondly, An application of Christ to ourselves. Meat looked upon will not nourish us, but meat fed upon, and so made our own, and as it were one with us. We must so accept of Christ as to appropriate him to ourselves: my Lord, and my God, ch. xx. 28. Thirdly, A delight in Christ and his salvation. The doctrine of Christ crucified must be meat and drink to us, most pleasant and delightful. We must feast upon the dainties of the New Testament in the blood of Christ, taking as great a complacency in the methods which Infinite Wisdom has taken to redeem and save us as ever we did in the most needful supplies or grateful delights of nature. Fourthly, A derivation of nourishment from him and a dependence upon him for the support and comfort of our spiritual life, and the strength, growth, and vigour of the new man. To feed upon Christ is to do all in his name, in union with him, and by virtue drawn from him; it is to live upon him as we do upon our meat. How our bodies are nourished by our food we cannot describe, but that they are so we know and find; so it is with this spiritual nourishment. Our Saviour was so well pleased with this metaphor (as very significant and expressive) that, when afterwards he would institute some outward sensible signs, by which to represent our communicating of the benefits of his death, he chose those of eating and drinking, and made them sacramental actions.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":481,"text":"Matt. v. 6","label":"Matthew 5:6","href":"/mat/5/#v6","status":"detected"},{"at":879,"text":"ch. xx. 28","label":"John 20:28","href":"/jhn/20/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.53.4","start":53,"end":53,"heading":"","excerpt":"(3.) Having thus explained the general meaning of this part of Christ's discourse, the particulars are reducible to two heads:—\n\n[1.] The necessity of our feeding upon Christ (v. 53): Except you eat the flesh of the Son of man, and drink his blood, you have no life in you. That is, First, \"It is a certain sign that you have no spiritual life in you if you have no desire towards Christ, nor delight in him.\" If the soul does not hunger and thirst, certainly it does not live: it is a sign that we are dead indeed if we are dead to such meat and drink as this. When artificial bees, that by curious springs were made to move to and fro, were to be distinguished from natural ones (they say), it was done by putting honey among them, which the natural bees only flocked to, but the artificial ones minded not, for they had no life in them. Secondly, \"It is certain that you can have no spiritual life, unless you derive it from Christ by faith; separated from him you can do nothing.\" Faith in Christ is the primum vivens—the first living principle of grace; without it we have not the truth of spiritual life, nor any title to eternal life: our bodies may as well live without meat as our souls without Christ.\n\n[2.] The benefit and advantage of it, in two things:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":176,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.54.1","start":54,"end":54,"heading":"We shall live eternally by him","excerpt":"b. We shall live eternally by him (v. 54): Whoso eateth my flesh, and drinketh my blood, as prepared in the gospel to be the food of souls, he hath eternal life, he hath it now, as v. 40. He has that in him which is eternal life begun; he has the earnest and foretaste of it, and the hope of it; he shall live for ever, v. 58. His happiness shall run parallel with the longest line of eternity itself.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":35,"text":"v. 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":181,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":320,"text":"v. 58","label":"John 6:58","href":"/jhn/6/#v58","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.55.1","start":55,"end":55,"heading":"","excerpt":"... His flesh is meat indeed, and his blood is drink indeed, v. 55. Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me. This is certainly a parable or figurative discourse, wherein the actings of the soul upon things spiritual and divine are represented by bodily actions about things sensible, which made the truths of Christ more intelligible to some, and less so to others, Mark iv. 11-12. Now,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":61,"text":"v. 55","label":"John 6:55","href":"/jhn/6/#v55","status":"detected"},{"at":176,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":195,"text":"v. 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":268,"text":"v. 56, 57","label":"John 6:56–57","href":"/jhn/6/#v56","status":"detected"},{"at":556,"text":"Mark iv. 11-12","label":"Mark 4:11–12","href":"/mrk/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.56.1","start":56,"end":56,"heading":"","excerpt":"First, We shall be one with Christ, as our bodies are with our food when it is digested (v. 56): He that eats my flesh, and drinks my blood, that lives by faith in Christ crucified (it is spoken of as a continued act), he dwelleth in me, and I in him. By faith we have a close and intimate union with Christ; he is in us, and we in him, ch. xvii. 21-23; 1 John iii. 24. Believers dwell in Christ as their stronghold or city of refuge; Christ dwells in them as the master of the house, to rule it and provide for it. Such is the union between Christ and believers that he shares in their griefs, and they share in his graces and joys; he sups with them upon their bitter herbs, and they with him upon his rich dainties. It is an inseparable union, like that between the body and digested food, Rom. viii. 35; 1 John iv. 13.\n\nSecondly, We shall live, shall live eternally, by him, as our bodies live by our food.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":89,"text":"v. 56","label":"John 6:56","href":"/jhn/6/#v56","status":"detected"},{"at":354,"text":"1 John iii. 24","label":"1 John 3:24","href":"/1jn/3/#v24","status":"detected"},{"at":793,"text":"Rom. viii. 35","label":"Romans 8:35","href":"/rom/8/#v35","status":"detected"},{"at":808,"text":"1 John iv. 13","label":"1 John 4:13","href":"/1jn/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.57.1","start":57,"end":57,"heading":"We shall live by him","excerpt":"a. We shall live by him (v. 57): As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. We have here the series and order of the divine life. (a.) God is the living Father, hath life in and of himself. I am that I am is his name for ever. (b.) Jesus Christ, as Mediator, lives by the Father; he has life in himself (ch. v. 26), but he has it of the Father. He that sent him, not only qualified him with that life which was necessary to so great an undertaking, but constituted him the treasury of divine life to us; he breathed into the second Adam the breath of spiritual lives, as into the first Adam the breath of natural lives. (c.) True believers receive this divine life by virtue of their union with Christ, which is inferred from the union between the Father and the Son, as it is compared to it, ch. xvii. 21. For therefore he that eateth me, or feeds on me, even he shall live by me: those that live upon Christ shall live by him. The life of believers is had from Christ (ch. i. 16); it is hid with Christ (Col. iii. 4), we live by him as the members by the head, the branches by the root; because he lives, we shall live also.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":25,"text":"v. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":370,"text":"ch. v. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"},{"at":859,"text":"ch. xvii. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":1037,"text":"ch. i. 16","label":"John 1:16","href":"/jhn/1/#v16","status":"detected"},{"at":1072,"text":"Col. iii. 4","label":"Colossians 3:4","href":"/col/3/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.58.1","start":58,"end":58,"heading":"","excerpt":"... [5.] That he is that bread of which the manna was a type and figure (v. 58), that bread, the true bread, v. 32. As the rock that they drank of was Christ, so was the manna they ate of spiritual bread, 1 Cor. x. 3, 4. Manna was given to Israel; so Christ to the spiritual Israel. There was manna enough for them all; so in Christ a fulness of grace for all believers; he that gathers much of this manna will have none to spare when he comes to use it; and he that gathers little, when his grace comes to be perfected in glory, shall find that he has no lack. Manna was to be gathered in the morning; and those that would find Christ must seek him early. Manna was sweet, and, as the author of the Wisdom of Solomon tells us (Wisd. xvi. 20), was agreeable to every palate; and to those that believe Christ is precious. Israel lived upon manna till they came to Canaan; and Christ is our life. There was a memorial of the manna preserved in the ark; so of Christ in the Lord's supper, as the food of souls.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":73,"text":"v. 58","label":"John 6:58","href":"/jhn/6/#v58","status":"detected"},{"at":109,"text":"v. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":205,"text":"1 Cor. x. 3, 4","label":"1 Corinthians 10:3–4","href":"/1co/10/#v3","status":"detected"},{"at":728,"text":"Wisd. xvi. 20","label":"Wisdom 16:20","href":null,"status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.60.1","start":60,"end":60,"heading":"Their murmurings at the doctrine they heard","excerpt":"1. Their murmurings at the doctrine they heard (v. 60): This is a hard saying, who can hear it? (1.) They do not like it themselves: \"What stuff is this? Eat the flesh, and drink the blood, of the Son of man! If it is to be understood figuratively, it is not intelligible; if literally, not practicable. What! must we turn cannibals? Can we not be religious, but we must be barbarous?\" Si Christiani adorant quod comedunt (said Averroes), sit anima mea cum philosophis—If Christians adore what they eat, my mind shall continue with the philosophers. Now, when they found it a hard saying, if they had humbly begged of Christ to have declared unto them this parable, he would have opened it, and their understandings too; for the meek will he teach his way. But they were not willing to have Christ's sayings explained to them, because they would not lose this pretence for rejecting them—that they were hard sayings. (2.) They think it impossible that any one else should like it: \"Who can hear it? Surely none can.\" Thus the scoffers at religion are ready to undertake that all the intelligent part of mankind concur with them. They conclude with great assurance that no man of sense will admit the doctrine of Christ, nor any man of spirit submit to his laws. Because they cannot bear to be so tutored, so tied up, themselves, they think none else can: Who can hear it? Thanks be to God, thousands have heard these sayings of Christ, and have found them not only easy, but pleasant, as their necessary food.\n\n2. Christ's animadversions upon their murmurings.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":48,"text":"v. 60","label":"John 6:60","href":"/jhn/6/#v60","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.61.1","start":61,"end":61,"heading":"He well enough knew their murmurings","excerpt":"(1.) He well enough knew their murmurings, v. 61. Their cavils were secret in their own breasts, or whispered among themselves in a corner. But, [1.] Christ knew them; he saw them, he heard them. Note, Christ takes notice not only of the bold and open defiances that are done to his name and glory by daring sinners, but of the secret slights that are put upon his doctrine by carnal professors; he knows that which the fool saith in his heart, and cannot for shame speak out; he observes how his doctrine is resented by those to whom it is preached; who rejoice in it, and who murmur at it; who are reconciled to it, and bow before it, and who quarrel with it, and rebel against it, though ever so secretly. [2.] He knew it in himself, not by any information given him, nor any external indication of the thing, but by his own divine omniscience. He knew it not as the prophets, by a divine revelation made to him (that which the prophets desired to know was sometimes hid from them, as 2 Kings iv. 27), but by a divine knowledge in him. He is that essential Word that discerns the thoughts of the heart, Heb. iv. 12, 13. Thoughts are words to Christ; we should therefore take heed not only what we say and do, but what we think.\n\n(2.) He well enough knew how to answer them: \"Doth this offend you? Is this a stumbling-block to you?\" See how people by their own wilful mistakes create offences to themselves: they take offence where there is none given, and even make it where there is nothing to make it of. Note, We may justly wonder that so much offence should be taken at the doctrine of Christ for so little cause. Christ speaks of it here with wonder: \"Doth this offend you?\" Now, in answer to those who condemned his doctrine as intricate and obscure (Si non vis intelligi, debes negligi—If you are unwilling to be understood, you ought to be neglected),","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":43,"text":"v. 61","label":"John 6:61","href":"/jhn/6/#v61","status":"detected"},{"at":988,"text":"2 Kings iv. 27","label":"2 Kings 4:27","href":"/2ki/4/#v27","status":"detected"},{"at":1106,"text":"Heb. iv. 12, 13","label":"Hebrews 4:12–13","href":"/heb/4/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.62.1","start":62,"end":62,"heading":"","excerpt":"[1.] He gives them a hint of his ascension into heaven, as that which would give an irresistible evidence of the truth of his doctrine (v. 62): What and if you shall see the Son of man ascend up where he was before? And what then? First, \"If I should tell you of that, surely it would much more offend you, and you would think my pretensions too high indeed. If this be so hard a saying that you cannot hear it, how will you digest it when I tell you of my returning to heaven, whence I came down?\" See ch. iii. 12. Those who stumble at smaller difficulties should consider how they will get over greater. Secondly, \"When you see the Son of man ascend, this will much more offend you, for then my body will be less capable of being eaten by you in that gross sense wherein you now understand it;\" so Dr. Whitby. Or, Thirdly, \"When you see that, or hear it from those that shall see it, surely then you will be satisfied. You think I take too much upon me when I say, I came down from heaven, for it was with this that you quarrelled (v. 42); but will you think so when you see me return to heaven?\" If he ascended, certainly he descended, Eph. iv. 9, 10. Christ did often refer himself thus to subsequent proofs, as ch. i. 50, 51; ii. 14; Matt. xii. 40; xxvi. 64. Let us wait awhile, till the mystery of God shall be finished, and then we shall see that there was no reason to be offended at any of Christ's sayings.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":136,"text":"v. 62","label":"John 6:62","href":"/jhn/6/#v62","status":"detected"},{"at":503,"text":"ch. iii. 12","label":"John 3:12","href":"/jhn/3/#v12","status":"detected"},{"at":1034,"text":"v. 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"},{"at":1139,"text":"Eph. iv. 9, 10","label":"Ephesians 4:9–10","href":"/eph/4/#v9","status":"detected"},{"at":1239,"text":"Matt. xii. 40","label":"Matthew 12:40","href":"/mat/12/#v40","status":"detected"},{"at":1254,"text":"xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.63.1","start":63,"end":63,"heading":"","excerpt":"[2.] He gives them a general key to this and all such parabolical discourses, teaching them that they are to be understood spiritually, and not after a corporal and carnal manner: It is the spirit that quickeneth, the flesh profiteth nothing, v. 63. As it is in the natural body, the animal spirits quicken and enliven it, and without these the most nourishing food would profit nothing (what would the body be the better for bread, if it were not quickened and animated by the spirit), so it is with the soul. First, The bare participation of ordinances, unless the Spirit of God work with them, and quicken the soul by them, profits nothing; the word and ordinances, if the Spirit works with them, are as food to a living man, if not, they are as food to a dead man. Even the flesh of Christ, the sacrifice for sin, will avail us nothing unless the blessed Spirit quicken our souls thereby, and enforce the powerful influences of his death upon us, till we by his grace are planted together in the likeness of it. Secondly, The doctrine of eating Christ's flesh and drinking his blood, if it be understood literally, profits nothing, but rather leads us into mistakes and prejudices; but the spiritual sense or meaning of it quickens the soul, makes it alive and lively; for so it follows: The words that I speak unto you, they are spirit, and they are life. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":243,"text":"v. 63","label":"John 6:63","href":"/jhn/6/#v63","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.63.2","start":63,"end":63,"heading":"","excerpt":"... To eat the flesh of Christ! this is a hard saying, but to believe that Christ died for me, to derive from that doctrine strength and comfort in my approaches to God, my oppositions to sin and preparations for a future state, this is the spirit and life of that saying, and, construing it thus, it is an excellent saying. The reason why men dislike Christ's sayings if because they mistake them. The literal sense of a parable does us no good, we are never the wiser for it, but the spiritual meaning is instructive. Thirdly, The flesh profits nothing—those that are in the flesh (so some understand it), that are under the power of a carnal mind, profit not by Christ's discourses; but the Spirit quickeneth—those that have the Spirit, that are spiritual, are quickened and enlivened by them; for they are received ad modum recipientis—so as to correspond with the state of the receiver's mind. They found fault with Christ's sayings, whereas the fault was in themselves; it is only to sensual minds that spiritual things are senseless and sapless, spiritual minds relish them; see 1 Cor. ii. 14, 15.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.64-65.1","start":64,"end":65,"heading":"","excerpt":"[3.] He gives them an intimation of his knowledge of them, and that he had expected no better from them, though they called themselves his disciples, v. 64, 65. Now was fulfilled that of the prophet, speaking of Christ and his doctrine (Isa. liii. 1), Who hath believed our report? and to whom is the arm of the Lord revealed? Both these Christ here takes notice of.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":150,"text":"v. 64, 65","label":"John 6:64–65","href":"/jhn/6/#v64","status":"detected"},{"at":237,"text":"Isa. liii. 1","label":"Isaiah 53:1","href":"/isa/53/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.64-65.2","start":64,"end":65,"heading":"They did not believe his report","excerpt":"First, They did not believe his report: \"There are some of you who said you would leave all to follow me who yet believe not;\" and this was the reason why the word preached did not profit them, because it was not mixed with faith, Heb. iv. 2. They did not believe him to be the Messiah, else they would have acquiesced in the doctrine he preached, and not have quarrelled with it, though there were some things in it dark, and hard to be understood. Oportet discentum credere—Young beginners in learning must take things upon their teacher's word. Note, 1. Among those who are nominal Christians, there are many who are real infidels. 2. The unbelief of hypocrites, before it discovers itself to the world, is naked and open before the eyes of Christ. He knew from the beginning who they were of the multitudes that followed him that believed, and who of the twelve should betray him; he knew from the beginning of their acquaintance with him, and attendance on him, when they were in the hottest pang of their zeal, who were sincere, as Nathanael (ch. i. 47), and who were not. Before they distinguished themselves by an overt act, he could infallibly distinguish who believed and who did not, whose love was counterfeit and whose cordial. We may gather hence, (1.) That the apostasy of those who have long made a plausible profession of religion is a certain proof of their constant hypocrisy, and that from the beginning they believed not, but is not a proof of the possibility of the total and final apostasy of any true believers: such revolts are not to be called the fall of real saints, but the discovery of pretended ones; see 1 John ii. 19. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":231,"text":"Heb. iv. 2","label":"Hebrews 4:2","href":"/heb/4/#v2","status":"detected"},{"at":1049,"text":"ch. i. 47","label":"John 1:47","href":"/jhn/1/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.64-65.3","start":64,"end":65,"heading":"","excerpt":"... Stella cadens non stella fuit—The star that falls never was a star. (2.) That it is Christ's prerogative to know the heart; he knows who they are that believe not, but dissemble in their profession, and yet continues them room in his church, the use of his ordinances, and the credit of his name, and does not discover them in this world, unless they by their own wickedness discover themselves; because such is the constitution of his visible church, and the discovering day is yet to come. But, if we pretend to judge men's hearts, we step into Christ's throne, and anticipate his judgment. We are often deceived in men, and see cause to change our sentiments of them; but this we are sure of, that Christ knows all men, and his judgment is according to truth.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.65.1","start":65,"end":65,"heading":"","excerpt":"Secondly, The reason why they did not believe his report was because the arm of the Lord was not revealed to them (v. 65): Therefore said I unto you that no man can come to me, except it be given unto him of my Father; referring to v. 44. Christ therefore could not but know who believed and who did not, because faith is the gift and work of God, and all his Father's gifts and works could not but be known to him, for they all passed through his hands. There he had said that none could come to him, except the Father draw him; here he saith, except it be given him of my Father, which shows that God draws souls by giving them grace and strength, and a heart to come, without which, such is the moral impotency of man, in his fallen state, that he cannot come.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":115,"text":"v. 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":232,"text":"v. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.66.1","start":66,"end":66,"heading":"We have here their final apostasy from Christ hereupon","excerpt":"3. We have here their final apostasy from Christ hereupon: From that time many of his disciples went back, and walked no more with him, v. 66. When we admit into our minds hard thoughts of the word and works of Christ, and conceive a secret dislike, and are willing to hear insinuations tending to their reproach, we are then entering into temptation; it is as the letting forth of water; it is looking back, which, if infinite mercy prevent not, will end in drawing back; therefore Obsta principiis—Take heed of the beginnings of apostasy. (1.) See here the backsliding of these disciples. Many of them went back to their houses, and families, and callings, which they had left for a time to follow him; went back, one to his farm and another to his merchandise; went back, as Orpah did, to their people, and to their gods, Ruth i. 15. They had entered themselves in Christ's school, but they went back, did not only play truant for once, but took leave of him and his doctrine for ever. Note, The apostasy of Christ's disciples from him, though really a strange thing, yet has been such a common thing that we need not be surprised at it. Here were many that went back. It is often so; when some backslide many backslide with them; the disease is infectious. (2.) The occasion of this backsliding: From that time, from the time that Christ preached this comfortable doctrine, that he is the bread of life, and that those who by faith feed upon him shall live by him (which, one would think, should have engaged them to cleave more closely to him)—from that time they withdrew. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":136,"text":"v. 66","label":"John 6:66","href":"/jhn/6/#v66","status":"detected"},{"at":825,"text":"Ruth i. 15","label":"Ruth 1:15","href":"/rut/1/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.66.2","start":66,"end":66,"heading":"","excerpt":"... Note, The corrupt and wicked heart of man often makes that an occasion of offence which is indeed matter of the greatest comfort. Christ foresaw that they would thus take offence at what he said, and yet he said it. That which is the undoubted word and truth of Christ must be faithfully delivered, whoever may be offended at it. Men's humours must be captivated to God's word, and not God's word accommodated to men's humours. (3.) The degree of their apostasy: They walked no more with him, returned no more to him and attended no more upon his ministry. It is hard for those who have been once enlightened, and have tasted the good word of God, if they fall away, to renew them again to repentance, Heb. vi. 4-6.\n\nII. This discourse was to others a savour of life unto life. Many went back, but, thanks be to God, all did not; even then the twelve stuck to him. Though the faith of some be overthrown, yet the foundation of God stands sure. Observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":706,"text":"Heb. vi. 4-6","label":"Hebrews 6:4–6","href":"/heb/6/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.67.1","start":67,"end":67,"heading":"The affectionate question which Christ put to the twelve","excerpt":"1. The affectionate question which Christ put to the twelve (v. 67): Will you also go away? He saith nothing to those who went back. If the unbelieving depart, let them depart; it was no great loss of those whom he never had; lightly come, lightly go; but he takes this occasion to speak to the twelve, to confirm them, and by trying their stedfastness the more to fix them: Will you also go away? (1.) \"It is at your choice whether you will or no; if you will forsake me, now is the time, when so many do: it is an hour of temptation; if you will go back, go now.\" Note, Christ will detain none with him against their wills; his soldiers are volunteers, not pressed men. The twelve had now had time enough to try how they liked Christ and his doctrine, and that none of them might afterwards say that they were trepanned into discipleship, and if it were to do again they would not do it, he here allows them a power of revocation, and leaves them at their liberty; as Josh. xxiv. 15; Ruth i. 15. (2.) \"It is at your peril if you do go away.\" If there was any secret inclination in the heart of any of them to depart from him, he stops it with this awakening question, \"Wilt you also go away? Think not that you hang at as loose an end as they did, and may go away as easily as they could. They have not been so intimate with me as you have been, nor received so many favours from me; they are gone, but will you also go? Remember your character, and say, Whatever others do, we will never go away. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":61,"text":"v. 67","label":"John 6:67","href":"/jhn/6/#v67","status":"detected"},{"at":970,"text":"Josh. xxiv. 15","label":"Joshua 24:15","href":"/jos/24/#v15","status":"detected"},{"at":986,"text":"Ruth i. 15","label":"Ruth 1:15","href":"/rut/1/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.67.2","start":67,"end":67,"heading":"","excerpt":"... Should such a man as I flee?\" Neh. vi. 11. Note, The nearer we have been to Christ and the longer we have been with him, the more engagements we have laid ourselves under to him, the greater will be our sin if we desert him. (3.) \"I have reason to think you will not. Will you go away? No, I have faster hold of you than so; I hope better things of you (Heb. vi. 9), for you are they that have continued with me,\" Luke xxii. 28. When the apostasy of some is a grief to the Lord Jesus, the constancy of others is so much the more his honour, and he is pleased with it accordingly. Christ and believers know one another too well to part upon every displeasure.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":34,"text":"Neh. vi. 11","label":"Nehemiah 6:11","href":"/neh/6/#v11","status":"detected"},{"at":358,"text":"Heb. vi. 9","label":"Hebrews 6:9","href":"/heb/6/#v9","status":"detected"},{"at":418,"text":"Luke xxii. 28","label":"Luke 22:28","href":"/luk/22/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.68-69.1","start":68,"end":69,"heading":"The believing reply which Peter, in the name of the rest, made to this question","excerpt":"2. The believing reply which Peter, in the name of the rest, made to this question, v. 68, 69. Christ put the question to them, as Joshua put Israel to their choice whom they would serve, with design to draw out from them a promise to adhere to him, and it had the like effect. Nay, but we will serve the Lord, Peter was upon all occasions the mouth of the rest, not so much because he had more of his Master's ear than they, but because he had more tongue of his own; and what he said was sometimes approved and sometimes reprimanded (Matt. xvi. 17, 23)—the common lot of those who are swift to speak. This here was well said, admirably well; and probably he said it by the direction, and with the express assent, of his fellow-disciples; at least he knew their mind, and spoke the sense of them all, and did not except Judas, for we must hope the best.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":84,"text":"v. 68, 69","label":"John 6:68–69","href":"/jhn/6/#v68","status":"detected"},{"at":536,"text":"Matt. xvi. 17, 23","label":"Matthew 16:17","href":"/mat/16/#v17","status":"detected"},{"at":536,"text":"Matt. xvi. 17, 23","label":"Matthew 16:23","href":"/mat/16/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.68-69.2","start":68,"end":69,"heading":"","excerpt":"(1.) Here is a good resolution to adhere to Christ, and so expressed as to intimate that they would not entertain the least thought of leaving him: \"Lord, to whom shall we go? It were folly to go from thee, unless we knew where to better ourselves; no, Lord, we like our choice too well to change.\" Note, Those who leave Christ would do well to consider to whom they will go, and whether they can expect to find rest and peace any where but in him. See Ps. lxxiii. 27, 28; Hos. ii. 9. \"Whither shall we go? Shall we make our court to the world? It will certainly deceive us. Shall we return to sin? It will certainly destroy us. Shall we leave the fountain of living waters for broken cisterns?\" The disciples resolve to continue their pursuit of life and happiness, and will have a guide to it, and will adhere to Christ as their guide, for they can never have a better. \"Shall we go to the heathen philosophers, and become their disciples? They are become vain in their imaginations, and, professing themselves to be wise in other things, are become fools in religion. Shall we go to the scribes and Pharisees, and sit at their feet? What good can they do us who have made void the commandments of God by their traditions? Shall we go to Moses? He will send us back again to thee. Therefore, if ever we find the way to happiness, it must be in following thee.\" Note, Christ's holy religion appears to great advantage when it is compared with other institutions, for then it will be seen how far it excels them all. Let those who find fault with this religion find a better before they quit it. A divine teacher we must have; can we find a better than Christ? A divine revelation we cannot be without; if the scripture be not such a one, where else may we look for it?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":453,"text":"Ps. lxxiii. 27, 28","label":"Psalms 73:27–28","href":"/psa/73/#v27","status":"detected"},{"at":473,"text":"Hos. ii. 9","label":"Hosea 2:9","href":"/hos/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.68-69.3","start":68,"end":69,"heading":"Here is a good reason for this resolution","excerpt":"(2.) Here is a good reason for this resolution. It was not the inconsiderate resolve of a blind affection, but the result of mature deliberation. The disciples were resolved never to go away from Christ,\n\n[1.] Because of the advantage they promised themselves by him: Thou hast the words of eternal life. They themselves did not fully understand Christ's discourse, for as yet the doctrine of the cross was a riddle to them; but in the general they were satisfied that he had the words of eternal life, that is, First, That the word of his doctrine showed the way to eternal life, set it before us, and directed us what to do, that we might inherit it. Secondly, That the word of his determination must confer eternal life. His having the words of eternal life is the same with his having power to give eternal life to as many as were given him, ch. xvii. 2. He had in the foregoing discourse assured eternal life to his followers; these disciples fastened upon this plain saying, and therefore resolved to stick to him, when the others overlooked this, and fastened upon the hard sayings, and therefore forsook him. Though we cannot account for every mystery, every obscurity, in Christ's doctrine, yet we know, in the general, that it is the word of eternal life, and therefore must live and die by it; for if we forsake Christ we forsake our own mercies.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":846,"text":"ch. xvii. 2","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.69.1","start":69,"end":69,"heading":"Because of the assurance they had concerning him","excerpt":"[2.] Because of the assurance they had concerning him (v. 69): We believe, and are sure, that thou art that Christ. if he be the promised Messiah, he must bring in an everlasting righteousness (Dan. ix. 24), and therefore has the words of eternal life, for righteousness reigns to eternal life, Rom. v. 21. observe, First, The doctrine they believed: that this Jesus was the Messiah promised to the fathers and expected by them, and that he was not a mere man, but the Son of the living God, the same to whom God had said, Thou art my Son, Ps. ii. 7. In times of temptation to apostasy it is good to have recourse to our first principles, and stick to them; and, if we faithfully abide by that which is past dispute, we shall be the better able both to find and to keep the truth in matters of doubtful disputation. Secondly, The degree of their faith: it rose up to a full assurance: We are sure. We have known it by experience; this is the best knowledge. We should take occasion from others' wavering to be so much the more established, especially in that which is the present truth. When we have so strong a faith in the gospel of Christ as boldly to venture our souls upon it, knowing whom we have believed, then, and not till then, we shall be willing to venture every thing else for it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":55,"text":"v. 69","label":"John 6:69","href":"/jhn/6/#v69","status":"detected"},{"at":194,"text":"Dan. ix. 24","label":"Daniel 9:24","href":"/dan/9/#v24","status":"detected"},{"at":295,"text":"Rom. v. 21","label":"Romans 5:21","href":"/rom/5/#v21","status":"detected"},{"at":540,"text":"Ps. ii. 7","label":"Psalms 2:7","href":"/psa/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.70-71.1","start":70,"end":71,"heading":"The melancholy remark which our Lord Jesus made upon this reply of Peter's","excerpt":"3. The melancholy remark which our Lord Jesus made upon this reply of Peter's (v. 70, 71): Have not I chosen you twelve, and one of you is a devil? And the evangelist tells us whom he meant: he spoke of Judas Iscariot. Peter had undertaken for them all that they would be faithful to their Master. Now Christ does not condemn his charity (it is always good to hope the best), but he tacitly corrects his confidence. We must not be too sure concerning any. God knows those that are his; we do not. Observe here, (1.) Hypocrites and betrayers of Christ are no better than devils. Judas not only had a devil, but he was a devil. One of you is a false accuser; so diabolos sometimes signifies (2 Tim. iii. 3); and it is probable that Judas, when he sold his Master to the chief priests, represented him to them as a bad man, to justify himself in what he did. But I rather take it as we read it: He is a devil, a devil incarnate, a fallen apostle, as the devil a fallen angel. He is Satan, an adversary, an enemy to Christ. He is Abaddon, and Apollyon, a son of perdition. He was of his father the devil, did his lusts, was in his interests, as Cain, 1 John iii. 12. Those whose bodies were possessed by the devil are never called devils (demoniacs, but not devils); but Judas, into whose heart Satan entered, and filled it, is called a devil. (2.) Many that are seeming saints are real devils. Judas had as fair an outside as many of the apostles; his venom was, like that of the serpent, covered with a fine skin. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":79,"text":"v. 70, 71","label":"John 6:70–71","href":"/jhn/6/#v70","status":"detected"},{"at":690,"text":"2 Tim. iii. 3","label":"2 Timothy 3:3","href":"/2ti/3/#v3","status":"detected"},{"at":1147,"text":"1 John iii. 12","label":"1 John 3:12","href":"/1jn/3/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.6.70-71.2","start":70,"end":71,"heading":"","excerpt":"... He cast out devils, and appeared an enemy to the devil's kingdom, and yet was himself a devil all the while. Not only he will be one shortly, but he is one now. It is strange, and to be wondered at; Christ speaks of it with wonder: Have not I? It is sad, and to be lamented, that ever Christianity should be made a cloak to diabolism. (3.) The disguises of hypocrites, however they may deceive men, and put a cheat upon them, cannot deceive Christ, for his piercing eye sees through them. He can call those devils that call themselves Christians, like the prophet's greeting to Jeroboam's wife, when she came to him in masquerade (1 Kings xiv. 6): Come in, thou wife of Jeroboam. Christ's divine sight, far better than any double sight, can see spirits. (4.) There are those who are chosen by Christ to special services who yet prove false to him: I have chosen you to the apostleship, for it is expressly said that Judas was not chosen to eternal life (ch. xiii. 18), and yet one of you is a devil. Note, Advancement to places of honour and trust in the church is no certain evidence of saving grace. We have prophesied in thy name. (5.) In the most select societies on this side heaven it is no new thing to meet with those that are corrupt. Of the twelve that were chosen to an intimate conversation with an incarnate Deity, as great an honour and privilege as ever men were chosen to, one was an incarnate devil. The historian lays an emphasis upon this, that Judas was one of the twelve that were so dignified and distinguished. Let us not reject and unchurch the twelve because one of them is a devil, nor say that they are all cheats and hypocrites because one of them was so; let those that are so bear the blame, and not those who, while they are undiscovered, incorporate with them. There is a society within the veil into which no unclean thing shall enter, a church of first-born, in which are no false brethren.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vii.html","locus":null,"cites":[{"at":635,"text":"1 Kings xiv. 6","label":"1 Kings 14:6","href":"/1ki/14/#v6","status":"detected"},{"at":958,"text":"ch. xiii. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.6.1.1","start":1,"end":1,"heading":"","excerpt":"after these things) John intimates, that here the history of many months is to be sought from the other Evangelists. [ The feeding of 5000 men is the only miracle between the baptism and passion of Christ, which John describes in common with the other Evangelists ; by this very fact confirming their narrative. However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would have flown over an interval of a year and a half), nor would the possibility have been given of any harmony of the Evangelists being constructed. This is the one and only feast of the Passover, between the Lord’s baptism and His passion, in which He did not go up to Jerusalem, John vii. 1, 2, etc—Harm., p. ... The Sea of Galilee, expresses the whole sea: the Sea of Tiberias, a part.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":386,"text":"vi. 22-70","label":"John 6:22–70","href":"/jhn/6/#v22","status":"detected"},{"at":466,"text":"ver. 4","label":"John 6:4","href":"/jhn/6/#v4","status":"detected"},{"at":893,"text":"John vii. 1, 2","label":"John 7:1–2","href":"/jhn/7/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.3-4.1","start":3,"end":4,"heading":"","excerpt":"went up) Not after the arrival of the people, but in the meantime, whilst the people were approaching. ... He was sitting) He did not desire the people to come to Him ; but He er ... nigh) There was a great concourse of men at that time of the year: ch. xi. 55, “ Many went out of the country up to Jerusalem, before the Passover, to purify themselves.” ... cometh) Whilst the people were coming, Jesus already provided the food for them: comp. ver. 6, ‘“‘ He Himself knew what He would do:” moreover He fed the people, immediately before sending them away: Matt. xiv. 15, “ The disciples came to Him, saying, This is a desert place, and the time is now past ; send the multitude away.” ... Philip) It is the part of a good teacher at times to appeal to some one, who needs it, out of the whole band of His disciples. Perhaps also Philip was the one among the disciples who had the care of the supply of provisions.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":254,"text":"xi. 55","label":"John 11:55","href":"/jhn/11/#v55","status":"detected"},{"at":445,"text":"ver. 6","label":"John 6:6","href":"/jhn/6/#v6","status":"detected"},{"at":558,"text":"Matt. xiv. 15","label":"Matthew 14:15","href":"/mat/14/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.7-9.1","start":7,"end":9,"heading":"","excerpt":"a little) wins, 1 Sam. xiv. 43. ... brother) Peter, therefore, at that time and place in which John wrote, had been better known than Andrew, either because he was older, or because he survived Andrew. ... a lad) Therefore the load was not a heavy one, consisting of five loaves, especially as there were fishes in addition. ... There was no other source of supply. ... Barley loaves seem to have been smaller than wheaten loaves. Judges vii. 13, [The Midianite’s dream] “ A cake of barley bread tumbled into the host of Midian,” etc. There is no doubt but that the taste of barley bread was perceived by all who then were eating.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":16,"text":"1 Sam. xiv. 43","label":"1 Samuel 14:43","href":"/1sa/14/#v43","status":"detected"},{"at":431,"text":"Judges vii. 13","label":"Judges 7:13","href":"/jdg/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.10.1","start":10,"end":10,"heading":"","excerpt":"make to sit down) The faith of the disciples and of the people is put to trial ... grass) A convenience for sitting down. ... the men) The number of them was counted, without the women and children. ... distributed) by the hand of the disciples. ... as much as) This refers to the loaves and to the fishes. ... they were wishing) Comp. Ps. cxlv. 16, “Thou openest Thine hand, and satisfiest the desire of every living thing.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":336,"text":"Ps. cxlv. 16","label":"Psalms 145:16","href":"/psa/145/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.12-15.1","start":12,"end":15,"heading":"","excerpt":"that nothing be lost) The Lord easily makes; but yet He does not will it, that the things He made should go to loss without cause. ... the Prophet) Ch. iii. 2, [Nicodemus to Jesus] “ No man can do these miracles that Thou doest, except God be with him;” ix. 17, [The restored blind man to the Jews] “ He is a prophet.” ... to carry off) by force: ... a king) To make Him a king, was the prerogative of the Father, not of the people; nor was it as yet the time. [And this very circumstance is perhaps the cause, that nowhere do we read that Jesus, whilst He was sojourning on the earth, entered Bethlehem, the native town of David, even though that town was very close to Jerusalem.—Harm., p. 333.] Jesus, in order to avoid the people, already at that time often changed from place to place. ... again) Comp. ver. 3, “ Jesus went up into a mountain.” ... Himself alone) having desired the disciples to cross over.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":152,"text":"iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":808,"text":"ver. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.19-22.1","start":19,"end":22,"heading":"","excerpt":"or) The Holy Spirit knew, and could have told John, how many furlongs precisely there were ; but in Scripture He imitates popular modes of expression. 2 ... Aust, they were willing to receive [they willingly received]) A concise mode of expression: there is to be understood, and received. ... immediately) A new miracle.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.24-25.1","start":24,"end":25,"heading":"","excerpt":"themselves) In antithesis to Jesus, whose route the people observed directly ; that of the disciples indirectly.’ ... ships) These same just before the apostle termed, ... small vessels [boats, ver. 23]. Both appellations are true. ... Capernaum) ver. 17 [whither the disciples had sailed]. ... when) [They ask in astonishment, How could He accomplish] in so short a time, so long a way? The question as to time includes the question as to the manner.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":194,"text":"ver. 23","label":"John 6:23","href":"/jhn/6/#v23","status":"detected"},{"at":247,"text":"ver. 17","label":"John 6:17","href":"/jhn/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.26.1","start":26,"end":26,"heading":"","excerpt":"I say) The people themselves did not know their own true character so well as Jesus now exhibits it to them. Up to this time Jesus had collected mere hearers ; now, in the midst of the time of His ministry, He begins to make a selection, by means of His figurative discourse concerning His passion, and the benefit to be derived from it through faith. ... not because ye saw the miracles) They had not as yet been led by the miracles to faith: ver. 29, etc.: otherwise faith, and not the desire of food, would have prompted them to seek Jesus. ... miracles) in the case of the sick, as also in the case of the loaves: ver. 2, 14, “A great multitude followed Him, because they saw His miracles on them that were diseased ;—Then those men, when they had seen the miracle that Jesus did ... —they said, This is of a truth that prophet.” ... ye did eat) The people, anxious about food, were wishing that they might daily receive it in the same way ; and they were now no longer, as before, ver. 2, attracted to Him by the mere sight of His miracles, but rather by the desire of being fed. Comp. Matt. xiv. 20, note [the fragments were on that occasion gathered up for future use as food, not, as the manna, merely for a memorial: the people-were not to carry any away as a curiosity]. The barley harvest was immediately after the Passover ; and immediately before the harvest, the price of provisions is usually dearer. Therefore, at that season of the year, His benefit conferred on the five thousand had been especially appropriate.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":444,"text":"ver. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"},{"at":618,"text":"ver. 2, 14","label":"John 6:14","href":"/jhn/6/#v14","status":"detected"},{"at":618,"text":"ver. 2, 14","label":"John 6:2","href":"/jhn/6/#v2","status":"detected"},{"at":986,"text":"ver. 2","label":"John 6:2","href":"/jhn/6/#v2","status":"detected"},{"at":1091,"text":"Matt. xiv. 20","label":"Matthew 14:20","href":"/mat/14/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.27.1","start":27,"end":27,"heading":"","excerpt":"[tractate] trade in) Devote your exertions [labour for, Engl. Vers.], saith He, to the everlasting food: just as you are now seeking Me with great earnestness for the sake of bread. Jesus gives no reply to the When ? of the Jews [ver. 25, When camest Thou hither?]: and so often in His discourses He has regard rather to those things which the series of circumstances and the state of souls require, than to the unseasonable interruptions of the speakers. ... not) Very similar things are opposed to one another: ch. iv. 10, [Jesus to the woman of Samaria] “ If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink ; thou wouldest have asked of Him, and He would have given thee living water.” ... that perisheth) ver. 12, “Gather up the fragments—that nothing be lost; ... 1 Cor. vi. 18, “ Meats for the belly, and the belly for meats ; but God shall destroy both it and them.” The food of the body perisheth ; therefore it confers not immortality. ... Ye ought not, saith He, ask from Me nutriment for the body, but for the soul. First it is set before us as food [meat], ver. 27; next as bread, ver. 32, “The true bread from heaven ;” then in express terms, the flesh and blood of Jesus Christ, ver. 51, 53, “The bread that I will give, is My flesh, which I will give for the life of the world :—Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.” ... will give) ver. 51. ... for) This Ætiology [enunciating not merely the proposition, but also, at the same time, the reason and cause of it] appertains to the ... God the Father) Therefore Jesus Christ is the Son of God.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":230,"text":"ver. 25","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"},{"at":517,"text":"iv. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"},{"at":742,"text":"ver. 12","label":"John 6:12","href":"/jhn/6/#v12","status":"detected"},{"at":802,"text":"1 Cor. vi. 18","label":"1 Corinthians 6:18","href":"/1co/6/#v18","status":"detected"},{"at":1102,"text":"ver. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"},{"at":1126,"text":"ver. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":1226,"text":"ver. 51, 53","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":1226,"text":"ver. 51, 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":1431,"text":"ver. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.27.2","start":27,"end":27,"heading":"","excerpt":"hath sealed) Hath pointed out and distinguished Him by this very miracle, ver. 14 [as the anointed Prophet: “Those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world”]; as also by His whole testimony, which in its turn needed to be sealed by the faith of the hearers : ver. 29, “'This is the work of God, that ye believe on Him whom He hath sent ;” ch. iii. 33, “He that hath received His testimony hath set to His seal that God is ... By a seal, that which is genuine is stamped with commendation, and all that is not genuine is excluded.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":74,"text":"ver. 14","label":"John 6:14","href":"/jhn/6/#v14","status":"detected"},{"at":340,"text":"ver. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"},{"at":424,"text":"iii. 33","label":"John 3:33","href":"/jhn/3/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.28-29.1","start":28,"end":29,"heading":"","excerpt":"What are we to do; what work do you desire us to work? ver. 27, “‘ Labour—for the meat which endureth to everlasting life.”\" ... the works of God) The works approved by God, and which unite us to God. ... the work of God) That work which is approved by God: comp. ch. iv. 34, [Jesus said] “ My meat is to do the will of Him that sent Me, and to finish His work.” Jesus opposes the singular number to the plural of the Jews, who had said, the works of God, ver. 28. He retains, however, their term. In another sense, rd pyov rod ... the work of God, is used Rom. xiv. 20.1 ... that ye believe) The thing is expressed plainly, and afterwards is described successively in metaphorical and in plain language.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":55,"text":"ver. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"},{"at":268,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":456,"text":"ver. 28","label":"John 6:28","href":"/jhn/6/#v28","status":"detected"},{"at":557,"text":"Rom. xiv. 20","label":"Romans 14:20","href":"/rom/14/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.30.1","start":30,"end":30,"heading":"","excerpt":"Thow) So they speak in antithesis to Moses, who gave them the manna, and had this sign [to show in proof of his mission] ; and they demand from Jesus something greater and more immediately from heaven; which they do not think can be given by Him, nor do they recognise Jesus as one greater than Moses. ... sign) The seal, which is mentioned at verse 27, “Him hath God the Father sealed,” they do not recognise. ... we may see) that Thou hast been sent by God. And yet they had seen, ver. 14, “They had seen the miracle that Jesus did” [the feeding of the 5000]; 26, 36, “ Ye also have seen Me, and believe not.”’ ... Thee) Jesus had said, ver. 29, “ That ye believe on Him whom God hath sent,” [t.e.] on Me. It is often all the same to say, I believe in Thee, and I believe Thee: but here the Jews lower the sentiment of the Lord.’-— ... what dost Thou work) 'They reply to the Lord, retorting His own word, to work ... Thou desirest us, say they, to work [labour, ver. 27]: what then dost Thou work Thyself?","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":483,"text":"ver. 14","label":"John 6:14","href":"/jhn/6/#v14","status":"detected"},{"at":639,"text":"ver. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"},{"at":965,"text":"ver. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.31.1","start":31,"end":31,"heading":"","excerpt":"did eat) They appear to speak more moderately than if they were to say: Moses gave us [a sign], therefore our fathers believed him: do -Thou also give, and we will believe Thee : comp. ver. foll. ... Exod. xvi. 14; “a small round thing,” Engl. Vers.], small thing, was true bread, (Num. xi. 7, “ The manna was as coriander seed,”) why should not also circular loaves [as the five, with which Jesus fed the 5000] be true bread? ... from heaven) Heaven, as opposed to the earth, is taken in the widest sense in the psalm; whence manna is also called the bread of angels, or of heavenly beings: but Jesus opposes to the heaven from which the ancient manna came, the highest heaven. It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":200,"text":"Exod. xvi. 14","label":"Exodus 16:14","href":"/exo/16/#v14","status":"detected"},{"at":282,"text":"Num. xi. 7","label":"Numbers 11:7","href":"/num/11/#v7","status":"detected"},{"at":779,"text":"ver. 32, 33, 38, 50, 51, 58, 62","label":"John 6:32–33","href":"/jhn/6/#v32","status":"detected"},{"at":779,"text":"ver. 32, 33, 38, 50, 51, 58, 62","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":779,"text":"ver. 32, 33, 38, 50, 51, 58, 62","label":"John 6:50–51","href":"/jhn/6/#v50","status":"detected"},{"at":779,"text":"ver. 32, 33, 38, 50, 51, 58, 62","label":"John 6:58","href":"/jhn/6/#v58","status":"detected"},{"at":779,"text":"ver. 32, 33, 38, 50, 51, 58, 62","label":"John 6:62","href":"/jhn/6/#v62","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.32.1","start":32,"end":32,"heading":"","excerpt":"I say unto you) This assertion has, especially in this passage, great force, when the Jews had objected to Him, that it was written, ver. 31.—od Maors ... Moses gave you not the bread from heaven) Understand here also ... It was not Moses who gave you or your fathers the manna; and the manna was not that true bread from heaven, which is incapable of corruption. Exod. xvi. 20, “Some left of the manna until the morning, and it bred worms and stank.” ... giveth) Now the bread was present : comp. ver. 33, “The bread of God is He, which cometh down from heaven, and giveth life unto the world.’ ... true) which, whosoever tastes, he will no longer seek any other sign: for the taste in the bread is of itself a sufficient criterion ; and the truth of it shall hereafter be made manifest: ver. 39, “ This is the Father’s will, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day.” The truth and the life are often here mentioned.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":133,"text":"ver. 31","label":"John 6:31","href":"/jhn/6/#v31","status":"detected"},{"at":364,"text":"Exod. xvi. 20","label":"Exodus 16:20","href":"/exo/16/#v20","status":"detected"},{"at":498,"text":"ver. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":789,"text":"ver. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.33.1","start":33,"end":33,"heading":"","excerpt":"which cometh down) Repeat, cpros, the bread : comp. ver. 41, “ I am the bread which came down from heaven,” 58. ... unto the world) not merely to one people, or to one age, as the manna fed one people of one age: ver. 51, “ I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread that I will give is My flesh, which I will give for the life of the world.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":52,"text":"ver. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":213,"text":"ver. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.34.1","start":34,"end":34,"heading":"","excerpt":"Lord) They speak with some degree of reverence, as at ver. 25 [Rabbi]; and even faith itself might have arisen in them from ver. 85, “ I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst :” but presently they start back again from faith : ver. 36, 42, “Is not this Jesus, the son of Joseph, whose father and mother we know ? How is it then that He saith, I came down from heaven?” Those declarations are especially to be observed, by the hearing of which the Jews were inclined to believe: ch. vii. 40, “ If any man thirst, let him come to Me and drink; he that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.” “ Many of the people, therefore, when they heard this saying, said, Of a truth this is the Prophet :” viii. 30, ‘‘ He that sent Me is with Me; the Father hath not left Me alone, for I do always those things that please Him. As He spake these words, many believed on Him.” ... evermore) To this is to be referred the following verse, at its close, “ never hunger—never thirst.” ... this bread) They still suppose that His speech is concerning the nutriment of the body ; and it is this that they seek: ver. 26, “ Ye seek Me— because ye did eat of the loaves.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":54,"text":"ver. 25","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"},{"at":124,"text":"ver. 85","label":"John 6:85","href":"/jhn/6/#v85","status":"detected"},{"at":299,"text":"ver. 36, 42","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"},{"at":299,"text":"ver. 36, 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"},{"at":554,"text":"vii. 40","label":"John 7:40","href":"/jhn/7/#v40","status":"detected"},{"at":1221,"text":"ver. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.35.1","start":35,"end":35,"heading":"","excerpt":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65. The parallel expression to it follows presently, 6 ... sic gut, he who believes on Me [ch. vii. 37, 38, quoted above]. ... shall not hunger) Understand razors, ever, from the end of the verse. ... shall not thirst) He touches on that, which subsequently He handles more fully, as to drink, ver. 53, etc.: “My blood is drink indeed” [ver. 55].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":86,"text":"ver. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":112,"text":"ver. 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":217,"text":"ver. 37, 44, 45, 65","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":217,"text":"ver. 37, 44, 45, 65","label":"John 6:44–45","href":"/jhn/6/#v44","status":"detected"},{"at":217,"text":"ver. 37, 44, 45, 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":329,"text":"vii. 37, 38","label":"John 7:37–38","href":"/jhn/7/#v37","status":"detected"},{"at":528,"text":"ver. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":571,"text":"ver. 55","label":"John 6:55","href":"/jhn/6/#v55","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.36.1","start":36,"end":36,"heading":"","excerpt":"I said unto you) He said so, ver. 26, “ Verily, verily, I say unto you, ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves.” As I said that you were, saith He, such ye still are: Ye [also] both have seen Me, (and have not believed: ye see,) and (yet) believe not. Hereby is refuted what they had said at ver. 30: Do [some sign] that we may see it, and we will believe.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":29,"text":"ver. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":335,"text":"ver. 30","label":"John 6:30","href":"/jhn/6/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.37.1","start":37,"end":37,"heading":"","excerpt":"The Father giveth to the Son: the Son ... i.e. gives as it were to Himself; ver. 70, “Have I not chosen you twelve?” Believers are given ; it is given to believers ; ver. 32, 65, “ My Father giveth you the true bread from heaven.