John 6

I went over. To the neighbourhood of Bethsaida (Julius): see Luke ix. 10, and note.

which is the [Sea] of Tiberias. An explanation for John’s Gentile readers. The name does not occur in the first three Gospels. On Tiberias see note, ver. 23.

3 a mountain. Rather, “the mountain”; probably the tablelands on the east of the lake.

4 a feast. Rather, as R.V., “the feast,” preeminently. The words, “of the Jews” are added again for the Gentiles.

5. He saith unto Philip.** From the other Gospel narratives it appears that some of the disciples had suggested the necessity of dismissing the people, and had named the sum which it would cost to buy food for them. Philip says, This would not be sufficient (7). The question was addressed to him as knowing the neighbourhood (i. 44).

6 to prove him. To test his faith in the power of Jesus.

7. Two hundred pennyworth.** Almost $40 worth: see note on Matt. xx. 2, Mark vi. 37.

9-21. See notes on Matt. xiv. 13-33. The minute references, to Andrew, to the “lad,” to the loaves being of “barley,” are peculiar to John, and betoken an eye-witness.

10 much grass. The time being spring (4): cp. Mark vi. 39; the grass was freshly green.

12 that nothing be lost. Only St. John mentions our Lord’s command. This union of frugality and care with creative power is something so peculiar, that it impresses, beyond all mistake, a heavenly character upon the narrative. Never would such a thing have been invented. Nature, that mirror of Divine perfections, places before our eyes the same combination of boundless munificence and of truest frugality in imparting her benefits (Olshausen).

13 baskets. It is likely that each of the disciples took a basket. Thus all would have a lesson against wasting the gifts of Divine bounty, and an evidence how abundant was the miraculous provision.

14 miracle. Rather, “sign”: see note on ii. 11.

that prophet. See note on i. 21.

15. When Jesus therefore perceived, etc.** This public miracle, of which thousands had shared the benefit, raised the enthusiasm of the people to the highest pitch; and they were already planning to take Him up to the Passover at Jerusalem, and there make Him King. The other evangelists mention His immediate dispersion of the people and dismissal of His disciples; John supplies the reason for it. “There is no stronger proof,” remarks Dr. Sanday, “both of the genuineness and of the authenticity of the Fourth Gospel than the way in which it reflects the current Messianic idea.”

16 went down. At Christ’s own bidding: Matt. xiv. 22.

17 toward Capernaum. “Unto Bethsaida”: Mark vi. 45; in the same direction.

it was now dark, etc. They had probably waited for some time off the shore, expecting that Jesus would soon join them.

18 a great wind. See note on Matt. viii. 24.

19 five and twenty or thirty furlongs. Three or four miles.

21. Then they willingly received, etc.** “Then they were willing to receive Him into the boat”; their fears (19) being removed.

22 when the people, etc. Rather, “the multitude, etc., having seen”; i.e., on the preceding evening. After the miracle, many of the people on the eastern side of the lake, intent upon their design (15), seem to have watched the departure of the disciples (16); which they did not oppose, as they saw that Jesus remained behind, and that there was no other boat. Missing Him in the morning, they supposed that He had gone round the head of the lake; and therefore put off in some boats which had arrived in the meantime (23), expecting to reach Capernaum first. Hence their question of surprise when they found Him there before them.

23. Tiberias. Tiberias (now Tabariych) is a town on the south-west coast of the Sea of Galilee. It was built chiefly by Herod the tetrarch for the capital of Galilee, and named by him in honour of Tiberius Cassar. It was celebrated for its warm baths which are still frequented, and for its Rabbinical schools. “Ruins still indicate a wall three miles long” (G. A. Smith).

24 they also took shipping. Or, “got into the boats” (R.V.): the boats mentioned ver. 23.

25 the other side of the sea. The “other side” varies according to the point of view. In 22 the phrase denotes the eastern, here the western side.

26 not because ye saw the miracles. Rather, “not because ye saw signs.” To them the miracle was not a sign; they saw nothing of its spiritual significance. “Instead of seeing in the bread the sign, they saw in the sign nothing but the bread” (Lange).

27. Labour not. That is, “Do not make it your chief business”; as they were doing, by following Him from place to place.

sealed. Attested or accredited.

30. What sign, etc.? See note on Matt. xii. 38. The Jews had a tradition, founded upon a Rabbinical interpretation of Psa. lxxii. 16, that the Messiah, when He came, would repeat the miracle of the manna.