— No man can come unto Me, except it were given unto him of My Father.” ... The emphasis rests on this; in other places it is usually written ... shall come. It is only that all [which the Father giveth Me] which shall come unto Me. Jesus speaks those things, which [such—as] if the Jews would receive, they would be believers in reality: and, after their unbelief has been brought home to them, He now offers them faith: and what He had before spoken under a figure, He now declares plainly. ... I will not cast out) This signifies not merely the first reception, but the lasting preservation, through all changes and progressive steps in their course, even up to the resurrection— that goal, which takes for granted all things anterior to it; ver. 39, 40, “This is the Father’s will, that—I should lose nothing, but raise it up again at the last day ;—that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise Him up, etc.;” ver. 44, 54. There is a Litotes [the meaning is stronger than the literal words]: I will not cast him out, but by all means will preserve him; ch. x. 28, etc., “They shall never perish, neither shall any pluck them out of My hand. My Father, which gave them Me, is greater than all; and none is able to pluck them out of My Father’s hand:” a passage which closely corresponds to the passage here.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":76,"text":"ver. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"},{"at":166,"text":"ver. 32, 65","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":166,"text":"ver. 32, 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":974,"text":"ver. 39, 40","label":"John 6:39–40","href":"/jhn/6/#v39","status":"detected"},{"at":1200,"text":"ver. 44, 54","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":1200,"text":"ver. 44, 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":1347,"text":"x. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.38.1","start":38,"end":38,"heading":"","excerpt":"I came down) This speech in many things flows from His personal union with the Father. For His descent from heaven refers to the nature which He had, prior to His birth from Mary according to the flesh. ... moreover) The will of the Father, mentioned in ver. 38, is more fully declared in this ver.— rod ... of Him who hath sent Me, even the Father ... who hath sent Me) Such is the oldest reading. ... us Tarps, at ver. 39; but ... Vulg. as Beng. reads both: ... At ver. 39, mention is made of His being sent ; and at ver. 40, the name of the Father is appropriately placed first: for in ver. 39, on comparing it and ver. 38 together, the sending properly ... to the will of the Father ; but at ver. 40, the name of the Father, and the name of the Son, properly refer to one another. [The correlatives are, at ver. 39, the sending (of the Father), and the care of Christ (to lose nothing of all given to Him); and at ver. 40, the will of the Father, and salvation in the Son.—Not. Crit.] The chief varieties of readings noticed in the introduction do not affect the main argument of this note.' ... all) See note on ver. 37. ... hath given Me) They are given to the Son, to whomsoever faith is given. Comp. the following ver., “ Every one which seeth the Son and believeth on Him.” ... IT should not lose) To this losing [loss of the soul] is opposed everlasting life, ver. 40: ch. i. 15, etc., “That, whosoever believeth in Him, should not perish, but have eternal life.” ... of it, of all that, which the Father hath given to Me. ... again) to life, ver. 33, “ He that —giveth life unto the world.” So ver. 40, 44, 54.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":254,"text":"ver. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":416,"text":"ver. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":467,"text":"ver. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":519,"text":"ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":589,"text":"ver. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":618,"text":"ver. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":696,"text":"ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":811,"text":"ver. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":918,"text":"ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":1117,"text":"ver. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":1370,"text":"ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":1383,"text":"i. 15","label":"John 1:15","href":"/jhn/1/#v15","status":"detected"},{"at":1553,"text":"ver. 33","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":1605,"text":"ver. 40, 44, 54","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":1605,"text":"ver. 40, 44, 54","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":1605,"text":"ver. 40, 44, 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.40.1","start":40,"end":40,"heading":"","excerpt":"See notes on ver. 37, 39. ... who seeth and believeth) The Jews were then seeing, but not believing, ver. 36, “Ye also have seen Me, and believe not.” Those who beheld Christ had a great opportunity for believing ; and those of them who believed had a pre-eminent degree of blessedness. Matt. xiii. 16, “Blessed are your eyes, for they see.” ... everlasting life) even before the last day, of which the mention here follows immediately subsequent: as also at ver. 54, “hath eternal life; and I will raise him up at the last day.” Human reason transposes the order of these two. ... I will raise up again) The Future, as at ver. 44, and ch. xv. 8, “bear much fruit: so shall ye be My disciples.” ... I) This pronoun, which was not employed at ver. 39, is now employed: there the preceding verb is also in the first person [that of all—I should lose nothing]; but here, in the third person [that every one which—believeth—may have everlasting life], as ver. 44, 54.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":13,"text":"ver. 37, 39","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":13,"text":"ver. 37, 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":101,"text":"ver. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"},{"at":287,"text":"Matt. xiii. 16","label":"Matthew 13:16","href":"/mat/13/#v16","status":"detected"},{"at":459,"text":"ver. 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":623,"text":"ver. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":640,"text":"xv. 8","label":"John 15:8","href":"/jhn/15/#v8","status":"detected"},{"at":742,"text":"ver. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":951,"text":"ver. 44, 54","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":951,"text":"ver. 44, 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.41-42.1","start":41,"end":42,"heading":"","excerpt":"began to murmur) Jesus however was aware of it [though not spoken aloud]: ver. 43, “ Murmur not among yourselves.” ... the bread) They take hold of the language of His, that was allegorical: they neglect the explanation, which was added in plain words. ... Joseph was dead; but the remembrance of him remained. ... how) So ver. 52, “ How can this man give us His flesh to eat?” ... then) On this very account they ought to have thought, that there was in Jesus something higher [than what outwardly appeared].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":74,"text":"ver. 43","label":"John 6:43","href":"/jhn/6/#v43","status":"detected"},{"at":323,"text":"ver. 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.44.1","start":44,"end":44,"heading":"","excerpt":"no man) Jesus is wont, before that He removes error out of minds, to convict the perverse disposition itself of those who so err. This is His aim, ver. 44-46: and at the same time, after having passed without notice that which was unseasonable in the interruption on the part of the Jews, and having stilled their murmuring, ver. 43, He in continuation discusses those very truths, which He spake at ver. 40. Nor, however, does He omit to confirm His descent from heaven: He only does not reply to the question, How ? ... no man can) The Jews were relying on their own powers: this Jesus refutes, and teaches them of the need of observing the drawing of the Father. ... come to Me) To come to Christ, is, by faith to attain to and recognise His heavenly mission, and to commit one’s self to Him. ... unless [except]) He therefore doeth aright who cometh to Me, saith Jesus: for by the very fact of coming, He is following the drawing of the Father ... shall have drawn) The Father hath sent the Son to us; and draws us to the Son, by the power of His love making us hear and see. See following ver., “ Every man that hath heard and learned of the Father, cometh unto Me ;” and 65, “ No man can come unto Me, except it were given him of My Father.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":147,"text":"ver. 44-46","label":"John 6:44–46","href":"/jhn/6/#v44","status":"detected"},{"at":325,"text":"ver. 43","label":"John 6:43","href":"/jhn/6/#v43","status":"detected"},{"at":400,"text":"ver. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.45.1","start":45,"end":45,"heading":"","excerpt":"written) He refutes the Jews who abused Scripture, ver. 31, “Our fathers did eat manna, as it is written,” etc. ... “ All thy children shall be taught of the Lord,” [Engl. Vers.] ... all) Hence is inferred presently after the every one ... taught by [of] God) The correlatives are, every one who hath heard and learned ; and [all] taught. The former implies the act [of learning]: the latter, the habitual state resulting from the former. ... every one) and he alone. ... from [of] the Father, concerning the Son. Matt. xi. 27, “ No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal Him.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":51,"text":"ver. 31","label":"John 6:31","href":"/jhn/6/#v31","status":"detected"},{"at":514,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.46.1","start":46,"end":46,"heading":"","excerpt":"not that) By the addition of this declaration it is intimated, that the Father is heard then only, when the Son is heard ; and that He is seen then only, when the Son is discerned: ch. xiv. 9, [Jesus to Philip] “ He that hath seen Me, hath seen the Father.” ... hath seen) Understand, and hath heard. Comp. the preceding verse, who hath heard (and hath seen). But because to see is ... more intimate perception than to hear, the seeing is with elegant propriety ascribed to the Son, the hearing to the believers. Comp. ch. i. 18, “No man hath seen God at any time; the ... He who as from God) So ch. vii. 29, “I know Him, for I am from Him, and He hath sent Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":185,"text":"xiv. 9","label":"John 14:9","href":"/jhn/14/#v9","status":"detected"},{"at":523,"text":"i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":600,"text":"vii. 29","label":"John 7:29","href":"/jhn/7/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.47-49.1","start":47,"end":49,"heading":"","excerpt":"your fathers) concerning whom ye have spoken, ver. 31, “ Our fathers did eat manna,” etc. ... your) Your, He saith, not our: by which very expression He shows, that He has a higher descent than they had supposed ; ver. 42, “Is not this Jesus, the son of Joseph ?” ... did eat manna in the wilderness) ‘Their own very words are retorted on the Jews ; see ver, 31. ... and yet they died, and that by a terrible death.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":46,"text":"ver. 31","label":"John 6:31","href":"/jhn/6/#v31","status":"detected"},{"at":214,"text":"ver. 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.50.1","start":50,"end":50,"heading":"","excerpt":"this) namely, bread. ... a man) any one who pleases. ... and may not die) namely, in a spiritual sense, as this food refers to spiritual life: there being attached thereto also the resurrection of the body. ... the living) This participle acts both as a means of giving increased weight to His speech, and as a declaration, by which it is shown ae His speech is not concerning ordinary bread. ... I will give’) ought to be read. ... A new step in the discourse.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.51.1","start":51,"end":51,"heading":"","excerpt":"for the life of the world) and so, for many, Mark xiv. 24, “This is My blood of the New Testament, which is shed for many.” Jesus framed His words so skilfully, that immediately at the time, and at all times subsequently, they would indeed apply in their strict literal sense to the spiritual enjoyment of Himself; and yet that afterwards the same words should by consequence be appropriate to express the most august mystery of the Holy Supper, when that should be instituted. For He applied to the Holy Supper? the thing itself which is set forth in this discourse; and of so great moment is this sacrament, that it may readily be thought possible that Jesus, as He foretold the treachery of Judas at ver. 71, and His own death in this ver., so also foretold, one year before, the institution of the Holy Supper, concerning which He most surely thought within Himself whilst speaking these words: and with this object, in order that the disciples might afterwards remember His prediction. ‘The whole of these words concerning His flesh and blood have in view the passion of Jesus Christ, and along with it the Holy Supper. Hence arises the separate mention of the flesh and of the blood so invariably : for in His passion the blood was drawn out of His body, and the Lamb was thus slain.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":45,"text":"Mark xiv. 24","label":"Mark 14:24","href":"/mrk/14/#v24","status":"detected"},{"at":703,"text":"ver. 71","label":"John 6:71","href":"/jhn/6/#v71","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.52.1","start":52,"end":52,"heading":"","excerpt":"began to strive) They now did not merely murmur, as at ver. 41. ... the Jews) The successive steps are to be observed : the Jews, in this place; the disciples, ver. 60, 66, “This is a hard saying ; who can hear it?—Many—went back and walked no more with Him ;” the apostles, ver. 67, [Jesus to the Twelve] “Will ye also go away ?” ... how) The How they repeat here again: comp. ver. 42, “ How is it that He saith, I came down from heaven?” To neither the one nor the other how does Jesus reply, but proceeds with His own discourse, and saith, Thus it must be: ver. 53, “ Except ye eat the flesh of the Son of man, etc., ye have no life in you.” ... the flesh) Again they fasten on that statement, as being the one which seemed to them especially hard.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":55,"text":"ver. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":160,"text":"ver. 60, 66","label":"John 6:60","href":"/jhn/6/#v60","status":"detected"},{"at":160,"text":"ver. 60, 66","label":"John 6:66","href":"/jhn/6/#v66","status":"detected"},{"at":275,"text":"ver. 67","label":"John 6:67","href":"/jhn/6/#v67","status":"detected"},{"at":378,"text":"ver. 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"},{"at":560,"text":"ver. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.53-55.1","start":53,"end":55,"heading":"","excerpt":"if you do not) The Jews were questioning as to the possibility : Jesus replies as to the necessity: for in fact the latter infers the former. ... truly) This affirmation is opposed to the doubt of the Jews. ... Food, drink, by which the believer is as truly fed, as food and drink feed the bodies of men, ver. 56, at its close, “ He that eateth My flesh, etc., dwelleth in Me, and I in him.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":305,"text":"ver. 56","label":"John 6:56","href":"/jhn/6/#v56","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.56-57.1","start":56,"end":57,"heading":"","excerpt":"he who eateth) He who eateth, and that which is eaten, in very deed are intimately joined together. ... hath sent Me) To this is to be referred the [corresponding clause in the Apodosis] xa/ 6 ... we, so also he who eateth Me, through faith. The meat of Jesus was to do the will of Him by whom He was sent, ch. iv. 34; the meat of the believer is, to eat Christ, and to feed on Him, by the will of the Father. ... and I) The as has its Apodosis in that clause, so also He who eateth ... on account of the Father [Engl. Vers. ‘by, not so correctly]) For I am in the Father. ... He who eateth Me, who live ... [this he does] through faith: ver. 29, “This is the work of God, that ye believe on Him whom He hath sent ;” 35, “He that cometh to Me shall never hunger, and he that believeth on Me,” etc.; 40, 64. In this point of view, inasmuch as the Father hath sent His Son, we eat His flesh and believe in Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":311,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":638,"text":"ver. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.58-60.1","start":58,"end":60,"heading":"","excerpt":"this) that is, I Myself, ver. 57. ... the bread) His discourse goes back to those things which were set forth in ver. 32, “ My Father giveth you the true bread from heaven.” ... teaching) Comp. ch. viii. 20, “These words spake Jesus, as He taught in the temple” [as here in the synagogue]; vii. 28. ... hard) There are no doubt many things which the carnal nature cannot but shrink from in this discourse, which is, if considered by itself, a most delightful one. His discourse is difficult, not hard [harsh]: whereby the evil are deterred ; but genuine disciples are proved, disciplined, and established. Hardly anywhere can you see a passage where the Lord spake more sublimely, even when apart from the multitude with His apostles. Let us receive it with pious admiration! ... who can) Very differently Peter thought, ver. 68, “Lord, to whom shall we go? Thou hast the words of eternal life.’ ... Him [Engl. Vers. it]) They seem to mean this: who can hear Jesus? Comp. ch. x. 20, “He hath a devil, and is mad. Why hear ye Him?” This is the head and crowning point of their misery, to refuse to hear.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":25,"text":"ver. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":113,"text":"ver. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":198,"text":"viii. 20","label":"John 8:20","href":"/jhn/8/#v20","status":"detected"},{"at":821,"text":"ver. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"},{"at":976,"text":"x. 20","label":"John 10:20","href":"/jhn/10/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.61-62.1","start":61,"end":62,"heading":"","excerpt":"in Himself) without any external informant. ... Enallage [change of form of expression]: that is [He means], whether are ye offended at this truth? The passion of Christ was “ to the Jews a stumbling-block.” ... then) if, has as the Apodosis to be understood, what shall be? [Engl. Vers. what and if, etc.] That is, there are far greater things, which will follow: if ye do not believe this, how would you believe those things, if I were to tell you them? (A similar passage occurs, ch. ii. 12, “If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?”) And yet, when ye shall see that, ye will acknowledge that the things which I have spoken are true; and ye will wonder, not at My doctrine, but at your own slowness of comprehension : ch. viii. 28, “ When ye have lifted up the Son of man, then shall ye know that I am He, and that I do nothing of Myself; but as My Father hath taught Me, I speak these things ;’ Matt. xxvi. 64, “ Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” ... ascending) See on ch. iii. 13, note, “No man hath ascended up to heaven, but He that came down from heaven, even the Son of man, which is in heaven.” ... previously) before that He descended.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":487,"text":"ii. 12","label":"John 2:12","href":"/jhn/2/#v12","status":"detected"},{"at":794,"text":"viii. 28","label":"John 8:28","href":"/jhn/8/#v28","status":"detected"},{"at":968,"text":"Matt. xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"},{"at":1123,"text":"iii. 13","label":"John 3:13","href":"/jhn/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.63.1","start":63,"end":63,"heading":"","excerpt":"the spirit) It is not the Godhead alone of Christ, nor the Holy Spirit alone, which is meant, but universally the Spirit, in contradistinction to the flesh. That, which is spirit, is life-giving. ... the flesh) His speech is not in this passage concerning the corrupt flesh, concerning which no one doubts, but that it profits nothing: nor yet does Jesus take away from His own flesh the power of giving life; otherwise He would set aside His whole discourse, just delivered, which for certain refers to His flesh, ver. 51, 53—56, as also the whole mystery of the incarnation : but the sense is, mere flesh profiteth nothing, namely, such as the Jews were supposing that flesh to be, of which Jesus was speaking. Comp. 2 Cor. v. 16, “ Though we have known Christ after the flesh, yet now henceforth know we Him no more.” He speaks supposing a condition, and that supposed condition an impossible one, if He were mere flesh ; as also He speaks [supposing a contingency impossible to arise], ver. 38, as to His own will, “I came not to do Mine own will, but,” etc. Comp. note on ch. v. 31, 19, 22. The flesh is the vehicle of all Divine life-giving virtue, in the case of Christ and of believers ; and Christ, after He was put to death in the flesh, and quickened in the Spirit, especially put forth His efficacious power ; 1 Pet. iii. 18, “ Christ suffered for sins—that He might bring us to God, being put to death in the flesh, but quickened by the Spirit ;” John xii. 24, “ Except a corn of wheat fall into the ground and die, it abideth alone ; but if it die, it bringeth forth much fruit ;” xvi. 7, ... will not come; but if I depart, I will send Him unto you.’","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":515,"text":"ver. 51, 53","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":515,"text":"ver. 51, 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"},{"at":719,"text":"2 Cor. v. 16","label":"2 Corinthians 5:16","href":"/2co/5/#v16","status":"detected"},{"at":990,"text":"ver. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":1081,"text":"v. 31, 19, 22","label":"John 5:31","href":"/jhn/5/#v31","status":"detected"},{"at":1322,"text":"1 Pet. iii. 18","label":"1 Peter 3:18","href":"/1pe/3/#v18","status":"detected"},{"at":1460,"text":"John xii. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.63-64.1","start":63,"end":64,"heading":"","excerpt":"I have spoken) He does not say, I speak, but I have spoken [Engl. Vers. loses this, “I speak” ]. For already they were disaffected towards [turned away from] Him, ver. 60, 61. ... spirit) although they [the words] speak of the flesh. ... and) and so therefore. ... but there are) With yourselves rests the blame. ... some) who also disturb the faith of others. ... do not believe) and so therefore distort into a carnal sense what has been spoken in a spiritual sense. ... from the beginning) The very time of this discourse is marked, although Jesus, even before that time, had always known what was about to be. This discourse was delivered a year before His passion; but the choice of the twelve apostles did not precede this discourse by a whole year. Therefore it was at that time a beginning. ... who in particular) out of the larger number of His disciples. ... and who) out of the twelve disciples. Judas therefore was then already cherishing that unnatural feeling, from which subsequently his treachery took its rise. yen then he did not believe, and, along with many other disciples, took offence at the discourse of Jesus. The bad are soon bad; the good are soon good.’ John has diligently marked the successive steps in the deadly wickedness of Judas, ch. xii. 4 [His covetous objection made to the pouring out of the ointment on the Lord by Mary]; xiii. 2, 27, “ Satan entered into him ;” xiv. 22 ; and entertained an especial antipathy towards him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":163,"text":"ver. 60, 61","label":"John 6:60–61","href":"/jhn/6/#v60","status":"detected"},{"at":1269,"text":"xii. 4","label":"John 12:4","href":"/jhn/12/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.65-67.1","start":65,"end":67,"heading":"","excerpt":"given) by the drawing of grace. ... many) By this means their number was cleared of the unworthy, and made the more select [and this, in the very place (Capernaum we may suppose) in which He had sojourned previously for the longest time——Harm., p. 337]. A promiscuous multitude is not of so much consequence as is sincerity. [This was a most severe purification.—V. g.] ... to the twelve) John takes for granted their names, and the very appellation Apostles, as known from the other evangelists. ... na) whether will ye also) It was not far from being so. It was well that it [the decision] rested on [was confined to] this point of time. Otherwise Judas might have carried away the rest with him. ... will ye?) Jesus compels no man, and by this very circumstance attaches His own the more closely to Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.68.1","start":68,"end":68,"heading":"","excerpt":"the words) The disciples, even though as yet they do not comprehend the special principles of the discourses of Christ, yet hold the general foundation. A most noble instance of implicit faith, involved in the explicit faith [faith involved in the faith evolved].° The whole of the phraseology, the words of eternal life— we have believed—the Son of God, is repeated from ver. 63, 64, 65.* So Martha, ch. xi. 27, upholds her faith in Jesus Christ, although she did not as yet perceive the grounds and bearings of the resurrection. [In answer to Jesus, “ I am the resurrection and the life,” etc., she replies, “I believe that Thou art the Christ, the Son of God, which should come into the world.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":372,"text":"ver. 63, 64, 65","label":"John 6:63–65","href":"/jhn/6/#v63","status":"detected"},{"at":405,"text":"xi. 27","label":"John 11:27","href":"/jhn/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.69.1","start":69,"end":69,"heading":"","excerpt":"we) whatsoever others may determine on. ... Engl. Vers.]) From the words of Jesus, knowledge follows faith: 2 Pet. i. 5, “ Add to your faith virtue, and to virtue knowledge.” They are astray who demand knowledge first: it follows faith and obedience: ch. vii. 17, “ If any man will do His will, he shall know of the doctrine.” We have known, that is, we have it as a sure and certain truth.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":108,"text":"2 Pet. i. 5","label":"2 Peter 1:5","href":"/2pe/1/#v5","status":"detected"},{"at":255,"text":"vii. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.70.1","start":70,"end":70,"heading":"","excerpt":"I have chosen) There is therefore a kind of election, from which one can fall away. ... of you) from among so few. ... one) This indefinite disclosure excited all the others, and proved the truth of their confession, as made by Peter, but excluded Judas, although not contradicting that confession. Here was the point where Judas ought to have repented. [The wretched man had been offended, ver. 61, (Jesus had said to the murmuring disciples) “ Doth this offend you?” Wherefore that exclamation of Peter, “To whom shall we go?” did not after this square with his views. He did no doubt go, but it was to the chief priests—V. 9. ... the devil) not merely evil to himself, but even dangerous to others.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":391,"text":"ver. 61","label":"John 6:61","href":"/jhn/6/#v61","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.6.71.1","start":71,"end":71,"heading":"","excerpt":"of Simon) The other evangelists are silent as to what name the father of the traitor bore: John supplies it. The article is opposed to the reading, ... for in that case it would be ... The article is placed between the name and surname. I have mentioned at Matt. x. 4, but not approved of, the derivation given by ... Both Judas and his father had the surname of Iscariot.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":257,"text":"Matt. x. 4","label":"Matthew 10:4","href":"/mat/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.6.1.1","start":1,"end":1,"heading":"After these things","excerpt":"The remark made in chapter v., 1st verse, applies here. The expression denotes an interval of time having elapsed between the end of the fifth chapter and the beginning of the sixth. John passes over all the events which happened at the conclusion of our Lord's defence of Himself at Jerusalem. In fact, if the feast spoken of at the beginning of the fifth chapter was really the passover, almost an entire year of our Lord's ministry is unnoticed by John.\n\nThe events in this chapter, we should remark, are the only events in our Lord's ministry in Galilee described by St. John, excepting the miracle of turning the water into wine at Cana, and the healing of the ruler's son. (Chapter ii. and iv.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.1.2","start":1,"end":1,"heading":"went over the sea of Galilee...Tiberias","excerpt":"This sea so-called was a fresh- water lake in Galilee, through which the Jordan runs.\n\nAccording to Thomson, one of the most recent and accurate travellers in the Holy Land, it is about fourteen miles long, and nine wide, at the widest part. It lies no less than six hundred feet below the level of the sea, and is often agitated by sudden and violent storms.\n\nTiberias was a town on the west side of the lake, built by Herod about the time of our Lord's birth, and comparatively a modern place in our Lord's time. In the days of Josephus, forty years after our Lord's crucifixion, Tiberias had become an important city. It was spared by the Romans, when Vespasian's army destroyed almost every other city in Galilee, for its adherence to the Roman cause, and was made capital of the province.\n\nJohn is the only Gospel-writer who calls the lake the \" sea of Tiberias.\" His doing so is an incidental confirmation of the opinion that he wrote much later than Matthew, Mark, and Luke, and after the taking of Jerusalem. He naturally used the name by which the lake was best known when he wrote, and most familiar to the Gentile readers whom he had especially in view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.1.3","start":1,"end":1,"heading":"","excerpt":"The reason of our Lord going over the sea would appear to be His desire to withdraw Himself from public notice (Mark vi. 31), and perhaps from the persecution of Herod's party, after the death of John the Baptist. Comparing John's account with that of Matthew, Mark, and Luke, it seems most likely that he \" went over the sea \" from the west coast, and landed on the northeast side of the lake, not far from Bethsaida. Luke tells us distinctly that the miracle which John here records, was wrought in \" a desert place, belonging to the city, called Bethsaida.\" (Luke ix. 10.) Add to this the fact that no less than three of our Lord's disciples were inhabitants of Bethsaida, viz., Philip, Andrew, and Peter, and our Lord's retirement to this neighbourhood seems natural and reasonable. — The notion held by many that there were two Bethsaidas, one in Galilee, where Andrew, Peter, and Philip lived, and one in Gaulanitis, where this miracle of feeding the multitude was wrought, seems both groundless and needless. Bethsaida was at the head of the lake, in Galilee, near the point where the river Jordan entered the lake, and the district belonging to it extended most probably beyond the river into Gaulanitis. Thomson shows this satisfactorily.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":112,"text":"Mark vi. 31","label":"Mark 6:31","href":"/mrk/6/#v31","status":"detected"},{"at":562,"text":"Luke ix. 10","label":"Luke 9:10","href":"/luk/9/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.1-14.1","start":1,"end":14,"heading":"JOHN VI. 1—14.","excerpt":"We have, for one thing, in this miracle, a lesson about Christ's almighty power. We see our Lord feeding five thousand men with \"five barley loaves and two small fishes.\" We see clear proof that a miraculous event took place in the \"twelve baskets of fragments\" that remained after all had eaten. Creative power was manifestly exercised. Food was called into existence that did not exist before. In healing the sick, and raising the dead, something was amended or restored that had already existed. In feeding five thousand men with five loaves, something must have been created which before had no existence.\n\nSuch a history as this ought to be specially instructive and encouraging to all who endeavour to do good to souls. It shows us the Lord Jesus \" able to save to the uttermost.\" He is One who has all power over dead hearts, Not only can He mend that which is broken, — build up that which is ruined, — heal that which is sick, — strengthen that which is weak. He can do even greater things than these. He can call into being that which was not before, and call it out of nothing. We must never despair of any one being saved. So long as there is life there is hope. Reason and sense may say that some poor sinner is too hardened, or too old to be converted. Faith will reply, — \"Our Master can create as well as renew. With a Saviour who, by His Spirit, can create a new heart, nothing is impossible.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.2.1","start":2,"end":2,"heading":"a great multitude followed...diseased","excerpt":"There seems no reason to suppose that this multitude followed our Lord for any but low motives. They \"saw His miracles:\" that was all. Some few, perhaps, were in doubt and suspense, wondering whether He who wrought such miracles could possibly be the Messiah. The great majority probably \" followed \" from that vague, idle curiosity and love of excitement, which are the principles that gather nearly every crowd in the world.\n\nSt. Mark says that \" the people saw them departing, and many knew him : and ran afoot thither out of all cities, and outwent them, and came together unto him.\" (Mark vi. 33.) This they might easily do by going round the head of the lake, to the point where Bethsaida was.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":589,"text":"Mark vi. 33","label":"Mark 6:33","href":"/mrk/6/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.3.1","start":3,"end":3,"heading":"Jesus went up into a mountain","excerpt":"The Greek here would be more correctly rendered \" into the mountain.\" Whether there is any special reason for this we cannot tell. — It may be the one mountain which stood there, in contradistinction to the more level ground composing the district. Thomson, the American traveller, expressly says that there is a \"bold headland\" here, with \"a smooth grassy spot \" at the base, \" capable of seating many thousand people.\" — It may possibly be \" that particular hill \" to which our Lord was in the habit of going when He visited the district near Bethsaida. — It may be the \" hill country \" generally, or mountainous district near Bethsaida.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.3.2","start":3,"end":3,"heading":"his disciples","excerpt":"This expression includes not only the twelve who had been chosen and set apart by our Lord by this time, but many others who professed themselves His disciples. Many of them, it would appear from this very chapter (verse 66), were not really believers, and in course of time fell away. If Christ Himself had many such disciples and followers, ministers nowa-days (even the very best) must not be surprised to find the same state of things among their people.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.4.1","start":4,"end":4,"heading":"the passover, a feast of the Jews, was nigh","excerpt":"John's habit of explaining Jewish customs for the benefit of Gentile readers, should here be noticed.\n\nThe approach of the passover feast is no doubt specially mentioned in order to show the suitableness of our Lord's discourse in this chapter to the season of the year. The minds of His hearers would doubtless be thinking of the passover lamb, and its flesh about to be eaten and blood about to be sprinkled. Our Lord takes occasion to speak of that \"flesh and blood\" which must be eaten and drunk by all who would not perish in sin. It is an instance of that divine wisdom with which our Master spoke \" words in season,\" and turned everything to account.\n\nLet it be noted that our Lord did not keep this passover in Jerusalem to all appearance, but remained in Galilee. Yet He generally observed all the ordinances of the law of Moses most strictly, and \"fulfilled all righteousness.\" The reason evidently is, as Rollock remarks, that the enmity and persecution of the leading Jews at Jerusalem made it impossible for Him to go there. It would have cut short His ministry and brought on His death before the time. May we not also learn here that the use of outward ordinances and ceremonies is not so absolutely necessary that they can never be dispensed with ? Grace, and repentance, and faith are absolutely needful to salvation. Sacraments and ordinances are not.\n\nThe near approach of the passover may possibly account in part for the crowds who were assembled on this occasion. Not a few of the people perhaps were on their way to Jerusalem, to keep the passover feast, and were drawn out of their road by hearing of our Lord's miracles.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.5.1","start":5,"end":5,"heading":"When Jesus then lifted up his eyes, and saw a great company","excerpt":"\"We must not conclude from these expressions, that our Lord was suddenly surprised by the appearance of a great crowd. On the contrary, Matthew and Mark both tell us that before He wrought the miracle which we are about to read of, He had felt compassion for the multitude, because they were \" as sheep not having a shepherd,\" and had \" taught them m-any things.\" (Mark vi. 34.) — When this teaching was over, He seems to have taken a survey of the crowd before Him, and seeing how large it was, proceeded to show His tender concern for the wants of men's bodies as well as of their souls. A great crowd is always an impressive and solemn sight. It is an interesting thought that the same eyes which looked compassionately on the crowd here, are still looking at every crowd, and especially at every crowd of persons assembled in God's name.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":365,"text":"Mark vi. 34","label":"Mark 6:34","href":"/mrk/6/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.5.2","start":5,"end":5,"heading":"he saith unto Philip, Whence...buy...eat","excerpt":"Our Lord's reason for asking this question is given in the next verse. But it is worth notice that there was a certain propriety in asking Philip this question, because Philip \"was of Bethsaida,\" the very town near which they were all assembled. (John i. 44.) Our Lord therefore might reasonably appeal to Philip, as one most likely and able to answer His question, whether it were possible to buy bread for such a multitude. He would of course know the capabilities of the neighbourhood. The idea, maintained by Chrysostom, Burgon, and others, that Philip was a disciple peculiarly slow to recognize Christ's Godhead, and therefore requiring special appeals, seems to me a far less satisfactory solution.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":247,"text":"John i. 44","label":"John 1:44","href":"/jhn/1/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.6.1","start":6,"end":6,"heading":"this he said to prove him","excerpt":"\"We find the same kind of procedure on other occasions. When our Lord appeared to the two disciples at Emmaus, we read that after His discourse \"with them, \"He made as though He would have gone further.\" (Luke xxi. 28.) This was \" to prove\" whether they really wished for more of His company. — When on another occasion He came to the disciples walking on the sea, St. Mark says, \" He would have passed by them.\" (Mark vi. 48.) When in this very chapter He would draw forth an expression of faith from His disciples, He says, \"Will ye also go away?\" (John vi. 67.) Our Lord knows the sluggishness and coldness of our hearts, and He sees it good to stir our spiritual senses, and draw forth our spiritual desires by such a mode of dealing with us.\n\nExplanatory observations like this, made by the Gospel-writer himself, are more frequent in St. John's Gospel than in any of the other three.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":205,"text":"Luke xxi. 28","label":"Luke 21:28","href":"/luk/21/#v28","status":"detected"},{"at":414,"text":"Mark vi. 48","label":"Mark 6:48","href":"/mrk/6/#v48","status":"detected"},{"at":551,"text":"John vi. 67","label":"John 6:67","href":"/jhn/6/#v67","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.6.2","start":6,"end":6,"heading":"he himself knew...would do","excerpt":"This would be rendered more literally \" what He was about to do.\" Our Lord's foreknowledge of the miracle He was about to do should be noted. The words He used in the last chapter should be remembered. They were not works which were done by chance and accidentally, in consequence of unforeseen circumstances, but foreseen and predetermined. They were \"the works which the Father had given him to finish.\" (John v. 36.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":407,"text":"John v. 36","label":"John 5:36","href":"/jhn/5/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.7.1","start":7,"end":7,"heading":"Philip answered him, Two hundred pennyworth, &c.","excerpt":"What quantity of bread this sum would have procured we have no accurate means of knowing. But we may remember that the Roman \" denarius,\" or penny, represented a very much larger sum than a penny does among ourselves. We must remember also that bread was much cheaper then than it is now. The quantity Philip named was probably much larger than we suppose.\n\nBurgon thinks that the sum named by Philip was the whole \" store of money contained in their common purse,\" — viz., about six or seven pounds. But this cannot be proved.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.8.1","start":8,"end":8,"heading":"One of his disciples, Andrew, &c.","excerpt":"Let it be noted here that Andrew, as well as Philip, was a native of the district of Bethsaida, where all these things happened. There is a propriety therefore in his speaking and giving information on the present occasion.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.9.1","start":9,"end":9,"heading":"There is a lad...five barley loaves, and two small fishes","excerpt":"We should note in this verse how small were the provisions which our Lord miraculously multiplied. The fact that one \" little boy\" (for this is the meaning of the word we render \"lad\") could carry all the supply that Andrew mentions, is a plain proof that the \" loaves \" could not have been large, nor the \" fish \" of great size.\n\nThe \" fishes \" were probably small dried fish, such as are not uncommonly used as food now in hot countries, and near the sea of Galilee would be of course common.\n\nBarley was regarded, according to the Talmud, as a coarse food, only fit for horses and asses.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.9.2","start":9,"end":9,"heading":"what are they among so many","excerpt":"This expression of Andrew's is purposely reported, no doubt, in. order to show how strong was the conviction of our Lord's disciples that they had not sufficient provision to feed the multitude, and then to bring out into clearer light the greatness of the miracle which our Lord wrought. It also helps to prove that the wonderful feeling of the multitude was not a preconcerted and prepared thing, arranged by our Lord and His disciples. Even His own immediate followers were taken by surprise.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.10.1","start":10,"end":10,"heading":"Jesus said, Make the men sit down","excerpt":"This arrangement prevented confusion and preserved order, points of vast importance when any large assembly of people is gathered together. Moreover, it made it less easy to practise any imposition or deceit in the feeding of the multitude. When every man was sitting steadily in his appointed place, no one could be passed over in the distribution of food, without it being observed. St. Mark tells us that they \"sat down in ranks, by hundreds and by fifties.\" (Mark vi. 40.)\n\n[There was much grass in the place.] The time of the year when these things happened would be the very time when there was most \" grass.\" It was in the spring-time, just before the passover, when the winter was gone, and the parching heat of summer had not begun, Thomson, the American traveller, reports that at this very day there is an open space of green grass at the foot of a hill, at the very place where in all probability this miracle took place.\n\nLet us note our Lord's consideration for the bodily comfort of His followers. He chooses a place where there was \" much grass\" to sit down on.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":463,"text":"Mark vi. 40","label":"Mark 6:40","href":"/mrk/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.10.2","start":10,"end":10,"heading":"So the men sat down...five thousand","excerpt":"The word \" men \" here is probably emphatic, in contradistinction to the \"women and children,\" whom Matthew expressly mentions as having been present beside the five thousand men. In the Greek the word is not the same as that rendered \"men\" in the first clause of this verse.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.11.1","start":11,"end":11,"heading":"Jesus took the loaves...given thanks","excerpt":"The expression here seems rather to imply a solemn action of prayer and blessing, as well as of giving thanks, as the first preliminary to the mighty miracle about to follow. In fact St. Luke says, \" He took the five loaves and the two fishes, and looking up to heaven He blessed them, and brake, and gave,\" etc. (Luke ix. IQ.) This also seems implied in St. John's subsequent reference to this miracle, where He speaks of \" the place where they did eat bread after that the Lord had given thanks.\" (John vi.23.) The Greek word here used is precisely the same that is used in the account of the institution of the Lord's Supper given by St. Matthew St. Mark, St. Luke, and St. Paul. St. Matthew and St. Mark say that our Lord \" gave thanks \" when He took \" the cup.\" St. Luke and St. Paul say that He also did it when He took \"the bread.\" So here we can hardly doubt that blessing and giving thanks went together. The Greek word is the ono which we have borrowed and transferred to our own language in the expression \" Eucharist.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":500,"text":"John vi.23","label":"John 6:23","href":"/jhn/6/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.11.2","start":11,"end":11,"heading":"he distributed to the disciples, &c.","excerpt":"I think there can be no doubt that this was the point at which the mighty miracle here wrought by our Lord came in. As fast as He broke the loaves and the disciples carried them away to distribute them, so fast did the loaves multiply under His hands. It was in the act of breaking and distributing to the disciples that the miraculous multiplication took place. In fact there was a continual act of creation going on. Bread was continually called into existence which did not exist before. The greatness of this miracle is perhaps not sufficiently realized. One loaf and less than half a fish to every thousand men ! It is evident there could not have been more than a small morsel for each one without a miraculous increase of the food.\n\nBishop Hall remarks, \" He could as well have multiplied the loaves whole ; why would He rather do it in the breaking ?\n\nWas it not to teach us that in the distribution of our goods we should expect His blessing, not in their entireness and reservation ? There is that scattereth and yet increaseth.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.12.1","start":12,"end":12,"heading":"When they were filled","excerpt":"That expression deserves notice. It is one of the strongest proofs of the reality of the miracle we are reading. It would be impossible to convince five thousand hungry men in a wilderness that they were really filled, if they were not. A few enthusiasts and fanatics might possibly have been found who might have fancied they had eaten when they had not. But it is absurd to suppose that so strong a bodily sensation as hunger could possibly be relieved in five thousand men, if there had not been a real supply of food, and real eating of it.\n\n[He said unto his disciples, Gather up the fragments, etc.] In this little circumstance again we have a proof that real food was supplied, and in sufficient quantity for all. There was not merely a morsel for each man, but an abundant supply, enough and to spare. Our Lord's care for little things, and dislike of waste and extravagance, appear strongly in this sentence. It would be well if the principle contained in the words was more remembered by Christians, — \"Let nothing be lost.\" It is a deep principle of very wide application. Time, money, and opportunities of showing kindness and doing good are specially to be remembered in applying the principle.\n\nIt admits of question whether the \" disciples\" who distributed the bread on this occasion, and afterwards gathered the fragment?, did not include other helpers beside the twelve apostles. The time necessary for the distribution of bread among five thousand people, if only twelve pairs of hands were employed, would prove on calculation to be very great.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.13.1","start":13,"end":13,"heading":"Therefore they gathered...filled twelve baskets, &c.","excerpt":"This simple fact is enough to prove that a mighty miracle had been wrought. Our common sense can tell us that five loaves and two fishes alone could not have filled a single basket. Now if the fragments left after the meal were enough to fill \"twelve baskets,\" there must evidently have been a miraculous multiplication of the food at some stage of the proceedings. The fragments alone were probably fifty times more bulky than the original supply of food with which the meal began. The identity between the number of the baskets filled, and the number of the apostles, will of course strike any reader. One might think that each apostle had a basket.\n\nSt. Mark mentions that there were fragments of \"fishes \" put into the baskets as well as loaves, so that the fishes also were miraculously multiplied as well as the bread.\n\nSome early writers, not without justice, call this the greatest miracle that our Lord ever wrought. Perhaps we are poor judges of such points, and little able to make comparisons. But it is certain that on no other occasion did our Lord manifest so clearly His creative power. No doubt it was as easy to Him to cause bread to be, as to say \" let there be light,\" or to make the earth bring forth herbs and corn at the creation of the world. But the miracle was clearly intended to be one which Christians should hold in special remembrance. It is at any rate noteworthy that this is the only passage in Christ's life which all the four Gospel-writers alike record. In this respect the miracle stands alone.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.14.1","start":14,"end":14,"heading":"Then those men","excerpt":"This probably means the whole crowd and multitude which had been fed on this occasion.\n\n[When they had seen the miracle.] Signs and wonders were expected to accompany the appearance of any prophet or messenger from God. Here was a mighty miracle, and at once tha minds of all who saw it were excited.\n\n[This is of a truth that prophet, etc.] This meant that \" prophet like unto Moses,\" whom all well-instructed Jews expected to appear, and for whose speedy appearing the ministry of John the Baptist had prepared the minds of all the dwellers in Palestine.\n\n\" Of a truth \" would be more literally rendered \" truly,\" — i. e., really and indeed.\n\n''That prophet\" would be more literally \"the prophet.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.15.1","start":15,"end":15,"heading":"When Jesus therefore perceived","excerpt":"This would be more literally rendered, \" Jesus knowing-, or having known.\" It seems to imply Divine knowledge of the multitude's secret intentions. Jesus knew men's hearts and thoughts.\n\n[That they would come.] This would be more literally, \" that they are about to come.\"\n\n[Take him by force to make Mm a king.] The intention or wish was probably to place Him at their head, and proclaim Him their king, with or without His consent, and then to hurry Him away to Jerusalem, so as to arrive there at the passover feast, and announce Him as a Deliverer to the crowd assembled at that time. — The idea evidently in their mind was, that one who could work such a mighty miracle must be a mighty temporal Redeemer, raised up, like the Judges of old, to break the bonds of the Romish government, and restore the old independence and kingdom to Israel. There is no reason to suppose that there was any more spiritual feeling in the minds of the multitude. Of sense of spiritual need, and of faith in our Lord as a Saviour from sin, there is no trace. Popularity and the good opinion of excited crowds are both worthless and temporary things.\n\nRollock remarks that the Jews were very sensitive about the tyranny and dominion of the Romans, while they did not feel the far greater tyranny and dominion of sin. lie points out that we who are expecting the second advent of Christ in the present day should take care that we increasingly feel the burden and yoke of sin, from which Christ's second advent will deliver the creation. Otherwise Christ's second advent will do us no more good than his first advent did to the Jews.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.15.2","start":15,"end":15,"heading":"he departed again into a mountain...alone","excerpt":"This would be more literally rendered, \" the mountain,\" as at verse 3.\n\nSt. Matthew and St. Mark both mention another reason why our Lord withdrew to the mountain, beside His desire to avoid the intention of the multitude. They tell us that He \" sent the multitude away and departed to pray.\" (Matt. xiv. 23; Mark ix. 46.)\n\nSome think that a miracle must have been wrought when our Lord withdrew Himself from the multitude, and that He must have passed through them invisibly, as after the miracle at Bethesda, and at Nazareth. Yet it seems hardly necessary to suppose this.\n\nIt is worth noticing that after St. Luke's account of this miracle, he immediately relates that our Lord asked the disciples, \"Whom say the people that I am?\" (Luke ix. 18.) It does not however follow that He asked immediately, but after an interval of some days. But the wish of the multitude here related may have occasioned the question.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":294,"text":"Matt. xiv. 23","label":"Matthew 14:23","href":"/mat/14/#v23","status":"detected"},{"at":309,"text":"Mark ix. 46","label":"Mark 9:46","href":"/mrk/9/#v46","status":"detected"},{"at":736,"text":"Luke ix. 18","label":"Luke 9:18","href":"/luk/9/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.15-21.1","start":15,"end":21,"heading":"JOHN VI. 15—21.","excerpt":"We should notice, in these verses, our Lord Jesus Christ's humility. We are told that, after feeding the multitude, He \"perceived that they would come and take him by force to make him a king.\" At once He departed, and left them. He wanted no such honours as these. He had come, \" not to be ministered unto, but to minister and to give his life a ransom for many.\" (Matt. xx. 28.)\n\nWe see the same spirit and frame of mind all through our Lord's earthly ministry. From His cradle to His grave He was \" clothed with humility.\" (1 Pet. v. 5.) He was born of a poor woman, and spent the first thirty years of His life in a carpenter's house at Nazareth. He was followed by poor companions, — many of them no better than fishermen. He was poor in his manner of living : \"The foxes had holes, and the birds of the air their nests: but the Son of man had not where to lay his head.\" (Matt. viii. 20.) When He went on the Sea of Galilee, it was in a borrowed boat. When He rode into Jerusalem, it was on a borrowed ass. When He was buried, it was in a borrowed tomb. \" Though he was rich, yet for our sakes he became poor.\" (2 Cor. viii. 9.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":366,"text":"Matt. xx. 28","label":"Matthew 20:28","href":"/mat/20/#v28","status":"detected"},{"at":527,"text":"1 Pet. v. 5","label":"1 Peter 5:5","href":"/1pe/5/#v5","status":"detected"},{"at":878,"text":"Matt. viii. 20","label":"Matthew 8:20","href":"/mat/8/#v20","status":"detected"},{"at":1118,"text":"2 Cor. viii. 9","label":"2 Corinthians 8:9","href":"/2co/8/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.16.1","start":16,"end":16,"heading":"when even...disciples went down unto the sea","excerpt":"St. Matthew and St. Mark both say that our Lord \" constrained \" them to embark in the ship and depart. He \" obliged \" or \" compelled \" them. He probably saw that in their ignorance of the spiritual nature of His kingdom they were ready to fall in with the wishes of the multitude, and to proclaim Him a king.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.17.1","start":17,"end":17,"heading":"entered into a ship","excerpt":"This would be more literally \" the ship.\" It seems to mean that particular vessel or fishing-boat which our Lord and His disciples always used on the lake of Galilee, and which probably was lent for His use by the relatives of those of His disciples who were fishermen, if not by the four themselves, — viz., James, John, Andrew, and Peter. There is no necessity for supposing that when they left their calling to become disciples they gave up their boats so entirely as to have no more use of them when they wished. The last chapter of this very Gospel seems to prove the contrary. When Peter said, \"I go a fishing,\" there was \" the boat\" ready for them at once, (John xxi. 3.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":665,"text":"John xxi. 3","label":"John 21:3","href":"/jhn/21/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.17.2","start":17,"end":17,"heading":"went over the sea...Capernaum","excerpt":"This would be more literally \"were going,\" \"were in the act of going.\" Capernaum lay on the north-west shore of the lake of Galilee, and the point where the disciples embarked was on the northeast shore. To reach Capernaum they would pass the point where the Jordan ran into the lake, and leave that point and the town of Bethsaida on their fight hand. The place where the miracle was wrought was not at Bethsaida itself, we must remember, but in the desert country and district lying to the east of Bethsaida. St. Luke specially mentions this (Luke ix. 10), and unless we keep it in mind we shall not understand St. Mark's words, that our Lord made His disciples \" go to the other side before unto Bethsaida.\" To go to Capernaum they must need go \"in the direction of\" Bethsaida, though they would leave it on the right as they passed. Thomson, in the \" Land and the Book,\" maintains this view, and Rollock, 250 years ago, held the same opinion.\n\nI repeat the opinion that I see no necessity for the theory of Alford and other commentators that there were two Bethsaidas.\n\nCapernaum was the city where our Lord passed more time, and probably worked more miracles, than He did in any other place during His ministry. This is probably the reason why our Lord speaks of it as \" exalted unto heaven.\" (Matt. xi. 23.) No city had such privileges and saw so much of the Son of God while He was manifest in the flesh.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":545,"text":"Luke ix. 10","label":"Luke 9:10","href":"/luk/9/#v10","status":"detected"},{"at":1299,"text":"Matt. xi. 23","label":"Matthew 11:23","href":"/mat/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.17.3","start":17,"end":17,"heading":"it was now dark, and Jesus was not come","excerpt":"The Greek word for \" dark \" is always rendered \" darkness \" in other places, except John XX. 1. The simple circumstance of the disciples being alone in the boat, on the sea, and in darkness, has been felt in every age to be an instructive emblem of the position of the Church of Christ between the first and second advents. Like them, the Church is on a sea of trouble, and separate from its Head. In estimating, however, the position and feelings of the disciples, we must not forget that four of them at least were fishermen, and familiar from their youth with the management of boat;?, and all the dangers of the lake. We must not therefore think of them as inexperienced landsmen, or as little children unable to take care of themselves.\n\n\"We learn to know the value of Christ's company, when we have it, by the discomfort we experience when we have it not.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":84,"text":"John XX. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.18.1","start":18,"end":18,"heading":"And the sea arose...great wind that blew","excerpt":"The Greek word rendered \" arose \" would be more literally rendered \" was being raised or stirred.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.18.2","start":18,"end":18,"heading":"","excerpt":"At first sight it may seem surprising that the waters of an inland lake, like the sea of Galilee, could be so much agitated. But it is remarkable that the testimony of travellers in modern times is distinct, that this lake is peculiarly liable to be visited by violent squalls of wind, and to become very rough while they last. Thomson, the American traveller, says, — \"My experience in this region enabled me to sympathize with the disciples in their long night's contest with the wind. — I have seen the face of the lake like a huge boiling caldron. The wind howled down the valleys from the northeast and east with such fury that no efforts of rowers could have brought a boat to shore at any point along that coast. — To understand the causes of these sudden and violent tempests we must remember the lake lies low, — six hundred feet lower than the ocean, — that water-courses have cut out profound ravines and wild gorges, converging to the head of the lake, and that these act like gigantic funnels to draw down the cold winds from the mountains. On the occasion referred to we pitched our tents on the shore, and remained for three days and nights exposed to this tremendous wind. We had to double-pin all the tent-ropes, and frequently were obliged to hang with our whole weight upon them, to keep the quivering tabernacle from being carried up bodily into the air. No wonder the disciples toiled and rowed hard all that night.\" In another place he says, — \" Small as the lake is, and placid in general as a molten mirror, I have repeatedly seen it quiver, and leap, and boil like a caldron, when driven by fierce winds.\" — Thomson's \" Land and the Book.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.18.3","start":18,"end":18,"heading":"","excerpt":"Burkitt remarks that the position of the disciples, immediately tempest-tossed after witnessing and partaking in a mighty miracle, IS an instructive type of the common experience of believers. After seasons of peculiar privileges there often come sharp trials of faith and patience.\n\nThis sudden trial of faith by danger was no doubt intended to be a lesson to the disciples as to what they must expect in the exercise of their ministry. Affliction and crosses are the grindstones on which God is constantly sharpening those instruments which He uses most.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.19.1","start":19,"end":19,"heading":"So when...rowed about five and twenty or thirty furlongs","excerpt":"We might gather from the disciples \" rowing,\" and not sailing, that the wind was again t them, and we are expressly told, both by St. Matthew and St. Mark, that \" the wind was contrary.\" From the distance they had rowed, and the known width of the lake, at that particular part of it, they were probably now about the middle of their passage. St. Matthew says, — they were \"in the midst of the sea.\" (Matt. xiv. 24.) This would make them at least two or three miles from shore, a fact which should be carefully noted with reference to what follows.\n\nLet the expression \" twenty-five or thirty\"be noted. It is not necessary to define to a hair's breadth distances and quantities in narrating an event. Even an inspired writer does not. He uses the common language of men, and such language as those present on the occasion would have used. In a dark night they could not possibly have spoken with precise accuracy. John waa there himself, and knew that excessive accuracy is sometimes suspicious, and looks like a made-up story. John ii, 6 is a similar expression.\n\nBengel says, \" The Holy Spirit knew, and could have told John precisely how many furlongs there were. But in Scripture he imitates popular modes of expression.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":401,"text":"Matt. xiv. 24","label":"Matthew 14:24","href":"/mat/14/#v24","status":"detected"},{"at":1028,"text":"John ii, 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.19.2","start":19,"end":19,"heading":"they see Jesus walking on the sea, &c.","excerpt":"This was undoubtedly as great a miracle as any that our Lord wrought.\n\n\" Moses,\" says Theophylact, \" as a servant, by the power of God divided the sea. But Christ, the Lord of all, by His own power walked on the sea.\"\n\nFor a solid body to walk on the face of the water as on dry land, is an entire suspension of what are called the laws of nature. It was, of course, as easy for Him by whom the waters were first created to walk upon them as to create them. But the whole proceeding was so entirely supernatural, that we can thoroughly understand the disciples being \" afraid.\" Nothing is found to alarm human nature so much as being suddenly brought into contact with anything apparently supernatural and belonging to another world, and especially in the night. The feelings called forth on such occasions, even in ungodly and irreligious men, are one of the strongest indirect proofs, that all men's consciences recognize an unseen world.\n\nThat a mighty miracle really was wrought upon this occasion is the only reasonable account that can be given of the fact that we are told. St. Mark adds to St. John's account, that when Jesus came near the ship, \" He would have passed by them.\" (Mark vi. 48.) St. Matthew adds another fact of even greater importance. He tells us that Peter said, \" Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus.\" (Matt. xiv. 28, 29.) Such a fact as this cannot possibly be explained away. Not only did our Lord walk on the water Himself, but He also gave one of His twelve apostles power to do the same.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1188,"text":"Mark vi. 48","label":"Mark 6:48","href":"/mrk/6/#v48","status":"detected"},{"at":1454,"text":"Matt. xiv. 28, 29","label":"Matthew 14:28–29","href":"/mat/14/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.19.3","start":19,"end":19,"heading":"","excerpt":"To say in the face of such facts as these, that there was in reality no miracle, — that the disciples were mistaken, — that our Lord was only walking on the shore near the vessel, — that tha superstitious fear of the disciples made them fancy that He was walking on the sea, — that they finally put to shore, and took Him on board, — to say such things as these pleases some persons who profess not to believe any miracles at all ! But such views cannot possibly be reconciled with the account of what really happened, given by two witnesses, Matthew and John, who were actually present on the occasion, and by another writer, — viz., Mark, who was intimate with that very Peter who walked on the water himself.\n\nIf the disciples were \" in the midst of the sea,\" and two or three miles from shore, how could they possibly have seen our Lord walking on the shore ?\n\nIf it was \" dark \" when these things happened, it stands to reason that they could not distinguish anyone on shore, even supposing that they were not two miles off.\n\nIf there was a heavy gale blowing, and the waves were rough, it is absurd to suppose that they could hold a conversation with anyone walking on shore.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.20.1","start":20,"end":20,"heading":"But he saith unto them, It is I; be not afraid","excerpt":"Our Lord's tenderness for His disciples' feelings appears beautifully here. No sooner does He see fear than He proceeds to calm it. He assures them that the figure they see walking on the deep is no spirit or ghost, — no enemy or object of dread. It is their own beloved Master. His voice, well-known as it must have been, would, of course, help to calm their fears. Yet even that was not enough till Peter had said, \" If it be thou, bid me come to thee.\"\n\nThe practical remark has often been made, that many of the things which now frighten Christians and fill them with anxiety, would cease to frighten them if they would endeavour to see the Lord Jesus in all, ordering every providence, and overruling everything, so that not a hair falls to the ground without Him. They are happy who can hear His voice through the thickest clouds and darkness, and above the loudest winds and storms, saying, \" It is I ; be not afraid.\"\n\nIt has been thought by some that the words, \" It is I,\" might be more literally rendered, \"I am,\" and that they are intended to refer to the name of God, so familiar to Jews, \" I am.\" But I doubt the correctness of the idea. It is a pious thought, but hardly in keeping with the context and the circumstances of the occurrence. Our Lord desired first to relieve the fears of His disciples by showing them who it was that they feared ; and tha Greek words for \" It is I,\" are the only words that He could well have used.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.20.2","start":20,"end":20,"heading":"","excerpt":"It may be noted here that there seems to be no feeling or passion to which Christians are so liable as \"fear.\" There is none, certainly, against which our Lord so often exhorts His disciples. \"Fear not: — be not afraid: — let not your heart be troubled :\" are very common sayings of His.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.21.1","start":21,"end":21,"heading":"Then they willingly received...ship","excerpt":"This would be rendered more literally : \" Then they were willing,\" \" they were glad, and wished.\" — It evidently implies, that at first the disciples were afraid of our Lord. But as soon as they recognized Him, their fears departed; and so far from wishing to be rid of the figure they had seen walking on the sea, their great desire now was to receive Him on board.\n\n[Immediately the ship was at the land whither they went.] This sentence either means that shortly after our Lord joined the disciples in the boat they reached their destination, or that immediately, by miraculous agency, they arrived at the shore. There is, perhaps, no occasion to suppose any other miracle. Both Matthew and Mark distinctly say that \" the wind ceased,\" as soon as our Lord entered the boat. The storm, according to the custom of storms on the lake, suddenly ceased, and the disciples consequently had no trouble in rowing to the shore. The wind was no longer against them; and the sea, in so small a compass as the Lake of Galilee, would naturally soon go down.\n\nThe old practical lesson still remains to be remembered. Christ's Church is now a tossed ship, in the midst of a stormy sea. The great Master has gone up into heaven to intercede for His people, left alone for awhile, and to return. When Jesus returns again to His tossed and afflicted Church, at the second advent, their troubles will soon be over. They will soon be in harbour. His voice, which will fill the wicked with terror, will fill His people with joy.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.21.2","start":21,"end":21,"heading":"","excerpt":"The place where they landed was evidently Capernaum, or close to it. The discourse which follows was at any rate finished (wherever it may have begun) in \"the synagogue at Capernaum,\" and follows in unbroken succession after the events we have now been considering. The statement of St. Matthew and St. Mark, that our Lord and His disciples reached the shore in \" the land of Genesaret,\" is quite reconcileable with St. John's account. The \" land of Genesaret\" was a plain, on the north-west coast of the Lake of Galilee, extending from Magdala at the south, to Capernaum at the north.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.21.3","start":21,"end":21,"heading":"","excerpt":"In leaving this passage, I call the reader's attention to the very marked and peculiar position which the two miracles recorded by St. John in this chapter occupy. They immediately precede that wonderful discourse in the synagogue of Capernaum, in which our Lord proclaims Himself to be \" the living bread which came down from heaven and giveth life to the world,\" and declares that \" except we eat His flesh and drink His blood we have no life in us.\" — I believe that the two miracles were intended to prepare the minds of the disciples to receive the mighty truths which the discourse contained. Did they stumble at the announcement that He was the ''bread of God,\" and \" gave life to the world \" ? It would surely help their weak faith to remember that the very day before they had seen Him suddenly supply the wants of a mighty multitude with five loaves and two fishes. — Did they stumble at the doctrine, that \" His flesh was meat indeed and his blood drink indeed \" ? It would surely assist their feeble spiritual apprehension to remember that the very night before they had seen that body walking on the face of the sea. They had had ocular proof that there was a deep mystery about our Lord's human nature, and that although He was real and true man, there was at the same time something about Him far above man. These things I believe are worth noticing. The connection between our Lord's miracles and His teaching is often far closer than at first sight appears.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.22.1","start":22,"end":22,"heading":"The day following, &c.","excerpt":"In this, and the three following verses, we have an instance of the extreme minuteness with which St. John describes all the particulars connected with any of the miracles of our Lord which he records, — Here, for example, he tells us that our Lord's remaining behind, and not accompanying His disciples when they went into the boat, was observed by the multitude; and that nevertheless they could not find our Lord the next morning, and were puzzled to account for His being found at Capernaum when they got there. — All these little things help to prove that the circumstances of our Lord's joining the disciples was something miraculous, and cannot be explained away, as some rationalists pretend to say. In particular^ the question, \" When camest thou hither? \" (ver. 25) is plain evidence that the multitude did not think it possible for our Lord to have walked along the shore, as some modern writers suggest, and did not understand how He got to Capernaum except in a boat.\n\nIn each of the seven great miracles recorded by St. John, this fulness and minuteness is very noticeable. Had he been inspired to relate as many miracles as we find in Matthew and Mark, his Gospel would have been fifty chapters, instead of twenty-one. Writing long after the other Gospel writers, and at a time when many who witnessed our Lord's miracles were dead, there was a fitness and wisdom in his supplying the abundant particulars which characterize his descriptions.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":767,"text":"ver. 25","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.22.2","start":22,"end":22,"heading":"the people which stood on the other side of the sea","excerpt":"This means the multitude, or some of them, whom Jesus had fed on the northeast shore of the lake, and whom the disciples had left standing near the banks when they embarked, before our Lord sent them away. Matthew and Mark both mention that our Lord first made the disciples embark, and then sent the multitude away, and retired to the mountain to pray.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.22-27.1","start":22,"end":27,"heading":"JOHN VI. 22—27.","excerpt":"We should mark first, in this passage, what knowledge of man's heart our Lord Jesus Christ possesses. We see Him exposing the false motives of those who followed Him for the sake of the loaves and fishes. They had followed Him across the Lake of Galilee. They seemed at first sight ready to believe in Him, and do Him honour. But He knew the inward springs of their conduct, and was not deceived. \" Ye seek me,\" He said, \" not because ye saw the miracles, but because ye did eat of the loaves, and were filled.\"\n\nThe Lord Jesus, we should never forget, is still the same. He never changes. He reads the secret motives of all who profess and call themselves Christians. He knows exactly why they do all they do in their religion. The reasons why they go to Church, and why they receive the sacrament, — why they attend family prayers, and why they keep Sunday holy, — all are naked and opened to the eyes of the great Head of the Church. By Him actions are weighed as well as seen. \" Man looketh on the out ward appearance, but the Lord looketh at the heart.\" (1 Sam. xvi. 7.)\n\nLet us be real, true, and sincere in our religion, whatever else we are. The sinfulness of hypocrisy is very great, but its folly is greater still It is not hard to deceive ministers, relatives, and friends.. A little decent outward profession will often go a long way. But it is impossible to deceive Christ. \" His eyes are as a flame of fire.\" (Rev. i. 14.) He sees us through and through. Happy are those who can say,—\" Thou, Lord, who knowest all things, knowest that we love thee.\" (John xxi. 17.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1060,"text":"1 Sam. xvi. 7","label":"1 Samuel 16:7","href":"/1sa/16/#v7","status":"detected"},{"at":1424,"text":"Rev. i. 14","label":"Revelation 1:14","href":"/rev/1/#v14","status":"detected"},{"at":1565,"text":"John xxi. 17","label":"John 21:17","href":"/jhn/21/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.23.1","start":23,"end":23,"heading":"after that the Lord had given thanks","excerpt":"This is purposely inserted to remind us that it was no common eating of bread that had taken place, but an eating of food miraculously multiplied after our Lord had blessed it.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.24.1","start":24,"end":24,"heading":"When the people","excerpt":"There is no occasion to suppose that this expression means the whole five thousand, whom our Lord had fed. For one thing, we are distinctly told that our Lord \"sent them away,\" and the greater part probably dispersed, and went their way to their homes, or to Jerusalem to the passover. For another thing, it is absurd to suppose that so large a multitude could find boats enough to convey them across the lake. It evidently means the remaining portion of the multitude, and probably included many who followed our Lord about from place to place wherever He went in Galilee, without any spiritual feeling, from a vague love of excitement, and in the hope of ultimately getting something by it.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.25.1","start":25,"end":25,"heading":"when camest thou hither","excerpt":"The question evidently implies surprise at finding our Lord, and inability to understand how He could possibly have got to Capernaum, if He did not go in the boat with His disciples. It is a question, be it remarked, to which our Lord returned no answer. He knew the state of mind of those who asked it, and knew that it would be of no use to tell them when He had come, or how.\n\nWordsworth's idea that there is a mystical reference in this question to the manner and time of Christ's presence in the Sacrament of the Lord's Supper, appears to me very fanciful and far-fetched.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.26.1","start":26,"end":26,"heading":"said, Verily, verily, I say","excerpt":"This solemn expression, as usual in St. John's Gospel, introduces a series of sayings of the deepest importance. The very first was a sharp and cutting rebuke of the carnal-mindedness of those whom our Lord addressed.\n\n[Ye seek me. ..not..miracles...eat... filled.'] This was a severe saying, and one which He, who knew all hearts and read all secret motives, could say with peculiar power. It is a sad exposure of the true reason why many followed our Lord, both on this occasion and on others. It was not now even desire to see miracles performed, as it had been the day before (see verse 2). These, after a time, when the novelty was passed, would cease to astonish and attract. It was a lower and more carnal motive still. It was the mere wish to be fed again with loaves and fishes. They wanted to get something more out of our Lord. They had been fed once, and they would like to be fed again.\n\nThe poor, and mean, and carnal motives which induce men to make some religious profession, are painfully exhibited here. Perhaps we have but a faint notion how little the reasons of many for coming to public worship or communion would bear sifting and examination. We may be sure that all is not gold that glitters, and that many a professor is rotten at heart. It was so even under our Lord's ministry, and much more now. Augustine remarks how seldom \" Jesus is sought for the sake of Jesus.\"\n\nOur Lord's perfect knowledge of the secret springs of men's actions is strikingly exhibited here. We cannot deceive Him even if we deceive man ; and our true characters will be exposed in the day of judgment, if they are not found out before we die. Whatever we are in religion, let us be honest and true.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.26.2","start":26,"end":26,"heading":"","excerpt":"To follow Christ for the sake of a few loaves and fishes seems miserable work. To some who know nothing of poverty, it may appear almost incredible that a crowd of people should have done it. Perhaps those only can thoroughly understand it who have seen much of the poor in pauperized rural parishes. They can understand the immense importance which a poor man attaches to having his belly filled, and getting a dinner or a supper. Most of our Lord's followers in Galilee were probably very poor.\n\nTo deal plainly with people about their spiritual condition and faithfully expose their false motives, if we know them, is the positive duty of ministers and teachers. It is no kindness or charity to flatter professing Christians, and tell them they are children of God, and going to heaven, if we know that they only make a religious profession for the sake of what they can get.\n\nWisdom and discrimination in giving temporal relief to the poor are very necessary things in ministers, and indeed in all Christians. Unless we take heed what we do in such matters, we do more harm than good. To be always feeding the poor and giving money to those who make some profession of religion, is the surest way to train up a generation of hypocrites, and to inflict lasting injury on souls.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.27.1","start":27,"end":27,"heading":"Labour not...sealed, &c.","excerpt":"This verse is peculiarly full of instructive lessons. (1.) There is something forbidden. We are not to labour exclusively, or excessively, for the satisfaction of our bodily wants, for that food which only perishes in the using, and only does us a little temporary good. (2.) There is something commanded. We ought to work hard and strive for that spiritual food, — that supply for the wants of our souls, which once obtained is an everlasting possession. (3.) There is something promised. The Son of man, even Jesus Christ, is ready to give to every one who desires to have it, that spiritual food which endures for ever. (4.) There is something declared. The Son of man, Jesus Christ, has been designated and appointed by God the Father for this very purpose, to be the dispenser of this spiritual food to all who desire it.\n\nThe whole verse is a strong proof that however carnal and wicked men may be, we should never hesitate to offer to them freely and fully the salvation of the Gospel. Bad as the motives of these Jews were, we see our Lord, in the same breath, first exposing their sin, and then showing them their remedy.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.27.2","start":27,"end":27,"heading":"","excerpt":"The figure of speech used by our Lord, which supplies the key-note to the whole subsequent discourse, is a beautiful instance of that divine wisdom with which He suited His language to the mental condition of those He spoke to. He saw the crowd coming to Him for food. He seizes the idea, and bids them labour not for bodily but spiritual food. Just so when He saw the rich young man come to Him, He bade him \" sell all and give to the poor.\" — Just so when the Samaritan woman met Him at the well, as she came to draw water. He told her of living water. — Just so when Nicodemus came to Him, proud of his Jewish birth, He tells him of a new birth which he needed.\n\nWhen our Lord said, \" labour not for the meat that perisheth,\" we must not for a moment suppose that He meant to encourage idleness, and the neglect of all lawful means in order to get our living. It is a kind of expression which is not uncommon in the Bible, when two things are put in comparison. Thus, when our Lord says \" If any man come after me, and hate not his father and mother and wife and children, etc., he cannot be my disciple,\" we see at a glance that these words cannot be taken literally. They only mean \" if any man does not love me more than father,\" etc. (Luke xiv. 26.) So here the simple meaning is that we ought to take far more pains about the supply of the wants of our souls than of our bodies. See also 1 Cor. vii. 29 ; 2 Cor. iv, 18 ; 1 Sam. viii. 7 ; John xii. 44.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1242,"text":"Luke xiv. 26","label":"Luke 14:26","href":"/luk/14/#v26","status":"detected"},{"at":1396,"text":"1 Cor. vii. 29","label":"1 Corinthians 7:29","href":"/1co/7/#v29","status":"detected"},{"at":1413,"text":"2 Cor. iv, 18","label":"2 Corinthians 4:18","href":"/2co/4/#v18","status":"detected"},{"at":1429,"text":"1 Sam. viii. 7","label":"1 Samuel 8:7","href":"/1sa/8/#v7","status":"detected"},{"at":1446,"text":"John xii. 44","label":"John 12:44","href":"/jhn/12/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.27.3","start":27,"end":27,"heading":"","excerpt":"When our Lord says, \" labour for the meat that endureth,\" etc., I think He teaches very plainly that it is the duty of every one to use every means, and endeavour in every way to promote the welfare of his soul. In the use of prayer, the Bible, and the public preaching of God's Word we are specially to labour. Our responsibility and accountableness, the duty of effort and exertion, appear to me to stand out unmistakeably in the expression. It is like the commands \" Strive, Repent, Believe, Be converted, Save yourselves from this untoward generation. Awake, Arise, Come, Pray.\" It is nothing less than wicked to stand still, splitting hairs, raising difficulties, and pretending inability, in the face of such expressions as these. What God commands man must always try to obey. Whatever language Christ uses, ministers and teachers must never shrink from using likewise.\n\nThe \" meat that endureth to everlasting life,\" must doubtless mean that satisfaction of the cravings of soul and conscience, which is the grand want of human nature. Mercy and grace, pardon of sin and a new heart, are the two great gifts which alone can fill the soul, and once given are never taken away, but endure for ever. Both here and in many other places, we must always remember, that \" meat \" did not mean exclusively \" flesh\" in the days when the Bible was translated, as it does now. The Greek word rendered \" meat \" here means simply \" food \" of any kind.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.28.1","start":28,"end":28,"heading":"Then said they unto him","excerpt":"These words begin one of the most important of our Lord's discourses, and one about which the widest differences of opinion prevail. These differences it will be time enough to consider, when we come to the passage out of which they arise. In the mean time let us remember that the speakers before us were men whom our Lord had miraculously fed the day before, and on whom He had just urged the paramount importance of seeking food and satisfaction for their souls. For anything we can see they were Jews in a state of great spiritual ignorance and darkness. Yet even with them our Lord patiently condescends to hold a long conversation. Teachers who desire to walk in Christ's steps must aim at this kind of patience, and be willing to talk with and teach the darkest and most ignorant men. It needs wisdom, faith, and patience.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.28.2","start":28,"end":28,"heading":"What shall we do...works of God","excerpt":"This question is the language of men who were somewhat aroused and impressed, but still totally in the dark about the way to heaven. They feel that they are in the wrong road, and that they ought to do something. But they are utterly ignorant what to do, and their only notion is the old self-righteous one of the natural man, — \"1 must do something, I must perform some works to please God and buy admission to heaven.\" — This seems to me the leading idea of the question before us. \"Your command to labour or work for the meat that endureth pricks our conscience. We admit that we ought to do something. Tell us what we must do, and we will try to do it.\" — It is a case of a conscience partially aroused and put on its defence, groping after light. It is like the rich young man who came running to our Lord and saying, \"What good thing shall I do.\" (Matt. xix. 16.)\n\nThe expression \" what shall we do ? \" would be more literally rendered, \"what do we?\" or \"what must we do?\" or \"what are we to do ?\"\n\nThe expression \" that we might work,\" might have been rendered \" that we might labour.\" It is the same Greek word that is translated in the previous verse \"labour.\" The expression, \" the works of God,\" cannot of course mean \" the same works that God works.\" It means \"the works that please God, that are agreeable to God's mind, and in accordance with God's will.\" Thus 1 Cor. xv. 58, and xvi. 10. This is the view of Glassius.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":854,"text":"Matt. xix. 16","label":"Matthew 19:16","href":"/mat/19/#v16","status":"detected"},{"at":1375,"text":"1 Cor. xv. 58","label":"1 Corinthians 15:58","href":"/1co/15/#v58","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.28.3","start":28,"end":28,"heading":"","excerpt":"This question, \"what shall we do?\" we must remember, ought never to be despised. Though it may often be the lazy expression of languid religious feeling, just half awakened, it is at any rate much better than having no feeling at all. The worst part of many persons' spiritual condition lies here, that they are quite indifferent about their salvation; they never ask \"what shall we do?\" — Many no doubt content themselves with saying \"what shall we do?\" and like those of whom we are reading, never get any further. But, on the other hand, in many cases, \"what shall I do?\" is the beginning of eternal life, the first step toward heaven, the first breath of grace, the first spiritual pulsation. The Jews on the day of pentecost said, \" what must we do ?\" Saul, when the Lord met him near Damascus, said, \" Lord, what wilt thou have me to do ?\" The Philippian jailor said, \" What must I do to be saved ?\" Whenever therefore we hear a person ask the question about his soul, \" what shall I do ?\" we must try to help him and put him in the right way. We never know what it may lead to. It may perhaps end in nothing, and prove a mere temporary feeling. But it may also come to something, and end in the conversion of a soul.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.28-34.1","start":28,"end":34,"heading":"JOHN VI. 28—34.","excerpt":"We should observe, for one thing, in these verses, the spiritual ignorance and unbelief of the natural man. Twice over we see this brought out and exemplified. When our Lord bade his hearers \" labour for the meat \"which endureth to eternal life,\" they immediately began to think of works to be done, and a goodness of their own to be established. \" What shall we do that we might work the works of God ?\" Doing, doing, doing, was their only idea of the way to heaven. — Again, when our Lord spoke of Himself as One sent of God, and the need of believing on Him at once, they turn round with the question, — \" What sign showest thou ? what dost thou work ?\" Fresh from the mighty miracle of the loaves and fishes, one might have thought they had had a sign sufficient to convince them. Taught by our Lord Jesus Christ himself, one might have expected a greater readiness to believe. But alas! there are no limits to man's dulness, prejudice, and unbelief in spiritual matters. It is a striking fact that the only thing which our Lord is said to have \"marvelled\"\n\nat during His earthly ministry, was man's \"unbelief.\" (Mark vi. 6.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1117,"text":"Mark vi. 6","label":"Mark 6:6","href":"/mrk/6/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.29.1","start":29,"end":29,"heading":"Jesus answered...This...sent","excerpt":"In this verse our Lord takes hold of the expression used by the Jews about \" work,\" and answers them according to their state of mind, Did they ask what work they should do ? Let them know that the first thing God called them to do, was to believe in His Son, the Messiah whom He had sent, and whom they saw before them.\n\nWhen our Lord calls faith \" the work of God,\" we must not suppose He means here, that it is the work of His Spirit, and His gift. This is undoubtedly true, but not the truth of the text. He only means that believing is \"the work that pleases God,\" and is most agreeable to God's will and mind.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.29.2","start":29,"end":29,"heading":"","excerpt":"Of course every well-instructed Bible-reader will remember, that, strictly speaking, believing is so far from being a \" work,\" that it is the very opposite of working. \"To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness.\" (Rom. iv. 5.) But it is evident that our Lord accommodates His manner of speaking to the ignorant minds with which He had to deal. Thus St. Paul calls the doctrine of faith the \"law of faith,\" (Rom. iii. 27.) It is much the same as if we said to an ignorant but awakened inquirer after salvation, who fancies he can do great things for his soul, — \" You talk of doing. But know that the first thing to be done, is to believe on Christ. This is the first step toward heaven. You have done nothing until you believe. This is the thing that pleases God most. Without faith it is impossible to please Him. This is the hardest thing after all. Nothing will test the reality of your feelings so much as a willingness to believe on Christ, and cease from your own works. Begin therefore by believing.\" The very attempt to believe, in such a case, might prove useful.\n\nLet us note in this verse the marvellous wisdom with which our Lord suited His language to the minds of those He spoke to. It should be the constant aim of a religious teacher, not merely to teach truth, but to teach truth wisely and with tact, so as to arrest the attention of those he teaches. Half the religious teaching in the churches and schools of our day, is entirely thrown away for want of tact and power of adaptation in imparting it. To profess truth is one thing : to be able to impart it wisely, quite another.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":293,"text":"Rom. iv. 5","label":"Romans 4:5","href":"/rom/4/#v5","status":"detected"},{"at":486,"text":"Rom. iii. 27","label":"Romans 3:27","href":"/rom/3/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.29.3","start":29,"end":29,"heading":"","excerpt":"Let us note in this verse the high honour our Lord puts upon faith in Himself. He makes it the root of all religion, the foundation-stone of His kingdom, the very first step toward heave... Christians sometimes talk ignorantly about faith and works, ag if they were things that could be compared with one another as equals, or opposed to one another as enemies. But let them observe here that faith in Christ is so immeasurably the first thing in Christianity, that in a certain sense it is the great work of works. In a certain sense it is the seed and root of all religion, and we can do nothing until we believe. In short the right answer to \"what must 1 do ?\" is \" believe.'","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.30.1","start":30,"end":30,"heading":"They said therefore unto him","excerpt":"The secret unbelief of the Jews begins to come out in this verse. Nothing so thoroughly reveals the hearts of men as a summons to believe on Christ. Exhortations to work excite no prejudice and enmity. It is the exhortation to believe that offends.\n\n[What sign showest thou then.] The word \"thou,\" in this sentence is emphatic in the Greek. It is as though the Jews said, \" Who art thou indeed to talk in this way?\" \" What miraculous evidence of thy Messiahship hast thou got to show ?\" There is an evident sneer or sarcasm in the question.\n\n[That we may see and believe thee.] This seems to mean, \" that we may see in the miracle wrought unanswerable proof that Thou art the Messiah, and seeing the miracle may thus be able to believe Thee.\" This is the common language of many unconverted hearts. They want to see first, and then to believe. But this is inverting God's order. Faith must come first, and sight will follow.\n\nThere is a difference that ought to be marked between the ''believing thee\" of this verse, and the \"believing on him whom he hath sent,\" of the preceding verse. \"Believing on\" is saving faith. \" Believing \" alone, is merely believing a person to speak the truth. The devils \" believe Christ,\" but do not believe \" on Christ.\" We believe John, but do not believe \" on him.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.30.2","start":30,"end":30,"heading":"what dost thou work","excerpt":"It seems at first most extraordinary that men who had seen such a miracle as that of feeding the five thousand with five loaves, and had been themselves of the number fed, and this only twenty-four hours before, could ask such a question as this ! Our first thought is, that no greater sign or miracle could have been shown. But they speak as if it was forgotten ! Surely when we see such proofs of the extreme dulness and deadness of man's heart, we have no reason to be surprised at what we see among professing Christians.\n\nBucer and Grotius suggest, that the speakers here can hardly be those who were witnesses of the miracle of feeding the five thousand. But I see no need for the suggestion, when we look round us and observe what human nature is capable of, or even look at the book of Exodus, and see how soon Israel in the wilderness forgot the miracles they had seen.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.30.3","start":30,"end":30,"heading":"","excerpt":"Let us remember that this demand for \" a sign,\" or great miracle, was common during our Lord's ministry. It seems to have been a habit of mind among the Jews. St. Paul says, \" The Jews require a sign.\" (1 Cor. i. 22.) They were always deceiving themselves with the idea, that they wanted more evidence, and pretending that if they had this evidence they would believe. Thousands in every age do just the same. They five on waiting for something to convince them, and fancying that if they were convinced, they would be different men in religion. The plain truth is, that it is want of heart, not want of evidence, that keeps people back from Christ. The Jews had signs, and evidences, and proofs of Christ's Messiahship in abundance, but they would not see them. Just so, many a professed unbeliever of our day has plenty of evidence around him, but he will neither look at it nor examine it. So true it is that \" none are so blind as those that will not see.\"\n\nQuesnel remarks, \" The atheist is still seeking after proofs of a Deity, though he walks every day amidst apparent miracles.\"\n\nWe should observe that the Jews were willing enough to honour Christ as \" a prophet.\" It was the doctrine of faith in Him that they could not receive. Christ the \"teacher,\" is always more popular than Christ the \" sacrifice and substitute.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":203,"text":"1 Cor. i. 22","label":"1 Corinthians 1:22","href":"/1co/1/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.31.1","start":31,"end":31,"heading":"Our fathers...manna...to eat","excerpt":"The intention of the Jews in saying what they do in this verse is plain. They evidently implied a disparaging comparison between our Lord and Moses, and our Lord's miracle of feeding the multitude, and the feeding of Israel with manna. It is as though they said, \"Although Thou didst work a miracle yesterday. Thou hast done nothing greater than the thing that happened in the days when our fathers were fed with manna in the wilderness. The sign Thou hast given is not so great a sign as that which Moses gave our fathers when he gave them bread from heaven to eat. Why then should we be called on to believe Thee ? What proof have we that Thou art a prophet greater than Moses ?\"\n\nThe word \" manna \" would have been more correctly rendered \" the manna,\" i. e., \" the well-known and famous manna.\"\n\nLet us note in this verse how prone men are to refer back at once to things done in the days of their \" fathers,\" when saving religion is pressed home on their consciences. The woman of Samaria began talking about \"our father Jacob.\" — \"Art thou greater than our father Jacob ?\" (John iv. 12.) The Pharisees \"built the sepulchres of the prophets.\" (Luke xi. 47.) Dead teachers have always more authority than living ones.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1080,"text":"John iv. 12","label":"John 4:12","href":"/jhn/4/#v12","status":"detected"},{"at":1149,"text":"Luke xi. 47","label":"Luke 11:47","href":"/luk/11/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.31.2","start":31,"end":31,"heading":"","excerpt":"Let us mark that the miraculous feeding of Israel in the wilderness with manna is spoken of by the Jews as a notorious historical fact. Our Lord moreover in the following verse entirely assumes the truth of the miracle. The modern attempts to deny or explain away the miraculous facts recorded in the Old Testament, are here, as well as elsewhere, entirely irreconcileable with the manner in which they are always spoken of in the New Testament. He that denies old Testament miracles, is assaulting the knowledge and veracity of Christ and the Apostles. They believed them, and spoke of them, as historical facts. We never need be ashamed of being on their side.\n\nLet us observe the acquaintance with Scripture which the Jews exhibit. They quote the seventy-eighth Psalm (ver. 24, 25), as a sufficient proof of the fact they had just mentioned. A certain knowledge of Scripture, unhappily, may often be found in a very unbelieving heart. Knowledge of the letter of Scripture at any rate seems to have been very common among the Jews. (See Deut. vi. 6, 7.)\n\nWhether or not they applied the sentence they quoted to Moses, rather than God, 1 think, admits of a question. Our Lord's words, in the following verse, would rather lead one to think that they meant that \"Moses gave them bread from heaven.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":772,"text":"ver. 24, 25","label":"John 6:24–25","href":"/jhn/6/#v24","status":"detected"},{"at":1039,"text":"Deut. vi. 6, 7","label":"Deuteronomy 6:6–7","href":"/deu/6/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.32.1","start":32,"end":32,"heading":"Then Jesus...Verily...Moses gave you not that bread","excerpt":"The object of our Lord in this verse is very plain. He replies to the argument of the Jews, that the miracle of the manna was a greater miracle than any He had come into the world to work, and that Moses was consequently a greater prophet than He was. Yet in the words he uses, it is not very easy to settle where the stress should be laid, and what is the precise word on which the point of the answer rests.\n\n(a.) Some think that it means, — \" It was not Moses who gave you the bread from heaven, but God.\" They lay the stress on Moses.\n\n(b.) Some think that it means, — \"Moses did not give you bread from the real heaven of heavens, where God the Father dwells, but only a material food from the upper part of that atmosphere which surrounds this earth.\" They lay the stress on heaven.\n\n(c.) Some think that it means, — \"Moses did not give the true spiritual bread from heaven, though he gave you bread.\" They lay the stress on \" that bread.\"\n\nThe second of these opinions seems to me quite inadmissible. The distinction between the heaven where God dwells and the upper region of our atmosphere was not, I believe, in our Lord's mind, when He used the language He uses here. Moreover it cannot be denied that the manna, though only material food, was heavenly food, i. e., food supplied by God's miraculous interposition.\n\nThe true view seems to me to be contained in the first and third opinions taken together. The Greek bears it out by putting the word \" not\" in the very forefront of the sentence. \"It was not Moses who gave you that bread from heaven, and even\n\nJ the bread that was given you was not that true bread which endures to everlasting life.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.32.2","start":32,"end":32,"heading":"but my Father giveth you the true bread from heaven","excerpt":"The use of the present tense should be noticed in this sentence. The idea seems to be, \"What Moses could not give you, even the true bread which feeds the soul, my Father does give you, and is actually giving you at this moment, in that He gives you myself.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.32.3","start":32,"end":32,"heading":"","excerpt":"The expression, \" giveth you,\" must not be supposed to imply actual reception on the part of the Jews. It rather means \"giving\" in the sense of \"offering\" for acceptance a thing which those to whom it is offered may not receive. — It is a very remarkable saying, and one of those which seems to me to prove unanswerably that Christ is God's gift to the whole world, — that His redemption was made for all mankind, — that He died for all, — and is offered to all. It is like the famous texts, \" God so loved the world that he gave his only begotten Son \" (John iii. 16) ; and, \"' God hath given to us eternal life, and this life is in his Son.\" (1 John v. 11.) It is a gift no doubt which is utterly thrown away, like many other gifts of God to man, and is profitable to none but those that believe. But that God nevertheless does in a certain sense actually \" give \" His Son, as the true bread from heaven, even to the wicked and unbelieving, appears to me incontrovertibly proved by the words before us. It is a remarkable fact that Erskine, the famous Scotch seceder, based his right to offer Christ to all, on these very words, and defended himself before the General Assembly of the Kirk of Scotland on the strength of them. He asked the Moderator to tell him what Christ meant when He said, \" My Father giveth you the true bread from heaven,\" — and got no answer. The truth is, I venture to think, that the text cannot be answered by the advocates of an extreme view of particular redemption. Fairly interpreted, the words mean that in some sense or another the Father does actually \" give \" the Son to those who are not believers. They warrant preachers and teachers in making a wide, broad, full, free, unlimited offer of Christ to all mankind without exception.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":555,"text":"John iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"},{"at":645,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.33.1","start":33,"end":33,"heading":"the bread of God is he, &c.","excerpt":"At first sight, this verse seems to mean, that \"Christ coming down from heaven, and giving life unto the world, is the true bread of God, — the Divine food of man's soul.\" But it may well be doubted whether this is the precise meaning of the Greek words. I thin]?: with Rollock, Bengel, Scholefield, Alford, and others, they would be more correctly rendered, — \" The bread of God is that bread which cometh down from heaven.\"\n\n(a.) For one thing, the Jews do not appear to have understood our Lord as yet to speak directly of Himself, or of any person. Else why should they have said, — \" Lord, give us this bread.\" Moreover, they did not murmur, when they heard these words.\n\n(b.) For another thing, our Lord does not appear as yet to reveal fully that He was the bread of God. He reserves this till the thirty-fifth verse, and then declares it. At present He only gives a general intimation of a certain Divine life-giving bread.\n\n(c.) For another thing, it is more in keeping with the gradual unfolding of truth, — which appears so strikingly in this chapter, — to suppose that our Lord begins with a general statement, than to suppose that He speaks at once of Himself personally. First, (1.) the bread generally, — then, (2.) I am the bread, — then, (3.) the bread is My flesh, — then, (4.) except ye eat the flesh, and drink the blood, no life, etc.,— such seem the gradual steps by which our Lord leads on His hearers in this wonderful chapter. I freely admit that the point is doubtful. Happily, whether we read, \" the bread of God is He,\" or \" the bread of God is that bread,\" the doctrine is sound, and Scriptural, and edifying.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.33.2","start":33,"end":33,"heading":"","excerpt":"The expression, \" the bread of God,\" seems equivalent to the expression of the preceding verse, \"the true bread.\" It is that real satisfying food for the soul which God has provided.\n\nThe expression, which \" cometh down from heaven,\" is an assertion of the Divine origin of that spiritual food which God had provided. Like the manna, it came down from heaven, but in a far higher, fuller, and deeper sense, than the manna did. It waa \"that personal bread,\" of which they would soon hear more distinctly.\n\nThe expression, \" giveth life to the world \" implies a contrast between the \"bread of God,\" and the manna. The manna only supplied the hunger of the twelve tribes of Israel, — viz., 600,000 men and their families. The bread of God was for the whole world, and provided eternal life for every member of Adam's family who would eat of it, whether Jew or Gentile.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.34.1","start":34,"end":34,"heading":"Then said they...Lord...give us this bread","excerpt":"There is a striking resemblance between the thought expressed in this verse, and the thought of the Samaritan woman, when she heard of the living water that Christ could give : — \" Sir, give me this water, that I thirst not, neither come hither to draw.\" (John iv. 15.) In both cases we see desire called forth and excited by our Lord's words. There is a vague sense of something great and good being close at hand, and a vague wish expressed to have it. In the case of the Samaritan woman, the wish proved the first spark in a thorough conversion to God. In the case of the Jews before us, the wish seems to have been nothing more than the \" desire of the slothful,\" and to have gone no further. Wishing and admiring are not conversion.\n\nLet us note, carefully, that there is nothing hitherto to show that the Jews understood our Lord to call Himself the \"bread of God,\" or \" the true bread.\" That there was such a thing as the true and satisfying bread, — that it must be the same as that \"meat which endureth to everlasting life,\" they seem to have concluded; — and that it was something which our Lord could give, they inferred. But there is not a word to make us think they saw it at present to mean Christ himself This is a weighty argument in favour of that view of the preceding verse which I have tried to support, viz., — that it ought to be translated \" the bread of God is that bread,\" not \" He.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":256,"text":"John iv. 15","label":"John 4:15","href":"/jhn/4/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.34.2","start":34,"end":34,"heading":"","excerpt":"There is some probability in Lightfoot's remark, that our Lord's hearers, like most Jews, had their minds stuffed with foolish and superstitious notions about great banquets and feasts, which they expected Messiah to give them, whenever He appeared. They had a tradition that Leviathan and Behemoth were to be slain, and their flesh made into a great feast for Israel when Messiah came. Our Lord, possibly, had this tradition in His mind, and desired to turn the minds of the Jews to the true food which Messiah had come to give.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.35.1","start":35,"end":35,"heading":"Jesus said...am the bread of life","excerpt":"In this verse our Lord begins to speak in the first person. Henceforth in this discourse we hear directly of \" I \" and \" Me \" no less than thirty-five times. He drops all further reserve as to His meaning, and tells the Jews plainly, \" I am the bread of life,\" — the true bread from heaven, — the bread of God which, coming down from heaven, giveth life to the world.\n\nThe \" bread of life \" means that spiritual bread which conveys life to the soul, — that living bread which does not merely feed the body, like common bread, but supplies eternal sustenance and nourishment to the eternal soul. It is like \"the water of life\" (Rev. xxii. 17), and \" living water.\" (John iv. 10.)\n\nThe reasons why Christ calls Himself \" bread,\" appear to be such as these. He is intended to be to the soul what bread is to the body, — its food. — Bread is necessary food : when men can afford to eat nothing else, they eat bread. — It is food that all need : the king and the pauper both eat bread. — It is food that suits all : old and young, weak and strong, all like bread, — It is the most nourishing kind of food: nothing does so much good, and is so indispensable to bodily health, as bread. — It is food that we need daily and are never tired of: morning and night we go on all our lives eating bread. — The application of these various points to Christ is too plain to need any explanation.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":627,"text":"Rev. xxii. 17","label":"Revelation 22:17","href":"/rev/22/#v17","status":"detected"},{"at":665,"text":"John iv. 10","label":"John 4:10","href":"/jhn/4/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.35.2","start":35,"end":35,"heading":"","excerpt":"One great general lesson is doubtless intended to be drawn from Christ's selection of \"bread\" as an emblem of Himself. He is given to be the great supply of all the wants of men's souls, \"whatever our spiritual necessity may be, however starving, famished, weak, and desperate our condition, there is enough in Christ, and to spare. — He is \" bread.\"\n\nRollock remarks, that as soon as the slightest spiritual desire is manifested by any one, however ignorant and weak, he should be at once directed to Christ. It is what our Lord himself did. As soon as the Jews said, — \"Lord, evermore give us this bread,\"\n\nHe cried, — \" I am the bread of life.\" He never \" quenched the smoking flax.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.35.3","start":35,"end":35,"heading":"he that cometh...hunger...believeth...thirst","excerpt":"The words \"coming\" and \" believing\" in this sentence, appear to mean very nearly one and the same thing. To \"come\" to Christ is to \"believe\" on Him, and to \" believe \" on Him is to \" come\" to Him, — both expressions mean that act of the soul whereby, under a sense of its sins and necessity, it applies to Christ, lays hold on Christ, trusts itself to Christ, casts itself on Christ. — \" Coming,\" is the soul's movement towards Christ. \" Believing,\" is the soul's venture on Christ. — If there is any difference, it is that \"coming\" is the first act of the soul when it is taught by the Holy Q-host, and that \"believing\" is a continued act or habit which never ends. No man \"comes\" who does not believe; and all who come go on believing.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.35-40.1","start":35,"end":40,"heading":"JOHN VI. 35—40.","excerpt":"Three of our Lord Jesus Christ's great sayings are strung together, like pearls, in this passage. Each of them ought to be precious to every true Christian. All taken together, they form a mine of truth, into which he that searches need never search in vain.\n\nWe have, first, in these verses, a saying of Christ about Himself. We read that Jesus said, — \" I am the bread of life : he that cometh to me shall never hunger, and he that believeth on me shall never thirst.\"\n\nOur Lord would have us know that He himself is the appointed food of man's soul. The soul of every man is naturally starving and famishing through sin. Christ is given by God the Father, to be the Satisfier, the Reliever, and the Physician of man's spiritual need. In Him and His mediatorial office, — in Him and His atoning death, — in Him and His priesthood, — in Him and His grace, love, and power, — in Him alone will empty souls find their wants supplied. In Him there is life. He is \" the bread of life.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.36.1","start":36,"end":36,"heading":"But I said...ye also have seen me, and believe not","excerpt":"It is not quite clear to what our Lord refers in this verse, when He says, — \" I said.\" Some think that He is referring specially to His own words in the 26th verse, — \" Ye seek me, not because ye saw the miracles,\" etc. Others think that He refers generally to the testimony He had frequently borne against the unbelief of the Jewish people, in almost every place where He preached.\n\nIt seems to me most natural to connect the verse with the saying of the Jews, in the 30th verse. They had there said, — \" What sign showest thou then, that we may see and believe thee?\" Why should we not suppose our Lord in this verse to take up that saying and reply, — \" You talk of seeing and believing ; I tell you again, and have long told you, that ye have seen me, and yet do not believe \" ?\n\nThe connecting link with the preceding verse, appears to be something of this kind: — \"I am quite aware that I speak in vain to many of you of the bread of life and of believing. For I have said often, and now say it again, that many of yon have both seen me and my miracles, and yet do not believe. Nevertheless, I am not discouraged. I know, in spite of your unbelief, that some will be saved.\"\n\nThe unbelief of human nature is painfully exhibited in thia verse. Some could even see and hear Christ himself, while He was on earth, and yet remain unbelieving I Surely we have no right to be surprised if we find like unbelief now. Men may actually see Christ with their bodily eyes and have no faith.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.37.1","start":37,"end":37,"heading":"All that the Father giveth me shall come to me","excerpt":"The connection of this verse with the preceding one seems to be this : \" Your unbelief does not move me or surprise me. I foresaw it, and have been aware of it. Nevertheless, your unbelief will not prevent God's purposes taking effect. Some will believe though you remain unbelieving. Everything that the Father gives me will come unto me in due time; believe, and be saved. In spite of your unbelief, all my sheep shall sooner or later come to me by faith, and be gathered within my fold. I see your unbelief with sorrow, but not with anxiety and surprise. I am prepared for it. I know that you cannot alter God's purposes: and in accordance with those purposes, a people will come to me, though you do not.\"\n\nLuther, quoted by Besser, supposes our Lord to say, \"This sermon shall not on your account be of none effect, and remain without fruit. If you will not, another will; if you do not believe, yet another does.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.37.2","start":37,"end":37,"heading":"","excerpt":"\"We learn from these words the great and deep truth of God's election and appointment to eternal life of a people out of this world. The Father from all eternity has given to the Son a people to be His own peculiar people. The saints are given to Christ by the Father as a flock, which Christ undertakes to save completely, and to present complete at the last day. (See John xvii. 2, 6, 9, 11, 12; and xviii. 9.) However wicked men may abuse this doctrine, it is full of comfort to a humble believer. He did not begin the work of his salvation. He was given to Christ by the Father, by an everlasting covenant.\n\nWe learn from these words the great mark of God's elect, whom He has given to Christ. They all come to Christ by faith. It is useless for any one to boast of his election unless he comes to Christ by faith. Until a man comes humbly to Jesus, and commits his soul to him as a believer, we have no dependable evidence of the man's election,\n\nBeza remarks, \"Faith in Christ is a certain testimony of our election, and consequently of our future glorification.\"\n\nFerus says, \" Cleaving to Christ by faith, thou art sure of thy predestination.\"\n\nWe learn fom these words the irresistible power of God's electing grace. All who are given to Christ shall come to Him. No obstacle, no difficulty, no power of the world, the flesh, and the devil, can prevent them. Sooner or later they will break through all, and surmount all. If \"given,\" they will \"come.' To ministers the words are full of comfort.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":370,"text":"John xvii. 2, 6, 9, 11, 12","label":"John 17:11–12","href":"/jhn/17/#v11","status":"detected"},{"at":370,"text":"John xvii. 2, 6, 9, 11, 12","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"},{"at":370,"text":"John xvii. 2, 6, 9, 11, 12","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":370,"text":"John xvii. 2, 6, 9, 11, 12","label":"John 17:9","href":"/jhn/17/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.37.3","start":37,"end":37,"heading":"him that cometh to me I will in no wise cast out","excerpt":"These words declare Christ's willingness to save every one that comer to Him. There is an infinite readiness in Christ to receive, pardon, justify, and glorify sinners. The expression \" I will in no wise cast out,\" implies this. It is a very powerful form of negation. \" So far from casting out the man that comes to me, I will receive him with joy when he comes. I will not refuse him on account of past sins. I will not cast him off again because of present weaknesses and infirmities. I will keep him to the end by my grace. I will confess him before my Father in the judgmentday, and glorify him for ever. In short, I will do the very opposite of casting him out.\"\n\nThe distinction between the language of this clause of the text and that of the former clause, should be carefully noticed. They who \" shall come to Christ,\" are \" that whole thing \" which the Father gives. But it is \" each individual man\" that comes, of whom Jesus says \"I will in no wise cast him out.\"\n\nTo \" cast out of the synagogue,\" — to \" cut off from the congregation of Israel,\" — to \"shut out of the camp,\" as the leper was shut out (Lev. xiii. 46), were ideas with which all Jews were familiar. Our Lord seems to say, \" I will do the very opposite of all this.\"\n\nA. Clarke thinks that the idea is that of a poor person coming to a rich man's house for shelter and relief, who is kindly treated and not \" cast out.