32. Moses gave you not, etc. i.e., “It was not Moses that gave you,” etc., “but my Father is [now] giving you the real bread,” etc. The two assertions of the Jews are denied: that Moses gave them the manna, and that the manna was the true heavenly bread.

true. See note on i. 9.

33 the bread of God is He. Rather, “The bread of God is that,” etc.: see R.V.

34 evermore. The Jews, still understanding in a material sense this idea of the heavenly bread, declare themselves ready to follow Jesus if He will continue to supply them with this food. “This is the height of their carnal exultation: but this is just the moment when Jesus breaks decidedly with them” (Godet).

36 have seen me, and believe not. You want a sign from heaven; “you have even seen me,” who, as I said (32), am come from heaven; “and yet you believe not.” But some do and will believe; for “all that the Father giveth me shall come to me,” etc.

37. All that the Father giveth me. The form of expression seems to point to the collective universality of the gift: ep. 39, etc. The promise of reception in the second clause of 37, and of everlasting life in 40, is made to the individual believer.

him that cometh, etc. These words seem designed to obviate the impression produced by the stern manner in which Jesus might be thought to have repulsed the eager multitude (26); “Never will a heart truly labouring under a sense of spiritual need, and coming to me for relief, be sent away by me”: ep. Matt. xi. 28.

40 seeth. Rather, “looketh at,” with that earnest attention which leads to faith.

41. The Jews then murmured, etc. See note on i. 19. The Jews murmur at our Lord’s declaration that He came down from heaven, which they deem inconsistent with His well-known humble parentage. He does not directly answer their objection, but asserts the truth more fully. This faith in me is the result of special Divine teaching; which reveals God to His children (45).

44 except the Father . . . draw him. This drawing is the gracious allurement of Divine love: ep. xii. 32. The harmony of God’s influence upon the will with the free agency of man is a subject for the philosopher. It involves no practical difficulty; for there is nothing of which every man is more distinctly conscious than of freedom in action. Our Lord here presupposes this; for He is blaming His hearers for rejecting Him.

45 in the Prophets. See Isa. liv. 13 (Hebrew); Jer. xxxi. 31-34, and notes.

46 of God. Rather, “from God”; i.e., He who hath come forth from God. In this verse, uniting 45 and 47, Christ emphasises Himself as the connecting link between the Father and men.

51 living bread. Possessing and giving life.

56. He that eateth, etc. “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. . . . This spiritual eating and drinking brings the object of faith into the believer” (Lightfoot).

dwelleth. “The believer’s dwelling in Christ comprises the renunciation of his whole life—his own merit—strength and wisdom, and the absolute resting of the soul in Christ, as alone possessing all that is requisite to fill up the void. Christ’s dwelling in the believer denotes His complete communication of all that He has and all that He is on behalf of His people” (Godet). The “blood” indicates deliverance from death, the “flesh” the communication of life; the two constituting complete salvation. So in the Passover emblems.

61 knew in Himself. By His Divine knowledge (see ii. 25).

Doth this offend you? Or, “Does this cause you to stumble?” (R.V.): see note on Matt. xi. 6.

62 if ye shall see the Son of man, etc. Perhaps the meaning is as follows: You find difficulty in these teachings of mine. But if you find that I ascend corporeally to heaven, will not that both convince you that my assertions are true, and also show you that this eating my flesh is to be taken not literally, but spiritually; and that it is the reception of my words into the heart that gives life (62, 63)? But no evidence will convince the unbelieving and false (64); for there can be no faith until the heart is changed and drawn by the Father (65).

64 from the beginning. From the time when they began to follow Him.

67 the Twelve. “The Twelve” are here mentioned by John for the first time, in a manner which assumes their appointment to be well known.

69. Thou art that Christ, etc. The oldest MSS. omit “that Christ.” Cp. Peter’s subsequent confession (Matt. xvi. 16), before the Transfiguration.

70. Have not I chosen, etc.? This is our Saviour’s reply to Peter’s statement that they were not likely to leave Him, because their faith was so strong. Even the Saviour’s choice did not prevent Judas from betraying Him.

a devil. The word “devil” sometimes means adversary (ep. Matt. xvi. 23). But, as applied to Judas here, it seems to designate him as Satan’s chosen instrument: see xiii. 27.

one ventured to lay hands on Him. These plain men, the constables of the Sanhedrin, whose place it was simply to obey orders, were themselves touched by the Divine words of Him whom they were bidden to apprehend. The Sanhedrin were evidently in session, waiting for their return with their Prisoner.