\" But may we not suppose after all that the latent thought is that of the man fleeing to the city of refuge, according to the law of Moses, who, once admitted, is safe and not \"cast out\"? (Num. xxxv. 11, 12.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1114,"text":"Lev. xiii. 46","label":"Leviticus 13:46","href":"/lev/13/#v46","status":"detected"},{"at":1583,"text":"Num. xxxv. 11, 12","label":"Numbers 35:11–12","href":"/num/35/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.38.1","start":38,"end":38,"heading":"For I came down...do mine own will, &c.","excerpt":"The meaning of this verse appears to be as follows. \" I did not become man and enter this world to do anything of my own independent will and volition, and without reference to the will of my Father. On the contrary, I have come to carry out His will. As God, my will is in entire harmony and unity with my Father's will, because I and my Father are one. As man, I have no other will and desire than to do that which is in entire accordance with the will of Him who has sent me to be the Mediator and Friend of sinners.\"— What the Father's will about man is, our Lord goes on immediately to state in the two following verses. One part of the Father's will is, that nothing should be lost that He has given to the Son. That \" will \" Christ came to carry out and accomplish.— Another part of the Father's will is, that every one who trusts in Christ, may be saved. That \"will\" again Christ came to carry out and accomplish. — The verse before us and the two following are closely connected, and should be looked at as one great thought. It was the Father's \" will \" that free salvation by Christ should be brought near and within the reach of every one, and it was also His \" will \" that every believer in Christ should be completely and finally saved. To work out and accomplish this will of His Father was Christ's object in coming into the world.\n\nThe expression, \"I came down from heaven,\" is a strong proof of the pre-existence of Christ. It could not possibly be said of any prophet or apostle, that he \" came down from heaven.\" It is a heavy blow at the Socinian theory that Christ was nothing more than a man.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.39.1","start":39,"end":39,"heading":"this is the Father’s will which hath sent me","excerpt":"In this verse and the following, Christ explains fully what was the Father's will concerning the Son's mission into the world. It was that He should receive all and lose none, that any one might come to Him, and that no comer should be lost. It is a cheering and pleasant thought, that free and full salvation, and the final perseverance of believers, should be so expressly declared to be \"the will of the Father.\"\n\n[Of all... given. ..lose nothing.] Here again there is the same form' of speech as in the thirty-seventh verse. Literally rendered, the sentence would be, — \" that of the whole thing which He has given me, I should not lose anything out of it.\" The ' ' losing\" must necessarily mean, that \" I should let nothing be taken away by the power of Satan, and allow nothing to come to ruin by its own inherent weakness.\" The general sense of the sentence must be, \" that I should allow no member of my mystical body to be lost.\"\n\nWe have in these words the doctrine of the final perseverance of true believers. It seems hard to imagine stronger words than these to express the doctrine. It is the Father's will that no one whom He has given to Christ should be lost. His will must surely take effect. True believers may err and fail in many things, but they shall never finally be cast away. The will of God the Father, and the power of Christ the Son, are both engaged on their side.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.39.2","start":39,"end":39,"heading":"","excerpt":"We have in these words abundant comfort for all fearful and faint-hearted believers. Let such remember that if they \" come\" to Christ by faith, they have been \" given \" to Christ by the Father ; and if given by the Father to Christ, it is the Father's will that they should never be cast away. Let them lean back on this thought, when cast down and disquieted; — \"It is the Father's will that I should not be lost.\"\n\n[Should raise it up again at the last day.] We have in these words the Father's will that all Christ's members shall have a glorious resurrection. They shall not only not be lost and cast away while they live : they shall be raised again to glory after they die. Christ will not only justify and pardon, keep and sanctify. He will do even more. He will raise them up at the last day to a life of glory. It is the Father's will that He should do so. The bodies of the saints are provided for no less than their souls.\n\nThe idea of some writers, which Bullinger mentions with some favour, that the \" last day\" means the day of each believer's death, and the \" raising\" his translation in the hour of death to paradise, seems to me utterly destitute of foundation.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.39.3","start":39,"end":39,"heading":"","excerpt":"The words before us are a strong argument for the ' first resurrection,\" as a peculiar privilege of believers. It is said here that believers shall be \"raised again/' as a special honour and mercy conferred upon them. Yet it is no less clearly said in the 5th chapter, verse 29, that \"all that are in the graves shall Come forth,'^ both good and bad. It follows, therefore, that there is a resurrection of which saints alone are to be the partakers, distinct from the resurrection of the wicked. What can this be but the first resurrection ? (Rev. xx. 5.) — It must however in fairness be remembered that resurrection is sometimes spoken of in Scripture as if it was the peculiar privilege of believers, and a thing in which the wicked have no part. In the famous chapter in Corinthians, it is clear that the resurrection of the saints is the only thing in St. Paul's mind. (1 Cor. xv.) That the wicked will be raised again, as well as the righteous, is clearly asserted in several places. But it is sometimes a thing kept in the background.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":543,"text":"Rev. xx. 5","label":"Revelation 20:5","href":"/rev/20/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.40.1","start":40,"end":40,"heading":"this is the will of him that sent me","excerpt":"These words are repeated in this verse, to show that it is no less the Father's will that Christ should receive sinners, than that Christ should preserve saints. Both things are alike the purpose and intention of God.\n\n[Every one which seeth the Son and believeth...life.] These words mean that \" every one, without exception, who by faith looks to Christ and trusts in Him for salvation, is allowed by God the Father's appointment to have part in the salvation Christ has provided.\" There is no barrier, difficulty, or objection. \" Every one,\" is the expression. No one can say he is excluded. — \" Seeing and believing,\"' are the only things required. No one can say that the terms are too hard. Does he see and believe ? Then .e may have everlasting life.\n\nThe expression \" seeth the Son,\" in this sentence, must evidently mean more than mere seeing with the bodily eyes. It is the looking with faith at Christ. (See John xii. 45, where the same Greek word is used.) It is such a look as that of the Israelites, who looked at the brazen serpent, and, looking, were healed. (See John iii. 14, 15, and Num. xxi. 9.) I believe that this was in our Lord's mind when He spake the words of this verse. Just as every serpent-bitten Israelite might look at the brazen serpent — and, as soon as he looked, was cured, so every sin-stricken man may look to Christ and be saved.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":919,"text":"John xii. 45","label":"John 12:45","href":"/jhn/12/#v45","status":"detected"},{"at":1080,"text":"John iii. 14, 15","label":"John 3:14–15","href":"/jhn/3/#v14","status":"detected"},{"at":1102,"text":"Num. xxi. 9","label":"Numbers 21:9","href":"/num/21/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.40.2","start":40,"end":40,"heading":"I will raise him up at the last day","excerpt":"These words are repeated, I believe, in order to make it sure that a glorious resurrection shall be the portion of every one that only \"looks\" at Christ and believes, as weB as of those who enjoy the \" assurance\" that they are given to Christ and shall never be cast away. The humblest believer shall be raised again by Christ at the first resurrection, and eternally glorified, just as certainly as the oldest saint in the family of God.\n\nStier remarks, \" This raising up at the last day, twice emphatically affirmed, points out to us the final goal of salvation, and preserving power; after the attainment of which there is no more danger of perishing, or losing again that eternal life, which is now, the body being raised, consummate.\"\n\nLet us mark what abundant comfort there is in this verse for all doubting, trembling sinners, who feel their sins and yet fancy there is no hope for them. Let such observe that it is the will of God the Father, that \" every one \" who looks at Christ by faith may have everlasting life. It would be impossible to open a wider door. Let men look and live. The will of God is on their side.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.40.3","start":40,"end":40,"heading":"","excerpt":"Calvin remarks on this verse, \" The way to obtain salvation is to obey the Gospel of Christ. If it is the will of God that those whom He have elected shall be saved, and if in this manner He ratifies and executes His eternal decrees, whoever he be that is not satisfied with Christ, but indulges in curious inquiries about eternal predestination, such a person desires to be saved contrary to the purposes of God. They are madmen who seek their own salvation, or that of others, in the whirlpool of predestination, not keeping the way of salvation which is exhibited to them,\" — \"To every man, therefore, his faith is a sufficient attestation of the eternal predestination of God.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.41.1","start":41,"end":41,"heading":"The Jews then murmured at him","excerpt":"The verb is here in the imperfect tense. It seems to mean \" the Jews were then murmuring, or beginning to murmur about Him,\" It was a murmuring that went on among themselves concerning our Lord, and was not openly expressed. \"At Him,\" would be more literally rendered \" about Him.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.41.2","start":41,"end":41,"heading":"","excerpt":"I venture to think there is a break, pause, or slight interval implied at this point of the conversation. The speakers called here \" the Jews,\" do not appear to be the same who followed our Lord over the lake after being fed with the loaves and fishes, and began the conversation by saying, \" When camest thou hither ?\" (Verse 25.) They would rather appear to be the principal people, or leaders, in the synagogue at Capernaum. They had probably heard our Lord's words to the people who had followed Him over the lake, and were murmuring at them. — To my own mind it is by no means clear that there was not at this point a change in the place where the conversation was carried on. Up to this point it looks as if the conversation was carried on in the open air. At this point our Lord may have gone into the synagogue, and the rulers of it may have taken up the subject and been murmuring about it when He went in. — I throw out this theory with diffidence. It must at least be conceded, that the expressions at verse 25, ''when they had found him at the other side of the sea,. ...when camest thou hither ?\" can hardly be supposed to mean that our Lord was then in the synagogue. On the other hand, it is perfectly clear from verse 59, that the latter part of His discourse, at any rate, was spoken \" in the synagogue at Capernaum.\" Where, then, I ask, does the slight break come in, which is necessary to reconcile these beginning and ending statements ? I reply that it seems to me to come in here, at this very 41st verse. The language, I think, implies a slight pause in time, and a change in the speake- Stier, I am aware, calls this idea \"highly artificial\" But I cannot see any force in the objection, and 1 see much difficulty in any other view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.41.3","start":41,"end":41,"heading":"","excerpt":"Cyril remarks that a readiness to murmur seemed to be hereditary with the Jews. From the days when they murmured in the wilderness, it was always the same.\n\n[Because he said I am the bread.... heaven.] It does not appear that our Lord had actually used these words. We must therefore suppose that the Jews constructed the saying out of three things that our Lord had said. One was, \" I am the bread of life;\" — another, \"I came down from heaven;\" — and another, \"The bread of God is he (or it) which cometh down from heaven.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.41-51.1","start":41,"end":51,"heading":"JOHN VI. 41—51.","excerpt":"We learn, for one thing, from this passage, that Christ's lowly condition^ when He was upon earth, is a stumblingblock to the natural man. We read that \" the Jews murmured, because Jesus said, I am the bread that came down from heaven. And they said. Is not this Jesus, the son of Joseph, whose father and mother we know ? How is it then that he saith, I came down from heaven ?\" — Had our Lord come as a conquering king, with wealth and honours to bestow on His followers, and mighty armies in His train, they would have been willing enough to receive Him. But a poor, and lowly, and suffering Messiah was an offence to them. Their pride refused to believe that such an one was sent from God.\n\nThere is nothing that need surprise us in this. It is human nature showing itself in its true colours. We see the same thing in the days of the Apostles. Christ crucified was \" to the Jews a stumbling-block, and to the Greeks foolishness.\" (l Cor. i. 23.) The cross was an offence to many wherever the Gospel was preached. — We may see the same thing in our own times. There are thousands around us who loathe the distinctive doctrines of the Gospel on account of their humbling character. They cannot away with the atonement, and the sacrifice, and the substitution of Christ. His moral teaching they approve. His example and self-denial they admire. But speak to them of Christ's blood, — of Christ being made sin for us, — of Christ's death being the corner-stone of our hope, — of Christ's poverty being our riches, — and you will, find they hate these things with a deadly hatred. Truly the offence of the cross is not yet ceased !","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.42.1","start":42,"end":42,"heading":"Is not this Jesus, the son of Joseph","excerpt":"The word \" this,\" in the Greek, has a latent sneer of contempt about it, which our English version cannot fully convey. It is as if they said, \" Is not this fellow,\" etc.\n\nThe expression \" the son of Joseph,\" shows what was the impression that the Jews commonly had about our Lord's birth. They believed Him to be the naturally begotten son of Joseph the husband of Mary. The annunciation by the angel Gabriel, the miraculous conception, the miraculous birth of our Lord, are matters of which the Jews apparently had not any knowledge. Throughout the whole of our Lord's ministry, we never find them mentioned. For some wise reason a total silence was observed about them until after our Lord's death, resurrection, and ascension. It was not probably till after the death of the Virgin Mary and all her family, that this great and deep subject was allowed to be much brought forward in the Church. We can easily see that an unhallowed curiosity might have arisen on questions connected with the incarnation, which would only have done harm.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.42.2","start":42,"end":42,"heading":"whose father and mother we know","excerpt":"These words seem to show that Joseph was still living at this time. They could hardly have been used if Joseph was dead. They also show that Joseph and Mary were known at Capernaum, where this conversation was held. They had either removed there from Nazareth, or else were so connected with Capernaum and such frequent visitors there, that the inhabitants knew them.\n\n[How is it then that he saith.] These words would have been more literally rendered, \"How then does this fellow say?\" Again, like the beginning of the verse, there is something scornful in the phrase.\n\n[I came down from heaven.] The thing that seems to have vexed and angered the Jews was that our Lord should so openly declare His divine origin, by talking of \" coming down from heaven.\" They were offended at the idea of one so lowly in dress, and circumstances, and position, taking on Himself to say, that He was one who had \" come down from heaven.\" Here, as elsewhere, Christ's humiliation -was the great stumbling-block. Human nature would not so much object to a conquering Christ, — a Christ with a crown and an army, — a Christ with wealth to shower on all His followers. But a Christ in poverty, — a Christ preaching nothing but heart religion, — a Christ followed by none but poor fishermen and publicans, — a Christ coming to suffer and die and not to reign, — such a Christ was always an offence to many in this world, and always will be.\n\nRollock remarks with great truth, that with many persons, \" reasoning \" (so called) is the grand obstacle to conversion.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.43.1","start":43,"end":43,"heading":"answered and said","excerpt":"This phrase is almost the same as that used in chapter v, verse 19, when our Lord began what many think was His formal defence of Himself before the Sanhedrim. It leads me to think, as I have already said, that there is a slight break at this point of the chapter, and a slight pause, if only of a few hours in time. Our Lord knew by His divine knowledge that the Jews were murmuring and saying contemptuous things about Him, and He therefore took up their thoughts, and made a reply to them.\n\n[Murmur not among yourselves!] This seems a mild hint that they need not waste their time in murmuring. It neither surprised our Lord, nor discouraged Him. It is as though He said, \" Your murmuring is only what I am prepared to expect. I know what human nature is. I am not moved by it. Think not that your unbelief will shake my confidence in my divine mission, or prevent my saying what I do. I know that you cannot naturally understand- such things as I am speaking of, and I will proceed to tell you why. But cease from these useless murmurings, which neither surprise nor stop me.\"\n\nWebster thinks that the idea is the same as that in John iii. 7—12, \" I have harder things still to say.\" (See v. 28.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1134,"text":"John iii. 7","label":"John 3:7","href":"/jhn/3/#v7","status":"detected"},{"at":1193,"text":"v. 28","label":"John 6:28","href":"/jhn/6/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.44.1","start":44,"end":44,"heading":"No man can come...except the Father which","excerpt":"The connection between this verse and the preceding one is not clear. Like many passages in St. John's writings, the language is elliptical and the link must be supplied. But the precise link in the present case is not very evident. I believe it is something of this sort: — \"You are murmuring among yourselves because I speak of coming down from heaven ; and you are making my apparently low origin an excuse for not believing on me. But all the time the fault is not in my sayings, but in your want of grace, and your unbelief. There is a deeper and more solemn truth, to which you seem totally blind : and that is, man's need of God's grace in order to believe on me. You are never likely to believe until you acknowledge your own corruption, and ask for grace to draw your souls to me. I am aware that it needs something more than argument and reasoning to make any one believe in me. Your unbelief and murmuring do not surprise me or discourage me. I neither expect to see you or any one else believe until you are drawn by my Father.\" — This, or something like it seems to me the connecting link. One thing at any rate is certain. Our Lord did not mean to excuse the unbelief of His hearers. He rather desired to magnify their danger and guilt, and to make them see that faith in Him was not so easy an affair as they supposed. It was not knowledge of His origin alone, but the drawing grace of God the Father which they needed. Let them awake to see that, and cry for grace before it was too late.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.44.2","start":44,"end":44,"heading":"","excerpt":"The general lesson of the sentence, apart from the connection, is one of vast importance. Our Lord lays down the great principle,— \" That no man whatsoever can come to Christ by faith, and really believe in Him, unless God the Father draws him so to come, and inclines his will to believe.\" The nature of man since the fall is so corrupt and depraved, that even when Christ is made known and preached to him, he will not come to Him and believe in Him without the special grace of God inclining his will, and giving him a disposition to come. Moral suasion and advice alone will not bring him. He must be \" drawn.\"\n\nThis is no doubt a very humbling truth, and one which in every age has called forth the hatred and opposition of man. The favourite notion of man is that he can do what he likes, repent or not repent, believe or not believe, come to Christ or not come, — entirely at his own discretion. Li fact man likes to think that his salvation is in his own power. Such notions are flatly contradictory to the text before us. The words of our Lord here are clear and unmistakeable, and cannot be explained away.\n\n(a.) This doctrine of human impotence, whether man likes it or not, is the uniform teaching of the Bible. The natural man is dead, and must be born again, and brought to life. (Ephesians ii. 1.) He has neither knowledge, nor faith, nor inclination toward Christ, until grace comes into his heart, Man never of himself begins with God. God must first begin with man. And this beginning is just the \" drawing \" of the text.\n\n(&.) It is the doctrine of the Church of England, as shown in the 10th Article, and of every Protestant confession of faith which dates from the 16th and 17th centuries.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1295,"text":"Ephesians ii. 1","label":"Ephesians 2:1","href":"/eph/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.44.3","start":44,"end":44,"heading":"","excerpt":"ir (c.) Last, but not least, it is the doctrine of experience. The longer ministers of the Gospel live, the more do they find that there is something to be done in every heart which neither preaching, teaching, arguing, exhorting, or means of grace can do. When all has been done, God must \" draw,\" or there is no fruit. — The more the holiest Christians are examined, the more general is their testimony found, that without grace they never would have been converted, and that God \"drew\" them, or else they never would have come to Christ. And it is a curious fact, moreover, that ms ;y who profess to deny man's impotence in theory, often confess it in their prayers and praises, almost in spite of themselves. Many people are very low Arminians in print or in the pulpit, but excellent Calvinists on their knees.\n\nWhen our Lord says, \" No man can come unto me,\" we must carefully remember that it is moral inability and not physical inability that he speaks of. We are, not to suppose that any man can have a sincere and hearty wish to come to Christ, and yet be prevented by some mysterious impotence. The impotence lies in man's will. He cannot come because he will not come. — There is an Old Testament sentence which throws much light on the expression before us. It is said of Joseph's brethren, that \" they hated him, and could not speak peaceably unto him.\" (Genesis xxxvii. 4.) Any one must see at a glance what this \"could not\" means. They \" could not\" because they would not.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1369,"text":"Genesis xxxvii. 4","label":"Genesis 37:4","href":"/gen/37/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.45.1","start":45,"end":45,"heading":"It is written...prophets...taught of God","excerpt":"Our Lord here confirms the doctrine of the necessity of divines teaching, by reference to the Scriptures. He had told the Jews nothing but what their own Scriptures taught, and what they ought to have known themselves. It is not quite clear whether our Lord referred to one particular quotation, or to the general testimony of the prophetical Scriptures. The words of Isaiah (liv. 13) are most like the sentence before us : — \" All thy children shall be taught of God.\" The Greek of the Septuagint version of that text rather favours the idea that our Lord referred to it. On the whole, however, I incline to the opinion that no one particular text is referred to. It was the general doctrine of the prophets that in the days of the Gospel men should have the direct teaching of God.\n\nThe words do not mean that under the Gospel all mankind, or all members of the professing Christian Church, shall be \" taught of God.\" It rather means that all who are God's children, and come to Christ under the Gospel, shall be taught of God. It is like \" this is the true light that lighteth every man,\" (John i. 9,) where it does not mean that all are lighted, but that such as are lighted are lighted by Christ.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1093,"text":"John i. 9","label":"John 1:9","href":"/jhn/1/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.45.2","start":45,"end":45,"heading":"Every man...heard...learned of the Father, cometh unto me","excerpt":"The meaning of this sentence seems to be — \"Everyman that comes to me has first heard and learned of the Father.\" It is useless to talk of being taught by God, and of God being our Father, if we do not come to Christ for salvation.\n\nBishop Hooper remarks, \"Many men understand the words, ' except the Father draws him,' in a wrong sense, as though God did require in a reasonable man no more than in a dead post, and do not mark the words that follow, ' every man that hath heard Christ,' God draweth with His Word and the Holy Ghost. Man's duty is to hear and learn : that is to say, receive the grace offered, consent unto the promises, and not refuse the God that calleth.\" — Hooper on Ten Commandments.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.46.1","start":46,"end":46,"heading":"Not that any man hath seen the Father","excerpt":"This sentence seems put in, by way of parenthesis, to prevent mistakes in the minds of our Lord's hearers, both as to the kind of teaching He meant, and the person He intended when He spake of the Father. The Father was the eternal God whom no man had seen nor could see. The teaching was that inward teaching of the heart which the Father gave by His Spirit.\n\n[He which is of God, he hath seen the Father.] Our Lord plainly means Himself in this verse. It is like John i. 18. \"No man hath seen God at any time ; the only begotten Son, which is in the bosom of the Father, he hath declared him.\"\n\nI cannot but think that one object our Lord has in view, both here and in ch. v. 37, is to impress on the Jews' minds, that all the appearances of God which are recorded in the Old Testament, were appearances not of the First Person in the Trinity but of the Second. His object in both places, I suspect, was to prepare their minds for the great truth which as yet they were unable to receive, that, however unbelieving they now were, Christ who was now with them, was that very Person who had appeared to Abraham, and Isaac, and Jacob, and Moses.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":465,"text":"John i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":675,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.47.1","start":47,"end":47,"heading":"Verily, verily...He that believeth on me","excerpt":"In this verse our Lord returns to the main thread of his discourse, which had been interrupted at the 40th verse. He now speaks out much more clearly and plainly about Himself, dropping all reserve, and revealing Himself as the object of faith, openly and without figure. It is one of those great, broad, simple declarations of the Gospel way of salvation, which we can never know too welL\n\nHe that would have his sins pardoned and his soul saved must go to Christ for it. It is to \" me,\" says Christ, that he must apply. — What are the terms held out ? He must simply trust, lean back, rest on Christ, and commit his soul to His hand. In a word, he must \"believe.\" What shall such a man get by believing? He \"hath everlasting life.\" The very moment he believes, life and peace with God are his own. — (a.) Faith, (b.) the great object of faith, (c.) the present privileges to which faith admits a man, are three subjects which, however often repeated in the Gospel, ought never to weary the Christian's ear.\n\nThe frequent repetition of this doctrine of \"believing,\" is a strong proof of its great necessity and importance, and of man's infinite backwardness to see, understand, and receive it. \" We must believe, — we must believe,\" says Rollock, \"is a truth that needs constant repetition.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.48.1","start":48,"end":48,"heading":"am that bread of life","excerpt":"Here our Lord distinctly proclaims to the Jews, that He himself is that \"bread of life,\" that soul-satisfying food, the true bread, the bread of God, of which He had spoken generally in the earlier part of His discourse. He had awakened their curiosity by speaking of that bread as a real thing, and a thing worth their attention. He now unveils the whole truth to them, and tells them plainly, \" I am that bread.\" — \" If you ask what it is, and where it is, you have only to look at me.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.49.1","start":49,"end":49,"heading":"Your fathers did eat manna...dead","excerpt":"In this verse our Lord points out the inferiority of the manna which the Jews ate in the wilderness, to the bread which He himself offered. Tha manna not only could do nothing for the soul, but was unable to preserve from death those who ate it.\n\nHere, as before, we should observe how our Lord speaks of the miraculous feeding of Israel in the wilderness, as an undoubted historical fact.\n\nPiscator remarks, that our Lord here says emphatically, \" your fathers,\" and not \" our fathers.\" — He thinks it was intentionally done to remind the Jews how little lasting good their fathers got from the manna, and how unbelieving they were even while they ate of it; for they all died in the wilderness. It was a tacit caution to beware of doing like them.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.50.1","start":50,"end":50,"heading":"This is the bread...heaven...eat...and not die","excerpt":"The object of this verse is to show the superiority of the \" true bread from heaven \" to the manna. It is as though our Lord said, — \" This bread that cometh down from heaven is bread of such a nature, that he that eateth of it shall never die. His soul shall not be hurt by the second death, and his body shall have a glorious resurrection.\"\n\nI am not without doubt whether our Lord did not point to Himself in speaking the words of this verse : — \" This person who now stands before you is that bread which came down from heaven, that any one eating of it should not die.\" But I throw out the conjecture with much diffidence. Lampe seems to favour the idea, — saying, \"the pronoun ' this ' is here demonstrative and pointed to Himself.\" Trapp and Beza also take this view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.51.1","start":51,"end":51,"heading":"I am the living bread...heaven","excerpt":"This sentence is a repetition of the idea that has been already given out in the 50th and 49th verses. The thought is repeated in order to impress it on the minds of the Jews, and make it impossible for them to misunderstand our Lord's meaning.\n\nWe must never be ashamed of repetition in religious teaching.\n\n[If any man eat of this dread he shall live for ever.] The thought here is only an expansion of the one contained in the 35th verse. There it is said, \" He that comes to Christ shall never hunger.\" Here it is \" The eater of the bread of life shall live for ever.\" The meaning is that the soul of the man who feeds on Christ by faith, shall never die and be cast away in hell. There is no condemnation for him. His sins are put away. He shall not be hurt by the second death.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.51.2","start":51,"end":51,"heading":"the bread...give is my flesh","excerpt":"In these words our Lord goes even further than he has gone yet, in explaining the great theme of His discourse. When He speaks of \" my flesh,\" I believe he means, \" my body offered up in sacrifice on the cross, as an atonement for man's sins.\" It is our Lord's death that is specially meant. It is not merely His human nature. His incarnation, that feeds souls. It is His death as our substitute, bearing our sins and carrying our transgressions.\n\n[ Which I will give for the life of the world.] These words appear to me to make it certain that the Lord meant \" His body offered in sacrifice as an atonement for sin,\" when He said \"my flesh is the bread.\" For He does not say, \"I have given,\" or, \"I do give,\" but \"I will give.\" That use of the future tense seems to me a conclusive proof that \" my flesh \" cannot mean only \" my incarnation.\" The \" giving \" was about to take place, but had not taken place yet. It could only be His death.\n\nWhen our Lord says, \"I will give my flesh,\" it appears to me that He can only mean, \" I will give it to die, to suffer, to be offered up on the cross, as a sacrifice for sin.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.51.3","start":51,"end":51,"heading":"","excerpt":"I hold strongly that the idea of substitution is contained in these words of our Lord, and that the great doctrine of his vicarious death, which is so directly stated elsewhere (Rom v. 6 — 8) is indirectly implied in this sentence.\n\nWhen our Lord says, \" I will give my flesh for the life of the world,\" I can only see one meaning in the word \" world.\" It means all mankind. And the idea contained, I believe, is the same as we have elsewhere, — viz., that Christ died for all mankind, not for the elect only, but for all mankind. (See John i. 29, and iii. 16, and my notes on each text.) That all the world is not saved is perfectly certain. That many die in unbelief and get no benefit from Christ's death is certain. But that Christ's death was enough for all mankind, and that when He died He made sufficient atonement for all the world, are truths which, both in this text and others like it, appear to my mind incontrovertible.\n\nLet us note in this verse what a full and broad offer Christ holds out to sinners. He says, — \" If any man, no matter who or what he may have been, if any man eat of this bread, he shall live for ever.\" Happy would it be for many, whose whole hearts are set on eating and drinking, and feasting their poor perishable bodies, if they would only look at these words I It is only those who eat this bread who shall live for ever.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":178,"text":"Rom v. 6","label":"Romans 5:6","href":"/rom/5/#v6","status":"detected"},{"at":536,"text":"John i. 29","label":"John 1:29","href":"/jhn/1/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.52.1","start":52,"end":52,"heading":"The Jews therefore strove among themselves","excerpt":"This expression shows an increasingly strong feeling among the Jews. When our Lord talked of \"coming down from heaven\" they \"murmured.\"— When He speaks of giving His \"flesh to eat\" they \"strove.\" — It is the word rendered \"ye fight,\" in James iv. 2. In what way the Jews strove it is not very clear to see. We cannot suppose that there were two contending parties, — one favourable to our Lord, and one opposed to Him. It probably means that they began to reason and argue among themselves in an angry, violent, and excited manner, such as St. Paul forbids when he says, \" The servant of the Lord must not strive.\" (2 Tim. ii. 24.) The same word is used there as here.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":237,"text":"James iv. 2","label":"James 4:2","href":"/jas/4/#v2","status":"detected"},{"at":616,"text":"2 Tim. ii. 24","label":"2 Timothy 2:24","href":"/2ti/2/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.52.2","start":52,"end":52,"heading":"How can this man give...flesh to eat","excerpt":"The likeness should be observed between this question and that of Nicodemus, (John iii. 4), and that of the Samaritan woman. (John iv. 11.)\n\nThere is an implied scornful sense about the expression \" this man.\"\n\nCyril in commenting on this verse, points out the unreasonableness and inconsistency of the Jews, above all men, in raising difficulties and denying the possibility of things, because they are hard to explain and preternatural. He summons the Jews to explain the miracles in Egypt, and those in the wilderness, and He concludes, — \" There are innumerable things, in which if thou inquirest 'how' they can be, thou must overthrow the whole Scripture, and despise Moses and the Prophets.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":78,"text":"John iii. 4","label":"John 3:4","href":"/jhn/3/#v4","status":"detected"},{"at":126,"text":"John iv. 11","label":"John 4:11","href":"/jhn/4/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.52-59.1","start":52,"end":59,"heading":"JOHN VI. 52—59.","excerpt":"Few passages of Scripture have been so painfully wrested and perverted as that which we have now read. The Jews are not the only people who have striven about its meaning. A sense has been put upon it, which it was never intended to bear. Fallen man, in interpreting the Bible, has an unhappy aptitude for turning meat into poison. The things that were written for his benefit, he often makes an occasion for falling.\n\nLet us first consider carefully, what these verses do not mean. The \" eating and drinking \" of which Christ speaks do not mean any literal eating and drinking. Above all, the words were not spoken with any reference to the Sacrament of the Lord's Supper. We may eat the Lord's Supper, and yet not eat and drink Christ's body and blood. We may eat and drink Christ's body and blood, and yet not eat the Lord's Supper. Let this never be forgotten.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.53.1","start":53,"end":53,"heading":"Jesus said...Verily, verily, I say","excerpt":"We come now to one of the most solemn and important sayings that ever fell from our Lord's lips. Having brought the Jews step by step up to this point, He now declares to them the highest and most startling doctrine of the Gospel.\n\n[Except ye eat the flesh... drink his blood.. .no life in you.] When our Lord uses this phrase \" except\" at the beginning of a sentence, we generally find something of more than ordinary importance in it. Thus, \" Except a man be born again,\" — \" Except ye be converted and become as little children,\" — \"Except ye repent,\" (John iii. 3, Matt, xviii, 3, Luke xiii. 3.) Here He tells the Jews that they \" have no life,\" — no spiritual life, no title to eternal Hfe, — that they are in fact dead, legally dead, spiritually dead, and on the way to the second death, if they do not \"eat the flesh and drink the blood\" of the Son of man, — that is, of Himself In a word. He lays down the principle that eating His flesh and drinking His blood is a thing not only possible but absolutely necessary to salvation — is a thing without which no man can go to heaven.\n\nConsidering that the Jewish passover was nigh at hand, and that many of our Lord's hearers were probably on their way to Jerusalem to attend it, it seems highly probable that our Lord desired to direct the minds of those He addressed to Himself as the true passover and sacrifice for sin.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":556,"text":"John iii. 3","label":"John 3:3","href":"/jhn/3/#v3","status":"detected"},{"at":585,"text":"Luke xiii. 3","label":"Luke 13:3","href":"/luk/13/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.53.2","start":53,"end":53,"heading":"","excerpt":"The latent idea of the sentence, I firmly believe, is that first passover in the land of Egypt, which was kept on the night when the first-born was slain. The flesh and blood of the lamb slain that night were the means of life, safety, and deliverance to the Israelites. In like manner, I believe, our Lord meant the Jews to understand that His flesh and blood were to be the means of life and deliverance from the wrath to come to sinners. To a Jewish ear therefore there would be nothing so entirely new and strange in the sentence as at first sight may appear to us. The thing that would startle them no doubt would be our Lord's assertion that eating His flesh and drinking His blood could be the means of life to their souls, as the flesh and blood of the passover lamb had been to their fathers the salvation of their bodies.\n\nBut what did our Lord mean when He spoke of \" eating his flesh and drinking his blood,\" as things indispensably necessary to life ? This is a point on which wide differences of opinion prevail, have prevailed in every age of the Church, and probably will prevail as long as the world stands.\n\n(a.) Some think that our Lord meant a literal \" eating and drinking \" with the mouth of our bodies, and that the \" flesh and blood \" mean the bread and wine in the sacrament of the Lord's supper. This is the opinion of almost all the Fathers, though occasional passages may be pointed out in the writings of some, which seem irreconcileable with it. It is the opinion of most Roman Catholic waiters, but certainly not of all. It is the opinion of some modern English divines, such as Wordsworth and Burgon.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.53.3","start":53,"end":53,"heading":"","excerpt":"(&.) Some think that the ''eating and drinking\" here mean the eating and drinking of heart and soul by faith, not of the body, — and that the \"flesh and blood\" mean Christ's vicarious sacrifice of His body on the cross. They deny entirely that there is any reference whatever to the Lord's supper in the words. They consider that our Lord meant to teach the absolute necessity of feeding by faith on His atonement for sin on the cross. Except a man's soul lays hold by faith on Christ's sacrifice of His body and blood as the only hope of his Salvation, he has no title to or part in eternal life. This is the opinion of Luther, Melancthon, Zwingle, Calvin, Ecolampadius, Brentius, Gualter, Bullinger, Pellican, Beza, Musculus, Flacius, Calovius, Cocceius, Gomarus, Nifanius, Poole, Cartwright, Hammond, Rollock, Hutcheson, Lightfoot, Henry, Burkitt, Whitby, Leigh, Pearce, Lampe, Gill, Tittman, A. Clarke, Barnes, and most modern divines.\n\nAmong Romanist writers, this opinion is held by Cardinal Cajetan, Ferus, and Jansenius of Ghent. Even Toletus, one of the ablest Romanist commentators on John, admits that the opinions of writers are not unanimous.\n\n(c.) Some think that our Lord did not mean any literal eating and drinking, and that He did not refer directly to the Lord's supper when He spake of His flesh and blood. But they do think that our Lord had the sacrament in view and prospect, when He spoke these words, and that He did tacitly refer to that peculiar communion with His flesh and blood, which He afterwards appointed the Lord's supper to be the means of imparting to believing communicants. This is the opinion, apparently, of Trapp, Doddridge, Olshausen, Tholuck, Stier, Bengel, Besser, Scott, Alford, and some others.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.54.1","start":54,"end":54,"heading":"Whoso eateth","excerpt":"ceth... eternal life.] This verse is just the converse of the preceding one. As it had been said that without eating and drinking there was no life, so it is now said that he who eats and drinks has life. These words, as I have already remarked, appear to me to make it impossible to interpret the passage of the Lord's supper. Myriads are Communicants who have no spiritual life whatever. Every one, on the other hand, who by faith feeds his soul on Christ's sacrifice for sin, has even now everlasting life. \" He that believeth on Him is not condemned.\"— \"He that believeth on me hath everlasting life.\" (John iii. 18 ; vi. 47.)\n\nThe word \" whoso \" would have been more simply and literally rendered \" he that.\"\n\nThe \" presentness \" of a true Christian's privileges should be remarked here again : — \"He hath eternal life.\"\n\nThe Greek word for \" eateth,\" in this verse and 56th, is quite a different word from that used in the 53rd verse. The reason of the difference is not very clear, and no commentator has hitherto explained it. Leigh, Parkhurst, and Schleusner, all agree that the Greek word used in this verse ordinarily denotes the eating of an animal, in contradistinction to that of a man. Leigh observes that the word \"noteth a continuance of eating, as brute beasts will eat all day, and some part of the night.\" I venture to suggest that the word is purposely used, in order to show that our Lord meant the habit of continually feeding on Him all day long by faith. He did not mean the occasional eating of material food in an ordinance.\n\nThe word is only used in this and the 56th, 57th, and 58th verses, and in Matt. xxiv. 38, and John xiii. 18.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":607,"text":"John iii. 18","label":"John 3:18","href":"/jhn/3/#v18","status":"detected"},{"at":622,"text":"vi. 47","label":"John 6:47","href":"/jhn/6/#v47","status":"detected"},{"at":1627,"text":"Matt. xxiv. 38","label":"Matthew 24:38","href":"/mat/24/#v38","status":"detected"},{"at":1647,"text":"John xiii. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.54.2","start":54,"end":54,"heading":"I will raise him up at the last day","excerpt":"These words are a fourth time repeated, and purposely, in my judgment, to show who they are of whom Christ is speaking. He is not speaking of all who receive the Lord's supper, but of those persons who are \" given to him by the Father,\" — \" who see the Son and believe on him,\"\n\n— who \" are drawn by the Father and come to Christ.\" (John vi. 39, 40, 44.) These are the same persons who eat His flesh and drink His blood by faith. To them belongs the privilege of a part in that first and glorious resurrection, when Christ shall call all His people from the grave at His second coming.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":333,"text":"John vi. 39, 40, 44","label":"John 6:39–40","href":"/jhn/6/#v39","status":"detected"},{"at":333,"text":"John vi. 39, 40, 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.55.1","start":55,"end":55,"heading":"For my flesh is meat indeed, and my blood is drink indeed","excerpt":"The word \"indeed \" here would be more literally rendered \"truly ; \" and the word \" meat\" answers to our word \"food.\" The meaning is, \" My flesh is more truly food, and my blood is more truly drink, than any other food and drink can be. It is food and drink in the highest, fullest, noblest sense, — food and drink for the soul, food and drink that satisfies, food and drink that endures to everlasting life.\" (See 35th verse.)\n\nRollock remarks, that the best way to understand this verse is to make trial of Christ, and to feed on Him by faith. We shall soon discover how true the words are.\n\nFerus suggests, that there may be a latent reference here to the forbidden fruit which Satan promised should be \" meat and drink indeed \" to Adam and Eve. This stands out in contrast to that food. By eating the food Satan held out, came sin and death. By eating the food Christ holds out, comes life and heaven.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.56.1","start":56,"end":56,"heading":"He that eateth my flesh, and drinketh my blood","excerpt":"These words are precisely the same as those at the beginning of the 54th verse ; and there is no reason why \" whoso \" there, should not have been \"he that,\" as here. In the one case, the man who eats and drinks Christ's flesh and blood, is said to possess eternal life, and in the other, to be intimately joined to Christ. But it is the same person.\n\n[Dwelleth in me and I in him.] This expression is meant to convey to our minds the close and intimate union that there is between Christ and a true Christian. Such a man is said to dwell, or abide in Christ, and Christ to dwell, or abide in him. Christ is the house, or home, or hiding-place, within which the believer's soul, as it were, resides ; — and Christ dwells in the believer's heart by His Spirit, comforting, nourishing, and strengthening him. (See 1 John iii. 24, and iv. 15, 16.) See also John XV. 4, where \" Abide in me and I in you,\" might have been equally well rendered, \" dwell in me and I in you.\"\n\nJust as \" food and drink \" received into a man's body become part of the man's self, and are incorporated into his system, and add to his health, comfort, and strength, — so when a man by faith feeds his soul on Christ's sacrifice for his sins, Christ becomes as it were part of himself, and he becomes part of Christ. In a word, there is as intimate an union between Christ and the believer's soul, as there is between a man's food and it man's body.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":811,"text":"1 John iii. 24","label":"1 John 3:24","href":"/1jn/3/#v24","status":"detected"},{"at":853,"text":"John XV. 4","label":"John 15:4","href":"/jhn/15/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.57.1","start":57,"end":57,"heading":"As the living Father, &c.","excerpt":"This verse explains the intimate union between Christ and the true believer, by a far higher and more mysterious figure than that of the union of our food and our body. The illustration used, is drawn from that unspeakable and inexplicable union which exists between the Two First Persons in the Trinity — God the Father and God the Son. — It is as though our Lord said, \" Just as the Father sent me into the world, to be born of a woman, and take the manhood into God, and yet, though I am among you as man, I live in the closest union and communion with God, — even so the man that by faith feeds his soul on my sacrifice for sin, shall live in the closest union and communion with me.\" — In a word, the union between Christ and the true Christian, is as real and true and close and inseparable as the union between God the Father and God the Son. — While the Son was in the world, the carnal eye discerned little or nothing of His union with the Father. Yet it was a true thing and existed. Just so the carnal eye may see little or nothing of the union between Christ and the man who feeds by faith on Christ. Yet it is a real true union, — Just as the Son, though equal to the Father as touching His Godhead, does live, in an ineffable and inscrutable way, through and by the Father, the Son never being without the Father nor the Father without the Son, — so in like manner the man that feeds on Christ enjoys spiritual life, only through and by Christ. Is not this St. Paul's thought: — \"I live, yet not I, but Christ liveth in me.\"—\" To me to live is Christ.\" (Gal. ii. 20. Phil. i. 21.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1568,"text":"Gal. ii. 20","label":"Galatians 2:20","href":"/gal/2/#v20","status":"detected"},{"at":1581,"text":"Phil. i. 21","label":"Philippians 1:21","href":"/php/1/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.57.2","start":57,"end":57,"heading":"","excerpt":"Whether our Lord is here speaking of His human nature or of His Divine nature, is not quite clear. I incline to think with Cyril and Chrysostom, that it is the Divine nature.\n\nRollock\" remarks, that we have three hving Ones spoken of here. (1.) The living Father. (2.) The hving Son. (3.) The living believer. As we are sure of the life of the Father, so we may be sure of the life of the believer. The three lives are linked together.\n\nHutcheson remarks, \" Christ's living by the Father, is not only a pledge of our life, but our life holds also some proportion or similitude to His. For as He hath life communicated by eternal generation, so by regeneration we are made partakers of the Divine nature.\"\n\nWiner remarks, that the Greek preposition rendered \" by \" in this verse, means literally \" on account of; \" and that the sentence means, strictly and properly, \"I live owing to the Father: \"\n\nthat is, \" I live because the Father lives.\" Schleusner and Parkhurst say much the same.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.58.1","start":58,"end":58,"heading":"This is that bread, &c.","excerpt":"Here our Lord sums up the whole discourse. He reverts to the saying with which the Jews had begun, about the fathers eating manna in the wilderness, and repeats the main points He would have His hearers carry away. These points were as follows : — (1.) That He himself was the true bread which had come down from heaven, to feed the world by the sacrifice of Himself. (2.) That they must not cling to the idea that their fathers had ever eaten this true bread, for they all died in the wilderness, and their souls received no benefit from the manna. (3.) And that those, on the contrary, who would eat of the bread He had come down to give, should live for ever, have everlasting life, and their souls never die. — It is as though He said, — \" This sacrifice of Myself is the true bread from heaven, of which I spoke at the beginning. The eaters of this bread are in far better circumstances than your fathers when they ate manna in the wilderness. Your fathers died in spite of the manna, and beside that received from it no spiritual benefit whatever. He, on the contrary, who by faith eats the bread of my sacrifice for sin, shall have everlasting life, and his soul shall never die.\" — All the expressions in the verse, we should remark, have been used frequently in the discourse, and now all are grouped together, and presented in one view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.59.1","start":59,"end":59,"heading":"These things said...synagogue...Capernaum","excerpt":"This verse is not sufficiently noticed, I venture to think. I ask any one to compare it with the beginning of the discourse in this chapter, at the 25th verse, — \"When they had found him on the other side of the sea, they said,\" etc. Are we to suppose that they found Him in the synagogue ? I cannot think it. To me it seems that there must have been a slight break or pause in the discourse. It began at the landing-place, or outside the city. It was resumed after a short interval, of a few hours perhaps, in the synagogue. And as I have said before, the break appears to me to be at verse 41.\n\nBoth the discourse of this chapter, and that of the preceding one, have this point in common, that they seem to have been delivered before formal assemblies of Jews.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.59.2","start":59,"end":59,"heading":"","excerpt":"In concluding the notes on this very important passage, T take occasion to express my entire dissent from the common opinion held by many, that the sixth chapter of John was intended to teach the true doctrine of the Lord's supper, as the third was intended to teach, the truth about baptism. — My own opinion is flatly contrary. I hold that in neither chapter are the sacraments referred to at all. I believe that the third chapter was intended to counteract erroneous views about baptism, by teaching the far higher truth of spiritual regeneration ; and I believe that the sixth chapter was intended to counteract erroneous views about the Lord's supper, by teaching the far higher truth of the necessity of feeding on Christ's sacrifice by faith. — In fact, the true antidote to wrong views of baptism and the Lord's supper, is a right understanding of the 3d and 6th chapters of St. John's Gospel, and the whole of St. John's first Epistle. Writing, as St. John did, the last of all the inspired writers, I believe he was divinely inspired to record things which the Church of Christ needed most to know. And I regard it as a most striking fact, that while he altogether omits to describe the institution of the Lord's supper, and says little or nothing about baptism in the Gospel, he dwells at the same time most strongly on these two mighty truths, which he foresaw were in danger of being forgotten, — viz. : the new bu-th, and faith in the Atonement.—Surely it is possible to honour baptism and the Lord's supper, without thrusting them in everywhere in our interpretation of Scripture.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.60.1","start":60,"end":60,"heading":"Many therefore of his disciples","excerpt":"It is plain that these were not true believers. Many who followed our Lord about, and were called His \" disciples,\" had no real grace in their hearts, and followed Him from carnal motives. We must expect to see the same thing in every age. Not all who come to church, nor all who profess to admire and follow popular preachers, are real Christians. This is far too much forgotten.\n\n[This is an hard saying.] This does not mean \"hard\" in the sense of being \" difficult to understand.\" It is not so much \" hard to the comprehension,\" as \" hard to the feelings.\" Parkhurst defines it as \" shocking to the mind.\" It is the same word that is used in the parable of the talents: \"Thou art an hard man \" (Matt. xxv. 24) : and in the Epistle of Jude : \" the hard speeches which ungodly sinners have spoken against him.\" (Jude 15.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":698,"text":"Matt. xxv. 24","label":"Matthew 25:24","href":"/mat/25/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.60.2","start":60,"end":60,"heading":"who can hear it","excerpt":"The \" hearing \" here is evidently th hearing so as to believe, receive, and obey. \" Who can believe, receive, and obey such a saying as this ? \" (See John v. 24 ; viii. 43; x. 3, 16, 27; xviii. 37; 1 John iv. 6.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":150,"text":"John v. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":163,"text":"viii. 43","label":"John 8:43","href":"/jhn/8/#v43","status":"detected"},{"at":173,"text":"x. 3, 16, 27","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"},{"at":173,"text":"x. 3, 16, 27","label":"John 10:27","href":"/jhn/10/#v27","status":"detected"},{"at":173,"text":"x. 3, 16, 27","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"},{"at":187,"text":"xviii. 37","label":"John 18:37","href":"/jhn/18/#v37","status":"detected"},{"at":198,"text":"1 John iv. 6","label":"1 John 4:6","href":"/1jn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.60-65.1","start":60,"end":65,"heading":"JOHN VI. 60—65.","excerpt":"We learn from these verses that some of Christ's sayings seem hard to flesh and blood. We arc told that \" many \" who had followed our Lord for a season, were offended when He spoke of \" eating his flesh and drinking his blood.\" They murmured and said \" This is an hard saying ; who can hear it ?\"\n\nMurmurs and complaints of this kind are very common. It must never surprise us to hear them. They have been, they are, they will be as long as the world stands. To some Christ's sayings appear hard to understand. To others, as in the present case, they appear hard to believe, and harder still to obey. It is just one of the many ways in which the natural corruption of man shows itself. So long as the heart is naturally proud, worldly, unbelieving, and fond of self-indulgence, if not of sin, so long there will never be wanting people who will say of Christian doctrines and precepts, \" These are hard sayings ; who can hear them ?\"\n\nHumility is the frame of mind which we should labour and pray for, if we would not be offended. If we find any of Christ's sayings hard to understand, we should humbly remember our present ignorance, and believe that we shall know more by and bye. If we find any of His sayings difficult to obey, we should humbly recollect that He will never require of us impossibilities, and that what He bids us do, He will give us grace to perform.\n\nWe learn, secondly, from these verses, that we must beware of putting a carnal meaning on spiritual words. We read that our Lord said to the murmuring Jews who stumbled at the idea of eating His flesh and drinking His blood, \" It is the Spirit that quickeneth ; the flesh profiteth nothing : the words that I speak unto you, they are spirit and they are life.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.61.1","start":61,"end":61,"heading":"Jesus knew in himself","excerpt":"This means, that He knew by that divine knowledge, through which He always \" knew what was in man.\" (John ii. 25.)\n\n[Ris disciples murmured at it] This would be more literally rendered \" His disciples are murmuring about this.\" He spoke at the very moment of their murmuring.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":101,"text":"John ii. 25","label":"John 2:25","href":"/jhn/2/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.62.1","start":62,"end":62,"heading":"What and if ye shall see the Son of man ascend","excerpt":"This means, \" What will ye think and say of my ascension into heaven ? \" \" What will your feelings be, if you behold this body of mine going up to that heaven from whence I came down ? Will you not be much more offended ? \" (See John iii. 12.)\n\nThe first thing, we must remember, that the Jews \" murmured \" about, was our Lord's saying that He \" came down from heaven.\" The second thing was, His saying that He would .\"give them His flesh to eat.\" Both times our Lord's human body was the subject. — Here our Lord asks them what they would think, if they saw that same body \" ascending up \" into heaven. Even then, after his ascension, they would have to \" eat His flesh, and drink His blood,\" if they desired eternal life. What would they think of that ? Would they not find it even more difficult to receive and believe ?","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":229,"text":"John iii. 12","label":"John 3:12","href":"/jhn/3/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.62.2","start":62,"end":62,"heading":"where he was before","excerpt":"This is an expression which no Socinian can explain. It is a clear assertion of the \" pre-existence \" of Christ.\n\nSome think, as Olshausen and Tholuck, that our Lord only means generally, ''If you are offended and unbelieving, ever, now, while I am with you, how much more will ye be, when I go away.\" But this is a frigid and unsatisfactory interpretation.\n\nIt is fair to say that Stier thinks, with Chrysostom, Cyril, Theophylact, and others, that our Lord did not mean that His ascension would be a greater difficulty to His disciples, but that, on the contrary, it would remove their doubts and weaken the offence which they now felt. Hutcheson and Alford seem to agree with this. But I cannot see it. Stier thinks our Lord implied, \" Then, after my ascension, it will be disclosed to you how, and in what way, my human corporeity, become heavenly and glorified, may be given to be eaten, and to be drunk.\" (Compare John viii. 28.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":920,"text":"John viii. 28","label":"John 8:28","href":"/jhn/8/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.63.1","start":63,"end":63,"heading":"It is the spirit, &c.","excerpt":"This text is, perhaps, one of the most difficult in the Gospel of St. John. It is easy to slur it over, and be satisfied with a vague impression that it means \" We are to put a spiritual sense on our Lord's words.\" That, no doubt, is a true idea. But when we come to a close examination of the words which compose the verse, I think no one can be satisfied with such a loose interpretation of Scripture. That our Lord's words \" are to be taken spiritually,\" may be very true. But to say so is not to explain the verse.\n\nWhat is meant by the expression, \"It is the Spirit that quickeneth \" ?\n\n(a.) Some think that \" the Spirit \" here means, \" the divine nature of Christ \" (as Rom. i. 4 ; 1 Pet. iii. 18), in contradistinction to His human nature, here called, His \" flesh.\" (See 1 Cor. XV. 45.) They consider our Lord to mean, \"It is my divine nature, as God, which is the means of communicating spiritual benefit to men. My human nature, as flesh, could of itself do no good to souls. It is not, therefore, any carnal eating of my flesh, that could be of use to you, and I did not mean any such eating.\"\n\nThis is the opinion of Cyril, Cartwright, Poole, Bishop Hall, Trapp, Toletus, Rollock, Hutcheson, Leigh, Burkitt, Quesnel, Burgon, and Wordsworth.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":676,"text":"Rom. i. 4","label":"Romans 1:4","href":"/rom/1/#v4","status":"detected"},{"at":688,"text":"1 Pet. iii. 18","label":"1 Peter 3:18","href":"/1pe/3/#v18","status":"detected"},{"at":779,"text":"1 Cor. XV. 45","label":"1 Corinthians 15:45","href":"/1co/15/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.63.2","start":63,"end":63,"heading":"","excerpt":"(&.) Some think that \" the Spirit \" here means \" the Holy Spirit,\" the Third Person of the Trinity. They consider our Lord to mean, \"It is the Holy Spirit who alone can convey spiritual fife to the soul of man. The mere eating of flesh, whether my flesh, or any other flesh, cannot do good to the inner man. When, therefore, I spoke of ' eating my flesh,' I did not mean the bodily act of eating any literal flesh, but a very different kind of eating, and a very different sort of flesh.\" This IS the opinion of Zwingle, Melancthon, Calvin, Bucer, Ecolampadius, Pellican, Flacius, Bullinger, Cocceius, Diodati. Piscator, Musculus, Baxter, Lampe, Henry, Scott, Stier, Besser, Alford.\n\n(c.) Some think that \" the Spirit\" here means, \"the spiritual doctrine, or sense,\" as opposed to \"the letter,\" or literal sense of scriptural language. (2 Cor. iii. 6.) They consider the sentence to mean, \" It is the spiritual sense of my words, and not the literal, which is quickening, or life-giving to the soul. When I spoke of ' my flesh,' I did not mean my flesh literally, but my flesh in a spiritual sense. My flesh literally could be of no use to any one.\" This seems to be the opinion of Chrysostom, Theophylact, Euthymius, Brentius, Beza, Ferus, Cornelius a Lapide, Schottgen, Pearce, Parkhurst, A. Clarke, Faber, Barnes, Webster. But it is not easy to make out clearly, in every instance, what is the precise meaning put on the words, \" the Spirit,\" by the interpreters who take this third view. There are not a few shades of variety in their opinions.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":837,"text":"2 Cor. iii. 6","label":"2 Corinthians 3:6","href":"/2co/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.63.3","start":63,"end":63,"heading":"","excerpt":"I must acknowledge, that I find it difficult to give a decided opinion on the comparative merits of these three views of the expression before us. There is something to be said for each of the three. On the whole, I think the second and third are more satisfactory than the first ; and I incline to prefer the second to the third. But I say this with much hesitation.\n\nRollock, who holds strongly that \" the Spirit \" means Christ'a divine nature, maintains, that \" the flesh,\" means the whole human nature of Christ. He thinks that the meaning of \" the flesh profiteth nothing \" is, that all the works of our Lord's body, whether in life or death. His fulfilling the law, His sufferings on the cross, derive their whole efficacy from the union of the two natures — \" It is the divine nature that is life-giving. The human nature, alone and separate from the divine, is useless and unprofitable.\"— He holds, therefore, that to eat the human nature of Christ alone, i. e.. His flesh, could do us no good ; as, unless we could eat His divine nature also, it would be unprofitable. He concludes, therefore, that the only eating of Christ that can be useful to the soul, must, of necessity, be the spiritual eating of faith, and not any carnal eating of the Lord's Supper. Hutcheson agrees with this view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.64.1","start":64,"end":64,"heading":"there are some of you that believe not","excerpt":"The connection of this sentence with the preceding verses seems to be this: — \" The true account of your murmuring and thinking my sayings 'hard' is your want of faith. You do not really believe me to be the Messiah, though you have followed me and professed yourselves my disciples. And not really believing in me, you are offended at the idea of eating my flesh and drinking my blood.\"\n\n[Jesus knew from the beginning who...believed not] This is one of the many places which declare our Lord's Divine knowledge iU of all hearts and characters. He was never deceived by crowds and apparent popularity, as His ministers often are. When it says \" from the beginning,\" it probably means \"from the beginning of His ministry, and from the time when the unbelieving ^ many ' before Him first professed to be His disciples.\" Of course our Lord, as God, knew all things \"from the beginning\" of the world. But it does not seem necessary to suppose that this is meant here.\n\nRollock remarks our Lord's example of patient teaching and preaching to all without exception, though He knew that many did not and would not believe. He points out what a pattern it is to ministers. Christ knew exactly who would believe. Ministers do not know.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.64.2","start":64,"end":64,"heading":"who should betray him","excerpt":"We should not fail to notice in this expression our Lord's marvellous patience in allowing one whom He knew to be about to betray Him to be one of His Apostles. It was doubtless meant to teach us that false profession must be expected everywhere, and must not surprise us. How much we ought to tolerate and put up with, if our Lord tolerated Judas near him ! The pain and sorrow which the foreknowledge of the conduct of Judas must have caused to our Lord's heart, is a circumstance in our Lord's sufferings which ought not to be forgotten.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.65.1","start":65,"end":65,"heading":"And he said, Therefore said I, &c.","excerpt":"The connection of this verse seems to be as follows : — \" There are some of you that believe not, and that is the reason why I said to you, that no man can come to me unless the Father gives him grace to come, and draws his heart to me. The Father has not given you grace, and drawn you to me, and therefore you do not believe.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.66.1","start":66,"end":66,"heading":"From that time","excerpt":"It is doubtful whether the Greek words here might not have been better translated, \"Upon this,\" — \" After this conversation.\"\n\n[Many of his disciples.] This expression shows that the number of persons who followed our Lord about, and professed themselves His disciples, must have been large.\n\n[ Went backward.] This is a metaphorical expression, signifying \"retreat, desertion, forsaking a position once occupied.\" It is the same that is rendered in the account of the Jews coming to take our Lord in the garden, \" they went backward, and fell to the ground.\" (John xviii. 6.)\n\n[ Walked no more with him.] The simplest view of this expression is, that these deserters from our Lord walked no longer in His company as He went about teaching, as they had done, but returned to their own homes. No minister of the Gospel should feel surprised if the same thing happens to him.\n\nNot a few of these very \" disciples,\" probably, had been forward in wishing to make our Lord a \" king,\" the day before. Such is popularity, here to-day and gone to-morrow !","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":561,"text":"John xviii. 6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.66-71.1","start":66,"end":71,"heading":"JOHN VI. 66—71.","excerpt":"These verses form a sorrowful conclusion to the famous discourse of Christ which occupies the greater part of the sixth chapter. They supply a melancholy proof of the hardness and corruption of man's heart. Even when the Son of God was the preacher, many seem to have heard in vain.\n\nLet us mark in this passage what an old sin backsliding is. We read that when our Lord had explained what He meant by \" eating and drinking his flesh and blood,\" — \"From that time many went back and walked no more with him.\"\n\nThe true grace of God no doubt is an everlasting possession. From this men never fall away entirely, when they have once received it. \"The foundation of God standeth sure.\" \" My sheep shall never perish.\" (2 Tim. ii. 19 ; John x. 28.) But there is counterfeit grace and unreal religion in the Church, wherever there is true ; and from counterfeit grace thousands may and\" do fall away. Like the stony ground hearers, in the parable of the sower, many \" have no root in themselves, and so in time of temptation fall away.\" All is not gold that glitters. All blossoms do not come to fruit. All are not Israel which are called Israel. Men may have feelings, desires, convictions, resolutions, hopes, joys, sorrows in religion, and yet never have the grace of God. They may run well for a Beason, and bid fair to reach heaven, and yet break down entirely after a time, go back to the world, and end like Demas, Judas Iscariot, and Lot's wife.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":716,"text":"2 Tim. ii. 19","label":"2 Timothy 2:19","href":"/2ti/2/#v19","status":"detected"},{"at":732,"text":"John x. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.67.1","start":67,"end":67,"heading":"Then said Jesus unto the twelve, Will ye also go away","excerpt":"We cannot suppose that our Lord asked this, as if He did not know what the Apostles were going to do. We may be sure that He who \" knew from the beginning who they were that believed not\" (verse 64), knew the hearts of His Apostles. The question was evidently asked to prove His chosen followers, and to draw forth from them an expression of feeling. (See John vi. 6.)\n\nThe word \"will\" here, would be more accurately rendered. \" Do you wish ?\" \" Have you a will?\"\n\nWe should note that this is the first time St. John speaks of \"the twelve.\" We know from the other Gospels, that \"the twelve \" were employed in distributing the loaves and fishes to the five thousand. (Luke ix. 12, 17.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":356,"text":"John vi. 6","label":"John 6:6","href":"/jhn/6/#v6","status":"detected"},{"at":667,"text":"Luke ix. 12, 17","label":"Luke 9:12","href":"/luk/9/#v12","status":"detected"},{"at":667,"text":"Luke ix. 12, 17","label":"Luke 9:17","href":"/luk/9/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.68.1","start":68,"end":68,"heading":"Then Simon Peter answered him","excerpt":"The fervour and impetuosity of Peter's character come out here, as in other places in the Gospels. He is the first to speak, and to speak for his brethren as well as himself. Only the night before this very scene, he had been the first, in the storm on the lake, to say, \" Lord, if it be thou, bid me to come unto thee on the water.\" (Matt. xiv. 28.) And here, in like manner, he is the first to profess loudly his determination not to go away, and his faith in Christ.\n\n[To whom shall we go ?] This question is a strong burst of feeling \" To what teacher, to what master, to what leader shall we go, if we leave thee ? Where are we to find any one like thee ? What could we gain by leaving thee ?\" The question was one which might well be asked, when we remember the state of the Jewish nation, and the universal prevalence of Pharisaism or Sadduceeism. But this is not all. It may always be asked by true Christian men, when tempted to give up Christ's service. True Christianity undoubtedly has its cross. It entails trial and persecution. But to whom shall we go, if we give up Christ? Will Infidelity, Deism, Socinianism, Romanism, Formalism, Rationalism, or Worldliness give us anything better? There is but one answer 1 They cannot.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":335,"text":"Matt. xiv. 28","label":"Matthew 14:28","href":"/mat/14/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.68.2","start":68,"end":68,"heading":"thou hast the words of eternal life","excerpt":"This would be more literally rendered, \" thou hast words of eternal life.\" \" Thou possessest instruction about everlasting life, such as we can hear nowhere else, and such as we find soul-comforting and edifying. The sayings that fall continually from thy lips, about eternal life, are such as we cannot leave.\" Our Lord's expression should be remembered, \" I have given unto them the words which thou gavest me.\" (John xvii. 8.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":415,"text":"John xvii. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.69.1","start":69,"end":69,"heading":"And we believe and are sure","excerpt":"This would be more literally rendered, \" we have believed and have known.\" Moreover, the \" we\" is emphatic. — \" Whatever others may please to think, however many may go away and forsake thee, after following thee for a little, it is not so with us. We have believed and known, and do believe and know.\"\n\n[Thou art that Christ, the son of the living God.] This might equally well have been rendered, \"Thou art the Christ.\" The sentence is a noble confession, when we remember the time in which it was made, and the universal unbelief of the leaders of the Jewish nation. We may remember, that it is precisely the same confession that is recorded to have been made by Peter, after our Lord said to him, \" Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven,\" (Matt. xvi. 17.)\n\nWe must not, however, misunderstand the extent of Peter's confession. He declared his faith that our Lord was the Anointed Messiah, the Son of the living God. The Messiahship and divinity of Christ, were the points on which he and the other apostles laid firm hold. But the sacrifice and death of Christ, and His substitution for us on the cross, were not things which he either saw or understood at present. (See Matt. xvi. 22, 23.)\n\n(a.) We should notice, that a man's heart may be right towards God, while he remains very ignorant of some great doctrines of the Christian faith. It certainly was so with Peter and the apostles, at this time.\n\n(b.) We should also notice, that there is nothing man is so backward to see, as the sacrifice of the death of Christ, the substitution, and the atonement. It is possible to be right about Christ's divinity and Messiahship, and yet be in the dark about His death.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":825,"text":"Matt. xvi. 17","label":"Matthew 16:17","href":"/mat/16/#v17","status":"detected"},{"at":1256,"text":"Matt. xvi. 22, 23","label":"Matthew 16:22–23","href":"/mat/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.69.2","start":69,"end":69,"heading":"","excerpt":"(c.) We should notice how ignorant Christians often are of the state of others' souls. Peter never suspected any one of the twelve to be a false apostle. It is a fearful proof that Judas must have been, in all outward demeanour and profession, just like the rest of the apostles.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.70.1","start":70,"end":70,"heading":"Have not I chosen you twelve","excerpt":"I do not think that the \"choosing\" here spoken of, means anything more than selection for office. The word is evidently used in this simple sense, in Luke vi. 13, — \"Of them he chose twelve, whom he called apostles;\" Acts vi. 5, — \"They chose Stephen, a man full of faith ; \" Acts xv. 22, — \" It pleased the apostles, — to send chosen men of their own company to Antioch.\" I say confidently, that in each one of these cases, the Greek word rendered \" chosen,\" the very same word that is used here, can mean nothing more than \"chosen or selected for an office.\" This I believe, with Poole. Henry, and Hutcheson, is the meaning here.\n\nI disagree with Alford's remark, that \"the selection of the twelve, was the consequence of the giving of them to Him by the Father,\" and that Christ's \" selecting, and the Father's giving, and the Father's giving and drawing, do not exclude final falling away.\" — This remark is built on the gratuitous assumption, that Christ's \" choosing \" here spoken of is the same as that \" choosing unto salvation,\" which is the special privilege of believers. Of that \" choosing unto salvation,\" our Lord speaks in another place, where He carefully draws the distinction between the true disciples and the false : — \" I speak not of you all : I know whom I have chosen.\" (John xiii. 18.) Of that choosing unto salvation, Judas was not a partaker. Of the other choosing unto office, as in the verse before us, undoubtedly he was a partaker.\n\nBurgon, and many others, agree with Alford, and dwell on the expression before us, as an apparent proof, that men \"chosen to salvation\" may fall away. But \"their reasoning appears to me inconclusive.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":150,"text":"Luke vi. 13","label":"Luke 6:13","href":"/luk/6/#v13","status":"detected"},{"at":217,"text":"Acts vi. 5","label":"Acts 6:5","href":"/act/6/#v5","status":"detected"},{"at":276,"text":"Acts xv. 22","label":"Acts 15:22","href":"/act/15/#v22","status":"detected"},{"at":1295,"text":"John xiii. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.70.2","start":70,"end":70,"heading":"","excerpt":"Even Quesnel, the Romanist commentator, remarks, \" The being duly called to the ecclesiastical office is not sufficient, if a man live not suitably to that holy vocation.\" Toletus, the Spanish Jesuit, says much the same.\n\n[One of you is a devil] This is a singularly strong expression, and gives an awfully vivid impression of the wickedness of Judas. Of course, lie was not literally and really \" a devil,\" but a man. The meaning is, \"one out of your number is so completely under the influence of the devil, such a servant ol the devil, that he deserves to be called nothing less than a devil.\" Our Lord, in another place, says of the wicked Jews, \" Ye are of your father, the devil.\" (John viii. 44.) So Si\". Paul says to Elymas, \"Thou child of the devil.\" (Acts xiii. 10.) When we read at a later period, ''The devil having now put into the heart of Judas Iscariot, to betray him\" (John xiii. 2), it must mean the final working out of a wicked purpose, which, under the influence of the devil^ Judas had long had in his heart.\n\nLet us note, that even now, Judas is called \" a devil,\" long before our Lord's betrayal and crucifixion. This helps to show that he never was a faithful disciple, even from the first.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":688,"text":"John viii. 44","label":"John 8:44","href":"/jhn/8/#v44","status":"detected"},{"at":761,"text":"Acts xiii. 10","label":"Acts 13:10","href":"/act/13/#v10","status":"detected"},{"at":886,"text":"John xiii. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.70.3","start":70,"end":70,"heading":"","excerpt":"Rollock observes, that Jesus never used so strong an expression about His open enemies who went about to slay Him. It was a hypocrite and a false apostle, whom he called \" a devil.\" Nothing is so wicked as false profession.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.71.1","start":71,"end":71,"heading":"He spake of Judas Iscariot the son of Simon","excerpt":"The word \" Iscariot,\" according to some, means \" a man of Kerioth.\" Kerioth was a town of Judah. (Josh. xv. 25.) — According to others, it means \"a man of Issachar.\" — According to Lampe, and others, it is a Syriac word, meaning \"the bearer of the purse.\" — We are told that \"He had the bag.\" (John xiii. 29.)\n\nIt is remarkable, that St. John, four times in his Gospel, calls Judas \" the son of Simon.\" We do not exactly know why, unless it is that Simon was a person well-known by name, or that St. John wished to make it quite clear, that Judas Iscariot was not St. Jude, the faithful apostle and cousin of Christ, by naming his father. There is no proof whatever, that Judas was the son of \" Simon the Canaanite,\" the apostle; though it is somewhat curious, that in the list of apostles given by Matthew and Mark, Simon and Judas Iscariot are named in close juxta-position. (Matt. x. 4; Mark. iii. 18.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":98,"text":"Josh. xv. 25","label":"Joshua 15:25","href":"/jos/15/#v25","status":"detected"},{"at":294,"text":"John xiii. 29","label":"John 13:29","href":"/jhn/13/#v29","status":"detected"},{"at":878,"text":"Matt. x. 4","label":"Matthew 10:4","href":"/mat/10/#v4","status":"detected"},{"at":890,"text":"Mark. iii. 18","label":"Mark 3:18","href":"/mrk/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.6.71.2","start":71,"end":71,"heading":"he it was that should betray him","excerpt":"This would be more literally rendered, \" He was about to betray Him.\" The expression seems to imply, that to betray such a master as Christ, was so eminently a work of the devil, that the betrayer ought to be spoken of as \" a devil.\"\n\nThe frequency of our Lord's warnings and hints, addressed to Judas Iscariot, is very remarkable. Rollock observes, what an awful proof it is of the hardness of the heart, that a man bo WfiFUed should not be conscience-stricken and repent.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.6.1.1","start":1,"end":1,"heading":"After these things","excerpt":"See v. 1, note.\n\nwent] Rather, departed, went away, th'at is from the scene of His ministry at the time, which is left undetermined, and not from Jerusalem, as if this verse stood in immediate connexion with ch. v. The abruptness with which the narrative is introduced is most worthy of notice. All we read is that the departure \"over the sea of Galilee\" (i.e. to the east side of it) took place at sometime after the visit to Jerusalem, which, as we have seen, probably took place at the feast of the New Year. The Passover also was near, if the present text in v. 4 is correct ; but we learn nothing from St John as to the facts by which the incident was immediately preceded. This information must be sought from the other Gospels. And it is very significant that the Synoptists set the withdrawal of the Lord in connexion with, two critical events. They all agree in stating that it followed upon tidings brought from without. St Matthew makes it consequent upon the account of the death of the Baptist brought by his disciples (xiv. 13). St Luke places it immediately after the return of the twelve from their mission, but without any definite combination of the two events (ix. 10). St Mark brings out more clearly that at least one object of the retirement was rest from exhausting labour (vi. 30, 31). These indications of a concurrence of motives exactly correspond to the fulness of life. And St Luke has preserved the link which combines them. \"Herod,\" he says, \"sought to see [Jesus],\" troubled by the thought of a new John come to take the place of him whom he had murdered (ix. 9). The news of the death of the Baptist, of the designs of Herod, of the work of the twelve, coming at the same time, made a brief season of quiet retirement, and that outside the dominions of Herod, the natural counsel of wisdom and tenderness. St Luke alone gives the name of the place which was chosen for this object, \" a city called Bethsaida\" (ix. 10), that is the district of Bethsaida Julias in Gaulonitis, at the N.E. of the lake (Jos. 'Ant.' xviii. 2. 1). This second city of the same name was probably present to the mind of St John when he spoke of \"Bethsaida of Galilee\" (xii. 21 ; but not i. 44) as the home of Philip. Perhaps we may add, that this withdrawal for calm devotion would be still more necessary, if it was intended to cover the period of the Passover, which the Lord could not celebrate at Jerusalem owing to the hostility shewn towards Him there not long before.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"v. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"},{"at":563,"text":"v. 4","label":"John 6:4","href":"/jhn/6/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.1.2","start":1,"end":1,"heading":"the sea of Tiberias","excerpt":"This is the name by which the lake was known to classical writers  .... The title occurs only here and in ch. xxi. 1 in the New Testament; and it will be noticed that in xxi. 1 no second name is given. The later incident was not contained in the common basis of the Synoptic accounts, and was not therefore connected with the Synoptic title of the lake. The name of Tiberias, the splendid but unholy capital tain, and there he sat with his dis- Whence shall we buy bread, that ciples. these may eat?","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":110,"text":"xxi. 1","label":"John 21:1","href":"/jhn/21/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.1-21.1","start":1,"end":21,"heading":"The signs on the land and on the lake (i—ai).","excerpt":"Thousand (i — 15), and the Walking on the Sea (15 — 21), combine to shew Christ as the support of life and as the guide and strengthener of the toiling. Through His disciples He first satisfies the multitudes, and then He Himself, at first unseen and unrecognised, brings His labouring disciples to the haven of rest.\n\n1 — 15. The sign on the land, the feeding of the five thousand.\n\nThe feeding of the five thousand is the only incident in the Lord's life, before His last visit to Jerusalem, which is recorded by all four Evangelists. The variations of detail in the four narratives are therefore of the deepest interest (Matt. xiv. 13 — 21; Mark vi. 30 — 44; Luke ix. 10 — 17 ; John vi. 1 — 15).\n\nGenerally it may be said that the Synoptic narratives are given in broad outline, as part of a prolonged ministry. St John's narrative is part of an isolated episode, but at the same time individual in detail. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":624,"text":"Matt. xiv. 13","label":"Matthew 14:13","href":"/mat/14/#v13","status":"detected"},{"at":644,"text":"Mark vi. 30","label":"Mark 6:30","href":"/mrk/6/#v30","status":"detected"},{"at":662,"text":"Luke ix. 10","label":"Luke 9:10","href":"/luk/9/#v10","status":"detected"},{"at":681,"text":"John vi. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.1-21.2","start":1,"end":21,"heading":"","excerpt":"It follows that the two narratives are derived from two distinct sources ; for it is not possible that the narrative of St John could h.ave been derived from any one of the Synoptists, or from the common original from which they were finally derived.\n\nThe chronology of the event cannot be determined with absolute certainty. ...\n\nAgainst (1)  ... it must be urged that all direct documentary evidence whatever supports the disputed words. The ground for suspecting them is derived indirectly from patristic citations, and it is by no means clear that there is not in the passages quoted a confusion between vi. 4 and vii. 2. Irenaeus  ... appears to interpret nigh  ... retrospectively. Comp. Mark vi. 39, note.\n\nThe transposition (2)  ... would give a simple connexion of events, but in the absence of all external evidence it cannot be maintained.\n\nOur knowledge of the details of the Lord's life is far too fragmentary to justify us in the endeavour to make a complete arrangement of those which have been recorded. The very abruptness of the transition in vi. 1 is characteristic of St John ; comp. iii. 22, x. 22, xii. 1.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":694,"text":"Mark vi. 39","label":"Mark 6:39","href":"/mrk/6/#v39","status":"detected"},{"at":1104,"text":"iii. 22","label":"John 3:22","href":"/jhn/3/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.2.1","start":2,"end":2,"heading":"followed","excerpt":"not simply on this occasion but generally  .... The verse describes most vividly the habitual work and environment and influence of Christ. ...\n\nsaw] beheld  ..., v. 19. See ii. 23, note.\n\nhis miracles...] the signs which he did... This verb  ..., like those which precede, marks a continued ministry.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":163,"text":"v. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.3.1","start":3,"end":3,"heading":"into a mountain","excerpt":"into the mountain, and... So v. 15. The use of the definite article implies an instinctive sense of the familiar landscape, the mountain range closing round the lake. This use is found also in the Synoptic narrative, Matt. v. 1, xiv. 23, xv. 29 ; Mark iii. 13, vi. 46; Luke vi. 12, ix. 28. St Matthew adds that it was \" a desert spot\" (xiv. 13).\n\nsat] Literally, was sitting. The word has a life-like distinctness when taken in connexion with v. 5. Comp. Matt. xiii. 1, xv. 29.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":29,"text":"v. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"},{"at":217,"text":"Matt. v. 1","label":"Matthew 5:1","href":"/mat/5/#v1","status":"detected"},{"at":229,"text":"xiv. 23","label":"Matthew 14:23","href":"/mat/14/#v23","status":"detected"},{"at":238,"text":"xv. 29","label":"Matthew 15:29","href":"/mat/15/#v29","status":"detected"},{"at":247,"text":"Mark iii. 13","label":"Mark 3:13","href":"/mrk/3/#v13","status":"detected"},{"at":261,"text":"vi. 46","label":"Mark 6:46","href":"/mrk/6/#v46","status":"detected"},{"at":269,"text":"Luke vi. 12","label":"Luke 6:12","href":"/luk/6/#v12","status":"detected"},{"at":282,"text":"ix. 28","label":"Luke 9:28","href":"/luk/9/#v28","status":"detected"},{"at":443,"text":"v. 5","label":"John 6:5","href":"/jhn/6/#v5","status":"detected"},{"at":455,"text":"Matt. xiii. 1","label":"Matthew 13:1","href":"/mat/13/#v1","status":"detected"},{"at":470,"text":"xv. 29","label":"Matthew 15:29","href":"/mat/15/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.4.1","start":4,"end":4,"heading":"And the passover...was nigh","excerpt":"i.e. \"near at hand\" (ii. 13, vii. 2, xi. 55), and not as Irenaeus (?) and some moderns have taken it, \"lately past.\" The notice of the feast is probably designed to give a clue to the understanding of the spiritual lessons of the miracle which are set forth in the discourse which followed (1 Cor. v. 7) ; and at the same time it serves to explain how trains of pilgrims on their way to Jerusalem may have been attracted to turn aside to the new Teacher, in addition to \" the multitude\" who were already attached to Him.\n\nthe feast of the Jews] i.e. \"the well-known feast.\" The phrase when it stands alone signifies the Feast of Tabernacles, \"the one great national feast.\" Compare vii. 2 (where the order is different), and v. 1, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":291,"text":"1 Cor. v. 7","label":"1 Corinthians 5:7","href":"/1co/5/#v7","status":"detected"},{"at":725,"text":"v. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.5.1","start":5,"end":5,"heading":"When Jesus then lifted up...and saw...come...he saith","excerpt":"Jesus therefore having lifted up his eyes and seen that... cometh... saith. Comp. iv. 35, (i. 38).\n\ncome (cometh)] Literally, is coming. ...\n\n(Mark vi. 33). The point of time here is evidently the first arrival of the people. A day of teaching and healing must be intercalated before the miracle of feeding was wrought (Matt. xiv. 14 ; Mark vi. 34 ; Luke ix. 11). St John appears to have brought together into one scene, as we now regard it, the first words spoken to Philip on the approach of the crowd, and the words in which they were afterwards taken up by Andrew, when the disciples themselves at evening restated the difficulty (Matt. xiv. 15 ; Mark vi. 35; Luke ix. 12). If this view be true, so that the words addressed to Philip with his answer preceded the whole day's work, then the mention of '• two hundred pennyworth of bread \" made by the disciples in St Mark (v'- 3?) gains great point, and so too the phrase \"what He was about to do\" (v. 6), which otherwise appears to be followed too quickly by its fulfilment. It appears also from v. 15 that the Lord came down from the mountain before the miracle was wrought.\n\nWhence shall we...] The words are one expression of the feeling of tender compassion noticed by the Synoptists (Matt. xiv. 14 ; Mark vi. 34).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":82,"text":"iv. 35","label":"John 4:35","href":"/jhn/4/#v35","status":"detected"},{"at":143,"text":"Mark vi. 33","label":"Mark 6:33","href":"/mrk/6/#v33","status":"detected"},{"at":320,"text":"Matt. xiv. 14","label":"Matthew 14:14","href":"/mat/14/#v14","status":"detected"},{"at":336,"text":"Mark vi. 34","label":"Mark 6:34","href":"/mrk/6/#v34","status":"detected"},{"at":350,"text":"Luke ix. 11","label":"Luke 9:11","href":"/luk/9/#v11","status":"detected"},{"at":635,"text":"Matt. xiv. 15","label":"Matthew 14:15","href":"/mat/14/#v15","status":"detected"},{"at":651,"text":"Mark vi. 35","label":"Mark 6:35","href":"/mrk/6/#v35","status":"detected"},{"at":664,"text":"Luke ix. 12","label":"Luke 9:12","href":"/luk/9/#v12","status":"detected"},{"at":952,"text":"v. 6","label":"John 6:6","href":"/jhn/6/#v6","status":"detected"},{"at":1050,"text":"v. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"},{"at":1243,"text":"Matt. xiv. 14","label":"Matthew 14:14","href":"/mat/14/#v14","status":"detected"},{"at":1259,"text":"Mark vi. 34","label":"Mark 6:34","href":"/mrk/6/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.6.1","start":6,"end":6,"heading":"to prove","excerpt":"Literally, trying him, to see whether he could meet the difficulty. Comp. 2 Cor. xiii. 5 ; Rev. ii. 2. The word does not necessarily carry with it (as these passages shew) the secondary idea of temptation (comp. also Matt. xxii. 25 ; Mark xii. 28) ; but practically in the case of men such trial assumes for the most part this form, seeing that it leads to failure, either as designed by him who applies it (Matt. xvi. 1, xix. 3, xxii. 18, &c.), or consequent upon the weakness of him to whom it is applied (Hebr. xi. 17 ; 1 Cor. x. 1.3). Comp. Deut. xiii. 3.\n\nfor he himself knew. ..would (was about to) do] Throughout the Gospel the Evangelist speaks as one who had an intimate knowledge of the Lord's mind. He reveals both the thoughts which belong to His own internal, absolute knowledge  ..., and also those which answered to actual experience and insight  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":74,"text":"2 Cor. xiii. 5","label":"2 Corinthians 13:5","href":"/2co/13/#v5","status":"detected"},{"at":91,"text":"Rev. ii. 2","label":"Revelation 2:2","href":"/rev/2/#v2","status":"detected"},{"at":217,"text":"Matt. xxii. 25","label":"Matthew 22:25","href":"/mat/22/#v25","status":"detected"},{"at":234,"text":"Mark xii. 28","label":"Mark 12:28","href":"/mrk/12/#v28","status":"detected"},{"at":408,"text":"Matt. xvi. 1","label":"Matthew 16:1","href":"/mat/16/#v1","status":"detected"},{"at":422,"text":"xix. 3","label":"Matthew 19:3","href":"/mat/19/#v3","status":"detected"},{"at":430,"text":"xxii. 18","label":"Matthew 22:18","href":"/mat/22/#v18","status":"detected"},{"at":523,"text":"1 Cor. x. 1","label":"1 Corinthians 10:1","href":"/1co/10/#v1","status":"detected"},{"at":545,"text":"Deut. xiii. 3","label":"Deuteronomy 13:3","href":"/deu/13/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.7.1","start":7,"end":7,"heading":"Two hundred pennyworth","excerpt":"*'.?. between six and seven pounds worth. See Mark vi. 37. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":46,"text":"Mark vi. 37","label":"Mark 6:37","href":"/mrk/6/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.8.1","start":8,"end":8,"heading":"Andrew","excerpt":"He appears elsewhere in connexion with Philip, i. 44, xii. 22.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.9.1","start":9,"end":9,"heading":"barley loaves","excerpt":"v. 13. The detail is peculiar to St John. Comp. 2 K. iv. 42. Barley bread was the food of the poor. Wetstein  ... has collected a large number of passages to shew the small account in which it was held. See Judg. vii. 13 f. ; Ezek. xiii. 19.\n\nsmall fishes] Rather, fishes. ... It may have been a familiar Galilaean word.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":0,"text":"v. 13","label":"John 6:13","href":"/jhn/6/#v13","status":"detected"},{"at":207,"text":"Judg. vii. 13","label":"Judges 7:13","href":"/jdg/7/#v13","status":"detected"},{"at":226,"text":"Ezek. xiii. 19","label":"Ezekiel 13:19","href":"/ezk/13/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.10.1","start":10,"end":10,"heading":"And Jesus","excerpt":"Omit And.\n\nthe men... the men] //.v people  ....../Af men  ...... about five thousand. The change of word in the latter case implies the remark added by St Matthew (xiv. 21) beside women and children.\n\nmuch grass] See note on Mark vi. 39. The difference of the form in which the detail is introduced marks apparently the testimony of two eye-witnesses. This detail corresponds with the date, which is fixed (vi. 4) in the early spring.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":226,"text":"Mark vi. 39","label":"Mark 6:39","href":"/mrk/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.11.1","start":11,"end":11,"heading":"And Jesus","excerpt":"Jesus therefore, answering the obedience of faith.\n\nwhen he had given thanks (v. 23)] By this act the Lord takes the place of the head of the family (comp. Luke xxiv. 30). The word itself is found elsewhere in St John only, xi. 41. This second passage suggests that the thanksgiving was rendered in acknowledgment of the revelation of the Father's will in accordance with which the miracle was wrought. In the parallels the word is blessed (yet comp. Matt. xv. 36 ; Mark viii. 6). The two words preserve the two aspects of the action in relation to the source and in relation to the mode of its accomplishment. ...\n\nhe distributed to. ..them that...] The words to the disciples... and the disciples must be omitted. They are an obvious gloss introduced from St Matthew xiv. 19.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":78,"text":"v. 23","label":"John 6:23","href":"/jhn/6/#v23","status":"detected"},{"at":156,"text":"Luke xxiv. 30","label":"Luke 24:30","href":"/luk/24/#v30","status":"detected"},{"at":451,"text":"Matt. xv. 36","label":"Matthew 15:36","href":"/mat/15/#v36","status":"detected"},{"at":466,"text":"Mark viii. 6","label":"Mark 8:6","href":"/mrk/8/#v6","status":"detected"},{"at":761,"text":"Matthew xiv. 19","label":"Matthew 14:19","href":"/mat/14/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.12.1","start":12,"end":12,"heading":"When they...said","excerpt":"And when they... saith...\n\nfragments] i.e. the pieces broken for distribution (Ezek. xiii. 19). The command to collect these is preserved by St John only.\n\nthat remain] that remain over, and so in v. 13  ..., where the same word is used.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":79,"text":"Ezek. xiii. 19","label":"Ezekiel 13:19","href":"/ezk/13/#v19","status":"detected"},{"at":197,"text":"v. 13","label":"John 6:13","href":"/jhn/6/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.13.1","start":13,"end":13,"heading":"gathered...together","excerpt":"gathered... up. The word is the same as in v. 12. The simple repetition gives character to the narrative.\n\ntwelve] The number implies that the work was given to the apostles, though they have riot been specially mentioned. Comp. v. 70.\n\nbaskets] The stout wicker baskets  ... as distinguished from the soft, flexible \"frails\"  .... Juv. ' Sat.' iii. 14, VI. 542.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":43,"text":"v. 12","label":"John 6:12","href":"/jhn/6/#v12","status":"detected"},{"at":229,"text":"v. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.14.1","start":14,"end":14,"heading":"Then those men...Jesus did","excerpt":"The people  ... therefore. ..he did...\n\nthat prophet that should come...] the prophet that cometh... Comp. i. 21, 25, vii. 40. The phrase is peculiar to St John. Yet see Matt. xxi. 11, and Acts vii. 37.\n\n[v. 1 6 — 21.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":107,"text":"i. 21, 25","label":"John 1:21","href":"/jhn/1/#v21","status":"detected"},{"at":107,"text":"i. 21, 25","label":"John 1:25","href":"/jhn/1/#v25","status":"detected"},{"at":170,"text":"Matt. xxi. 11","label":"Matthew 21:11","href":"/mat/21/#v11","status":"detected"},{"at":189,"text":"Acts vii. 37","label":"Acts 7:37","href":"/act/7/#v37","status":"detected"},{"at":205,"text":"v. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.14-15.1","start":14,"end":15,"heading":"14—15.","excerpt":"15. This incident is peculiar to St John, but St Luke has preserved a detail which illustrates it. He notices that Christ spoke to the multitudes \" concerning the kingdom of God\" (ix. 11) ; and it is natural to suppose that the excitement consequent upon the death of the Baptist, which in part led to the Lord's retirement, may have moved many to believe that He would place Himself at the head of a popular rising to avenge the murder.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.15.1","start":15,"end":15,"heading":"would...take him by force","excerpt":"Comp. Acts xxiii. 10; (Judg. xxi. 21, LXX.) ; Matt. xi. 12. The multitude wished to use Christ to fulfil their own ends even against His will. In this lies the foreshadowing of the sin of Judas, ch. xviii. 6.\n\nmake him a king] make him king.\n\ndeparted] withdrew  .... Comp. Matt. ii. 12 ff., xiv. 13, xv. 21, &c. ; Acts xxiii. 19.\n\nagain] It follows (v. 3) that He had descended towards the shore when the miracle took place.\n\nhimself alone] to pray, as is added in the parallel narratives (Matt. xiv. 23 ; Mark vi. 46). The dismissal of the apostles mentioned in Matt. xiv. 22 ; Mark vi. 45, is involved in these words (contrast \"v. 3). The apostles were first withdrawn from the influence of the multitude, and the mass of the people were then sent away ; but some (T;. 22) still lingered with vain hopes till the morning.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Acts xxiii. 10","label":"Acts 23:10","href":"/act/23/#v10","status":"detected"},{"at":23,"text":"Judg. xxi. 21","label":"Judges 21:21","href":"/jdg/21/#v21","status":"detected"},{"at":46,"text":"Matt. xi. 12","label":"Matthew 11:12","href":"/mat/11/#v12","status":"detected"},{"at":199,"text":"xviii. 6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"},{"at":274,"text":"Matt. ii. 12","label":"Matthew 2:12","href":"/mat/2/#v12","status":"detected"},{"at":315,"text":"Acts xxiii. 19","label":"Acts 23:19","href":"/act/23/#v19","status":"detected"},{"at":351,"text":"v. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"},{"at":491,"text":"Matt. xiv. 23","label":"Matthew 14:23","href":"/mat/14/#v23","status":"detected"},{"at":507,"text":"Mark vi. 46","label":"Mark 6:46","href":"/mrk/6/#v46","status":"detected"},{"at":564,"text":"Matt. xiv. 22","label":"Matthew 14:22","href":"/mat/14/#v22","status":"detected"},{"at":580,"text":"Mark vi. 45","label":"Mark 6:45","href":"/mrk/6/#v45","status":"detected"},{"at":631,"text":"v. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.16.1","start":16,"end":16,"heading":"","excerpt":"Comp. Matt. xiv. 22 ff.; Mark vi.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Matt. xiv. 22","label":"Matthew 14:22","href":"/mat/14/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.16-21.1","start":16,"end":21,"heading":"16—21.","excerpt":"The sign upon the lake.\n\nThis incident is related also by St Matthew (xiv. 22 ff.) and by St Mark (vi. 45 ff.). The change in time, scene, persons, belongs to the significance of the sign.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.17.1","start":17,"end":17,"heading":"into a ship","excerpt":"The definite article is omitted in the true text, so that A. V. is correct.\n\nwent... toward] Literally, set out on their way to... Comp. iv. 30. This continuous toil is contrasted by the tense with the simple act which preceded it  ....\n\nwas not yet come...] at the time when they finally started. It appears that some incidents are here omitted. Probably Jesus had directed the apostles to meet Him at some point on the eastern shore on their way to Capernaum.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":137,"text":"iv. 30","label":"John 4:30","href":"/jhn/4/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.18.1","start":18,"end":18,"heading":"","excerpt":"The singular vividness of the description is to be noticed. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.19.1","start":19,"end":19,"heading":"five and twenty...furlongs","excerpt":"The lake is at its broadest about forty stades (\"furlongs\"), or six miles. Thus they were \"m the middle\" of the lake (Mark vi. 47), having for a time kept to the shore.\n\nsee] behold. The word marks the arrested, absorbed attention of the disciples. Comp. v. 2.\n\non the sea] The words might mean (as xxi. 1) \"on the sea-shore,\" but the context and parallels determine the sense here. Comp. Job ix. 8 (LXX.).\n\nwere afraid] Comp. Matt. xiv. 26 ; Mark vi. 49; Luke xxiv. 37.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":118,"text":"Mark vi. 47","label":"Mark 6:47","href":"/mrk/6/#v47","status":"detected"},{"at":255,"text":"v. 2","label":"John 6:2","href":"/jhn/6/#v2","status":"detected"},{"at":389,"text":"Job ix. 8","label":"Job 9:8","href":"/job/9/#v8","status":"detected"},{"at":427,"text":"Matt. xiv. 26","label":"Matthew 14:26","href":"/mat/14/#v26","status":"detected"},{"at":443,"text":"Mark vi. 49","label":"Mark 6:49","href":"/mrk/6/#v49","status":"detected"},{"at":456,"text":"Luke xxiv. 37","label":"Luke 24:37","href":"/luk/24/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.20.1","start":20,"end":20,"heading":"It is","excerpt":"Comp. iv. 26, viii. 24, 28, 58, (ix. 9), xiii. 19, xviii. 5, 6, 8; Mark xiii. 6; Luke xxi. 8.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"iv. 26","label":"John 4:26","href":"/jhn/4/#v26","status":"detected"},{"at":67,"text":"Mark xiii. 6","label":"Mark 13:6","href":"/mrk/13/#v6","status":"detected"},{"at":81,"text":"Luke xxi. 8","label":"Luke 21:8","href":"/luk/21/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.21.1","start":21,"end":21,"heading":"willingly received","excerpt":"Literally, they willing to take  .... The imperfect in the original expresses a continuous state of feeling as distinguished from an isolated wish. It is commonly used of a desire which is not gratified (vii. 44, xvi. 19; Mark vi. 19, 48; Gal. iv. 20, &c.) but this secondary idea does not necessarily lie in the word. Here the force of the tense is adequately given by A. V., though in Mark vi. 48 the same word is used of the supposed purpose of the Lord to \" pass by\" the disciples, which was not fulfilled. Comp. Mark xii. 38 ; Luke xii. 46. Fear passed into joy. Compare Luke xxiv. 37 with John xx. 20.\n\nat the land] The original phrase  ... may mean in the direction of the land, that is, \"moving straight towards the land;\" but it more probably means on the land, being used of the vessel run up on the beach. Comp. Ps. cvii. (cvi.) 30. The Synoptists notice that the opposing forces were removed (Matt. xiv. 32 ; Mark vi. 51, the wind ceased ; St John that the desired end was gained. Both results followed at once from the presence of Christ welcomed.\n\nThe remarks with which Augustine opens his explanation of the narrative are of permanent value. \" Miracula quae fecit Dominus noster Jesus Christus sunt quidem divina opera et ad intellegendum Deum de visibilibus admonent humanam mentem . . . Nec tamen sufficit haec intueri in miraculis Christi. Interrogemus ipsa miracula, quid nobis loquantur de Christo : habent enim si intellegantur linguam suam. Nam quia ipse Christus Verbum Dei est, etiam factum Verbi verbum nobis est\" (August. ' in Johann. Tract.' xxiv.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":222,"text":"Mark vi. 19, 48","label":"Mark 6:19","href":"/mrk/6/#v19","status":"detected"},{"at":222,"text":"Mark vi. 19, 48","label":"Mark 6:48","href":"/mrk/6/#v48","status":"detected"},{"at":239,"text":"Gal. iv. 20","label":"Galatians 4:20","href":"/gal/4/#v20","status":"detected"},{"at":387,"text":"Mark vi. 48","label":"Mark 6:48","href":"/mrk/6/#v48","status":"detected"},{"at":517,"text":"Mark xii. 38","label":"Mark 12:38","href":"/mrk/12/#v38","status":"detected"},{"at":532,"text":"Luke xii. 46","label":"Luke 12:46","href":"/luk/12/#v46","status":"detected"},{"at":576,"text":"Luke xxiv. 37","label":"Luke 24:37","href":"/luk/24/#v37","status":"detected"},{"at":595,"text":"John xx. 20","label":"John 20:20","href":"/jhn/20/#v20","status":"detected"},{"at":905,"text":"Matt. xiv. 32","label":"Matthew 14:32","href":"/mat/14/#v32","status":"detected"},{"at":921,"text":"Mark vi. 51","label":"Mark 6:51","href":"/mrk/6/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.22.1","start":22,"end":22,"heading":"the people which stood","excerpt":"the multitude...(and so in v. 24), some, that is, who still lingered when the rest were dismissed (Matt xiv. 23), the more eager zealots, as it seems, who wished still to make Christ fulfil their designs. They were not more than could cross the lake in the boats which came over (v. 23).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":27,"text":"v. 24","label":"John 6:24","href":"/jhn/6/#v24","status":"detected"},{"at":99,"text":"Matt xiv. 23","label":"Matthew 14:23","href":"/mat/14/#v23","status":"detected"},{"at":280,"text":"v. 23","label":"John 6:23","href":"/jhn/6/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.22-59.1","start":22,"end":59,"heading":"The discounts at Capernaum (22—59).","excerpt":"The discourses which followed the feeding of the five thousand serve in part as an answer to the mistaken expectations of the multitude (vv. 14, 15), while they unfold those views of Christ's Person and work which became a decisive trial for the faith of the disciples who were already attached to Him. The short absence had been sufficient to remove the fear of immediate violence on the part of Herod ; though it appears that the Lord withdrew not long afterwards to \" the coasts of Tyre and Sidon\" (Matt. xv. 21 ff.).\n\nThe discourses fall into three groups : vv. 26 — 40, vv. 41 — 51, vv. 52 — 58. Each group is introduced by some expression of feeling on the part of those to whom the words are addressed, a simple question  ..., a murmuring (v. 41), a contention among themselves (v. 52). The thoughts successively dealt with are distinct : (1) the search after life, (2) the relation of the Son to God and man, (3) the appropriation by the individual of the Incarnate Son ; and it appears that the audience and place do not remain the same. There are evident breaks after v. 40, and v. 51. The \"Jews\" are introduced in vv. 41, 52, but not before. The last words were spoken \"in synagogue\" (v. 59), but it is scarcely conceivable that the conversation began there.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":137,"text":"vv. 14, 15","label":"John 6:14–15","href":"/jhn/6/#v14","status":"detected"},{"at":502,"text":"Matt. xv. 21","label":"Matthew 15:21","href":"/mat/15/#v21","status":"detected"},{"at":562,"text":"vv. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":575,"text":"vv. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":588,"text":"vv. 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"},{"at":747,"text":"v. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":786,"text":"v. 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"},{"at":1078,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":1089,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":1125,"text":"vv. 41, 52","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":1125,"text":"vv. 41, 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"},{"at":1196,"text":"v. 59","label":"John 6:59","href":"/jhn/6/#v59","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.23.1","start":23,"end":23,"heading":"Howbeit there came other boats","excerpt":"Omit other  .... These boats, perhaps, were driven by the \"contrary wind \" (Matt. xiv. 24) across the lake. Their coming probably explains the reference to the \"disciples\" in v. 24. ...\n\nnigh unto the place] that is, to some unfrequented part of the shore, as driven by stress of weather.\n\nthe Lord] Comp. iv. 1, xi. 2, xxi. 7.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":76,"text":"Matt. xiv. 24","label":"Matthew 14:24","href":"/mat/14/#v24","status":"detected"},{"at":175,"text":"v. 24","label":"John 6:24","href":"/jhn/6/#v24","status":"detected"},{"at":306,"text":"iv. 1","label":"John 4:1","href":"/jhn/4/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.24.1","start":24,"end":24,"heading":"they also","excerpt":"they themselves. The force of the word is that they also did what they found the disciples had done.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.25.1","start":25,"end":25,"heading":"when camest","excerpt":"The idea suggested by when, as contrasted with the more natural bow, is that of the separation from Christ ; as if the people had pleaded, \" We sought thee long and anxiously on the other side. Could it be that even then thou hadst left us?\" If this turn is given to the words the connexion of the answer is obvious: \"It is not me ye seek, but my gifts.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.26.1","start":26,"end":26,"heading":"not because ye saw the miracles","excerpt":"not because ye saw signs..., not because my works of healing and sustaining led you to look for other manifestations of spiritual glory. That one last miracle — a speaking sign — was to you a gross material satisfaction, and not a pledge, a parable of something higher. You failed to see in it the lesson which it was designed to teach, that I am waiting to relieve the hunger of the soul.\n\nwere filled] Literally, \" were satisfied with food as animals with fodder\"  .... The original word is different from that used in v. 12. It is however used in connexion with the narrative in the other Gospels (Matt. xiv. 20, and parallels) without any disparaging sense ; and it is not therefore possible to press the material idea which predominates in it (Luke xv. 16, xvi. 21). See Matt. v. 6 ; Luke vi. 21.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":521,"text":"v. 12","label":"John 6:12","href":"/jhn/6/#v12","status":"detected"},{"at":601,"text":"Matt. xiv. 20","label":"Matthew 14:20","href":"/mat/14/#v20","status":"detected"},{"at":749,"text":"Luke xv. 16","label":"Luke 15:16","href":"/luk/15/#v16","status":"detected"},{"at":762,"text":"xvi. 21","label":"Luke 16:21","href":"/luk/16/#v21","status":"detected"},{"at":776,"text":"Matt. v. 6","label":"Matthew 5:6","href":"/mat/5/#v6","status":"detected"},{"at":789,"text":"Luke vi. 21","label":"Luke 6:21","href":"/luk/6/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.26-40.1","start":26,"end":40,"heading":"26—40.","excerpt":"The first part of the discourses consists of answers to successive questions  .... The conversation is natural and rapid ; and deals in succession with the aim of religious effort (26, 27) ; the method (28, 29) ; the assurance (30 — 33) ; the fulfilment (34 — 40).\n\n22 — 24. This long sentence is complicated and irregular in construction. The irregularity is due to the mention of two facts which are intercalated between the beginning and end of the sentence. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.27.1","start":27,"end":27,"heading":"Labour not for","excerpt":"Work not for... The verb stands emphatically at the head of the sentence. \" Work, yea win by work, not...\" Thus perhaps there is a contrast between \"seeking\" and \"working.\" ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.27.2","start":27,"end":27,"heading":"give","excerpt":"The contrast of these verbs is essential to the sense of the passage. The believer's work does not earn a recompense at the last, but secures a gift. Even common work may bring more than its natural result, \"the meat which perisheth.\" And no work brings more than the possibility of blessings to be used. Comp. i. 12 f., note.\n\n ... It is possible too that there may be even at this point a reference to the manna: Exod. xvi. 20.\n\nthat (the) meat which endureth (abide th) unto everlasting (eternal) life] that food which suffers no change, but remains in the man as a principle of power issuing in eternal life. Comp. iv. 14.\n\nthe Son of man] This title suggests the thought which underlies the whole discourse. Christ is speaking of His relation to men in virtue of His perfect humanity. He, as the absolute representative of mankind, will give this food of the higher life — the life also being His gift, v. 25— for Him the Father (not my Father, v. 32), His Father and the Father of men, sealed, even God (ch. x. 36. See also v. 36 ff.).\n\nshall give] as the issue of His work (v. 5 1) ; or perhaps as the crown of your work of faith in Him.\n\nGod the Father] the Father.. .even God. The addition of the divine name at the close of the sentence emphasizes the identification of God with \"the Father\" of \"the Son of man.\" Comp. viii. 19.\n\nsealed] solemnly set apart for the fulfilment of this charge and authenticated by intelligible signs. Comp. iii. 33, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":311,"text":"i. 12","label":"John 1:12","href":"/jhn/1/#v12","status":"detected"},{"at":415,"text":"Exod. xvi. 20","label":"Exodus 16:20","href":"/exo/16/#v20","status":"detected"},{"at":619,"text":"iv. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"},{"at":908,"text":"v. 25","label":"John 6:25","href":"/jhn/6/#v25","status":"detected"},{"at":950,"text":"v. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":1014,"text":"x. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":1030,"text":"v. 36","label":"John 6:36","href":"/jhn/6/#v36","status":"detected"},{"at":1081,"text":"v. 5","label":"John 6:5","href":"/jhn/6/#v5","status":"detected"},{"at":1329,"text":"viii. 19","label":"John 8:19","href":"/jhn/8/#v19","status":"detected"},{"at":1448,"text":"iii. 33","label":"John 3:33","href":"/jhn/3/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.28.1","start":28,"end":28,"heading":"Then said they...What shall we do, that we might","excerpt":"They said therefore. ..What must we do, that we may... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.29.1","start":29,"end":29,"heading":"","excerpt":"The Lord deals with the error and the truth in the question which was put to Him. In the one work which God requires of man and man owes to God, all fragmentary and partial works are included. It is a true work as answering to man's will, but it issues in that which is not a work. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.29.2","start":29,"end":29,"heading":"","excerpt":"This simple formula contains the complete solution of the relation of faith and works. Faith is the life of works; works are the I necessity of faith.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.30.1","start":30,"end":30,"heading":"What sign shewest thou then","excerpt":"Literally, What then doest thou as a sign... thou, with thy commands to us, peremptory as a second Moses? Christ had charged the questioners with misunderstanding His signs before (v. 26) ; they ask therefore for some clear attestation of His claims. And in this there is nothing inconsistent with the effect which the feeding of the multitude had produced on some. Great as that work was, their history taught them to look for greater. They ask, as in the Synoptists, for \"a sign from heaven\" (Matt. xvi. 1).\n\nthat we may see, and believe thee] In these 1 words faith is reduced to simple belief in the truth of a message, and grounded upon the testimony of the senses. The \" believing on Christ\" (v. 29) is reduced to \"believing Christ.\" Comp. viii. 30, 31, note.\n\nwhat dost thou work?] The words take up the demand made on themselves. There is a work, they plead, for the teacher as well as for the hearer. The question expresses what was suggested by the emphatic pronoun (thou) just before. Words must be justified by works.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":181,"text":"v. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":495,"text":"Matt. xvi. 1","label":"Matthew 16:1","href":"/mat/16/#v1","status":"detected"},{"at":699,"text":"v. 29","label":"John 6:29","href":"/jhn/6/#v29","status":"detected"},{"at":746,"text":"viii. 30, 31","label":"John 8:30–31","href":"/jhn/8/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.31.1","start":31,"end":31,"heading":"did eat manna","excerpt":"the manna [Ps. lxxvii. (lxxviii.) 24]. The miracle which Christ had wrought suggested the greater miracle of Moses, by which the people were sustained for forty years. There was a tradition (' Midrash Koheleth,' p. 73, quoted by Lightfoot and Wünsche) that \"as the first Redeemer caused the manna to fall from heaven, even so should the second Redeemer  ... cause the manna to fall.\" For this sign then, or one like this, the people looked from Him whom they were ready to regard as Messiah. Compare Matt. xvi. 1 ; Mark viii. 11. The manna was a favourite subject with Jewish expositors. A single passage from Philo  ... may serve as an example of their interpretations : \" [When the people] sought what it is which feeds the soul, for they did not, as Moses says, know what it was, they discovered by learning that it is the utterance  ... of God and the divine word  ... from which all forms of instruction and wisdom flow in a perennial stream. And this is the heavenly food which is indicated in the sacred records under the Person of the First Cause  ... saying, Behold I rain on you bread  ... out of heaven (Exod. xvi. 4). For in very truth God distils from above the supernal wisdom on noble and contemplative minds ; and they when they see and taste, in great joy, know what they experience, but do not know the Power which dispenses the gift. Wherefore they ask, What is this which is sweeter than honey and whiter than snow ? But they shall be taught by the prophet that this is the bread which the Lord gave them to eat \" (Exod. xvi. 15). Comp. Siegfried, ' Philo v. Alex.' s. 229.\n\nfrom heaven] out of heaven (and so throughout), which came out of the heavenly treasures, and did not simply descend from a higher region.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":500,"text":"Matt. xvi. 1","label":"Matthew 16:1","href":"/mat/16/#v1","status":"detected"},{"at":515,"text":"Mark viii. 11","label":"Mark 8:11","href":"/mrk/8/#v11","status":"detected"},{"at":1115,"text":"Exod. xvi. 4","label":"Exodus 16:4","href":"/exo/16/#v4","status":"detected"},{"at":1535,"text":"Exod. xvi. 15","label":"Exodus 16:15","href":"/exo/16/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.32.1","start":32,"end":32,"heading":"Then Jesus","excerpt":"Jesus therefore... Moses gave... not that (the) bread] There is a double contrast. It was not Moses but God revealing Himself through Moses who gave the manna ; and again the manna — the perishable bread — was not in the highest sense \" bread from heaven,\" but rather the symbol of spiritual food.\n\ngave you] The people are identified with their ancestors. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.32.2","start":32,"end":32,"heading":"but my Father giveth","excerpt":"not in one miraculous act only, but now and at all times.\n\nthe true bread] that which fulfils absolutely, ideally, the highest conception of sustaining food  .... Comp. iv. 23, note. The exact form of the original is emphatic : the bread out of heaven, the true bread  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":169,"text":"iv. 23","label":"John 4:23","href":"/jhn/4/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.33.1","start":33,"end":33,"heading":"the bread of God","excerpt":"the bread which God gives directly ; not simply that which He gives by the hand of His servants. Comp. i. 29 (the Lamb of God), note.\n\nhe which cometh down..] that which cometh down... Christ does not identify Himself with \"the bread\" till the next answer; and the request of the Jews which follows shews that nothing more than the notion of heavenly bread was present to them (comp. vv. 41, 50). This new manna was distinguished from the old in that it was continuous in its descent and not for a time ; and again it was not confined to one people, but was for the world.\n\ncometh down] The phrase prepares the way for the interpretation which follows, vv. 38, 41.\n\nunto the 'world'] Without the Word, without Christ, the world can have no life. He makes the blessing, which was national, universal.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":103,"text":"i. 29","label":"John 1:29","href":"/jhn/1/#v29","status":"detected"},{"at":384,"text":"vv. 41, 50","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":384,"text":"vv. 41, 50","label":"John 6:50","href":"/jhn/6/#v50","status":"detected"},{"at":653,"text":"vv. 38, 41","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":653,"text":"vv. 38, 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.34.1","start":34,"end":34,"heading":"Then said they","excerpt":"They said therefore... The Jews see in the words of Christ a mysterious promise which they cannot understand ; but they interpret it according to their material hopes. Lord, evermore, not on one rare occasion but always, give us this bread. They acknowledge that the gift must be constant (1 Thess. v. 15, Trajrore), though its effects are lasting.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":290,"text":"1 Thess. v. 15","label":"1 Thessalonians 5:15","href":"/1th/5/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.35.1","start":35,"end":35,"heading":"Jesus said","excerpt":"said...] The Jews asked for something from Christ: He offers them Himself. The great gift, if only it were rightly perceived, was already made.\n\nI am the...] This form of expression is not found in the Synoptists. It occurs not unfrequently in St John's Gospel, and the figures with which it is connected furnish a complete study of the Lord's work. Compare vv. 41, 48, 51, viii. 12 (the Light of the world), x. 7, 9 (the Door), x. 11, 14 (the good Shepherd), xi. 25 (the Resurrection and the Life), xiv. 6 (the Way, the Truth, and the Life), xv. 1, 5 (the true Vine).\n\nthe bread of life] the food which supplies life: of which life is not a quality only (v. 51, the living bread), but (so to speak) an endowment which it is capable of communicating. Compare the tree of life (Gen. ii. 9, iii. 22, 24; Prov. iii. 18, xi. 30, xiii. 12, xv. 4; Rev. ii. 7, xxii. 2, &c.) ; the water of life (Rev. xxi. 6, xxii. 1, &c. Comp. Ps. xxxvi. (xxxv.) 9; Prov. x. 11, xiii. 14, xiv. 27, xvi. 22, fountain of life). The phrases \" words (distinct utterances, sayings, p^/iara) of life\" (v. 68), and \"the word (the whole revelation, Xoyos) of life \" (1 John i. 1) are nearly connected.\n\ncometh.. .believeth] The. first word presents faith in deed as active and outward ; the second presents faith in thought as resting and inward. Each element is, it is true, implied in the other, but they can be contemplated apart. For coming to me see v. 40, vv. (37), 44 f., 65, vii. 37.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":358,"text":"vv. 41, 48, 51","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"},{"at":358,"text":"vv. 41, 48, 51","label":"John 6:48","href":"/jhn/6/#v48","status":"detected"},{"at":358,"text":"vv. 41, 48, 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":656,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":777,"text":"Gen. ii. 9","label":"Genesis 2:9","href":"/gen/2/#v9","status":"detected"},{"at":789,"text":"iii. 22, 24","label":"Genesis 3:22","href":"/gen/3/#v22","status":"detected"},{"at":789,"text":"iii. 22, 24","label":"Genesis 3:24","href":"/gen/3/#v24","status":"detected"},{"at":802,"text":"Prov. iii. 18","label":"Proverbs 3:18","href":"/pro/3/#v18","status":"detected"},{"at":817,"text":"xi. 30","label":"Proverbs 11:30","href":"/pro/11/#v30","status":"detected"},{"at":825,"text":"xiii. 12","label":"Proverbs 13:12","href":"/pro/13/#v12","status":"detected"},{"at":835,"text":"xv. 4","label":"Proverbs 15:4","href":"/pro/15/#v4","status":"detected"},{"at":842,"text":"Rev. ii. 7","label":"Revelation 2:7","href":"/rev/2/#v7","status":"detected"},{"at":854,"text":"xxii. 2","label":"Revelation 22:2","href":"/rev/22/#v2","status":"detected"},{"at":889,"text":"Rev. xxi. 6","label":"Revelation 21:6","href":"/rev/21/#v6","status":"detected"},{"at":902,"text":"xxii. 1","label":"Revelation 22:1","href":"/rev/22/#v1","status":"detected"},{"at":943,"text":"Prov. x. 11","label":"Proverbs 10:11","href":"/pro/10/#v11","status":"detected"},{"at":956,"text":"xiii. 14","label":"Proverbs 13:14","href":"/pro/13/#v14","status":"detected"},{"at":966,"text":"xiv. 27","label":"Proverbs 14:27","href":"/pro/14/#v27","status":"detected"},{"at":975,"text":"xvi. 22","label":"Proverbs 16:22","href":"/pro/16/#v22","status":"detected"},{"at":1073,"text":"v. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"},{"at":1136,"text":"1 John i. 1","label":"1 John 1:1","href":"/1jn/1/#v1","status":"detected"},{"at":1424,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.35.2","start":35,"end":35,"heading":"shall never hunger...shall never thirst","excerpt":"The double image, suggested it may be by the thought of the Passover, extends the conception of the heavenly food, and prepares the way for the double form under which it is finally described (v. 53). The gift of strength corresponds with the effort to reach to Christ ; the gift of joy with the idea of repose in Christ.\n\n ... Contrast iv. 14, ov fif/ Sct/rijcrft fls TOV al<a>vd). Perhaps it suggests the image of Christ present in all time and regarding the unfailing satisfaction of those who come to Him, as distinguished from a simple future.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":193,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.36.1","start":36,"end":36,"heading":"But","excerpt":"The gift was indeed made, but the presence of the gift was unavailing, for the condition required of those who should receive it was unfulfilled.\n\nI said unto you...] The thought is contained in v. 26, and the reference may be to those words ; but more probably the reference is to other words like them spoken at some earlier time.\n\nThat ye (omit also) have seen me, and. . .] The first conjunction  ... emphasizes the fact : that ye have indeed seen and... Comp. ix. 37. The Lord returns to the words in i;. 30 (see, believe), now that the question in v. 34 has been answered. He Himself was the sign which the Jews could not read. No other more convincing could be given.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":195,"text":"v. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":465,"text":"ix. 37","label":"John 9:37","href":"/jhn/9/#v37","status":"detected"},{"at":554,"text":"v. 34","label":"John 6:34","href":"/jhn/6/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.37.1","start":37,"end":37,"heading":"","excerpt":"There is a pause in the discourse before this verse. The unbelief of the people was not a proof that the purpose of God had failed. Rather it gave occasion for declaring more fully how certainly the Son carried out the Fathers will.\n\nAll that (All that which) the Father... him that cometh...] The first clause is a general and abstract statement  ... ; the second gives the concrete and individual realisation of it  .... Believers are first regarded as forming a whole complete in its several parts, a gift of the Father ; and then each separate believer is regarded in his personal relation to the Son. In the first case stress is laid upon the successful issue of the coming, the arrival  ...; in the second case on the process of the coming  ... and the welcome.\n\nThe same contrast between the abstract conception and the concrete fulfilment of it is found in vv. 39 f. and xvii. 2. Compare also the use of the abstract form, 1 John v. 4 contrasted with v. 5, 18 ; and ch. iii. 6 contrasted with iii. 8.\n\ngiveth] Compare xvii. 2, 6, 9, 12, 24, xviii. 9.\n\nI will in no wise. . .] The stern words to the Galilaeans might have seemed to be a casting out, but the Lord shews that, on the contrary, they were not truly coming to Him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":865,"text":"vv. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":931,"text":"1 John v. 4","label":"1 John 5:4","href":"/1jn/5/#v4","status":"detected"},{"at":959,"text":"v. 5, 18","label":"John 6:18","href":"/jhn/6/#v18","status":"detected"},{"at":959,"text":"v. 5, 18","label":"John 6:5","href":"/jhn/6/#v5","status":"detected"},{"at":978,"text":"iii. 6","label":"John 3:6","href":"/jhn/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.38.1","start":38,"end":38,"heading":"For","excerpt":"For this is the Father's will, as is implied in the gift (v. 39), and I am come down...\n\nI came down] lam come down. Comp. iii. 13 ; (Eph. iv. 9 f. ?). With these exceptions the word is used of Christ's descent only in this discourse.\n\nfrom heaven] In this verse the original preposition (according to the true reading) expresses the idea of leaving (ano), in v. 42 (as iii. 13) of proceeding out of  .... In the one case the thought is that of sacrifice; in the other that of divinity.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":58,"text":"v. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"},{"at":123,"text":"iii. 13","label":"John 3:13","href":"/jhn/3/#v13","status":"detected"},{"at":134,"text":"Eph. iv. 9","label":"Ephesians 4:9","href":"/eph/4/#v9","status":"detected"},{"at":360,"text":"v. 42","label":"John 6:42","href":"/jhn/6/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.39.1","start":39,"end":39,"heading":"this is the Father’s will which hath","excerpt":"According to the true reading, this is the will of him that...\n\nthat of all...] The construction in the original is broken : \" that as for all that which he has given me I should not lose of /V...\" Comp. vii. 38, (1 John ii. 24, 27), Luke xxi. 6.\n\nhath given] The present used in v. 37 (giveth) is here changed into the past when the gift is looked at in relation to the will of the Father, and not to the waiting of the Son.\n\nshould lose nothing, but should raise it up] filled with a new life, transfigured and glorified. This is the issue of the communication of Christ to the Church. In this place the effect is represented as dependent on the Father's will ; but when the words are repeated (vv. 40, 44, 54) — once in each great division of the discourses — the effect is referred to the will of the Son (and I twill raise him up).\n\nat the last day] The phrase is found only in St John, vv. 40, 44, 54, xi. 24, xii. 48. Comp. 1 John ii. 18. The plural occurs Acts ii. 17 ; James v. 3 ; 2 Tim. iii. 1.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":204,"text":"vii. 38","label":"John 7:38","href":"/jhn/7/#v38","status":"detected"},{"at":214,"text":"1 John ii. 24, 27","label":"1 John 2:24","href":"/1jn/2/#v24","status":"detected"},{"at":214,"text":"1 John ii. 24, 27","label":"1 John 2:27","href":"/1jn/2/#v27","status":"detected"},{"at":234,"text":"Luke xxi. 6","label":"Luke 21:6","href":"/luk/21/#v6","status":"detected"},{"at":280,"text":"v. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":697,"text":"vv. 40, 44, 54","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":697,"text":"vv. 40, 44, 54","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":697,"text":"vv. 40, 44, 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":892,"text":"vv. 40, 44, 54","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":892,"text":"vv. 40, 44, 54","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":892,"text":"vv. 40, 44, 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":931,"text":"1 John ii. 18","label":"1 John 2:18","href":"/1jn/2/#v18","status":"detected"},{"at":964,"text":"Acts ii. 17","label":"Acts 2:17","href":"/act/2/#v17","status":"detected"},{"at":978,"text":"James v. 3","label":"James 5:3","href":"/jas/5/#v3","status":"detected"},{"at":991,"text":"2 Tim. iii. 1","label":"2 Timothy 3:1","href":"/2ti/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.40.1","start":40,"end":40,"heading":"And...the will of him that sent me, that","excerpt":"TOT. ..the will of my Father, that... The general fulfilment of the will of the Father passes into this further truth, that the contemplation of the Son and belief on Him brings with it eternal life.\n\nseeth (beholdeth) the Son] Comp. xii. 45, xiv. 19, xvi. 10, 16, 19. The act of contemplation and faith is not momentary or past, but continuous.\n\nhave everlasting (eternal) life] not as future, but as present already as a divine power. Comp. v. 47, xvii. 3.\n\nThe possession of eternal life is followed by the crowning action of the Son: and I — I the Incarnate Son — will raise him up. Eternal life is consummated in the restoration to the believer of a transfigured manhood. So far from the doctrine of the Resurrection being, as has been asserted, inconsistent with St John's teaching on the present reality of eternal life, it would be rather true to say that this doctrine makes the necessity of the Resurrection obvious. He who feels that life is now, must feel that after death all that belongs to the essence of its present perfection must be restored, however much ennobled under new conditions of manifestation.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":234,"text":"xii. 45","label":"John 12:45","href":"/jhn/12/#v45","status":"detected"},{"at":443,"text":"v. 47","label":"John 6:47","href":"/jhn/6/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.41.1","start":41,"end":41,"heading":"","excerpt":"This verse seems to mark the presence of new persons and a new scene, as well as a new stage in the history. The verses 37 — 40 were probably addressed specially to the immediate circle of the disciples. Thus we can understand how the Jews dwelt on the words in which Christ identified Himself with the true spiritual food of the world, while they took no notice of the loftier prerogatives which followed from this truth, since the exposition of these was not directed to them.\n\nThe Jews then] The Jews therefore..., the representatives of the dominant religious party, full of the teaching of the schools.\n\nmurmured at (concerning) him] half in doubt (vii. 32, [12]) and half in dissatisfaction (v. 61 ; Luke v. 30). These murmurings probably found expression for some little time before they were answered. . There is nothing to shew that they were first uttered in Christ's presence.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":698,"text":"v. 61","label":"John 6:61","href":"/jhn/6/#v61","status":"detected"},{"at":706,"text":"Luke v. 30","label":"Luke 5:30","href":"/luk/5/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.42.1","start":42,"end":42,"heading":"Is not this","excerpt":"There is perhaps a tinge of contemptuous surprise in the pronoun  ... as in v. 52, vii. 15, iii. 26, though it does not necessarily lie in the word, iv. 14, ix. 33, &c.\n\nthe son of Joseph] ch. i. 46. Comp. Luke iv. 22.\n\nhow is it then that he saith] how doth he now say — now, at last, when for so long he has lived as one of ourselves ?\n\nI came down (am come down) from heaven] See v. 38, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":76,"text":"v. 52","label":"John 6:52","href":"/jhn/6/#v52","status":"detected"},{"at":193,"text":"i. 46","label":"John 1:46","href":"/jhn/1/#v46","status":"detected"},{"at":206,"text":"Luke iv. 22","label":"Luke 4:22","href":"/luk/4/#v22","status":"detected"},{"at":383,"text":"v. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.43.1","start":43,"end":43,"heading":"Jesus therefore answered","excerpt":"Jesus answered... The answer corresponds in some way with that given to Nicodemus (iii. 3). The false claim to knowledge, and the assertion of unsubstantial objections, are both met in the same manner. The Jews were unable to understand the divine descent of the Lord, which seemed irreconcileable with His actual circumstances. He replies that a spiritual influence is necessary before His true Nature can be discerned, and that such influence was promised by the prophets as one of the characteristic blessings of the Messianic age.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.44.1","start":44,"end":44,"heading":"No man can...draw him","excerpt":"Compare v. 40, ye will not come to me. As in all similar cases this \"coming to Christ\" may be regarded from its human side, as dependent on man's will ; or from its divine side, as dependent on the power of God. So St Bernard remarks in connexion with these words : \"nemo quippe salvatur invitus\" (' De grat.et lib. act.' XI.). Yet even the will itself comes from a divine nature, a divine gift  .... The \" drawing\" of the Father is best illustrated by the \" drawing \" of the Son, xii. 32. The constraining principle is love stirred by self-sacrifice, a love which calls out, and does not destroy, man's freedom and issues in self-sacrifice. The mission of the Son by the Father (which sent [omit hath'] me), the sovereign act of love (iii. 16), is thus brought into close connexion with the power exerted by the Father on men. Augustine  ... puts the thought most forcibly: \" 'Trahit sua quemque voluptas;' non trahit revelatus Christus a Patre ? Quid enim fortius desiderat anima quam veritatem?\" ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":8,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.44.2","start":44,"end":44,"heading":"No man can come","excerpt":"This divine impossibility is the expression of a moral law. It is not anything arbitrary, but inherent in the very nature of things ; it does not limit but it defines the nature of human power. Comp. v. 19 (note), 30 (of the Son), xii. 39, note.\n\ncome] Here and in v. 65 the \"coming\"  ... is regarded as complete, and not in progress as in f. 37, vii. 37  ....\n\nand I. ..] The Son takes up and completes what the Father has begun. The change in the position of the pronoun slightly modifies the force of this repeated clause. In v. 40 the believer and Christ are placed in remarkable juxta-position  ... ; here the I stands first with a reference to the whole preceding clause  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":200,"text":"v. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"},{"at":265,"text":"v. 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":529,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.45.1","start":45,"end":45,"heading":"","excerpt":"The \" drawing \" of the Father is illustrated by a prophetic promise. And under this new image of \" teaching \" the power is seen in its twofold aspect; the divine and human elements are combined. The \" hearing \" brings out the external communication, the learning the internal understanding of it. \" Videte quomodo trahit Pater: docendo delectat, non necessitatem imponendo\"  ....\n\nin the prophets] i.e. in the division of the Scriptures which is so called. Compare Acts xiii. 40, vii. 42 (the book of the prophets)', ch. i. 45, note. The phrase is found substantially in Isai. liv. 13 ; and the central idea of it is the promise of direct divine teaching. Thus the emphasis lies on \"taught of God\" and not on \" all.\" This teaching lies for us in the Person and Work of Christ interpreted by the Spirit taught of God  ...~\\ Comp. 1 Cor. ii. 13 ; 1 Thess. iv. 9  .... The phrase describes not only one divine communication, but a divine relationship. ...\n\nEvery man therefore that hath heard, and hath learned of the Father ...] Every one that heareth from the Father and learneth  ...... The fulfilment of the promise is followed by its proper consequence. The \"hearing\" and \" learning \" are presented as single events corresponding to a definite voice and revelation. The call is obeyed at once, though it may be fulfilled gradually ; the fact of the revelation is grasped at once, though it may be apprehended in detail little by little.\n\nfrom the Father] the message which comes from the Father  .... Compare i. 40, vii. 51, viii. 26, 40, xv. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":465,"text":"Acts xiii. 40","label":"Acts 13:40","href":"/act/13/#v40","status":"detected"},{"at":480,"text":"vii. 42","label":"Acts 7:42","href":"/act/7/#v42","status":"detected"},{"at":521,"text":"i. 45","label":"John 1:45","href":"/jhn/1/#v45","status":"detected"},{"at":571,"text":"Isai. liv. 13","label":"Isaiah 54:13","href":"/isa/54/#v13","status":"detected"},{"at":829,"text":"1 Cor. ii. 13","label":"1 Corinthians 2:13","href":"/1co/2/#v13","status":"detected"},{"at":845,"text":"1 Thess. iv. 9","label":"1 Thessalonians 4:9","href":"/1th/4/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.46.1","start":46,"end":46,"heading":"","excerpt":"But though the revelation made by the Father is direct in one sense, yet it must not be understood to be immediate. \" Hearing\" and \"learning\" fall short of seeing. The Father is seen only by the Son (i. 18. Comp. Matt. xi. 27, and parallels). He alone who is truly God can naturally see God. The voice of God came to men under the old Covenant, but in Christ the believer can now see the Father (xiv. 9) in part, and will hereafter see God as He is (1 John iii. 2).\n\nhe which is of (from, irapa)...] Comp. vii. 29, ix. 1 6, 33. The phrase implies not only mission (xvi. 27 f., came forth from), but also a present relation of close dependence.\n\nbe hath seen] when He was \"with God\" (i. 1) before He \"became flesh.\" The words mark emphatically the unchanged personality of Christ before and after the Incarnation. The substitution God for the Father in some early texts (N*D) is a kind of gloss which is not unfrequent in the group.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":213,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":450,"text":"1 John iii. 2","label":"1 John 3:2","href":"/1jn/3/#v2","status":"detected"},{"at":506,"text":"vii. 29","label":"John 7:29","href":"/jhn/7/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.47.1","start":47,"end":47,"heading":"","excerpt":"At this point the discourse takes a fresh start. The objection of the Jews has been met, and the Lord goes on to develope the idea set forth in vv. 35, 36, taking up the last word : He that believeth (omit en me, the phrase stands absolutely) hath eternal life. The actual existence of true faith implies the right object of it. Comp. c. 111. 3, note.\n\nhath] See v. 40, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":144,"text":"vv. 35, 36","label":"John 6:35–36","href":"/jhn/6/#v35","status":"detected"},{"at":363,"text":"v. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.48.1","start":48,"end":48,"heading":"that bread of life","excerpt":"See v. 35, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"v. 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.48-51.1","start":48,"end":51,"heading":"48—51.","excerpt":"There is a close parallelism and contrast between vv. 48 — 50 and 51. The bread of life : the living bread — which comet h down . . . that. . . : which came down ; if... may . . . not die: shall live for ever. In the first case the result is given as part of the divine counsel (that cometh down, that [<W]...); in the second as a simple historical consequence (came down. ..if a man...).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":50,"text":"vv. 48","label":"John 6:48","href":"/jhn/6/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.49.1","start":49,"end":49,"heading":"Your fathers did eat manna...and are dead","excerpt":"The words are quoted from the argument of the Jews, v. 31. The heavenly food under the old Dispensation could not avert death. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":52,"text":"v. 31","label":"John 6:31","href":"/jhn/6/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.50.1","start":50,"end":50,"heading":"This is the bread which cometh...that","excerpt":"This bread — the true manna — is the bread which cometh.. .that... It is best to take this [bread] as the subject (v. 48, I am the bread of life, further defined in v. 51), and the bread which cometh down from heaven as the predicate; compare vv. 33, 58. The interpretation which makes this the predicate (the bread which cometh... is this, that is, is of such a nature, that...) appears to destroy the connexion.\n\nnot die] Comp. viii. 51, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":115,"text":"v. 48","label":"John 6:48","href":"/jhn/6/#v48","status":"detected"},{"at":165,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":243,"text":"vv. 33, 58","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":243,"text":"vv. 33, 58","label":"John 6:58","href":"/jhn/6/#v58","status":"detected"},{"at":430,"text":"viii. 51","label":"John 8:51","href":"/jhn/8/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.51.1","start":51,"end":51,"heading":"am the living bread","excerpt":"able to communicate the life which I possess. He therefore who receives me receives a principle of life.\n\neat of this bread] Some ancient authorities read eat of my bread.\n\nand the bread...] yea and (and in fact) the bread  ...... Comp. viii. 16 f., xv. 27 ; 1 John i. 3.\n\nthe bread... which I  ... will give] The pronoun is emphatic, and brings out the contrast between Christ and Moses. At the same time a passage is made from the thought of Christ as the living bread (7 am.. ) to the thought of the participation in Him  .... This participation is spoken of as still future, since it followed in its fulness on the completed work of Christ. There is also a difference indicated here between that which Christ is and that which He offers. He is truly God and truly man  ... ; He offers His \"flesh,\" His perfect humanity, for the life of the world.\n\nmy flesh] \" Flesh \" describes human nature in its totality regarded from its earthly side. Comp. i. 14. See also i. 13, iii. 6, vi. 63, viii. 15, xvii. 2 ; 1 John ii. 16, iv. 2 ; 2 John 7 ; Rom. viii. 3 ; 1 Tim. iii. 16 ; Hebr. v. 7. The thought of death lies already in the word, but that thought is not as yet brought out, as afterwards by the addition of blood. Comp. Eph. ii. 14 ff. ; Col. i. 22 ; 1 Pet. iii. 18.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":237,"text":"viii. 16","label":"John 8:16","href":"/jhn/8/#v16","status":"detected"},{"at":259,"text":"1 John i. 3","label":"1 John 1:3","href":"/1jn/1/#v3","status":"detected"},{"at":949,"text":"i. 14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"},{"at":1008,"text":"1 John ii. 16","label":"1 John 2:16","href":"/1jn/2/#v16","status":"detected"},{"at":1023,"text":"iv. 2","label":"1 John 4:2","href":"/1jn/4/#v2","status":"detected"},{"at":1042,"text":"Rom. viii. 3","label":"Romans 8:3","href":"/rom/8/#v3","status":"detected"},{"at":1057,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":1080,"text":"v. 7","label":"John 6:7","href":"/jhn/6/#v7","status":"detected"},{"at":1223,"text":"Eph. ii. 14","label":"Ephesians 2:14","href":"/eph/2/#v14","status":"detected"},{"at":1241,"text":"Col. i. 22","label":"Colossians 1:22","href":"/col/1/#v22","status":"detected"},{"at":1254,"text":"1 Pet. iii. 18","label":"1 Peter 3:18","href":"/1pe/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.51.2","start":51,"end":51,"heading":"","excerpt":"The life of the world in the highest sense springs from the Incarnation and Resurrection of Christ. By His Incarnation and Resurrection the ruin and death which sin brought in are overcome. The thought here is of support and growth, and not of atonement (I lay down my life for.., x. 11, 15, note). The close of the earthly life, the end of the life which is, in one aspect, of self for self, opens wider relations of life. Comp. xii. 24. At this point no more than the general truth is stated. It is not yet indicated how the \" flesh\" of Christ, the virtue of His humanity, will be communicated to and made effectual for mankind or men. That part of the subject is developed in the last division of the whole argument.\n\nmy flesh, which I will give for the life...] The true text gives simply my flesh for the life... For this shortened form compare 1 Cor. xi. 24. The omission of the clause which I will give turns the attention to the general action of Christ's gift rather than to the actual making of it. The special reference to the future Passion would distract the thought at this point, where it is concentrated upon the Incarnation and its consequences generally. See Additional Note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":430,"text":"xii. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"},{"at":850,"text":"1 Cor. xi. 24","label":"1 Corinthians 11:24","href":"/1co/11/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.52.1","start":52,"end":52,"heading":"The Jews...strove among themselves","excerpt":"... There were divisions among them ; and they discussed from opposite sides the problem raised by the last mysterious words which they had heard (comp. vii. 12, 40 ff., x. 19 ff.). It is important to notice how the Evangelist records the varying phases of contemporary feeling. \" The Jews \" were not yet all of one mind.\n\nHow can...] The old question (iii. 4, 9), which is again left without an explicit answer. The simple reassertion of the fact is opposed both in a negative (v. 53) and in a positive statement to the difficulty as to the manner.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":153,"text":"vii. 12, 40","label":"John 7:12","href":"/jhn/7/#v12","status":"detected"},{"at":153,"text":"vii. 12, 40","label":"John 7:40","href":"/jhn/7/#v40","status":"detected"},{"at":479,"text":"v. 53","label":"John 6:53","href":"/jhn/6/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.52-59.1","start":52,"end":59,"heading":"52—59.","excerpt":"This last section of the teaching on \" the true bread from heaven \" carries forward the conceptions given in vv. 41 — 51 to a new result. The question before was as to the Person of the Lord : \"Is not this the son of Joseph ? \" The question now is as to the communication of that which He gives : \" How can this man give us his flesh to eat ? \" How can one truly man impart to others his humanity, so that they may take it to themselves and assimilate it ? The answer is in this case also not direct but by implication. The fact, and the necessity of the fact, dispense with the need for further inquiry. The life is a reality.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":109,"text":"vv. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.53.1","start":53,"end":53,"heading":"","excerpt":"The thought indicated in v. 51 is now developed in detail. The \" flesh \" is presented in its twofold aspect as \" flesh \" and \" blood,\" and by this separation of its parts the idea of a violent death is presupposed. Further \"the flesh \" and \" the blood \" are described as \" the flesh \" and \" the blood\" \" of the Son of man,\" by which title the representative character of Christ is marked in regard to that humanity which He imparts to the believer. And once again both elements are to be appropriated individually (\"eat,\" \"drink\"). By the \"flesh\" in this narrower sense we must understand the virtue of Christ's humanity as living for us ; by the \" blood \" the virtue of His humanity as subject to death. The believer must be made partaker in both. The Son of man lived for us and died for us, and communicates to us the effects of His life and death as perfect man. Without this communication of Christ men can have \" no life in themselves.\" But Christ's gift of Himself to a man becomes in the recipient a spring of life within. Comp. iv. 14.\n\nThen Jesus said... ,] Jesus therefore said.,. meeting the difficulty which was raised by an appeal to what is really a fact of experience.\n\neat. ..drink] To \"eat\" and to \"drink\" is to take to oneself by a voluntary act that which is without, and then to assimilate it and make it part of oneself. It is, as it were, faith regarded in its converse action. Faith throws the believer upon and into its object ; this spiritual eating and drinking brings the object of faith into the believer.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":25,"text":"v. 51","label":"John 6:51","href":"/jhn/6/#v51","status":"detected"},{"at":1037,"text":"iv. 14","label":"John 4:14","href":"/jhn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.53.2","start":53,"end":53,"heading":"in you","excerpt":"Literally, in yourselves. Compare v. 26 ; Matt. xiii. 21. Without the Son men have no life ; for in men themselves there is no spring of life. Even to the last their life is \" in Christ\" and not \" in themselves.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":34,"text":"v. 26","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":42,"text":"Matt. xiii. 21","label":"Matthew 13:21","href":"/mat/13/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.54.1","start":54,"end":54,"heading":"Whoso eateth","excerpt":"The verb used here  ... expresses not only the simple fact of eating but the process as that which is dwelt upon with pleasure (Matt. xxiv. 38. Comp. ch. xiii. 18). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":128,"text":"Matt. xxiv. 38","label":"Matthew 24:38","href":"/mat/24/#v38","status":"detected"},{"at":154,"text":"xiii. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.55.1","start":55,"end":55,"heading":"For my flesh","excerpt":"The possession and the highest manifestation of life follow necessarily from participation in Christ's \" flesh \" and \" blood :\" such is their power.\n\nit meat indeed...] My flesh is true  ... meat... It stands in the same relation to man's whole being, as food does to his physical being. It must first be taken, and then it must be assimilated.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.56.1","start":56,"end":56,"heading":"","excerpt":"The truth of v. 54 is traced to its necessary foundation. In virtue of Christ's impartment of His humanity to the believer, the believer may rightly be said to \" abide in Christ \" and Christ to \" abide in the believer.\" The believer has therefore \"eternal life,\" and in that, the certainty of a resurrection, a restoration in glory of the fulness of his present powers.\n\ndwelleth] abideth, as the word is commonly rendered. So also xiv. 10, 17 ; 1 John iii. 17, 24, iv. 12, 13, 15, 16. The word is singularly frequent in St John (Gospel, Epistles), and the phrases \"abide in {Christ\"] \" and the like are peculiar to him (yet compare 1 Tim. ii. 15 ; 2 Tim. iii. 14).\n\nin me, and I in him...] There is, so to speak, a double personality. The believer is quickened by Christ's presence, and he is himself incorporated in Christ. Compare xv. 4, xvii. 23 ; 1 John iii. 24, iv. 15 f. This twofold aspect of the divine connexion is illustrated by the two great images of the \" body\" and the \" temple.\" \" Manemus in illo cum sumus membra eius: manet autem ipse in nobis cum sumus templum eius\"  ....\n\nSome early authorities (D, &c.) add a remarkable gloss at the end of the verse: even as the Father is in me and I in the Father. Verily, verily, I say unto you, unless ye receive  ... the body of the Son of man as the bread of life ye have not life in him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":13,"text":"v. 54","label":"John 6:54","href":"/jhn/6/#v54","status":"detected"},{"at":446,"text":"1 John iii. 17, 24","label":"1 John 3:17","href":"/1jn/3/#v17","status":"detected"},{"at":446,"text":"1 John iii. 17, 24","label":"1 John 3:24","href":"/1jn/3/#v24","status":"detected"},{"at":466,"text":"iv. 12, 13, 15, 16","label":"1 John 4:12–13","href":"/1jn/4/#v12","status":"detected"},{"at":466,"text":"iv. 12, 13, 15, 16","label":"1 John 4:15–16","href":"/1jn/4/#v15","status":"detected"},{"at":633,"text":"1 Tim. ii. 15","label":"1 Timothy 2:15","href":"/1ti/2/#v15","status":"detected"},{"at":649,"text":"2 Tim. iii. 14","label":"2 Timothy 3:14","href":"/2ti/3/#v14","status":"detected"},{"at":852,"text":"1 John iii. 24","label":"1 John 3:24","href":"/1jn/3/#v24","status":"detected"},{"at":868,"text":"iv. 15","label":"1 John 4:15","href":"/1jn/4/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.57.1","start":57,"end":57,"heading":"As...so","excerpt":"The same combination occurs xiii. 15 ; 1 John ii. 6, iv. 17.\n\nthe living Father] The title is unique. Compare the phrase the living God, Matt. xvi. 16; 2 Cor vi. 16; Hebr. vii. 25, &c.\n\nhath sent me (sent me)] The introduction of these words marks the fact that Christ speaks of His vital fellowship with the Father not as the Word only, but as the Son Incarnate, the Son of man. Comp. v. 23. And thus the acceptance of the divine mission by the Son, and His dependence in His humanity on the Father, are placed in some sense in correlation with the appropriation of the Incarnate Son (he that eateth me) by the Christian ; so that the relation of the believer to Christ is prefigured in the relation of the Son to the Father. Compare x. 14, 15, note.\n\n ... Complete devotion to the Father is the essence of the life of the Son ; and so complete devotion to the Son is the life of the believer. It seems better to give this full sense to the word than to take it as equivalent to by reason of; that is, \" I live because the Father lives.\"\n\nthe Father] not \"my Father.\" Emphasis is laid upon the universal relationship. Comp. iv. 21, note.\n\nhe that eateth me] In this phrase we reach the climax of the revelation. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":39,"text":"1 John ii. 6","label":"1 John 2:6","href":"/1jn/2/#v6","status":"detected"},{"at":53,"text":"iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"},{"at":137,"text":"Matt. xvi. 16","label":"Matthew 16:16","href":"/mat/16/#v16","status":"detected"},{"at":152,"text":"2 Cor vi. 16","label":"2 Corinthians 6:16","href":"/2co/6/#v16","status":"detected"},{"at":386,"text":"v. 23","label":"John 6:23","href":"/jhn/6/#v23","status":"detected"},{"at":1125,"text":"iv. 21","label":"John 4:21","href":"/jhn/4/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.57.2","start":57,"end":57,"heading":"even he","excerpt":"he also. The insertion of the emphatic pronoun  ... immediately after the subject, which it repeats and emphasizes, is most remarkable. It appears to lay stress upon that relation of dependence which constitutes the parallel between the disciples and the Son. Compare xiv. 12.\n\nshall live] not I'meth. The fulness of the life was consequent upon the exaltation of Christ. Comp. xiv. 19.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":378,"text":"xiv. 19","label":"John 14:19","href":"/jhn/14/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.58.1","start":58,"end":58,"heading":"","excerpt":"These concluding words carry back the discourse to its commencement (vv. 33, 35). The fulfilment of the type of the manna in Christ, after it has been set forth in its complete form, is placed in direct connexion with the earlier event.\n\nThis is that (the) bread which came...] This bread, this heavenly food, which has been shewn to be Christ Himself, and His \" flesh \" (o. 51), is the bread which came... Contrast v. 50 : This is the bread which cometh.... Both aspects of Christ's work must be kept in mind. He came, and He comes.\n\nnot as your fathers did eat manna, and are dead] not as the fathers did eat and died. The construction is irregular. Naturally the sentence would have run : This is the bread. . .heaven : he that eateth this bread. . . , but the parenthetical clause expresses in a condensed form the contrast between the true and the typical manna. \"The fact and the issue of the fact is not as the fathers ate and died.\" ... The reference to the \"death\" of \"the generation in the wilderness\" would have a fuller meaning if the tradition were already current that this generation \"had no part in the world to come\" (quoted by Lightfoot on v. 39).\n\nthe fathers] This title, as distinguished from the common text your 'fathers , recognises the representative position which the early generation occupied.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":69,"text":"vv. 33, 35","label":"John 6:33","href":"/jhn/6/#v33","status":"detected"},{"at":69,"text":"vv. 33, 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":416,"text":"v. 50","label":"John 6:50","href":"/jhn/6/#v50","status":"detected"},{"at":1158,"text":"v. 39","label":"John 6:39","href":"/jhn/6/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.58.2","start":58,"end":58,"heading":"fathers...he that eateth","excerpt":"There appears to be significance in the passage from the plural to the singular. Throughout the discourses the believer is dealt with as exercising personal faith and not only as one of a society. ... The construction in vv. 26, 50, 51, is different ( ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":221,"text":"vv. 26, 50, 51","label":"John 6:26","href":"/jhn/6/#v26","status":"detected"},{"at":221,"text":"vv. 26, 50, 51","label":"John 6:50–51","href":"/jhn/6/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.59.1","start":59,"end":59,"heading":"in the synagogue","excerpt":"This is the only notice of the kind in St John's Gospel, though the general custom is referred to, xviii. 20; The absence of the definite article in the original here and in xviii. 20, which leads to a form of expression  ... not found elsewhere in the New Testament, seems to mark the character of the assemblage rather than the place itself: \"when people were gathered for worship,\" \"in time of solemn assembly \" (comp. i Mace. xiv. 28). It is a fact of great interest that among the ruins which mark the probable site of Capernaum  ... are the remains of a handsome synagogue, of which Wilson says : \"On turning over a large block [of stone] we found the pot of manna engraved on its face\"  .... This very symbol may have been before the eyes of those who heard the Lord's words. It may be added that the history of the manna (Exod. xvi. 4 — 36) is appointed to be read in the Synagogues at morning service.\n\nas he taught] The phrase gives a marked emphasis to the words which have gone before.\n\nThe crisis corresponds in character with that at Nazareth, Luke iv. 16 ff. Comp. Matt. xi. 23. Some early authorities add, what may be a true traditional gloss, \" on a sabbath.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":830,"text":"Exod. xvi. 4","label":"Exodus 16:4","href":"/exo/16/#v4","status":"detected"},{"at":1058,"text":"Luke iv. 16","label":"Luke 4:16","href":"/luk/4/#v16","status":"detected"},{"at":1080,"text":"Matt. xi. 23","label":"Matthew 11:23","href":"/mat/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.60.1","start":60,"end":60,"heading":"Many therefore","excerpt":"not only of the misunderstanding multitude (28 ff.) and of the ill-disposed Jews (41 ff.), but of the disciples (v. 3) who had hitherto followed Him, when they heard (omit had) this, found the new teaching of life through death a burden too heavy to be borne.\n\nhard saying] that is, difficult to receive, accept, appropriate. The idea is not that of obscurity. The discourse was offensive, and not unintelligible. It made claims on the complete submission, self-devotion, self-surrender of the disciples. It pointed significantly to death. The same word  ... occurs Jude 15, in a somewhat similar connexion. Compare Gen. xxi. 11, xlii. 7 ; 1 K. xii. 13 (LXX.).\n\nsaying] or rather, speech, discourse (Xoyos, Vulg. sermo). The English representative of the original ('word) is not sufficiently elastic to give its sense in all cases.\n\nbear it] Listen to it  ... with patience, as ready to admit it. See vii. 40, x. 3, 16, 27, xii. 47, xviii. 37. The pronoun  ... may be taken as personal : who can bear him ? but this is an unlikely rendering.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":113,"text":"v. 3","label":"John 6:3","href":"/jhn/6/#v3","status":"detected"},{"at":616,"text":"Gen. xxi. 11","label":"Genesis 21:11","href":"/gen/21/#v11","status":"detected"},{"at":630,"text":"xlii. 7","label":"Genesis 42:7","href":"/gen/42/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.60-71.1","start":60,"end":71,"heading":"The Issue (60—71).","excerpt":"The discourses proved a trial to the faith of the disciples. The immediate effect was a \" murmuring \" among them which led to a clear affirmation of the divine conditions of discipleship (60 — 6.5). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.61.1","start":61,"end":61,"heading":"When Jesus knew in himself","excerpt":"But when Jesus... See ii. 24, note.\n\nmurmured] Compare v. 41, note. offend you] Compare xvi. 1, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":55,"text":"v. 41","label":"John 6:41","href":"/jhn/6/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.62.1","start":62,"end":62,"heading":"What and if ye shall see","excerpt":"What then if ye should behold... This incomplete question, which seems to leave open in some measure the alternatives of greater offence and possible victory, has been interpreted in two very different ways, by supplying in one case a negative answer : \" Ye will not then be offended any more; \" and in the other a positive: \" Ye will then assuredly be still more offended.\" According to the first interpretation the \" ascending up \" is the Ascension as the final spiritualizing of the Lord's Person, whereby the offence of the language as to His flesh would be removed by the apprehension of the truth as to His spiritual humanity. In the second the \" ascending up \" is referred to the \"elevation\" on the Cross, and the offence caused by the reference to the death of Christ is regarded as increased by the death itself in its actual circumstances. Each of these two interpretations appears to contain elements of the full meaning. The whole context shews ! distinctly that the disciples were to be subjected to some severer trial. The turn of the sentence therefore must be : \" If then ye see the Son of man ascending. . .ye will be, according to your present state, more grievously offended; for that trial you must still be disciplined.\" But, on the other hand, the Crucifixion alone could not be described as an \"ascending up where Christ was before;\" yet it was the first part of the Ascension, the absolute sacrifice of self which issued in the absolute triumph over the limitations of earthly existence. The Passion, the Resurrection, the Ascension, were steps in the progress of the \"ascending up\" through suffering, which is the great offence of the Gospel. The difficulty of accepting this completed fact is (though greater) of the same kind as the difficulty of accepting life only through the communicated humanity of the Incarnate Son.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.62.2","start":62,"end":62,"heading":"the Son of man ascend up where he was before","excerpt":"Compare viii. 58, xvii. 5, 24; Col. i. 17. No phrase could shew more clearly the unchanged personality of Christ. As \" the Son of man \" He speaks of His being in heaven before the Incarnation. \" Filius Dei et filius hominis unus Christus... Filius Dei in terra suscepta carne, filius hominis in caelo in unitate personae\" (Aug. ad loc.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":31,"text":"Col. i. 17","label":"Colossians 1:17","href":"/col/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.63.1","start":63,"end":63,"heading":"the spirit...the flesh","excerpt":"The same contrast occurs in iii. 6 (see note), 1 Pet. iii. 18. lust as in man the spirit is that part of his nature by which he holds fellowship with the unseen eternal order, and the flesh that part of it by which he holds fellowship with the seen temporal order, so the two words are applied to the working of Christ. Nothing can carry us beyond the limits of its own realm. The new life must come from that which belongs properly to the sphere in which it moves. Compare 1 Cor. xv. 45, (2 Cor. iii. 6). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":47,"text":"1 Pet. iii. 18","label":"1 Peter 3:18","href":"/1pe/3/#v18","status":"detected"},{"at":474,"text":"1 Cor. xv. 45","label":"1 Corinthians 15:45","href":"/1co/15/#v45","status":"detected"},{"at":490,"text":"2 Cor. iii. 6","label":"2 Corinthians 3:6","href":"/2co/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.63.2","start":63,"end":63,"heading":"the words","excerpt":"Here the definite utterances  ... and not the whole revelation  .... The reference is to the clear unfolding of the complete relation of man and humanity to the Incarnate Saviour. Hence a marked emphasis is laid on the pronoun I: the words that I and no prophet, not even Moses (v. 32) before me ; and on the tense : the words that I have spoken  ..., and not generally speak, though in some sense all Christ's words are life-giving, as conveying something of this central truth.\n\nFor the exact sense of \"the words\"  ... see iii. 34, viii. 47, xvii. 8.\n\nare spirit, and they are life] that is, belong essentially to the region of eternal being, and so are capable of conveying that which they essentially are. Compare v. 68.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":279,"text":"v. 32","label":"John 6:32","href":"/jhn/6/#v32","status":"detected"},{"at":718,"text":"v. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.64.1","start":64,"end":64,"heading":"But","excerpt":"even so, in the closest circle of my disciples there are some to whom they convey no vivifying influence, because the human condition is unfulfilled : there are of you  ... some who believe not. For the order compare v. 70 (of you one).\n\nFor Jesus knew] Compare ii. 24, note.\n\nfrom the beginning] Compare xvi. 4, (xv. 27). From the first moment when the public work of Christ began (1 John ii. 7, 24, iii. 11 ; Luke i. 2). The phrase must always be relative to the point present to the mind of the writer or speaker ; and here that seems to be fixed by v. 70.\n\nwho should (who it was that should) betray him] This first allusion to the sin of Judas evidently stands in a significant connexion with the first unveiling of the Lord's Passion. The word rendered betray  ... means strictly deliver up, to give into the hands of another to deal with as he pleases (ch. xviii. 30, 35 f., xix. 16 ; Matt. v. 25, &c.). The title of \" traitor \" is only once applied to Judas in the New Testament: Luke vi. 16  .... In other words his act is regarded in relation to the Lord's Passion, and not to his sin.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":217,"text":"v. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"},{"at":383,"text":"1 John ii. 7, 24","label":"1 John 2:24","href":"/1jn/2/#v24","status":"detected"},{"at":383,"text":"1 John ii. 7, 24","label":"1 John 2:7","href":"/1jn/2/#v7","status":"detected"},{"at":401,"text":"iii. 11","label":"1 John 3:11","href":"/1jn/3/#v11","status":"detected"},{"at":411,"text":"Luke i. 2","label":"Luke 1:2","href":"/luk/1/#v2","status":"detected"},{"at":553,"text":"v. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"},{"at":864,"text":"xviii. 30, 35","label":"John 18:30","href":"/jhn/18/#v30","status":"detected"},{"at":864,"text":"xviii. 30, 35","label":"John 18:35","href":"/jhn/18/#v35","status":"detected"},{"at":892,"text":"Matt. v. 25","label":"Matthew 5:25","href":"/mat/5/#v25","status":"detected"},{"at":988,"text":"Luke vi. 16","label":"Luke 6:16","href":"/luk/6/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.65.1","start":65,"end":65,"heading":"Therefore said","excerpt":"For this cause have I said... The divine condition of discipleship was clearly stated, because the disciples would have to bear the trial of treachery revealed in their midst, which might seem to be inconsistent with Christ's claims, and with what they thought that they had found in Him. His choice even of Judas was not made without full knowledge (xiii. 18).\n\ncome unto me] Judas then, though \"chosen out \" (v. 70) and called, had not come to Christ (v. 37). He remained still in himself; and now at this crisis he can keep silence.\n\nwere given unto him of my Father] have been (or be) given unto him of the Father. Comp. iii. 27. There is a sense in which all life is the unfolding of the timeless divine will. The Father (not my Father) here is looked upon as the source  ... from whom all flows. Comp. x. 32 ; 1 Cor. vii. 7 ; (2 Cor. ii. 2). It must be noticed likewise how here the divine and human elements are placed in close juxtaposition, given, come. The mystery must be left with the assertion of both the concurrent parts, the will of God and the will of man.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":411,"text":"v. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"},{"at":454,"text":"v. 37","label":"John 6:37","href":"/jhn/6/#v37","status":"detected"},{"at":625,"text":"iii. 27","label":"John 3:27","href":"/jhn/3/#v27","status":"detected"},{"at":808,"text":"x. 32","label":"John 10:32","href":"/jhn/10/#v32","status":"detected"},{"at":816,"text":"1 Cor. vii. 7","label":"1 Corinthians 7:7","href":"/1co/7/#v7","status":"detected"},{"at":833,"text":"2 Cor. ii. 2","label":"2 Corinthians 2:2","href":"/2co/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.66.1","start":66,"end":66,"heading":"From that time","excerpt":"Upon this (compare xix. 12), with the notion of dependence on what had now happened. The phrase is not simply temporal (ch. ix. 1 ; Luke x. 20 ; Acts ix. 33, xxiv. 10, xxvi. 4), nor simply causal (Rom. i. 4 ; Rev. xvi. 21, viii. 13).\n\nwalked no more (with him] Compare vii. 1, xi. 54. The phrase gives a vivid portraiture of the Lord's life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":124,"text":"ix. 1","label":"John 9:1","href":"/jhn/9/#v1","status":"detected"},{"at":132,"text":"Luke x. 20","label":"Luke 10:20","href":"/luk/10/#v20","status":"detected"},{"at":145,"text":"Acts ix. 33","label":"Acts 9:33","href":"/act/9/#v33","status":"detected"},{"at":158,"text":"xxiv. 10","label":"Acts 24:10","href":"/act/24/#v10","status":"detected"},{"at":168,"text":"xxvi. 4","label":"Acts 26:4","href":"/act/26/#v4","status":"detected"},{"at":197,"text":"Rom. i. 4","label":"Romans 1:4","href":"/rom/1/#v4","status":"detected"},{"at":209,"text":"Rev. xvi. 21","label":"Revelation 16:21","href":"/rev/16/#v21","status":"detected"},{"at":223,"text":"viii. 13","label":"Revelation 8:13","href":"/rev/8/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.67.1","start":67,"end":67,"heading":"Then said Jesus","excerpt":"Jesus therefore said... The test had been applied to the mass, and it was now necessarily applied to the innermost circle of disciples.\n\nthe twelve] These are spoken of as known, though they have not been mentioned before.\n\n• Matt. 16.\n\nThe number is implied in v. 13. In the earlier part of the record  ... no such chosen company is noticed, a fact which is a slight sign of the distinctness with which the course of the work of Christ was impressed on the apostle's mind. He does not record the call of the twelve, yet it lies hidden and implied in his narrative. From another side the reference shews that St John assumes that his readers are familiar with the main facts of the history.\n\nWill ye also...] ... Compare vii. 47, 52, xviii. 17, 25.\n\ngo away... go (v. 68)...] Perhaps more exactly, go  ... ... go away (dn ...... The first word suggests the notion of the personal act in itself; the second that of separation. See vii. 33, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":262,"text":"v. 13","label":"John 6:13","href":"/jhn/6/#v13","status":"detected"},{"at":765,"text":"v. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.68.1","start":68,"end":68,"heading":"Then Simon Peter","excerpt":"St Peter occupies the same representative place in St John's narrative as in the others. Comp. xiii. 6 ff., 24, 36, xviii. 10, xx. 2, xxi. 3. His reply is the strong confession that the apostles have found in Christ all that they could seek. The thought is of what Christ has, as they have known, and not of Himself: thou (unemphatic) hast in thy spiritual treasury ready to be brought forth according to our powers and necessities (Matt. xiii. 52) the words, or rather words of eternal life. This phrase may mean either ( i ) words — utterances (v. 63) — concerning eternal life ; or (2) words bringing, issuing in, eternal life (1 John i. 1). The usage of St John is on the whole decidedly in favour of the second interpretation. Thus we find the bread of life (vv. 35, &c.), the light of life (viii. 12), the (water of life (Rev. xxi. 6, xxii. 1, 17), the tree of life (Rev. ii. 7, xxii. 2, 14). St Peter does not speak of the completed Gospel (\"the word \"), but of specific sayings  ... which had been felt to carry life with them. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":95,"text":"xiii. 6","label":"John 13:6","href":"/jhn/13/#v6","status":"detected"},{"at":433,"text":"Matt. xiii. 52","label":"Matthew 13:52","href":"/mat/13/#v52","status":"detected"},{"at":547,"text":"v. 63","label":"John 6:63","href":"/jhn/6/#v63","status":"detected"},{"at":631,"text":"1 John i. 1","label":"1 John 1:1","href":"/1jn/1/#v1","status":"detected"},{"at":764,"text":"vv. 35","label":"John 6:35","href":"/jhn/6/#v35","status":"detected"},{"at":828,"text":"Rev. xxi. 6","label":"Revelation 21:6","href":"/rev/21/#v6","status":"detected"},{"at":841,"text":"xxii. 1, 17","label":"Revelation 22:1","href":"/rev/22/#v1","status":"detected"},{"at":841,"text":"xxii. 1, 17","label":"Revelation 22:17","href":"/rev/22/#v17","status":"detected"},{"at":873,"text":"Rev. ii. 7","label":"Revelation 2:7","href":"/rev/2/#v7","status":"detected"},{"at":885,"text":"xxii. 2, 14","label":"Revelation 22:14","href":"/rev/22/#v14","status":"detected"},{"at":885,"text":"xxii. 2, 14","label":"Revelation 22:2","href":"/rev/22/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.69.1","start":69,"end":69,"heading":"And we","excerpt":"The pronoun is emphatic ; we who are nearest to Thee and have listened to Thee most devoutly.\n\nbelieve and are sure] have believed and know (or rather, have come to know). The vital faith which grasps the new data of the higher life precedes the conscious intellectual appreciation of them. \" Non cognovimus et credidimus...Credidimus enim ut cognosceremus ; nam si prius cognoscere et deinde credere vellemus, nec cognoscere nec credere valeremus\"  .... Comp. ch. x. 38 ; * Pet. i. 5.\n\nIn 1 John iv. 16 the words stand in the inverted order, but it will be noticed from the construction there that the words have believed qualify and explain, so to speak, have come to know (know), but do not go closely with the love that God hath to us, which depends directly on know.\n\nthat Christ, the Son of the living God] According to the true reading (see additional note), the Holy One of God. Mark i. 24 ; Luke iv. 34. The knowledge of the demoniacs reached to the essential nature of the Lord. Comp. Rev. iii. 7 ; 1 John ii. 20. See also ch. x. 36, and v. 27 of this chapter.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":465,"text":"x. 38","label":"John 10:38","href":"/jhn/10/#v38","status":"detected"},{"at":490,"text":"1 John iv. 16","label":"1 John 4:16","href":"/1jn/4/#v16","status":"detected"},{"at":887,"text":"Mark i. 24","label":"Mark 1:24","href":"/mrk/1/#v24","status":"detected"},{"at":900,"text":"Luke iv. 34","label":"Luke 4:34","href":"/luk/4/#v34","status":"detected"},{"at":995,"text":"Rev. iii. 7","label":"Revelation 3:7","href":"/rev/3/#v7","status":"detected"},{"at":1009,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":1037,"text":"x. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":1048,"text":"v. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.69.2","start":69,"end":69,"heading":"","excerpt":"With this confession of St Peter that which is recorded in Matt. xvi. 16, which belongs to the same period but to different circumstances, must be compared. Here the confession points to the inward character in which the Apostles found the assurance of life ; there the confession was of the public office and theocratic Person of the Lord. To suppose that the one confession is simply an imperfect representation of the other is to deny the fulness of the life which lies behind both. This confession must be compared with the confessions in ch. i. Here the confession is made after the disappointment of the popular hope, and reaches to the recognition of that absolute character of Christ which the demoniacs tried to reveal prematurely.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":59,"text":"Matt. xvi. 16","label":"Matthew 16:16","href":"/mat/16/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.70.1","start":70,"end":70,"heading":"Jesus answered","excerpt":"Even in those who still clung to Christ there was an element of unfaithfulness. ...\n\nJesus answered...] The reply is to the confident affirmation of St Peter, who rested his profession of the abiding faithfulness of the apostles upon their perception of the Lord's nature. So far was this from leaving no ground for doubt that the Lord shews that even His own choice (Did not I— even I— choose) left room for a traitor among those whom He had chosen.\n\nthem] St Peter spoke for all, and the Lord still speaks to the twelve and not to their representative only.\n\nHave not I chosen you twelve ?] Did not I choose you the twelve? you the marked representatives of the new Israel, the patriarchs of a divine people. The reference is not to the number of the apostles, but to their special position  ....\n\nEven out of this chosen body  ... one is faithless. There is a tragic pathos in the original order.\n\na devil] viii. 44, xiii. 2 ; 1 John iii. 8, 10 ; Rev. xii. 9, xx. 2. The fundamental idea seems to be that of turning good into evil (8 .... The two great temptations are the characteristic works of \"the devil.\" Hence Judas, by regarding Christ in the light of his own selfish views, and claiming to use His power for the accomplishment of that which he had proposed as Messiah's work, partook of that which is essential to the devil's nature. \"With this term applied to Judas we must compare that of Satan applied at no long interval to St Peter (Matt. xvi. 23). Judas wished to pervert the divine power which he saw to his own ends ; St Peter strove to avert what he feared in erring zeal for his Lord.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":930,"text":"1 John iii. 8, 10","label":"1 John 3:10","href":"/1jn/3/#v10","status":"detected"},{"at":930,"text":"1 John iii. 8, 10","label":"1 John 3:8","href":"/1jn/3/#v8","status":"detected"},{"at":950,"text":"Rev. xii. 9","label":"Revelation 12:9","href":"/rev/12/#v9","status":"detected"},{"at":963,"text":"xx. 2","label":"Revelation 20:2","href":"/rev/20/#v2","status":"detected"},{"at":1449,"text":"Matt. xvi. 23","label":"Matthew 16:23","href":"/mat/16/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.6.71.1","start":71,"end":71,"heading":"He spake","excerpt":"Now he spake...\n\nJudas Iscariot the son of Simon] Judas the son of Simon Iscariot. The true reading here marks Iscariot as certainly a local name : a man of Kerioth  .... The place is commonly identified with Kerioth, a town of Judah (Josh. xv. 25), according to the A. V., so that Judas alone was strictly a Judaean. But it appears that the rendering there is incorrect, and that Kerioth ought to be joined with Hezron  .... May not the town be identified with the Kerioth  ... of Moab mentioned in Jer. xlviii. 24?\n\nhe it was that should] it was he that was about to  ...... Compare xii. 4 ; Luke xxii. 23. The phrase in v. 64 is different  ....\n\nbeing one of the twelve] The phrase (eff (K r. 8.) is slightly different from that in Matt. xxvi. 14, 47 and parallels  ..., and seems to mark the unity of the body to which the unfaithful member belonged. Compare xx. 24.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":235,"text":"Josh. xv. 25","label":"Joshua 15:25","href":"/jos/15/#v25","status":"detected"},{"at":500,"text":"Jer. xlviii. 24","label":"Jeremiah 48:24","href":"/jer/48/#v24","status":"detected"},{"at":594,"text":"Luke xxii. 23","label":"Luke 22:23","href":"/luk/22/#v23","status":"detected"},{"at":623,"text":"v. 64","label":"John 6:64","href":"/jhn/6/#v64","status":"detected"},{"at":735,"text":"Matt. xxvi. 14, 47","label":"Matthew 26:14","href":"/mat/26/#v14","status":"detected"},{"at":735,"text":"Matt. xxvi. 14, 47","label":"Matthew 26:47","href":"/mat/26/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.12.41.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:41","href":"/jhn/12/#v41-bengel","text":"vi. 1","snippet":"Isaiah, ch. vi. 1 [In the year that king ... died, I saw also the Lord sitting upon a throne], saw the divine glory of Jesus : John, i. 14, “ We beheld His glory, the glory of the Only-begotten of the Father,” xvii. 1, etc., in such a …"},{"id":"ryle.JHN.21.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:1","href":"/jhn/21/#v1-ryle","text":"John vi. 1","snippet":"[At the Sea of Tiberias.] Concerning this remarkable piece of water, sometimes called the Lake of Gennesaret, and sometimes the Sea of Galilee, I have already said something in my note on John vi. 1."},{"id":"westcott.JHN.6.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:4","href":"/jhn/6/#v4-westcott","text":"v. 1","snippet":"Compare vii. 2 (where the order is different), and v. 1, note."},{"id":"westcott.JHN.6.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:14","href":"/jhn/6/#v14-westcott","text":"v. 1","snippet":"[v. 1 6 — 21."},{"id":"westcott.JHN.19.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:38","href":"/jhn/19/#v38-westcott","text":"vi. 1","snippet":"Comp. vi. 1, note. ..."}],"2":[{"id":"bengel.JHN.6.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:26","href":"/jhn/6/#v26-bengel","text":"ver. 2, 14","snippet":"… as yet been led by the miracles to faith: ver. 29, etc.: otherwise faith, and not the desire of food, would have prompted them to seek Jesus. ... miracles) in the case of the sick, as also in the case of the loaves: ver. 2, 14, “A great multitude followed Him, because they saw His miracles on them that were diseased ;—Then those men, when they had seen the miracle that Jesus did ... —they said, This is of a truth that prophet.” ... ye did …"},{"id":"westcott.JHN.6.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:19","href":"/jhn/6/#v19-westcott","text":"v. 2","snippet":"Comp. v. 2."}],"3":[{"id":"henry.JHN.6.15.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:15","href":"/jhn/6/#v15-henry","text":"v. 3","snippet":"Observe whither he retired: He departed again into a mountain, eis to oros—into the mountain, the mountain where he had preached (v. 3), whence he came down into the plain, to feed the people, and then returned to it alone, to be private."},{"id":"bengel.JHN.6.12-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:12–15","href":"/jhn/6/#v12-bengel","text":"ver. 3","snippet":"… Bethlehem, the native town of David, even though that town was very close to Jerusalem.—Harm., p. 333.] Jesus, in order to avoid the people, already at that time often changed from place to place. ... again) Comp. ver. 3, “ Jesus went up into a mountain.” ..."},{"id":"ryle.JHN.2.13.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:13","href":"/jhn/2/#v13-ryle","text":"John vi. 3","snippet":"… likely that our Lord only kept three Passovers. — But it is an open question, and one happily not of deep moment. — Three Passovers are distinctly named by John, viz., the one before us, the one in the sixth chapter, (John vi. 3.,) and the one at which our Lord was crucified."},{"id":"westcott.JHN.6.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:15","href":"/jhn/6/#v15-westcott","text":"v. 3","snippet":"again] It follows (v. 3) that He had descended towards the shore when the miracle took place."},{"id":"westcott.JHN.6.60.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:60","href":"/jhn/6/#v60-westcott","text":"v. 3","snippet":"not only of the misunderstanding multitude (28 ff.) and of the ill-disposed Jews (41 ff.), but of the disciples (v. 3) who had hitherto followed Him, when they heard (omit had) this, found the new teaching of life through death a burden too heavy to be borne."}],"4":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"ver. 4","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would have flown over an interval of a year and a half), nor would the possibility …"},{"id":"bengel.JHN.7.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:1","href":"/jhn/7/#v1-bengel","text":"vi. 4","snippet":"was walking) for several months after His second passover [mentioned at ch. vi. 4]. ... the Jews) who believed not. ... to kill) [through the hatred which they had conceived against Him, from as far back as the Pentecost of the previous year (ch. v. 18, “ because He had not only broken the Sabbath, …"},{"id":"ryle.JHN.5.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:1","href":"/jhn/5/#v1-ryle","text":"vi. 4","snippet":"(John ii. 23; vi. 4; xii. 1."},{"id":"westcott.JHN.2.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:13","href":"/jhn/2/#v13-westcott","text":"vi. 4","snippet":"Comp. vi. 4."},{"id":"westcott.JHN.6.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:1","href":"/jhn/6/#v1-westcott","text":"v. 4","snippet":"The Passover also was near, if the present text in v. 4 is correct ; but we learn nothing from St John as to the facts by which the incident was immediately preceded."}],"5":[{"id":"westcott.JHN.1.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:38","href":"/jhn/1/#v38-westcott","text":"vi. 5","snippet":"Comp. vi. 5."},{"id":"westcott.JHN.6.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:3","href":"/jhn/6/#v3-westcott","text":"v. 5","snippet":"The word has a life-like distinctness when taken in connexion with v. 5."},{"id":"westcott.JHN.6.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:27","href":"/jhn/6/#v27-westcott","text":"v. 5","snippet":"shall give] as the issue of His work (v. 5 1) ; or perhaps as the crown of your work of faith in Him."},{"id":"westcott.JHN.6.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:37","href":"/jhn/6/#v37-westcott","text":"v. 5, 18","snippet":"Compare also the use of the abstract form, 1 John v. 4 contrasted with v. 5, 18 ; and ch. iii. 6 contrasted with iii. 8."}],"6":[{"id":"bengel.JHN.2.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:4","href":"/jhn/2/#v4-bengel","text":"vi. 6","snippet":"Similarly the disciples are disciplined, ch. vi. 6, “Jesus saith to Philip, Whence shall we buy bread, that these may eat ? and this He said to prove him ;” ch. xii. 7, [Jesus to Peter, when about to wash his feet] “ What I do thou knowest not now, but thou shalt know …"},{"id":"bengel.JHN.6.3-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:3–4","href":"/jhn/6/#v3-bengel","text":"ver. 6","snippet":"… that time of the year: ch. xi. 55, “ Many went out of the country up to Jerusalem, before the Passover, to purify themselves.” ... cometh) Whilst the people were coming, Jesus already provided the food for them: comp. ver. 6, ‘“‘ He Himself knew what He would do:” moreover He fed the people, immediately before sending them away: Matt. xiv. 15, “ The disciples came to Him, saying, This is a desert place, and the time is now past ; send the …"},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"vi. 6","snippet":"Jesus knew who Simon was, ch. i. 42: The mind and action of Nathanael, ver. 47, 48: What is in every man, ch. ii. 25: The deeds of the woman of Samaria, ch. iv. 29: What He Himself was about to do, ch. vi. 6: The treachery of Judas and of others, ch. vi. 64, 70: The death of Lazarus, ch. xi. 11: That His hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to …"},{"id":"ryle.JHN.6.67.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:67","href":"/jhn/6/#v67-ryle","text":"John vi. 6","snippet":"(See John vi. 6."},{"id":"westcott.JHN.6.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:5","href":"/jhn/6/#v5-westcott","text":"v. 6","snippet":"… with his answer preceded the whole day's work, then the mention of '• two hundred pennyworth of bread \" made by the disciples in St Mark (v'- 3?) gains great point, and so too the phrase \"what He was about to do\" (v. 6), which otherwise appears to be followed too quickly by its fulfilment."}],"7":[{"id":"westcott.JHN.6.51.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:51","href":"/jhn/6/#v51-westcott","text":"v. 7","snippet":"See also i. 13, iii. 6, vi. 63, viii. 15, xvii. 2 ; 1 John ii. 16, iv. 2 ; 2 John 7 ; Rom. viii. 3 ; 1 Tim. iii. 16 ; Hebr. v. 7."}],"8":[],"9":[{"id":"westcott.JHN.12.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:37","href":"/jhn/12/#v37-westcott","text":"vi. 9","snippet":"Comp. vi. 9, xxi. 11."},{"id":"westcott.JHN.21.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:5","href":"/jhn/21/#v5-westcott","text":"vi. 9","snippet":"This was commonly fish, so that the synonymous word ... came to be used for fish (ch. vi. 9 f.)."}],"10":[],"11":[{"id":"henry.JHN.6.23-24.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:23–24","href":"/jhn/6/#v23-henry","text":"v. 11","snippet":"The evangelist, having occasion to mention their eating the multiplied bread, adds, After that the Lord had given thanks, v. 11."}],"12":[{"id":"bengel.JHN.6.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 12","snippet":"… [Jesus to the woman of Samaria] “ If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink ; thou wouldest have asked of Him, and He would have given thee living water.” ... that perisheth) ver. 12, “Gather up the fragments—that nothing be lost; ... 1 Cor. vi. 18, “ Meats for the belly, and the belly for meats ; but God shall destroy both it and them."},{"id":"westcott.JHN.6.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:13","href":"/jhn/6/#v13-westcott","text":"v. 12","snippet":"The word is the same as in v. 12."},{"id":"westcott.JHN.6.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:26","href":"/jhn/6/#v26-westcott","text":"v. 12","snippet":"The original word is different from that used in v. 12."}],"13":[{"id":"westcott.JHN.6.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:9","href":"/jhn/6/#v9-westcott","text":"v. 13","snippet":"v. 13."},{"id":"westcott.JHN.6.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:12","href":"/jhn/6/#v12-westcott","text":"v. 13","snippet":"that remain] that remain over, and so in v. 13 ..., where the same word is used."},{"id":"westcott.JHN.6.67.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:67","href":"/jhn/6/#v67-westcott","text":"v. 13","snippet":"The number is implied in v. 13."}],"14":[{"id":"bengel.JHN.1.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:21","href":"/jhn/1/#v21-bengel","text":"vi. 14, 15","snippet":"… but even inferior to Elias, as is evident from the gradually descending climax here, and in ver. 25 [Christ—Elias— that prophet]: although the people afterwards regarded the prophet as the same as Messiah the King, ch. vi. 14, 15 [Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world; When Jesus therefore perceived that they would come and take Him by force, to make …"},{"id":"bengel.JHN.6.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:26","href":"/jhn/6/#v26-bengel","text":"ver. 2, 14","snippet":"… as yet been led by the miracles to faith: ver. 29, etc.: otherwise faith, and not the desire of food, would have prompted them to seek Jesus. ... miracles) in the case of the sick, as also in the case of the loaves: ver. 2, 14, “A great multitude followed Him, because they saw His miracles on them that were diseased ;—Then those men, when they had seen the miracle that Jesus did ... —they said, This is of a truth that prophet.” ... ye did …"},{"id":"bengel.JHN.6.27.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 14","snippet":"hath sealed) Hath pointed out and distinguished Him by this very miracle, ver. 14 [as the anointed Prophet: “Those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world”]; as also by His whole testimony, which in its turn needed to …"},{"id":"bengel.JHN.6.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:30","href":"/jhn/6/#v30-bengel","text":"ver. 14","snippet":"And yet they had seen, ver. 14, “They had seen the miracle that Jesus did” [the feeding of the 5000]; 26, 36, “ Ye also have seen Me, and believe not.”’ ..."},{"id":"westcott.JHN.1.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:17","href":"/jhn/1/#v17-westcott","text":"vi. 14","snippet":"The Law had a reward for obedience (Gal. iii. 12), and consequently brought a knowledge of sin (Rom. iii. 20; comp. vi. 14); and on the other hand, it had only the shadow of the good things to come (Heb. x. i ; Col. ii. 17)."},{"id":"westcott.JHN.2.23-25.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:23–25","href":"/jhn/2/#v23-westcott","text":"vi. 14","snippet":"Comp. vi. 14 f."},{"id":"westcott.JHN.6.22-59.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:22–59","href":"/jhn/6/#v22-westcott","text":"vv. 14, 15","snippet":"The discourses which followed the feeding of the five thousand serve in part as an answer to the mistaken expectations of the multitude (vv. 14, 15), while they unfold those views of Christ's Person and work which became a decisive trial for the faith of the disciples who were already attached to Him."}],"15":[{"id":"calvin.JHN.12.12.2","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 12:12","href":"/jhn/12/#v12-calvin","text":"John 6:15","snippet":"When the multitudes wished to make him a king, while he was in the wilderness, (John 6:15,) he withdrew secretly into the mountain; for at that time they dreamed of no other kingdom than one under which they might be well fattened, in the same manner as cattle."},{"id":"henry.JHN.18.4.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:4","href":"/jhn/18/#v4-henry","text":"ch. vi. 15","snippet":"When the people would have forced him to a crown, and offered to make him a king in Galilee, but he withdrew, and hid himself (ch. vi. 15); but, when they came to force him to a cross, he offered himself; for he came to this world to suffer and went to the other world to reign."},{"id":"bengel.JHN.1.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:21","href":"/jhn/1/#v21-bengel","text":"vi. 14, 15","snippet":"… but even inferior to Elias, as is evident from the gradually descending climax here, and in ver. 25 [Christ—Elias— that prophet]: although the people afterwards regarded the prophet as the same as Messiah the King, ch. vi. 14, 15 [Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world; When Jesus therefore perceived that they would come and take Him by force, to make …"},{"id":"ryle.JHN.7.10.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:10","href":"/jhn/7/#v10-ryle","text":"John vi. 15","snippet":"(John vi. 15."},{"id":"ryle.JHN.18.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:4","href":"/jhn/18/#v4-ryle","text":"John vi. 15","snippet":"(John vi. 15."},{"id":"ryle.JHN.19.7.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:7","href":"/jhn/19/#v7-ryle","text":"John vi. 15","snippet":"Compare Mark iii. 14, John vi. 15 — viii. 53, Acts ii. 36, Heb. iii. 2, Rev. i. 6."},{"id":"westcott.JHN.6.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:3","href":"/jhn/6/#v3-westcott","text":"v. 15","snippet":"So v. 15."},{"id":"westcott.JHN.6.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:5","href":"/jhn/6/#v5-westcott","text":"v. 15","snippet":"It appears also from v. 15 that the Lord came down from the mountain before the miracle was wrought."},{"id":"westcott.JHN.6.22-59.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:22–59","href":"/jhn/6/#v22-westcott","text":"vv. 14, 15","snippet":"The discourses which followed the feeding of the five thousand serve in part as an answer to the mistaken expectations of the multitude (vv. 14, 15), while they unfold those views of Christ's Person and work which became a decisive trial for the faith of the disciples who were already attached to Him."},{"id":"westcott.JHN.8.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:31","href":"/jhn/8/#v31-westcott","text":"vi. 15","snippet":"His claims to Messiahship as true, who were convinced by what He said, but who still interpreted His promise and words by their own prepossessions (comp. vi. 15)."}],"16":[{"id":"calvin.JHN.6.17.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 6:17","href":"/jhn/6/#v17-calvin","text":"John 6:16","snippet":"… are led into a mistake by supposing that they had sailed to the farther or opposite bank; for Bethsaida, near which town, Luke tells us, the miracle was performed, (Luke 9:10,) and Capernaum, which the ship reached, (John 6:16,) were situated on the same coast."}],"17":[{"id":"henry.JHN.6.21.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:21","href":"/jhn/6/#v21-henry","text":"v. 17","snippet":"Here is their speedy arrival at the port they were bound for, v. 17."},{"id":"henry.JHN.11.41.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:41","href":"/jhn/11/#v41-henry","text":"ch. vi. 17","snippet":"He applies himself to his living Father in heaven, so he had called him (ch. vi. 17), and so eyes him here."},{"id":"bengel.JHN.6.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:24–25","href":"/jhn/6/#v24-bengel","text":"ver. 17","snippet":"Capernaum) ver. 17 [whither the disciples had sailed]. ... when) [They ask in astonishment, How could He accomplish] in so short a time, so long a way?"},{"id":"westcott.JHN.21.3.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:3","href":"/jhn/21/#v3-westcott","text":"vi. 17","snippet":"Comp. vi. 17 ff."}],"18":[{"id":"westcott.JHN.6.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:37","href":"/jhn/6/#v37-westcott","text":"v. 5, 18","snippet":"Compare also the use of the abstract form, 1 John v. 4 contrasted with v. 5, 18 ; and ch. iii. 6 contrasted with iii. 8."}],"19":[{"id":"calvin.JHN.1.14.4","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 1:14","href":"/jhn/1/#v14-calvin","text":"John 6:19","snippet":"Certainly when Christ walked with dry feet upon the waters, (Matthew 14:26; Mark 6:48; John 6:19,) when he cast out devils, and when he displayed his power in other miracles, he might be known to be the only-begotten Son of God; but the Evangelist brings forward a part of the approbation, from which faith obtains …"},{"id":"henry.JHN.2.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:6","href":"/jhn/2/#v6-henry","text":"ch. vi. 19","snippet":"It is the penman's language to say, They contained two or three firkins, for the Holy Spirit could have ascertained just how much; thus (as ch. vi. 19) teaching us to speak cautiously, and not confidently, of those things of which we have not good assurance."},{"id":"bengel.JHN.16.10.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:10","href":"/jhn/16/#v10-bengel","text":"vi. 19","snippet":"Heb. xi. 1, “ Faith is the evidence of things not seen ;” ver. 27, “ Moses endured as seeing Him, who is invisible ;” ch. vi. 19; 1 Pet. i. 8, “Whom not having seen ye love, in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable,” etc., 21: 2 Cor. v. 16, “Though we have known Christ after the flesh, yet now henceforth …"},{"id":"westcott.JHN.6.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:2","href":"/jhn/6/#v2-westcott","text":"v. 19","snippet":"saw] beheld ..., v. 19."},{"id":"westcott.JHN.6.44.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:44","href":"/jhn/6/#v44-westcott","text":"v. 19","snippet":"Comp. v. 19 (note), 30 (of the Son), xii. 39, note."},{"id":"westcott.JHN.10.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:12","href":"/jhn/10/#v12-westcott","text":"vi. 19","snippet":"The whole soul of the hireling is concentrated (comp. vi. 19) for the time upon the approaching peril, and then his choice is made."}],"20":[{"id":"westcott.JHN.8.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:24","href":"/jhn/8/#v24-westcott","text":"vi. 20","snippet":"Comp. vi. 20; Matt. xiv. 27; Mark vi. 50, xiv. 62 ; Luke xxii. 70."}],"21":[],"22":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"}],"23":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:24–25","href":"/jhn/6/#v24-bengel","text":"ver. 23","snippet":"themselves) In antithesis to Jesus, whose route the people observed directly ; that of the disciples indirectly.’ ... ships) These same just before the apostle termed, ... small vessels [boats, ver. 23]."},{"id":"ryle.JHN.6.11.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:11","href":"/jhn/6/#v11-ryle","text":"John vi.23","snippet":"(John vi.23."},{"id":"westcott.JHN.6.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:11","href":"/jhn/6/#v11-westcott","text":"v. 23","snippet":"when he had given thanks (v. 23)] By this act the Lord takes the place of the head of the family (comp."},{"id":"westcott.JHN.6.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:22","href":"/jhn/6/#v22-westcott","text":"v. 23","snippet":"They were not more than could cross the lake in the boats which came over (v. 23)."},{"id":"westcott.JHN.6.57.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:57","href":"/jhn/6/#v57-westcott","text":"v. 23","snippet":"Comp. v. 23."}],"24":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"ryle.JHN.6.31.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:31","href":"/jhn/6/#v31-ryle","text":"ver. 24, 25","snippet":"They quote the seventy-eighth Psalm (ver. 24, 25), as a sufficient proof of the fact they had just mentioned."},{"id":"westcott.JHN.2.12.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:12","href":"/jhn/2/#v12-westcott","text":"vi. 24","snippet":"Comp. vi. 24 ff."},{"id":"westcott.JHN.6.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:22","href":"/jhn/6/#v22-westcott","text":"v. 24","snippet":"the multitude...(and so in v. 24), some, that is, who still lingered when the rest were dismissed (Matt xiv. 23), the more eager zealots, as it seems, who wished still to make Christ fulfil their designs."},{"id":"westcott.JHN.6.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:23","href":"/jhn/6/#v23-westcott","text":"v. 24","snippet":"Their coming probably explains the reference to the \"disciples\" in v. 24. ..."}],"25":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 25","snippet":"Jesus gives no reply to the When ? of the Jews [ver. 25, When camest Thou hither?]: and so often in His discourses He has regard rather to those things which the series of circumstances and the state of souls require, than to the unseasonable interruptions of the speakers. …"},{"id":"bengel.JHN.6.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:34","href":"/jhn/6/#v34-bengel","text":"ver. 25","snippet":"Lord) They speak with some degree of reverence, as at ver. 25 [Rabbi]; and even faith itself might have arisen in them from ver. 85, “ I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst :” but presently they start back …"},{"id":"ryle.JHN.6.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:22","href":"/jhn/6/#v22-ryle","text":"ver. 25","snippet":"\" (ver. 25) is plain evidence that the multitude did not think it possible for our Lord to have walked along the shore, as some modern writers suggest, and did not understand how He got to Capernaum except in a boat."},{"id":"ryle.JHN.6.31.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:31","href":"/jhn/6/#v31-ryle","text":"ver. 24, 25","snippet":"They quote the seventy-eighth Psalm (ver. 24, 25), as a sufficient proof of the fact they had just mentioned."},{"id":"ryle.JHN.9.1.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:1","href":"/jhn/9/#v1-ryle","text":"vi. 25, 43, 69","snippet":"Thus, John v. 19; vi. 25, 43, 69; vii. 28—33."},{"id":"westcott.JHN.6.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:27","href":"/jhn/6/#v27-westcott","text":"v. 25","snippet":"He, as the absolute representative of mankind, will give this food of the higher life — the life also being His gift, v. 25— for Him the Father (not my Father, v. 32), His Father and the Father of men, sealed, even God (ch. x. 36."}],"26":[{"id":"chrysostom.JHN.6.32.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:32","href":"/jhn/6/#v32-chrysostom","text":"Ver. 26","snippet":"( Ver. 26 ."},{"id":"henry.JHN.2.12.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:12","href":"/jhn/2/#v12-henry","text":"ch. vi. 26","snippet":"He could not go alone, but they would follow him, because they liked the sweetness either of his doctrine or of his wine, ch. vi. 26."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:34","href":"/jhn/6/#v34-bengel","text":"ver. 26","snippet":"… To this is to be referred the following verse, at its close, “ never hunger—never thirst.” ... this bread) They still suppose that His speech is concerning the nutriment of the body ; and it is this that they seek: ver. 26, “ Ye seek Me— because ye did eat of the loaves.”"},{"id":"bengel.JHN.6.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:36","href":"/jhn/6/#v36-bengel","text":"ver. 26","snippet":"I said unto you) He said so, ver. 26, “ Verily, verily, I say unto you, ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"vi. 26, 32, 47, 53","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.2.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:11","href":"/jhn/2/#v11-westcott","text":"John vi. 26","snippet":"… signs is always preserved in the Synoptists except Luke xxiii. 8 (see Matt. xvi. 3) ; but in St John we frequently find the rendering miracles, even where the point of the teaching is lost by this translation, e.g. John vi. 26, not because ye' saw signs but..., where the motive was not the prospect of something yet nobler to be revealed, but acquiescence in the gross satisfaction of earthly wants."},{"id":"westcott.JHN.6.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:30","href":"/jhn/6/#v30-westcott","text":"v. 26","snippet":"Christ had charged the questioners with misunderstanding His signs before (v. 26) ; they ask therefore for some clear attestation of His claims."},{"id":"westcott.JHN.6.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:36","href":"/jhn/6/#v36-westcott","text":"v. 26","snippet":"I said unto you...] The thought is contained in v. 26, and the reference may be to those words ; but more probably the reference is to other words like them spoken at some earlier time."},{"id":"westcott.JHN.6.53.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:53","href":"/jhn/6/#v53-westcott","text":"v. 26","snippet":"Compare v. 26 ; Matt. xiii. 21."},{"id":"westcott.JHN.6.58.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"vv. 26, 50, 51","snippet":"The construction in vv. 26, 50, 51, is different ( ...."}],"27":[{"id":"chrysostom.JHN.12.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:37","href":"/jhn/12/#v37-chrysostom","text":"c. vi. 27","snippet":"Then coming to Galilee, “Labor not,” He saith, “for the meat that perisheth” ( c. vi. 27 ); and after having said great things of Himself, that He came down from Heaven, that He giveth eternal life, He again withdraweth Himself."},{"id":"calvin.JHN.10.36.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 10:36","href":"/jhn/10/#v36-calvin","text":"John 6:27","snippet":"… far more excellent, namely, that he alone was separated from all others, that the power of the Spirit and the majesty of God might be displayed in him; as he formerly said, that him hath God the Father sealed, (John 6:27."},{"id":"henry.JHN.10.35-36.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:35–36","href":"/jhn/10/#v35-henry","text":"ch. vi. 27","snippet":"Sanctifying him is the same with sealing him, ch. vi. 27."},{"id":"bengel.JHN.4.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:10","href":"/jhn/4/#v10-bengel","text":"vi. 27","snippet":"And, He had said, Give Me to drink, that, conversely, the woman might learn to ask from Himself the living water. ... water) In a similar way Jesus takes an allegory from bread, ch. vi. 27, etc."},{"id":"bengel.JHN.4.14.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:14","href":"/jhn/4/#v14-bengel","text":"vi. 27","snippet":"But the drinking of elementary water is able to allay thirst subsequently, only for some hours. ... but) Comp. ch. vi. 27, “that meat, which endureth unto everlasting life.” ... from being water shall become a fountain, as a tree from a sucker."},{"id":"bengel.JHN.5.16-17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:16–17","href":"/jhn/5/#v16-bengel","text":"vi. 27","snippet":"… which John subsequently records: and especially those statements are to be observed, which Jesus sometimes of His own accord has put forth as a kind of text to the fuller discourses which follow; for instance, ch. vi. 27, “ Labour—for that meat which endureth unto everlasting life, which the Son of man shall give unto you;” vii. 37, “If any man thirst, let him come unto Me and drink ;” viii. 12, “I am the light of the world.” ... …"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.28-29.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:28–29","href":"/jhn/6/#v28-bengel","text":"ver. 27","snippet":"What are we to do; what work do you desire us to work? ver. 27, “‘ Labour—for the meat which endureth to everlasting life.”\" ... the works of God) The works approved by God, and which unite us to God. ... the work of God) That work which is approved by God: comp. ch. iv. 34, …"},{"id":"bengel.JHN.6.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:30","href":"/jhn/6/#v30-bengel","text":"ver. 27","snippet":"Thou desirest us, say they, to work [labour, ver. 27]: what then dost Thou work Thyself?"},{"id":"ryle.JHN.10.36.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:36","href":"/jhn/10/#v36-ryle","text":"John vi. 27","snippet":"… something far more excellent : namely, that He alone was separated from all others, that the grace of the Spirit and majesty of God might be displayed in Him; as He said formerly, 'Him hath God the Father sealed.' \" (John vi. 27.)"},{"id":"westcott.JHN.3.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:33","href":"/jhn/3/#v33-westcott","text":"John vi. 27","snippet":"Hebr.' John vi. 27), that \"the seal of God is Truth."},{"id":"westcott.JHN.6.69.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:69","href":"/jhn/6/#v69-westcott","text":"v. 27","snippet":"See also ch. x. 36, and v. 27 of this chapter."},{"id":"westcott.JHN.10.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:36","href":"/jhn/10/#v36-westcott","text":"vi. 27","snippet":"Comp. vi. 27; Acts iv. 27, 30."}],"28":[{"id":"chrysostom.JHN.9.4.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:4","href":"/jhn/9/#v4-chrysostom","text":"c. vi. 28","snippet":"( c. vi. 28 ), He replieth, “This is the work of God, that ye believe on Him whom He hath sent."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.7.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:15–16","href":"/jhn/7/#v15-bengel","text":"vi. 28","snippet":"… of the Messiah.’ ... is not Mine) not acquired by any labour on My part in learning. ... who sent Me) For this reason, saith He, that I should learn after the manner of men: The Father hath taught Me: ch. vi. 28, “As My Father hath taught Me, I speak these things.”"},{"id":"ryle.JHN.6.43.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:43","href":"/jhn/6/#v43-ryle","text":"v. 28","snippet":"(See v. 28.)"}],"29":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:26","href":"/jhn/6/#v26-bengel","text":"ver. 29","snippet":"… a selection, by means of His figurative discourse concerning His passion, and the benefit to be derived from it through faith. ... not because ye saw the miracles) They had not as yet been led by the miracles to faith: ver. 29, etc.: otherwise faith, and not the desire of food, would have prompted them to seek Jesus. ... miracles) in the case of the sick, as also in the case of the loaves: ver. 2, 14, “A great multitude followed Him, because …"},{"id":"bengel.JHN.6.27.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 29","snippet":"… they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world”]; as also by His whole testimony, which in its turn needed to be sealed by the faith of the hearers : ver. 29, “'This is the work of God, that ye believe on Him whom He hath sent ;” ch. iii. 33, “He that hath received His testimony hath set to His seal that God is ..."},{"id":"bengel.JHN.6.30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:30","href":"/jhn/6/#v30-bengel","text":"ver. 29","snippet":"Thee) Jesus had said, ver. 29, “ That ye believe on Him whom God hath sent,” [t.e.] on Me."},{"id":"bengel.JHN.6.56-57.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:56–57","href":"/jhn/6/#v56-bengel","text":"ver. 29","snippet":"[this he does] through faith: ver. 29, “This is the work of God, that ye believe on Him whom He hath sent ;” 35, “He that cometh to Me shall never hunger, and he that believeth on Me,” etc.; 40, 64."},{"id":"westcott.JHN.4.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:34","href":"/jhn/4/#v34-westcott","text":"vi. 29","snippet":"Comp. vi. 29, xv. 8, xvii. 3; 1 John iii. 11, v. 3."},{"id":"westcott.JHN.6.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:30","href":"/jhn/6/#v30-westcott","text":"v. 29","snippet":"The \" believing on Christ\" (v. 29) is reduced to \"believing Christ."}],"30":[{"id":"chrysostom.JHN.10.25-26.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:25–26","href":"/jhn/10/#v25-chrysostom","text":"c. vi. 30","snippet":"( c. vi. 30."},{"id":"henry.JHN.6.28-29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:28–29","href":"/jhn/6/#v28-henry","text":"v. 30","snippet":"But I rather take it as a humble serious question, showing them to be, at least for the present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) …"},{"id":"bengel.JHN.2.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:18","href":"/jhn/2/#v18-bengel","text":"vi. 30","snippet":"They showed the same perversity, ch. vi. 30, [After His miracle of feeding 5000, they said] “ What sign showest Thou then, that we may see and believe Thee ?"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:36","href":"/jhn/6/#v36-bengel","text":"ver. 30","snippet":"Hereby is refuted what they had said at ver. 30: Do [some sign] that we may see it, and we will believe."},{"id":"westcott.JHN.2.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:18","href":"/jhn/2/#v18-westcott","text":"vi. 30","snippet":"The same demand for fresh evidence in the presence of that which ought to be decisive is found ch. vi. 30 ; Matt. xii. 38 f., xvi. i ff."}],"31":[{"id":"bengel.JHN.4.19-20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:19–20","href":"/jhn/4/#v19-bengel","text":"vi. 31","snippet":"Again in their turn the Jews were wont to appeal to the Fathers, ch. vi. 31, “ our Fathers did eat manna in the desert.” ... in this) The woman [in saying this] was pointing to Mount Gerizim. ... adored [worshipped]) The whole of religion can be reduced to adoration."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:32","href":"/jhn/6/#v32-bengel","text":"ver. 31","snippet":"I say unto you) This assertion has, especially in this passage, great force, when the Jews had objected to Him, that it was written, ver. 31.—od Maors ..."},{"id":"bengel.JHN.6.45.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:45","href":"/jhn/6/#v45-bengel","text":"ver. 31","snippet":"written) He refutes the Jews who abused Scripture, ver. 31, “Our fathers did eat manna, as it is written,” etc. ..."},{"id":"bengel.JHN.6.47-49.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:47–49","href":"/jhn/6/#v47-bengel","text":"ver. 31","snippet":"your fathers) concerning whom ye have spoken, ver. 31, “ Our fathers did eat manna,” etc. ... your) Your, He saith, not our: by which very expression He shows, that He has a higher descent than they had supposed ; ver. 42, “Is not this Jesus, the son of Joseph ?” ... did …"},{"id":"westcott.JHN.6.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:49","href":"/jhn/6/#v49-westcott","text":"v. 31","snippet":"The words are quoted from the argument of the Jews, v. 31."}],"32":[{"id":"henry.JHN.4.12.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 4:12","href":"/jhn/4/#v12-henry","text":"ch. vi. 32","snippet":"She is out in claiming this well as Jacob's gift, whereas he did no more give it than Moses gave the manna, ch. vi. 32."},{"id":"henry.JHN.6.33-35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:33–35","href":"/jhn/6/#v33-henry","text":"v. 32","snippet":"[2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread."},{"id":"henry.JHN.6.51.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 32","snippet":"[5.] That he is that bread of which the manna was a type and figure (v. 58), that bread, the true bread, v. 32."},{"id":"henry.JHN.6.58.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:58","href":"/jhn/6/#v58-henry","text":"v. 32","snippet":"[5.] That he is that bread of which the manna was a type and figure (v. 58), that bread, the true bread, v. 32."},{"id":"henry.JHN.7.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:22","href":"/jhn/7/#v22-henry","text":"ch. vi. 32","snippet":"Moses is said to give it, because it was a part of that law which was given by Moses; yet, as Christ said of the manna (ch. vi. 32), Moses did not give it them, but God; nay, and it was not of Moses first, but of the fathers, v. 22."},{"id":"henry.JHN.14.6.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:6","href":"/jhn/14/#v6-henry","text":"ch. vi. 32","snippet":"Christ is the true manna (ch. vi. 32), the true tabernacle, Heb. viii. 2."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 32","snippet":"First it is set before us as food [meat], ver. 27; next as bread, ver. 32, “The true bread from heaven ;” then in express terms, the flesh and blood of Jesus Christ, ver. 51, 53, “The bread that I will give, is My flesh, which I will give for the life of the world :—Except ye eat the flesh …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 32, 65","snippet":"Believers are given ; it is given to believers ; ver. 32, 65, “ My Father giveth you the true bread from heaven.— No man can come unto Me, except it were given unto him of My Father.” ..."},{"id":"bengel.JHN.6.58-60.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:58–60","href":"/jhn/6/#v58-bengel","text":"ver. 32","snippet":"this) that is, I Myself, ver. 57. ... the bread) His discourse goes back to those things which were set forth in ver. 32, “ My Father giveth you the true bread from heaven.” ... teaching) Comp. ch. viii. 20, “These words spake Jesus, as He taught in the temple” [as here in the synagogue]; vii. 28. ... hard) There are no doubt many things …"},{"id":"ryle.JHN.1.8.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:8","href":"/jhn/1/#v8-ryle","text":"John vi. 32","snippet":"\" That bread.\" John vi. 32."},{"id":"ryle.JHN.3.16.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:16","href":"/jhn/3/#v16-ryle","text":"John vi. 32","snippet":"It is the same feeling of \"love\" which appears in Psalm cxlv. 9, — Ezek. xxxiii. 11 —John vi. 32.— Titus iii. 4.— 1 John iv. 10.— 2 Pet. iii. 9. — 1 Tim. ii. 4."},{"id":"ryle.JHN.3.16.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:16","href":"/jhn/3/#v16-ryle","text":"John vi. 32","snippet":"(John vi. 32."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"vi. 26, 32, 47, 53","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.15.1.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 15:1","href":"/jhn/15/#v1-ryle","text":"John vi. 32","snippet":"For the use of the word \" true \" in a precisely similar way, see John vi. 32 ; \" the true bread."},{"id":"westcott.JHN.3.13.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:13","href":"/jhn/3/#v13-westcott","text":"vi. 32, 33","snippet":"Comp. vi. 32, 33 ff., 42, &c."},{"id":"westcott.JHN.6.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:27","href":"/jhn/6/#v27-westcott","text":"v. 32","snippet":"He, as the absolute representative of mankind, will give this food of the higher life — the life also being His gift, v. 25— for Him the Father (not my Father, v. 32), His Father and the Father of men, sealed, even God (ch. x. 36."},{"id":"westcott.JHN.6.63.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:63","href":"/jhn/6/#v63-westcott","text":"v. 32","snippet":"Hence a marked emphasis is laid on the pronoun I: the words that I and no prophet, not even Moses (v. 32) before me ; and on the tense : the words that I have spoken ..., and not generally speak, though in some sense all Christ's words are life-giving, as conveying something of this central truth."}],"33":[{"id":"henry.JHN.6.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:32","href":"/jhn/6/#v32-henry","text":"v. 33","snippet":"[2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread."},{"id":"henry.JHN.6.48.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:48","href":"/jhn/6/#v48-henry","text":"v. 33","snippet":"Secondly, He gives life unto the world (v. 33), spiritual and eternal life; the life of the soul in union and communion with God here, and in the vision and fruition of him hereafter; a life that includes in it all happiness."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."},{"id":"bengel.JHN.6.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:32","href":"/jhn/6/#v32-bengel","text":"ver. 33","snippet":"Exod. xvi. 20, “Some left of the manna until the morning, and it bred worms and stank.” ... giveth) Now the bread was present : comp. ver. 33, “The bread of God is He, which cometh down from heaven, and giveth life unto the world.’ ... true) which, whosoever tastes, he will no longer seek any other sign: for the taste in the bread is of itself a sufficient …"},{"id":"bengel.JHN.6.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:38","href":"/jhn/6/#v38-bengel","text":"ver. 33","snippet":"… soul] is opposed everlasting life, ver. 40: ch. i. 15, etc., “That, whosoever believeth in Him, should not perish, but have eternal life.” ... of it, of all that, which the Father hath given to Me. ... again) to life, ver. 33, “ He that —giveth life unto the world."},{"id":"ryle.JHN.3.16.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:16","href":"/jhn/3/#v16-ryle","text":"vi. 33, 51","snippet":"The word, in my opinion, is so used in John i. 10, 29 ; vi. 33, 51 ; viii. 12. — Rom. iii. 19.— 2 Cor. v. 19.— 1 John ii. 2; iv."},{"id":"westcott.JHN.3.13.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:13","href":"/jhn/3/#v13-westcott","text":"vi. 32, 33","snippet":"Comp. vi. 32, 33 ff., 42, &c."},{"id":"westcott.JHN.6.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:50","href":"/jhn/6/#v50-westcott","text":"vv. 33, 58","snippet":"It is best to take this [bread] as the subject (v. 48, I am the bread of life, further defined in v. 51), and the bread which cometh down from heaven as the predicate; compare vv. 33, 58."},{"id":"westcott.JHN.6.58.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"vv. 33, 35","snippet":"These concluding words carry back the discourse to its commencement (vv. 33, 35)."}],"34":[{"id":"henry.JHN.6.28-29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:28–29","href":"/jhn/6/#v28-henry","text":"v. 34","snippet":"… serious question, showing them to be, at least for the present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of …"},{"id":"henry.JHN.6.41-42.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:41–42","href":"/jhn/6/#v41-henry","text":"v. 34","snippet":"Whether they were the same persons that had prayed for it (v. 34), or some others of the company, does not appear; it seems to be some others, for they are called Jews."},{"id":"bengel.JHN.4.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:15–16","href":"/jhn/4/#v15-bengel","text":"vi. 34","snippet":"give me) The woman asks for the water, as the Jews asked bread, ch. vi. 34, “ Lord evermore give us this bread,” for the support of the body."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"ryle.JHN.8.33.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:33","href":"/jhn/8/#v33-ryle","text":"vi. 34","snippet":"(See John iii. 4; iv. 11; vi. 34."},{"id":"westcott.JHN.6.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:36","href":"/jhn/6/#v36-westcott","text":"v. 34","snippet":"The Lord returns to the words in i;. 30 (see, believe), now that the question in v. 34 has been answered."}],"35":[{"id":"henry.JHN.6.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:32","href":"/jhn/6/#v32-henry","text":"v. 35, and again, v. 48","snippet":"[3.] That he is the bread of life (v. 35, and again, v. 48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live."},{"id":"henry.JHN.6.48.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:48","href":"/jhn/6/#v48-henry","text":"v. 35, and again, v. 48","snippet":"[3.] That he is the bread of life (v. 35, and again, v. 48), that bread of life, alluding to the tree of life in the midst of the garden of Eden, which was to Adam the seal of that part of the covenant, Do this and live, of which he might eat and live."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.7.37.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:37","href":"/jhn/7/#v37-bengel","text":"vi. 35","snippet":"He that believeth on Me) To believe is not parallel to the verb, to thirst, but to the verb, to come; ch. vi. 35."},{"id":"westcott.JHN.6.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:47","href":"/jhn/6/#v47-westcott","text":"vv. 35, 36","snippet":"The objection of the Jews has been met, and the Lord goes on to develope the idea set forth in vv. 35, 36, taking up the last word : He that believeth (omit en me, the phrase stands absolutely) hath eternal life."},{"id":"westcott.JHN.6.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:48","href":"/jhn/6/#v48-westcott","text":"v. 35","snippet":"See v. 35, note."},{"id":"westcott.JHN.6.58.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"vv. 33, 35","snippet":"These concluding words carry back the discourse to its commencement (vv. 33, 35)."},{"id":"westcott.JHN.6.68.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:68","href":"/jhn/6/#v68-westcott","text":"vv. 35","snippet":"Thus we find the bread of life (vv. 35, &c.), the light of life (viii. 12), the (water of life (Rev. xxi. 6, xxii. 1, 17), the tree of life (Rev. ii. 7, xxii. 2, 14)."},{"id":"westcott.JHN.7.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:37","href":"/jhn/7/#v37-westcott","text":"vi. 35","snippet":"Comp. vi. 35."}],"36":[{"id":"chrysostom.JHN.6.64.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:64","href":"/jhn/6/#v64-chrysostom","text":"ver. 36","snippet":"For at first He said, “Ye have both seen Me, and believe not” ( ver. 36 ); but here, “There are some of you that believe not."},{"id":"henry.JHN.6.37.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:37","href":"/jhn/6/#v37-henry","text":"v. 36","snippet":"Christ had complained (v. 36) of those who, though they had seen him, yet would not believe on him; and then he adds this,"},{"id":"henry.JHN.6.38.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:38","href":"/jhn/6/#v38-henry","text":"v. 36","snippet":"… so well as to believe in him, shall have everlasting life, so that none shall be condemned for unbelief (however they maybe for other sins) but those who have had the gospel preached to them, who, like these Jews here (v. 36), have seen, and yet have not believed; have known Christ, and yet not trusted in him."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:34","href":"/jhn/6/#v34-bengel","text":"ver. 36, 42","snippet":"… faith itself might have arisen in them from ver. 85, “ I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst :” but presently they start back again from faith : ver. 36, 42, “Is not this Jesus, the son of Joseph, whose father and mother we know ?"},{"id":"bengel.JHN.6.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:40","href":"/jhn/6/#v40-bengel","text":"ver. 36","snippet":"See notes on ver. 37, 39. ... who seeth and believeth) The Jews were then seeing, but not believing, ver. 36, “Ye also have seen Me, and believe not."},{"id":"bengel.JHN.8.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:25","href":"/jhn/8/#v25-bengel","text":"vi. 36","snippet":"Here the Protasis ceases, in the whole of which the same thing is said, as at ch. vi. 36, I said to you that ye both [also, Engl."},{"id":"westcott.JHN.6.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:27","href":"/jhn/6/#v27-westcott","text":"v. 36","snippet":"See also v. 36 ff.)."},{"id":"westcott.JHN.6.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:47","href":"/jhn/6/#v47-westcott","text":"vv. 35, 36","snippet":"The objection of the Jews has been met, and the Lord goes on to develope the idea set forth in vv. 35, 36, taking up the last word : He that believeth (omit en me, the phrase stands absolutely) hath eternal life."}],"37":[{"id":"chrysostom.JHN.17.12.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:12","href":"/jhn/17/#v12-chrysostom","text":"c. vi. 37","snippet":"( c. vi. 37."},{"id":"henry.JHN.6.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:35","href":"/jhn/6/#v35-henry","text":"v. 37","snippet":"He that comes to me is the same with him that believes in me (v. 35), and again (v. 37): He that comes unto me; so v. 44, 45."},{"id":"henry.JHN.17.6.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:6","href":"/jhn/17/#v6-henry","text":"ch. vi. 37, 39","snippet":"But it is designed to extend to all the elect, for they are elsewhere said to be given to Christ (ch. vi. 37, 39), and he often laid a stress upon this, that those he was to save were given to him as his charge; to his care they were committed, from his hand they were expected, and concerning them he received commandments."},{"id":"bengel.JHN.3.15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:15","href":"/jhn/3/#v15-bengel","text":"vi. 37","snippet":"[The grace of the Son is what is most frequently noted, and the love of the Father (2 Cor. xiii. 14, the benediction).—V. g.] Comp. ch. vi. 37, “ All that the Father giveth Me shall come to Me; and him that cometh to Me J will in no wise cast out ;” notes, ch. x. 28, 29, “ Neither shall any pluck them out of My hand :—none is able to pluck them out of Ay …"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 37, 44, 45, 65","snippet":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65."},{"id":"bengel.JHN.6.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:38","href":"/jhn/6/#v38-bengel","text":"ver. 37","snippet":"Crit.] The chief varieties of readings noticed in the introduction do not affect the main argument of this note.' ... all) See note on ver. 37. ... hath given Me) They are given to the Son, to whomsoever faith is given."},{"id":"bengel.JHN.6.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:40","href":"/jhn/6/#v40-bengel","text":"ver. 37, 39","snippet":"See notes on ver. 37, 39. ... who seeth and believeth) The Jews were then seeing, but not believing, ver. 36, “Ye also have seen Me, and believe not."},{"id":"bengel.JHN.17.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:2","href":"/jhn/17/#v2-bengel","text":"vi. 37","snippet":"See note on ch. vi. 37, ... all that the Father giveth Me shall come to Me [In the discourses of Jesus, what the Father gave to Him is called in the singular number and neuter gender ... all, everything: those who come to the Son Himself are …"},{"id":"westcott.JHN.6.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:39","href":"/jhn/6/#v39-westcott","text":"v. 37","snippet":"hath given] The present used in v. 37 (giveth) is here changed into the past when the gift is looked at in relation to the will of the Father, and not to the waiting of the Son."},{"id":"westcott.JHN.6.65.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:65","href":"/jhn/6/#v65-westcott","text":"v. 37","snippet":"come unto me] Judas then, though \"chosen out \" (v. 70) and called, had not come to Christ (v. 37)."}],"38":[{"id":"henry.JHN.6.39.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:39","href":"/jhn/6/#v39-henry","text":"v. 38","snippet":"First, The private instructions given to Christ, that he should be sure to save all the chosen remnant; and this is the covenant of redemption between the Father and the Son (v. 38): \"This is the Father's will, who hath sent me; this is the charge I am entrusted with, that of all whom he hath given me I should lose none."},{"id":"bengel.JHN.4.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:34","href":"/jhn/4/#v34-bengel","text":"vi. 38, 39","snippet":"Concerning the thing meant, comp. ch. vi. 38, 39, at the end: “I came down from heaven not to do Mine own will, but the will of Him that sent Me; and this is the Father’s will,” etc., “that of all which He hath given Me, I should lose nothing, but raise it up again …"},{"id":"bengel.JHN.5.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19","href":"/jhn/5/#v19-bengel","text":"vi. 38","snippet":"It cannot happen, that the Son should do anything of Himself, or that He should judge, will, testify, or teach anything separately from the Father, ver. 30, etc.; ch. vi. 38, “ For I came down from heaven, not to do Mine own will, but the will of Him that sent Me ;” vii. 16, 17, 28, “ My doctrine is not Mine, but His that sent Me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."},{"id":"bengel.JHN.6.63.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63","href":"/jhn/6/#v63-bengel","text":"ver. 38","snippet":"He speaks supposing a condition, and that supposed condition an impossible one, if He were mere flesh ; as also He speaks [supposing a contingency impossible to arise], ver. 38, as to His own will, “I came not to do Mine own will, but,” etc."},{"id":"westcott.JHN.6.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:33","href":"/jhn/6/#v33-westcott","text":"vv. 38, 41","snippet":"cometh down] The phrase prepares the way for the interpretation which follows, vv. 38, 41."},{"id":"westcott.JHN.6.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:42","href":"/jhn/6/#v42-westcott","text":"v. 38","snippet":"I came down (am come down) from heaven] See v. 38, note."}],"39":[{"id":"chrysostom.JHN.17.12.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:12","href":"/jhn/17/#v12-chrysostom","text":"c. vi. 39","snippet":"( c. vi. 39."},{"id":"henry.JHN.6.37.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:37","href":"/jhn/6/#v37-henry","text":"v. 39","snippet":"The giving of the chosen remnant to Christ is spoken of (v. 39) as a thing done; he hath given them."},{"id":"henry.JHN.6.38.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:38","href":"/jhn/6/#v38-henry","text":"v. 39","snippet":"He had it in charge as his Father's will (v. 39), and here he solemnly makes it his own undertaking: I will raise him up, which signifies not only the return of the body to life, but the putting of the whole man into a full possession of the eternal life promised."},{"id":"henry.JHN.6.41-42.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:41–42","href":"/jhn/6/#v41-henry","text":"v. 39, 40","snippet":"This comes in immediately after that solemn declaration which Christ had made of God's will and his own undertaking concerning man's salvation (v. 39, 40), which certainly were some of the most weighty and gracious words that ever proceeded out of the mouth of our Lord Jesus, the most faithful, and best worthy of all acceptation."},{"id":"henry.JHN.17.3.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:3","href":"/jhn/17/#v3-henry","text":"ch. vi. 39, 40","snippet":"See ch. vi. 39, 40."},{"id":"henry.JHN.17.12.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:12","href":"/jhn/17/#v12-henry","text":"ch. vi. 39","snippet":"… to him, so that none of them shall be totally and finally lost; they may think themselves lost, and may be nearly lost (in imminent peril); but it is the Father's will that he should lose none, and none he will lose (ch. vi. 39); so it will appear when they come all together, and none of them shall be wanting."},{"id":"bengel.JHN.4.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:34","href":"/jhn/4/#v34-bengel","text":"vi. 38, 39","snippet":"Concerning the thing meant, comp. ch. vi. 38, 39, at the end: “I came down from heaven not to do Mine own will, but the will of Him that sent Me; and this is the Father’s will,” etc., “that of all which He hath given Me, I should lose nothing, but raise it up again …"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:32","href":"/jhn/6/#v32-bengel","text":"ver. 39","snippet":"… life unto the world.’ ... true) which, whosoever tastes, he will no longer seek any other sign: for the taste in the bread is of itself a sufficient criterion ; and the truth of it shall hereafter be made manifest: ver. 39, “ This is the Father’s will, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day."},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 39, 40","snippet":"… not merely the first reception, but the lasting preservation, through all changes and progressive steps in their course, even up to the resurrection— that goal, which takes for granted all things anterior to it; ver. 39, 40, “This is the Father’s will, that—I should lose nothing, but raise it up again at the last day ;—that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise Him up, etc.;” ver. …"},{"id":"bengel.JHN.6.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:38","href":"/jhn/6/#v38-bengel","text":"ver. 39","snippet":"… ... moreover) The will of the Father, mentioned in ver. 38, is more fully declared in this ver.— rod ... of Him who hath sent Me, even the Father ... who hath sent Me) Such is the oldest reading. ... us Tarps, at ver. 39; but ..."},{"id":"bengel.JHN.6.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:40","href":"/jhn/6/#v40-bengel","text":"ver. 37, 39","snippet":"See notes on ver. 37, 39. ... who seeth and believeth) The Jews were then seeing, but not believing, ver. 36, “Ye also have seen Me, and believe not."},{"id":"bengel.JHN.12.48.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:48","href":"/jhn/12/#v48-bengel","text":"vi. 39","snippet":"Even because ye cannot hear My word.” ... that word) This pronoun looks a long way forward. ... in the last day) ch. vi. 39, “This is the Father’s will—that of all which He hath given Me I should lose nothing, but should raise it up again at the last day."},{"id":"ryle.JHN.4.34.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:34","href":"/jhn/4/#v34-ryle","text":"John vi. 39, 40","snippet":"Compare John vi. 39, 40."},{"id":"ryle.JHN.6.54.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:54","href":"/jhn/6/#v54-ryle","text":"John vi. 39, 40, 44","snippet":"(John vi. 39, 40, 44."},{"id":"westcott.JHN.6.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:37","href":"/jhn/6/#v37-westcott","text":"vv. 39","snippet":"The same contrast between the abstract conception and the concrete fulfilment of it is found in vv. 39 f. and xvii. 2."},{"id":"westcott.JHN.6.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:38","href":"/jhn/6/#v38-westcott","text":"v. 39","snippet":"For this is the Father's will, as is implied in the gift (v. 39), and I am come down..."},{"id":"westcott.JHN.6.58.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"v. 39","snippet":"The reference to the \"death\" of \"the generation in the wilderness\" would have a fuller meaning if the tradition were already current that this generation \"had no part in the world to come\" (quoted by Lightfoot on v. 39)."},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"vi. 39, 40, 44, 54","snippet":"in the last day] ch. vi. 39, 40, 44, 54, xi. 24."}],"40":[{"id":"chrysostom.JHN.5.21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:21","href":"/jhn/5/#v21-chrysostom","text":"c. vi. 40","snippet":"( c. vi. 40."},{"id":"chrysostom.JHN.6.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:37","href":"/jhn/6/#v37-chrysostom","text":"Ver. 40","snippet":"( Ver. 40."},{"id":"chrysostom.JHN.8.51.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:51","href":"/jhn/8/#v51-chrysostom","text":"c. vi. 40","snippet":"( c. vi. 40."},{"id":"henry.JHN.6.41-42.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:41–42","href":"/jhn/6/#v41-henry","text":"v. 39, 40","snippet":"This comes in immediately after that solemn declaration which Christ had made of God's will and his own undertaking concerning man's salvation (v. 39, 40), which certainly were some of the most weighty and gracious words that ever proceeded out of the mouth of our Lord Jesus, the most faithful, and best worthy of all acceptation."},{"id":"henry.JHN.6.54.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:54","href":"/jhn/6/#v54-henry","text":"v. 40","snippet":"We shall live eternally by him (v. 54): Whoso eateth my flesh, and drinketh my blood, as prepared in the gospel to be the food of souls, he hath eternal life, he hath it now, as v. 40."},{"id":"henry.JHN.11.25.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:25","href":"/jhn/11/#v25-henry","text":"ch. vi. 40","snippet":"… holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see ch. vi. 40."},{"id":"henry.JHN.17.3.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:3","href":"/jhn/17/#v3-henry","text":"ch. vi. 39, 40","snippet":"See ch. vi. 39, 40."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 39, 40","snippet":"… not merely the first reception, but the lasting preservation, through all changes and progressive steps in their course, even up to the resurrection— that goal, which takes for granted all things anterior to it; ver. 39, 40, “This is the Father’s will, that—I should lose nothing, but raise it up again at the last day ;—that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise Him up, etc.;” ver. …"},{"id":"bengel.JHN.6.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:38","href":"/jhn/6/#v38-bengel","text":"ver. 40","snippet":"At ver. 39, mention is made of His being sent ; and at ver. 40, the name of the Father is appropriately placed first: for in ver. 39, on comparing it and ver. 38 together, the sending properly ... to the will of the Father ; but at ver. 40, the name of the Father, and the name of …"},{"id":"bengel.JHN.6.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:44","href":"/jhn/6/#v44-bengel","text":"ver. 40","snippet":"… after having passed without notice that which was unseasonable in the interruption on the part of the Jews, and having stilled their murmuring, ver. 43, He in continuation discusses those very truths, which He spake at ver. 40."},{"id":"bengel.JHN.11.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:26","href":"/jhn/11/#v26-bengel","text":"vi. 40","snippet":"Those especially treated of here, are they who then were alive and saw the Son: ch. vi. 40, “‘ This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life.” ... shall not die) Shall be exempt from death, to all eternity."},{"id":"bengel.JHN.12.45.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:45","href":"/jhn/12/#v45-bengel","text":"vi. 40","snippet":"he that seeth) with that vision which faith accompanies: ch. vi. 40, “ This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life.”"},{"id":"ryle.JHN.4.34.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:34","href":"/jhn/4/#v34-ryle","text":"John vi. 39, 40","snippet":"Compare John vi. 39, 40."},{"id":"ryle.JHN.6.54.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:54","href":"/jhn/6/#v54-ryle","text":"John vi. 39, 40, 44","snippet":"(John vi. 39, 40, 44."},{"id":"ryle.JHN.12.45.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:45","href":"/jhn/12/#v45-ryle","text":"John vi. 40","snippet":"Yet Bengel says that \" seeth \" refers to that vision which faith accompanies, and compares it to John vi. 40."},{"id":"westcott.JHN.6.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:35","href":"/jhn/6/#v35-westcott","text":"v. 40","snippet":"For coming to me see v. 40, vv."},{"id":"westcott.JHN.6.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:39","href":"/jhn/6/#v39-westcott","text":"vv. 40, 44, 54","snippet":"In this place the effect is represented as dependent on the Father's will ; but when the words are repeated (vv. 40, 44, 54) — once in each great division of the discourses — the effect is referred to the will of the Son (and I twill raise him up)."},{"id":"westcott.JHN.6.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:44","href":"/jhn/6/#v44-westcott","text":"v. 40","snippet":"Compare v. 40, ye will not come to me."},{"id":"westcott.JHN.6.44.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:44","href":"/jhn/6/#v44-westcott","text":"v. 40","snippet":"In v. 40 the believer and Christ are placed in remarkable juxta-position ... ; here the I stands first with a reference to the whole preceding clause ...."},{"id":"westcott.JHN.6.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:47","href":"/jhn/6/#v47-westcott","text":"v. 40","snippet":"hath] See v. 40, note."},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"vi. 39, 40, 44, 54","snippet":"in the last day] ch. vi. 39, 40, 44, 54, xi. 24."}],"41":[{"id":"henry.JHN.6.28-29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:28–29","href":"/jhn/6/#v28-henry","text":"v. 41, 42","snippet":"… present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:33","href":"/jhn/6/#v33-bengel","text":"ver. 41","snippet":"which cometh down) Repeat, cpros, the bread : comp. ver. 41, “ I am the bread which came down from heaven,” 58. ... unto the world) not merely to one people, or to one age, as the manna fed one people of one age: ver. 51, “ I am the living bread which came down from heaven."},{"id":"bengel.JHN.6.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:52","href":"/jhn/6/#v52-bengel","text":"ver. 41","snippet":"began to strive) They now did not merely murmur, as at ver. 41. ... the Jews) The successive steps are to be observed : the Jews, in this place; the disciples, ver. 60, 66, “This is a hard saying ; who can hear it?—Many—went back and walked no more with Him ;” the apostles, ver. …"},{"id":"westcott.JHN.6.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:33","href":"/jhn/6/#v33-westcott","text":"vv. 41, 50","snippet":"Christ does not identify Himself with \"the bread\" till the next answer; and the request of the Jews which follows shews that nothing more than the notion of heavenly bread was present to them (comp. vv. 41, 50)."},{"id":"westcott.JHN.6.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:35","href":"/jhn/6/#v35-westcott","text":"vv. 41, 48, 51","snippet":"Compare vv. 41, 48, 51, viii. 12 (the Light of the world), x. 7, 9 (the Door), x. 11, 14 (the good Shepherd), xi. 25 (the Resurrection and the Life), xiv. 6 (the Way, the Truth, and the Life), xv. 1, 5 (the true Vine)."},{"id":"westcott.JHN.6.52-59.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:52–59","href":"/jhn/6/#v52-westcott","text":"vv. 41","snippet":"This last section of the teaching on \" the true bread from heaven \" carries forward the conceptions given in vv. 41 — 51 to a new result."},{"id":"westcott.JHN.6.61.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:61","href":"/jhn/6/#v61-westcott","text":"v. 41","snippet":"murmured] Compare v. 41, note. offend you] Compare xvi. 1, note."}],"42":[{"id":"henry.JHN.6.28-29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:28–29","href":"/jhn/6/#v28-henry","text":"v. 41, 42","snippet":"… present, in a good mind, and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught."},{"id":"henry.JHN.6.62.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:62","href":"/jhn/6/#v62-henry","text":"v. 42","snippet":"You think I take too much upon me when I say, I came down from heaven, for it was with this that you quarrelled (v. 42); but will you think so when you see me return to heaven?"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:34","href":"/jhn/6/#v34-bengel","text":"ver. 36, 42","snippet":"… faith itself might have arisen in them from ver. 85, “ I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst :” but presently they start back again from faith : ver. 36, 42, “Is not this Jesus, the son of Joseph, whose father and mother we know ?"},{"id":"bengel.JHN.6.47-49.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:47–49","href":"/jhn/6/#v47-bengel","text":"ver. 42","snippet":"your fathers) concerning whom ye have spoken, ver. 31, “ Our fathers did eat manna,” etc. ... your) Your, He saith, not our: by which very expression He shows, that He has a higher descent than they had supposed ; ver. 42, “Is not this Jesus, the son of Joseph ?” ... did eat manna in the wilderness) ‘Their own very words are retorted on the Jews ; see ver, 31. ... and yet they died, and that by a terrible death."},{"id":"bengel.JHN.6.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:52","href":"/jhn/6/#v52-bengel","text":"ver. 42","snippet":"… ver. 60, 66, “This is a hard saying ; who can hear it?—Many—went back and walked no more with Him ;” the apostles, ver. 67, [Jesus to the Twelve] “Will ye also go away ?” ... how) The How they repeat here again: comp. ver. 42, “ How is it that He saith, I came down from heaven?"},{"id":"bengel.JHN.7.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:27","href":"/jhn/7/#v27-bengel","text":"vi. 42","snippet":"The Lord answers at \"ver. 28, “ Ye both know Me, and ye know whence I am; and I am not come of Myself,” etc. ... we know this man) . ch. vi. 42, “Is not this Jesus, the son of Joseph, whose father and mother we know.” ... no man) ‘That really happened in the case of this, the true Messiah."},{"id":"ryle.JHN.2.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:1","href":"/jhn/2/#v1-ryle","text":"John vi. 42","snippet":"(John vi. 42."},{"id":"westcott.JHN.1.45.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:45","href":"/jhn/1/#v45-westcott","text":"vi. 42","snippet":"Matt. xxi. 1 1 ; and ch. vi. 42 (vii. 42)."},{"id":"westcott.JHN.6.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:38","href":"/jhn/6/#v38-westcott","text":"v. 42","snippet":"from heaven] In this verse the original preposition (according to the true reading) expresses the idea of leaving (ano), in v. 42 (as iii. 13) of proceeding out of ...."}],"43":[{"id":"henry.JHN.6.44.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:44","href":"/jhn/6/#v44-henry","text":"v. 43","snippet":"Christ overheard their secret whisperings, and said (v. 43), \"Murmur not among yourselves; lay not the fault of your dislike of my doctrine one upon another, as if it were because you find it generally distasted; no, it is owing to yourselves, and your own corrupt …"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.41-42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:41–42","href":"/jhn/6/#v41-bengel","text":"ver. 43","snippet":"began to murmur) Jesus however was aware of it [though not spoken aloud]: ver. 43, “ Murmur not among yourselves.” ... the bread) They take hold of the language of His, that was allegorical: they neglect the explanation, which was added in plain words. ..."},{"id":"bengel.JHN.6.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:44","href":"/jhn/6/#v44-bengel","text":"ver. 43","snippet":"This is His aim, ver. 44-46: and at the same time, after having passed without notice that which was unseasonable in the interruption on the part of the Jews, and having stilled their murmuring, ver. 43, He in continuation discusses those very truths, which He spake at ver. 40."},{"id":"ryle.JHN.9.1.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:1","href":"/jhn/9/#v1-ryle","text":"vi. 25, 43, 69","snippet":"Thus, John v. 19; vi. 25, 43, 69; vii. 28—33."}],"44":[{"id":"chrysostom.JHN.12.32-33.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:32–33","href":"/jhn/12/#v32-chrysostom","text":"c. vi. 44","snippet":"( c. vi. 44."},{"id":"chrysostom.JHN.13.2-3.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:2–3","href":"/jhn/13/#v2-chrysostom","text":"c. vi. 44","snippet":"… ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” ( c. xvii. 6 ); and again, “No man can come unto Me except the Father draw him” ( c. vi. 44 ); and, “Except it be given him from heaven."},{"id":"henry.JHN.6.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:35","href":"/jhn/6/#v35-henry","text":"v. 44, 45","snippet":"He that comes to me is the same with him that believes in me (v. 35), and again (v. 37): He that comes unto me; so v. 44, 45."},{"id":"henry.JHN.6.43.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:43","href":"/jhn/6/#v43-henry","text":"v. 44","snippet":"And this is the case of all mankind: \"No man can come to me, can persuade himself to come up to the terms of the gospel, except the Father, who hath sent me, draw him,\" v. 44."},{"id":"henry.JHN.6.47.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:47","href":"/jhn/6/#v47-henry","text":"v. 44","snippet":"And because the body must needs die, and be as water spilt upon the ground, Christ here undertakes for the gathering of that up too (as before, v. 44, I will raise him up at the last day); and even that shall live for ever."},{"id":"henry.JHN.6.65.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:65","href":"/jhn/6/#v65-henry","text":"v. 44","snippet":"… reason why they did not believe his report was because the arm of the Lord was not revealed to them (v. 65): Therefore said I unto you that no man can come to me, except it be given unto him of my Father; referring to v. 44."},{"id":"henry.JHN.12.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:32","href":"/jhn/12/#v32-henry","text":"ch. vi. 44","snippet":"It is sometimes ascribed to the Father (ch. vi. 44), but here to the Son, who is the arm of the Lord."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 37, 44, 45, 65","snippet":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65."},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 44, 54","snippet":"… 40, “This is the Father’s will, that—I should lose nothing, but raise it up again at the last day ;—that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise Him up, etc.;” ver. 44, 54."},{"id":"bengel.JHN.6.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:38","href":"/jhn/6/#v38-bengel","text":"ver. 40, 44, 54","snippet":"So ver. 40, 44, 54."},{"id":"bengel.JHN.6.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:40","href":"/jhn/6/#v40-bengel","text":"ver. 44","snippet":"I will raise up again) The Future, as at ver. 44, and ch. xv. 8, “bear much fruit: so shall ye be My disciples.” ..."},{"id":"ryle.JHN.5.21-22.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:21–22","href":"/jhn/5/#v21-ryle","text":"John vi. 44","snippet":"(John vi. 44 ; 2 Cor. iii. 6."},{"id":"ryle.JHN.6.54.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:54","href":"/jhn/6/#v54-ryle","text":"John vi. 39, 40, 44","snippet":"(John vi. 39, 40, 44."},{"id":"ryle.JHN.7.1-13.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:1–13","href":"/jhn/7/#v1-ryle","text":"John vi. 44","snippet":"(John vi. 44.)"},{"id":"ryle.JHN.8.43.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:43","href":"/jhn/8/#v43-ryle","text":"John vi. 44","snippet":"(John vi. 44; Gen. xxxvii. 4."},{"id":"ryle.JHN.12.32.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:32","href":"/jhn/12/#v32-ryle","text":"John vi. 44","snippet":"The word \" draw \" is precisely the same that is used in John vi. 44 : \" No man can come to Me except the Father draw him."},{"id":"westcott.JHN.3.3.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:3","href":"/jhn/3/#v3-westcott","text":"vi. 44","snippet":"Comp. vi. 44, note."},{"id":"westcott.JHN.6.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:39","href":"/jhn/6/#v39-westcott","text":"vv. 40, 44, 54","snippet":"In this place the effect is represented as dependent on the Father's will ; but when the words are repeated (vv. 40, 44, 54) — once in each great division of the discourses — the effect is referred to the will of the Son (and I twill raise him up)."},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"vi. 39, 40, 44, 54","snippet":"in the last day] ch. vi. 39, 40, 44, 54, xi. 24."}],"45":[{"id":"henry.JHN.6.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:35","href":"/jhn/6/#v35-henry","text":"v. 44, 45","snippet":"He that comes to me is the same with him that believes in me (v. 35), and again (v. 37): He that comes unto me; so v. 44, 45."},{"id":"bengel.JHN.5.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:38","href":"/jhn/5/#v38-bengel","text":"vi. 45","snippet":"because) Therefore, those who believe, in hearing the Son, hear the Father; ch. vi. 45, “ Every man that hath heard, and hath learned of the Father, cometh unto Me ;” and in seeing the Son they see the Father; ch. xiv. 9, [Jesus to Philip] “ He that hath seen Me hath seen the Father; and how sayest thou …"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 37, 44, 45, 65","snippet":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65."},{"id":"bengel.JHN.6.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:44","href":"/jhn/6/#v44-bengel","text":"ver. 44-46","snippet":"This is His aim, ver. 44-46: and at the same time, after having passed without notice that which was unseasonable in the interruption on the part of the Jews, and having stilled their murmuring, ver. 43, He in continuation discusses those very …"},{"id":"westcott.JHN.1.18.4","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:18","href":"/jhn/1/#v18-westcott","text":"vi. 45","snippet":"Comp. vi. 45 f. note."}],"46":[{"id":"chrysostom.JHN.1.18.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:18","href":"/jhn/1/#v18-chrysostom","text":"c. vi. 46","snippet":"( c. vi. 46."},{"id":"henry.JHN.6.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:32","href":"/jhn/6/#v32-henry","text":"v. 46","snippet":"[2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread."},{"id":"henry.JHN.6.33-35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:33–35","href":"/jhn/6/#v33-henry","text":"v. 46","snippet":"[2.] That he is the bread of God (v. 33), divine bread; it is he that is of God (v. 46), bread which my Father gives (v. 32), which he has made to be the food of our souls; the bread of God's family, his children's bread."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.44.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:44","href":"/jhn/6/#v44-bengel","text":"ver. 44-46","snippet":"This is His aim, ver. 44-46: and at the same time, after having passed without notice that which was unseasonable in the interruption on the part of the Jews, and having stilled their murmuring, ver. 43, He in continuation discusses those very …"},{"id":"westcott.JHN.1.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:2","href":"/jhn/1/#v2-westcott","text":"vi. 46","snippet":"Comp. vi. 46, vii. 18, &c."}],"47":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"ryle.JHN.6.54.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:54","href":"/jhn/6/#v54-ryle","text":"vi. 47","snippet":"(John iii. 18 ; vi. 47."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"John vi. 47","snippet":"(John vi. 47."},{"id":"westcott.JHN.6.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:40","href":"/jhn/6/#v40-westcott","text":"v. 47","snippet":"Comp. v. 47, xvii. 3."}],"48":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"westcott.JHN.6.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:35","href":"/jhn/6/#v35-westcott","text":"vv. 41, 48, 51","snippet":"Compare vv. 41, 48, 51, viii. 12 (the Light of the world), x. 7, 9 (the Door), x. 11, 14 (the good Shepherd), xi. 25 (the Resurrection and the Life), xiv. 6 (the Way, the Truth, and the Life), xv. 1, 5 (the true Vine)."},{"id":"westcott.JHN.6.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:50","href":"/jhn/6/#v50-westcott","text":"v. 48","snippet":"It is best to take this [bread] as the subject (v. 48, I am the bread of life, further defined in v. 51), and the bread which cometh down from heaven as the predicate; compare vv. 33, 58."}],"49":[{"id":"henry.JHN.6.47.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:47","href":"/jhn/6/#v47-henry","text":"v. 49, 50","snippet":"Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, v. 49, 50."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"}],"50":[{"id":"chrysostom.JHN.6.54.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:54","href":"/jhn/6/#v54-chrysostom","text":"ver. 50","snippet":"For since He had said, “He that eateth of this bread shall not die for ever” ( ver. 50 , not verbally quoted), and it was likely that this would stand in their way, (just as they before said, “Abraham is dead, and the prophets are dead; and how sayest Thou, that he shall not taste of death?”— c. viii. 52 …"},{"id":"henry.JHN.6.47.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:47","href":"/jhn/6/#v47-henry","text":"v. 49, 50","snippet":"Secondly, Whereas they that did eat manna died, Christ is such bread as a man may eat of and never die, v. 49, 50."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."},{"id":"westcott.JHN.6.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:33","href":"/jhn/6/#v33-westcott","text":"vv. 41, 50","snippet":"Christ does not identify Himself with \"the bread\" till the next answer; and the request of the Jews which follows shews that nothing more than the notion of heavenly bread was present to them (comp. vv. 41, 50)."},{"id":"westcott.JHN.6.58.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"v. 50","snippet":"Contrast v. 50 : This is the bread which cometh...."},{"id":"westcott.JHN.6.58.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"vv. 26, 50, 51","snippet":"The construction in vv. 26, 50, 51, is different ( ...."}],"51":[{"id":"chrysostom.JHN.6.49-50.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:49–50","href":"/jhn/6/#v49-chrysostom","text":"Ver. 51","snippet":"Ver. 51."},{"id":"henry.JHN.6.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:32","href":"/jhn/6/#v32-henry","text":"v. 51","snippet":"First, He is the living bread (so he explains himself, v. 51): I am the living bread."},{"id":"henry.JHN.6.33-35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:33–35","href":"/jhn/6/#v33-henry","text":"v. 51","snippet":"First, He is the living bread (so he explains himself, v. 51): I am the living bread. ..."},{"id":"henry.JHN.6.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:35","href":"/jhn/6/#v35-henry","text":"v. 51","snippet":"[2.] It is to feed upon Christ (v. 51): If any man eat of this bread."},{"id":"henry.JHN.6.47.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:47","href":"/jhn/6/#v47-henry","text":"v. 51","snippet":"This is further explained by that promise in the next words: If any man eat of this bread, he shall live for ever, v. 51."},{"id":"henry.JHN.6.48.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:48","href":"/jhn/6/#v48-henry","text":"v. 51","snippet":"First, He is the living bread (so he explains himself, v. 51): I am the living bread."},{"id":"henry.JHN.6.52.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:52","href":"/jhn/6/#v52-henry","text":"v. 51","snippet":"Christ spoke (v. 51) of giving his flesh for us, to suffer and die; but they, without due consideration, understood it of his giving it to us, to be eaten, which gave occasion to Christ to tell them that, however what he said was …"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 51, 53","snippet":"First it is set before us as food [meat], ver. 27; next as bread, ver. 32, “The true bread from heaven ;” then in express terms, the flesh and blood of Jesus Christ, ver. 51, 53, “The bread that I will give, is My flesh, which I will give for the life of the world :—Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.” ... will give) ver. 51. ... for) This …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."},{"id":"bengel.JHN.6.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:33","href":"/jhn/6/#v33-bengel","text":"ver. 51","snippet":"which cometh down) Repeat, cpros, the bread : comp. ver. 41, “ I am the bread which came down from heaven,” 58. ... unto the world) not merely to one people, or to one age, as the manna fed one people of one age: ver. 51, “ I am the living bread which came down from heaven."},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 51","snippet":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65."},{"id":"bengel.JHN.6.63.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63","href":"/jhn/6/#v63-bengel","text":"ver. 51, 53","snippet":"… doubts, but that it profits nothing: nor yet does Jesus take away from His own flesh the power of giving life; otherwise He would set aside His whole discourse, just delivered, which for certain refers to His flesh, ver. 51, 53—56, as also the whole mystery of the incarnation : but the sense is, mere flesh profiteth nothing, namely, such as the Jews were supposing that flesh to be, of which Jesus was speaking."},{"id":"ryle.JHN.3.16.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:16","href":"/jhn/3/#v16-ryle","text":"vi. 33, 51","snippet":"The word, in my opinion, is so used in John i. 10, 29 ; vi. 33, 51 ; viii. 12. — Rom. iii. 19.— 2 Cor. v. 19.— 1 John ii. 2; iv."},{"id":"ryle.JHN.4.14.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:14","href":"/jhn/4/#v14-ryle","text":"John vi. 51","snippet":"See John vi. 51 — 58; viii. 51; x. 28; xi. 26; xiv. 16."},{"id":"westcott.JHN.6.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:35","href":"/jhn/6/#v35-westcott","text":"vv. 41, 48, 51","snippet":"Compare vv. 41, 48, 51, viii. 12 (the Light of the world), x. 7, 9 (the Door), x. 11, 14 (the good Shepherd), xi. 25 (the Resurrection and the Life), xiv. 6 (the Way, the Truth, and the Life), xv. 1, 5 (the true Vine)."},{"id":"westcott.JHN.6.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:50","href":"/jhn/6/#v50-westcott","text":"v. 51","snippet":"It is best to take this [bread] as the subject (v. 48, I am the bread of life, further defined in v. 51), and the bread which cometh down from heaven as the predicate; compare vv. 33, 58."},{"id":"westcott.JHN.6.53.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:53","href":"/jhn/6/#v53-westcott","text":"v. 51","snippet":"The thought indicated in v. 51 is now developed in detail."},{"id":"westcott.JHN.6.58.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:58","href":"/jhn/6/#v58-westcott","text":"vv. 26, 50, 51","snippet":"The construction in vv. 26, 50, 51, is different ( ...."},{"id":"westcott.JHN.12.24.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:24","href":"/jhn/12/#v24-westcott","text":"vi. 51","snippet":"Comp. vi. 51, note."}],"52":[{"id":"henry.JHN.6.28-29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:28–29","href":"/jhn/6/#v28-henry","text":"v. 52","snippet":"… and willing to know and do their duty; and I imagine that those who asked this question, How and What (v. 30), and made the request (v. 34), were not the same persons with those that murmured (v. 41, 42), and strove (v. 52), for those are expressly called the Jews, who came out of Judea (for those were strictly called Jews) to cavil, whereas these were of Galilee, and came to be taught."},{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"bengel.JHN.3.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:4","href":"/jhn/3/#v4-bengel","text":"vi. 52","snippet":"This how and why are often obstacles to faith: ver. 9, “ How can these things be?” ch. vi. 52, [The Jews object] “ How can this man give us His flesh to eat?"},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.41-42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:41–42","href":"/jhn/6/#v41-bengel","text":"ver. 52","snippet":"Joseph was dead; but the remembrance of him remained. ... how) So ver. 52, “ How can this man give us His flesh to eat?” ... then) On this very account they ought to have thought, that there was in Jesus something higher [than what outwardly appeared]."},{"id":"westcott.JHN.6.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:42","href":"/jhn/6/#v42-westcott","text":"v. 52","snippet":"There is perhaps a tinge of contemptuous surprise in the pronoun ... as in v. 52, vii. 15, iii. 26, though it does not necessarily lie in the word, iv. 14, ix. 33, &c."}],"53":[{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"henry.JHN.6.55.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:55","href":"/jhn/6/#v55-henry","text":"v. 53","snippet":"Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:27","href":"/jhn/6/#v27-bengel","text":"ver. 51, 53","snippet":"First it is set before us as food [meat], ver. 27; next as bread, ver. 32, “The true bread from heaven ;” then in express terms, the flesh and blood of Jesus Christ, ver. 51, 53, “The bread that I will give, is My flesh, which I will give for the life of the world :—Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.” ... will give) ver. 51. ... for) This …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 53","snippet":"… believes on Me [ch. vii. 37, 38, quoted above]. ... shall not hunger) Understand razors, ever, from the end of the verse. ... shall not thirst) He touches on that, which subsequently He handles more fully, as to drink, ver. 53, etc.: “My blood is drink indeed” [ver. 55]."},{"id":"bengel.JHN.6.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:52","href":"/jhn/6/#v52-bengel","text":"ver. 53","snippet":"To neither the one nor the other how does Jesus reply, but proceeds with His own discourse, and saith, Thus it must be: ver. 53, “ Except ye eat the flesh of the Son of man, etc., ye have no life in you.” ... the flesh) Again they fasten on that statement, as being the one which seemed to them especially hard."},{"id":"bengel.JHN.6.63.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63","href":"/jhn/6/#v63-bengel","text":"ver. 51, 53","snippet":"… doubts, but that it profits nothing: nor yet does Jesus take away from His own flesh the power of giving life; otherwise He would set aside His whole discourse, just delivered, which for certain refers to His flesh, ver. 51, 53—56, as also the whole mystery of the incarnation : but the sense is, mere flesh profiteth nothing, namely, such as the Jews were supposing that flesh to be, of which Jesus was speaking."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"vi. 26, 32, 47, 53","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.6.35.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:35","href":"/jhn/6/#v35-westcott","text":"v. 53","snippet":"The double image, suggested it may be by the thought of the Passover, extends the conception of the heavenly food, and prepares the way for the double form under which it is finally described (v. 53)."},{"id":"westcott.JHN.6.52.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:52","href":"/jhn/6/#v52-westcott","text":"v. 53","snippet":"The simple reassertion of the fact is opposed both in a negative (v. 53) and in a positive statement to the difficulty as to the manner."}],"54":[{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"henry.JHN.6.55.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:55","href":"/jhn/6/#v55-henry","text":"v. 54","snippet":"Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 54","snippet":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65."},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 44, 54","snippet":"… 40, “This is the Father’s will, that—I should lose nothing, but raise it up again at the last day ;—that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise Him up, etc.;” ver. 44, 54."},{"id":"bengel.JHN.6.38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:38","href":"/jhn/6/#v38-bengel","text":"ver. 40, 44, 54","snippet":"So ver. 40, 44, 54."},{"id":"bengel.JHN.6.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:40","href":"/jhn/6/#v40-bengel","text":"ver. 54","snippet":"Matt. xiii. 16, “Blessed are your eyes, for they see.” ... everlasting life) even before the last day, of which the mention here follows immediately subsequent: as also at ver. 54, “hath eternal life; and I will raise him up at the last day."},{"id":"westcott.JHN.6.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:39","href":"/jhn/6/#v39-westcott","text":"vv. 40, 44, 54","snippet":"In this place the effect is represented as dependent on the Father's will ; but when the words are repeated (vv. 40, 44, 54) — once in each great division of the discourses — the effect is referred to the will of the Son (and I twill raise him up)."},{"id":"westcott.JHN.6.56.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:56","href":"/jhn/6/#v56-westcott","text":"v. 54","snippet":"The truth of v. 54 is traced to its necessary foundation."},{"id":"westcott.JHN.12.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:48","href":"/jhn/12/#v48-westcott","text":"vi. 39, 40, 44, 54","snippet":"in the last day] ch. vi. 39, 40, 44, 54, xi. 24."}],"55":[{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 55","snippet":"… ... shall not hunger) Understand razors, ever, from the end of the verse. ... shall not thirst) He touches on that, which subsequently He handles more fully, as to drink, ver. 53, etc.: “My blood is drink indeed” [ver. 55]."}],"56":[{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"henry.JHN.6.55.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:55","href":"/jhn/6/#v55-henry","text":"v. 56, 57","snippet":"Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.53-55.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:53–55","href":"/jhn/6/#v53-bengel","text":"ver. 56","snippet":"Food, drink, by which the believer is as truly fed, as food and drink feed the bodies of men, ver. 56, at its close, “ He that eateth My flesh, etc., dwelleth in Me, and I in him.”"}],"57":[{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"henry.JHN.6.55.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:55","href":"/jhn/6/#v55-henry","text":"v. 56, 57","snippet":"Observe, also, the participation of this food: We must eat the flesh of the Son of man and drink his blood (v. 53); and again (v. 54), Whoso eateth my flesh and drinketh my blood; and the same words (v. 56, 57), he that eateth me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.58-60.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:58–60","href":"/jhn/6/#v58-bengel","text":"ver. 57","snippet":"this) that is, I Myself, ver. 57. ... the bread) His discourse goes back to those things which were set forth in ver. 32, “ My Father giveth you the true bread from heaven.” ... teaching) Comp. ch. viii. 20, “These words spake Jesus, as He taught in …"},{"id":"bengel.JHN.14.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:19","href":"/jhn/14/#v19-bengel","text":"vi. 57","snippet":"Comp. ch. vi. 57, “As the living Father hath sent Me, and I live by the Father, so he that eateth Me, even he shall live by Me.”"},{"id":"bengel.JHN.14.20-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:20–21","href":"/jhn/14/#v20-bengel","text":"vi. 57","snippet":"that) after that “little while” ... day) the day of the Resurrection. ... ye shall know) better than ye do now. ... ye, concerning whom see the following verses. ... in My Father, viz. the living Father, ch. vi. 57."},{"id":"westcott.JHN.5.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:26","href":"/jhn/5/#v26-westcott","text":"vi. 57","snippet":"Comp. vi. 57 ; Rev. i. 17."},{"id":"westcott.JHN.10.14-15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:14–15","href":"/jhn/10/#v14-westcott","text":"vi. 57","snippet":"Comp. vi. 57, xiv. 20, xv. 10, xvii. 21."},{"id":"westcott.JHN.14.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:12","href":"/jhn/14/#v12-westcott","text":"vi. 57","snippet":"shall he do also...] The emphatic pronoun fixes attention upon the person already characterized Comp. vi. 57, and vv. 21, 26 ; xii. 48, ix. 37; v. 39, i. 18, 33."},{"id":"westcott.JHN.15.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:9","href":"/jhn/15/#v9-westcott","text":"vi. 57","snippet":"(Comp. vi. 57, xiv. 12."}],"58":[{"id":"henry.JHN.6.51.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 58","snippet":"[5.] That he is that bread of which the manna was a type and figure (v. 58), that bread, the true bread, v. 32."},{"id":"henry.JHN.6.51.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:51","href":"/jhn/6/#v51-henry","text":"v. 51-58","snippet":"Christ, having thus spoken of himself as the bread of life, and of faith as the work of God, comes more particularly to show what of himself is this bread, namely, his flesh, and that to believe is to eat of that, v. 51-58, where he still prosecutes the metaphor of food."},{"id":"henry.JHN.6.54.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:54","href":"/jhn/6/#v54-henry","text":"v. 58","snippet":"He has that in him which is eternal life begun; he has the earnest and foretaste of it, and the hope of it; he shall live for ever, v. 58."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."},{"id":"westcott.JHN.6.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:50","href":"/jhn/6/#v50-westcott","text":"vv. 33, 58","snippet":"It is best to take this [bread] as the subject (v. 48, I am the bread of life, further defined in v. 51), and the bread which cometh down from heaven as the predicate; compare vv. 33, 58."}],"59":[{"id":"henry.JHN.6.25.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:25","href":"/jhn/6/#v25-henry","text":"v. 59","snippet":"It should seem by v. 59 that they found him in the synagogue."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"westcott.JHN.18.20.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:20","href":"/jhn/18/#v20-westcott","text":"vi. 59","snippet":"Comp. vi. 59, note."}],"60":[{"id":"chrysostom.JHN.6.51.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:51","href":"/jhn/6/#v51-chrysostom","text":"ver. 60","snippet":"( ver. 60 ); since these things might have been entrusted to the disciples only, as Matthew hath told us that He discoursed with them apart."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:52","href":"/jhn/6/#v52-bengel","text":"ver. 60, 66","snippet":"began to strive) They now did not merely murmur, as at ver. 41. ... the Jews) The successive steps are to be observed : the Jews, in this place; the disciples, ver. 60, 66, “This is a hard saying ; who can hear it?—Many—went back and walked no more with Him ;” the apostles, ver. 67, [Jesus to the Twelve] “Will ye also go away ?” ... how) The How they repeat here again: comp. ver. 42, “ …"},{"id":"bengel.JHN.6.63-64.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63–64","href":"/jhn/6/#v63-bengel","text":"ver. 60, 61","snippet":"For already they were disaffected towards [turned away from] Him, ver. 60, 61. ... spirit) although they [the words] speak of the flesh. ... and) and so therefore. ... but there are) With yourselves rests the blame. ... some) who also disturb the faith of others. ... do not believe) and so …"},{"id":"westcott.JHN.12.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:9","href":"/jhn/12/#v9-westcott","text":"vi. 60","snippet":"Comp. vi. 60, xvi. 17, iii. 1, vii. 48."}],"61":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.63-64.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63–64","href":"/jhn/6/#v63-bengel","text":"ver. 60, 61","snippet":"For already they were disaffected towards [turned away from] Him, ver. 60, 61. ... spirit) although they [the words] speak of the flesh. ... and) and so therefore. ... but there are) With yourselves rests the blame. ... some) who also disturb the faith of others. ... do not believe) and so …"},{"id":"bengel.JHN.6.70.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:70","href":"/jhn/6/#v70-bengel","text":"ver. 61","snippet":"[The wretched man had been offended, ver. 61, (Jesus had said to the murmuring disciples) “ Doth this offend you?"},{"id":"westcott.JHN.6.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:41","href":"/jhn/6/#v41-westcott","text":"v. 61","snippet":"murmured at (concerning) him] half in doubt (vii. 32, [12]) and half in dissatisfaction (v. 61 ; Luke v. 30)."},{"id":"westcott.JHN.16.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:1","href":"/jhn/16/#v1-westcott","text":"vi. 61","snippet":"not be offended ...Tf)] Comp. vi. 61."}],"62":[{"id":"bengel.JHN.3.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:13","href":"/jhn/3/#v13-bengel","text":"vi. 62","snippet":"Nowhere before His passion has the Lord spoken more clearly concerning His ascension, than in this passage, and in its parallel, ch. vi. 62; where similarly He adduces His ascension, as something much more difficult to be believed than those things were, which were then seeming so incredible to His hearers."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:31","href":"/jhn/6/#v31-bengel","text":"ver. 32, 33, 38, 50, 51, 58, 62","snippet":"It is with reference to this that the Lord Himself seven times saith, that He has come from heaven: ver. 32, 33, 38, 50, 51, 58, 62."}],"63":[{"id":"henry.JHN.11.43.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:43","href":"/jhn/11/#v43-henry","text":"ch. vi. 63","snippet":"This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (ch. v. 25), and of his word as the means of it (ch. vi. 63), and now he gives a specimen of it."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.68.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:68","href":"/jhn/6/#v68-bengel","text":"ver. 63, 64, 65","snippet":"… A most noble instance of implicit faith, involved in the explicit faith [faith involved in the faith evolved].° The whole of the phraseology, the words of eternal life— we have believed—the Son of God, is repeated from ver. 63, 64, 65.* So Martha, ch. xi. 27, upholds her faith in Jesus Christ, although she did not as yet perceive the grounds and bearings of the resurrection."},{"id":"ryle.JHN.12.50.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:50","href":"/jhn/12/#v50-ryle","text":"John vi. 63","snippet":"(John vi. 63."},{"id":"westcott.JHN.3.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:6","href":"/jhn/3/#v6-westcott","text":"vi. 63","snippet":"Comp. vi. 63, note."},{"id":"westcott.JHN.4.23.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:23","href":"/jhn/4/#v23-westcott","text":"vi. 63","snippet":"Comp. vi. 63."},{"id":"westcott.JHN.6.68.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:68","href":"/jhn/6/#v68-westcott","text":"v. 63","snippet":"This phrase may mean either ( i ) words — utterances (v. 63) — concerning eternal life ; or (2) words bringing, issuing in, eternal life (1 John i. 1)."},{"id":"westcott.JHN.12.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:50","href":"/jhn/12/#v50-westcott","text":"vi. 63, 68","snippet":"Comp. vi. 63, 68, xvii. 17."}],"64":[{"id":"chrysostom.JHN.12.1-7.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:1–7","href":"/jhn/12/#v1-chrysostom","text":"c. vi. 64","snippet":"( c. vi. 64."},{"id":"chrysostom.JHN.17.6.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:6","href":"/jhn/17/#v6-chrysostom","text":"c. vi. 64","snippet":"As He saith above, “No man cometh unto Me except it be given him” ( c. vi. 65 ); and, “Except My Father draw him” ( c. vi. 64 ); so here too, “Whom thou gavest Me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.68.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:68","href":"/jhn/6/#v68-bengel","text":"ver. 63, 64, 65","snippet":"… A most noble instance of implicit faith, involved in the explicit faith [faith involved in the faith evolved].° The whole of the phraseology, the words of eternal life— we have believed—the Son of God, is repeated from ver. 63, 64, 65.* So Martha, ch. xi. 27, upholds her faith in Jesus Christ, although she did not as yet perceive the grounds and bearings of the resurrection."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"vi. 64, 70","snippet":"… 42: The mind and action of Nathanael, ver. 47, 48: What is in every man, ch. ii. 25: The deeds of the woman of Samaria, ch. iv. 29: What He Himself was about to do, ch. vi. 6: The treachery of Judas and of others, ch. vi. 64, 70: The death of Lazarus, ch. xi. 11: That His hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to question Him, ch. xvi. 19: And all things, ver. 30: The …"},{"id":"ryle.JHN.8.25.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:25","href":"/jhn/8/#v25-ryle","text":"John vi. 64","snippet":"(John vi. 64; xv. 27; xvi. 4."},{"id":"ryle.JHN.12.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:4","href":"/jhn/12/#v4-ryle","text":"John vi. 64","snippet":"(John vi. 64."},{"id":"westcott.JHN.6.71.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:71","href":"/jhn/6/#v71-westcott","text":"v. 64","snippet":"The phrase in v. 64 is different ...."},{"id":"westcott.JHN.16.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:4","href":"/jhn/16/#v4-westcott","text":"vi. 64","snippet":"And ... these things I said not unto you (told you not) at (from) the beginning} The exact phrase ... occurs in the New Testament only here and in ch. vi. 64."}],"65":[{"id":"chrysostom.JHN.17.6.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:6","href":"/jhn/17/#v6-chrysostom","text":"c. vi. 65","snippet":"As He saith above, “No man cometh unto Me except it be given him” ( c. vi. 65 ); and, “Except My Father draw him” ( c. vi. 64 ); so here too, “Whom thou gavest Me."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:35","href":"/jhn/6/#v35-bengel","text":"ver. 37, 44, 45, 65","snippet":"I am) To those who seek Him, He offers Himself immediately. ... of life) Both living, ver. 51, and life-giving, ver. 54, “ Whoso eateth My flesh, and drinketh My blood, hath eternal life.” ... he who cometh to Me) So ver. 37, 44, 45, 65."},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 32, 65","snippet":"Believers are given ; it is given to believers ; ver. 32, 65, “ My Father giveth you the true bread from heaven.— No man can come unto Me, except it were given unto him of My Father.” ..."},{"id":"bengel.JHN.6.68.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:68","href":"/jhn/6/#v68-bengel","text":"ver. 63, 64, 65","snippet":"… A most noble instance of implicit faith, involved in the explicit faith [faith involved in the faith evolved].° The whole of the phraseology, the words of eternal life— we have believed—the Son of God, is repeated from ver. 63, 64, 65.* So Martha, ch. xi. 27, upholds her faith in Jesus Christ, although she did not as yet perceive the grounds and bearings of the resurrection."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"vi. 65","snippet":"… Father hath given all things in His hand (iii. 35, xiii. 3) ; He hath given Him all judgment (vv. 22, 27) ; He gave Him to have life in Himself (v. 26) ; He hath given Him a company of faithful servants (vi. 39 ; comp. vi. 65, xvii. 2, 6, 9, 12, 24, xviii. 9) ; He hath given Him commandment what to say (xii. 49) and to do (xiv. 31, xvii. 4 ; comp. xvii. 7 f.)."},{"id":"westcott.JHN.6.44.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:44","href":"/jhn/6/#v44-westcott","text":"v. 65","snippet":"come] Here and in v. 65 the \"coming\" ... is regarded as complete, and not in progress as in f. 37, vii. 37 ...."},{"id":"westcott.JHN.10.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:32","href":"/jhn/10/#v32-westcott","text":"vi. 65","snippet":"Comp. vi. 65, vii. 17, viii. 42, 47, xvi. 28."}],"66":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:52","href":"/jhn/6/#v52-bengel","text":"ver. 60, 66","snippet":"began to strive) They now did not merely murmur, as at ver. 41. ... the Jews) The successive steps are to be observed : the Jews, in this place; the disciples, ver. 60, 66, “This is a hard saying ; who can hear it?—Many—went back and walked no more with Him ;” the apostles, ver. 67, [Jesus to the Twelve] “Will ye also go away ?” ... how) The How they repeat here again: comp. ver. 42, “ …"},{"id":"westcott.JHN.7.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:1","href":"/jhn/7/#v1-westcott","text":"vi. 66","snippet":"walked] ch. vi. 66, note."},{"id":"westcott.JHN.19.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:12","href":"/jhn/19/#v12-westcott","text":"vi. 66","snippet":"\" in consequence of this answer\" (comp. vi. 66, note), and not simply \"after this."}],"67":[{"id":"bengel.JHN.2.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:1","href":"/jhn/2/#v1-bengel","text":"vi. 67","snippet":"… the cross, [both methods alike at the last] eventuating in glory. ... the mother of Jesus) John never calls her by the name Mary ; but takes the name for granted as known from the other evangelists : comp. note on ch. vi. 67, vii. 42, xxi. 2. ... there) as a relative or intimate friend."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:52","href":"/jhn/6/#v52-bengel","text":"ver. 67","snippet":"… 41. ... the Jews) The successive steps are to be observed : the Jews, in this place; the disciples, ver. 60, 66, “This is a hard saying ; who can hear it?—Many—went back and walked no more with Him ;” the apostles, ver. 67, [Jesus to the Twelve] “Will ye also go away ?” ... how) The How they repeat here again: comp. ver. 42, “ How is it that He saith, I came down from heaven?"},{"id":"ryle.JHN.6.6.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:6","href":"/jhn/6/#v6-ryle","text":"John vi. 67","snippet":"(John vi. 67."},{"id":"westcott.JHN.20.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:24","href":"/jhn/20/#v24-westcott","text":"vi. 67","snippet":"Comp. xi. 16, note. the twelve] Comp. vi. 67, note."}],"68":[{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.58-60.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:58–60","href":"/jhn/6/#v58-bengel","text":"ver. 68","snippet":"Let us receive it with pious admiration! ... who can) Very differently Peter thought, ver. 68, “Lord, to whom shall we go?"},{"id":"bengel.JHN.11.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:27","href":"/jhn/11/#v27-bengel","text":"vi. 68, 69","snippet":"This forms the analogue to the faith of Peter; ch. vi. 68, 69, “ Lord, to whom shall we go?"},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"vi. 68","snippet":"The heart of Peter had clung close to Jesus: ch. vi. 68, “ Lord, to whom shall we go?"},{"id":"ryle.JHN.12.50.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:50","href":"/jhn/12/#v50-ryle","text":"John vi. 68","snippet":"But I know that in rejecting it you are rejecting life everlasting.\" — Thus Peter says to our Lord, \"Thou hast the words of eternal life,\" (John vi. 68 ;) that is, we know Thou hast a commission to proclaim and publish eternal life. — Thus our Lord says, \" The words that I speak are spirit and life."},{"id":"ryle.JHN.17.8.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:8","href":"/jhn/17/#v8-ryle","text":"vi. 68","snippet":"For the peculiar use of the phrase, \" words,\" to denote the truths or doctrines taught by our Lord, see John iii. 34 ; vi. 68 ; xii. 48 ; xiv. 10."},{"id":"westcott.JHN.1.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:49","href":"/jhn/1/#v49-westcott","text":"vi. 68, 69","snippet":"Compare Peter's confession in Matt. xvi. 16, and in ch. vi. 68, 69, and that of Thomas in xx. 28."},{"id":"westcott.JHN.6.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:35","href":"/jhn/6/#v35-westcott","text":"v. 68","snippet":"The phrases \" words (distinct utterances, sayings, p^/iara) of life\" (v. 68), and \"the word (the whole revelation, Xoyos) of life \" (1 John i. 1) are nearly connected."},{"id":"westcott.JHN.6.63.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:63","href":"/jhn/6/#v63-westcott","text":"v. 68","snippet":"Compare v. 68."},{"id":"westcott.JHN.6.67.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:67","href":"/jhn/6/#v67-westcott","text":"v. 68","snippet":"go away... go (v. 68)...] Perhaps more exactly, go ... ... go away (dn ......"},{"id":"westcott.JHN.12.50.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:50","href":"/jhn/12/#v50-westcott","text":"vi. 63, 68","snippet":"Comp. vi. 63, 68, xvii. 17."}],"69":[{"id":"bengel.JHN.1.49.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:49","href":"/jhn/1/#v49-bengel","text":"vi. 69","snippet":"Thou art the Son of God) ch. vi. 69, “ We believe and are sure that Thou art that Christ, the Son of the living God."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.11.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:27","href":"/jhn/11/#v27-bengel","text":"vi. 68, 69","snippet":"This forms the analogue to the faith of Peter; ch. vi. 68, 69, “ Lord, to whom shall we go?"},{"id":"ryle.JHN.9.1.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:1","href":"/jhn/9/#v1-ryle","text":"vi. 25, 43, 69","snippet":"Thus, John v. 19; vi. 25, 43, 69; vii. 28—33."},{"id":"westcott.JHN.1.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:49","href":"/jhn/1/#v49-westcott","text":"vi. 68, 69","snippet":"Compare Peter's confession in Matt. xvi. 16, and in ch. vi. 68, 69, and that of Thomas in xx. 28."},{"id":"westcott.JHN.10.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:36","href":"/jhn/10/#v36-westcott","text":"vi. 69","snippet":"Comp. vi. 69 ; 1 John ii. 20."},{"id":"westcott.JHN.17.8.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:8","href":"/jhn/17/#v8-westcott","text":"vi. 69","snippet":"The issues of the reception of the successive relations of Christ are gathered under the two heads of knowledge and faith (comp. vi. 69, note), and both alike are directed to the recognition of Christ and His mission."},{"id":"westcott.JHN.20.8.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:8","href":"/jhn/20/#v8-westcott","text":"vi. 69","snippet":"There is thus a sharp contrast between \"believed\" and \"knew\" (comp. vi. 69, note)."}],"70":[{"id":"henry.JHN.12.39-40.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:39–40","href":"/jhn/12/#v39-henry","text":"ch. vi. 70","snippet":"Christ knew before who would betray him, and spoke of it, ch. vi. 70."},{"id":"henry.JHN.13.27.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:27","href":"/jhn/13/#v27-henry","text":"ch. vi. 70","snippet":"Judas was all along a devil (ch. vi. 70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him."},{"id":"henry.JHN.15.16.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:16","href":"/jhn/15/#v16-henry","text":"ch. vi. 70","snippet":"[1.] In their election, their election to their apostleship (ch. vi. 70): I have chosen you twelve."},{"id":"bengel.JHN.6.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:1","href":"/jhn/6/#v1-bengel","text":"vi. 22-70","snippet":"However he presents to our view some things, not noticed by the rest, ch. vi. 22-70 ; and indeed, especially, the intimation of the intervening Passover (ver. 4), which if neglected, the leap from the preceding Pentecost to the following Feast of Tabernacles would have been too great (namely, it would …"},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"ver. 70","snippet":"The Father giveth to the Son: the Son ... i.e. gives as it were to Himself; ver. 70, “Have I not chosen you twelve?"},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"vi. 64, 70","snippet":"… 42: The mind and action of Nathanael, ver. 47, 48: What is in every man, ch. ii. 25: The deeds of the woman of Samaria, ch. iv. 29: What He Himself was about to do, ch. vi. 6: The treachery of Judas and of others, ch. vi. 64, 70: The death of Lazarus, ch. xi. 11: That His hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to question Him, ch. xvi. 19: And all things, ver. 30: The …"},{"id":"ryle.JHN.13.2.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:2","href":"/jhn/13/#v2-ryle","text":"John vi. 70","snippet":"(John vi. 70."},{"id":"ryle.JHN.13.18.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:18","href":"/jhn/13/#v18-ryle","text":"John vi. 70","snippet":"It certainly favors this view, that our Lord uses precisely the same expression in John vi. 70 : \" Have not I chosen you twelve, and one of you is a devil ?"},{"id":"ryle.JHN.15.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 15:16","href":"/jhn/15/#v16-ryle","text":"John vi. 70","snippet":"The \" choosing \" includes a choosing for an office, like John vi. 70, and seems to have a special reference to the choice of the eleven faithful apostles to be the first children of Christ's Church."},{"id":"ryle.JHN.15.16.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 15:16","href":"/jhn/15/#v16-ryle","text":"John vi. 70","snippet":"(See John vi. 70."},{"id":"westcott.JHN.6.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:13","href":"/jhn/6/#v13-westcott","text":"v. 70","snippet":"Comp. v. 70."},{"id":"westcott.JHN.6.64.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:64","href":"/jhn/6/#v64-westcott","text":"v. 70","snippet":"For the order compare v. 70 (of you one)."},{"id":"westcott.JHN.6.65.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:65","href":"/jhn/6/#v65-westcott","text":"v. 70","snippet":"come unto me] Judas then, though \"chosen out \" (v. 70) and called, had not come to Christ (v. 37)."},{"id":"westcott.JHN.15.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:16","href":"/jhn/15/#v16-westcott","text":"vi. 70","snippet":"Comp. ch. vi. 70."}],"71":[{"id":"bengel.JHN.6.51.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:51","href":"/jhn/6/#v51-bengel","text":"ver. 71","snippet":"… applied to the Holy Supper? the thing itself which is set forth in this discourse; and of so great moment is this sacrament, that it may readily be thought possible that Jesus, as He foretold the treachery of Judas at ver. 71, and His own death in this ver., so also foretold, one year before, the institution of the Holy Supper, concerning which He most surely thought within Himself whilst speaking these words: and with this object, in order …"},{"id":"bengel.JHN.13.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:2","href":"/jhn/13/#v2-bengel","text":"vi. 71","snippet":"Iscariot) This is the surname, not of Simon, but of Judas; ch. vi. 71, xiv. 22, “ Judas—not Iscariot.”"},{"id":"ryle.JHN.13.2.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:2","href":"/jhn/13/#v2-ryle","text":"John vi. 71","snippet":"(See note on John vi. 71."},{"id":"westcott.JHN.13.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:2","href":"/jhn/13/#v2-westcott","text":"vi. 71","snippet":"Comp. vi. 71, where it is an epithet of Simon."}]}}