Garner-Howes Baptist Commentary

1) "After these things Jesus went," (meta tauta apelthen ho lesous) "After these things Jesus turned and went;- Some one-year later than or after the healing at the Pool of Bethesda, John 5:2-9, and the encounter in Jerusalem, recounted in the remainder of the chapter. He left there because Jewry sought to kill Him, John 7:1.

2) "Over the sea of Galilee," (peran tes thalasses tes Galilaias) "Across the sea of Galilee," the major body of fresh water, located in upper Galilee, some sixty miles north of Jerusalem; this was after He had first returned to Capernaum, from which area He did many miracles, Matthew 14:13; Mark 6:30; Luke 9:10.

3) "Which is the sea of Tiberias." (tes Tiberiados) "Also known as the sea of Tiberias," named for the Roman Emperor Tiberias Caesar. In John 21:1 it is simply called the sea of Tiberias; The city was built by Herod Antipas on the southwest side of the lake. After the destruction of Jerusalem, in AD 70, it became for centuries, the site of a celebrated Hebrew school of learning, and one of the sacred cities of the Jews. The sea is also called Lake Gennesaret, Luke 5:1.

1) "And a great multitude followed him," (ekolouthei de auto ochlos polus) "Then there followed him a large or numerous crowd," out of Galilee, from the Capernaum area, to the east side of the Sea. They seem to have circled the north end of the Sea on foot.

2) "Because they saw his miracles which he did," (hoti heoron ta semeia ha epoiei) "Because they repeatedly saw the miracles that he did," the numerous signs that attested or verified His claim to be the Son of God, the Messiah, John 20:30-31. They had heard of His deeds and were sure that He was at least a very great prophet, Matthew 14:3; Matthew 21:26; Mark 11:32.

3) "On them that were diseased." (epi ton asthenounton) "Upon those who were ill or ailing," with physical ailments, and emotionally deranged, Matthew 14:14; Luke 9:11.

1) "And Jesus went up into a mountain," (anelthen de eis to oros lesous) "Then Jesus went up into the mountain range or area,” a chain of hills east of the sea now called the Golan Heights. He went up from the lower level of the ground, leaving the multitude behind; Or on the west side of the sea, into the range of the Mount of Beatitudes. Which direction and mountain is not dear, on this occasion.

2) "And there he sat with his disciples." (kai ekei ekatheto meta ton matheton autou) "And there he sat down with his disciples," as he often did, to rest or to teach, and to find a bit of peace, Mark 6:31.

1) "And the passover was nigh," (en de engus to pascha) "The passover was then near,’’ that is the time or season of the annual Jewish Passover was near, John 2:13; John 11:5.

2) "A feast of the Jews." (he heorte ton loudaion) "The feast of the Jews," the most high feast of more than half a dozen that they observed annually, Purim, Tabernacles, etc.

1) "When Jesus then lifted up his eyes," (eparas oun tous ophthalmous ho lesous) "Therefore when Jesus lifted up his eyes," to behold a moving throng, ascending the hills from below, Matthew 14:14, Luke 9:10-11.

2) "And saw a great company come unto him," (kai theasamenos hoti polus ochlos erchetai pros auton) ’’And was beholding or gazing (upon) a large crowd that was coming toward him," out there in the mountain area, winding their way up to where He had retreated for a time, with His disciples, alone. They may have been a caravan on their way to the Passover feast at Jerusalem, who were intent on seeing Jesus, the miracle worker, while they were on their way.

3) ’’He saith unto Philip," (lege pros Philippon) "He says to Philip," who, at this time, was apparently the treasurer, who kept the money to buy the food and personal needs for Jesus and the disciples in their travels, John 6:7.

4) "Whence shall we buy bread, that these may eat?" (pothen agorasomen artous hina phagosin houtoi) "Where may we buy loaves in order that these may eat?" Jesus incited the idea of feeding them, as weary travelers, an act of benevolence, charity, or brotherly love, Hebrews 13:2. Philip apparently was familiar with the market places of the area, and knew what place might carry enough food to feed such a multitude, if the money to buy it were available.

1) "And this he said to prove him:”- (touto de elegan periazon auton) "Yet this he said testing him,’’ not for a suggestion, idea, or information, but to test his faith and spiritual maturity, John 14:8-9.

2) "For he himself knew what he would do." (autos gar edei ti emellen poiein) "Because he himself already knew what he was about to do," to comfort the distress of the mass of the approaching throng, for whom he was moved with compassion. This indicates the blending of the human and Divine elements of our Lord’s personality, Matthew 14:14.

1) ’’Philip answered him," (apekrithe auto ho Philippos) "Philip answered him directly," almost impulsively, emphatically.

2) "Two hundred pennyworth of bread is not sufficient for them," (diakosion denarion artoi ouk akousin autois) "Of two hundred denari (two one dollar) loaves, There is not enough for them," to meet their hunger need; Such was impossible, according to Philip’s immediate calculation. This was the sum they had with them, Numbers 11:22; 2 Kings 4:43, recounts a similar inquiry of the Lord by Moses, and again, by sons of the prophets.

3) "That every one of them may take a little." (hina hekastos brachu ti labe) "In order that each might take a little," to satisfy themselves for even one meal, Luke 9:12-13; Philippians 4:19. The idea is that Jesus can supply every need, and He desires to do so as we ask Him, day by day, one day at a time, Matthew 6:11.

1) "One of his disciples," (heis ek ton matheton autou) "One out of his disciples," who had formerly been baptized by John the Baptist and who was also one of the twelve apostles, Matthew 10:2; Acts 1:13; Acts 21:22.

2) "Andrew, Simon Peter’s brother," (Andreas ho adelphos Simnos Petrou) "Andrew who was the brother of Simon Peter," as also reported, John 1:41.

3) "Saith unto him,’’ (legei auto) "Says to him," in direct response to the question Jesus had asked Philip, supplementing the testimony of Philip, John 6:7 as on another occasion, John 12:22.

1) "There is a lad here," (estin paidarion hode) "There is (exists) a lad here," at hand, available, one little boy.

2) ’’Which hath five barley loaves, and two small fishes,’’ (hos echei pente artous krithinous kai duo opsaria) ’’Who has five barley loaves, the cheapest kind of bread, and two fishes,’’ which he held in charge for the company of the multitude to which lie belonged.

3) "But what are they among so many?" (alla tauta ti estin eis tosoutous) "But what are these among so many?" these few loaves and two small fish, among such a multitude of a weary, hungry caravan? John 6:5. We thus observe doubt and skepticism, audibly expressed by two of our Lord’s disciple-apostles, regarding their own ability, from what they had, to feed the great company, Remember our Lord’s inquiry to Philip, in the first place, was to try or test his faith, John 6:6. Men of God should still “examine’’ themselves, "whether they be in the faith,’’ when faced with any seeming crisis in the work of the Lord, 2 Corinthians 13:5.

1) "And Jesus said, Make the men sit down." (eipen ho lesous poiesate tous anthropous anapesain) "Jesus said directly to them (to His disciples), make or cause the men to recline," to sit or lean upon the ground, to recline, be at ease.

2) "Now there was much grass in the place." (en de chortos polus en to topo) "Now there was much grass in the location, perhaps in March, when the vernal rains of the area were over. The much grass of this area was in contrast with many cornfields and olive yards on the opposite side of the sea. Mark focuses attention on the contrast between the color of their garments in the ranks, as they sat down, and the green grass, Mark 6:39.

3) "So the men sat down, in number about five thousand." (anepesan oun hoi andres ton arithmon hos pentakischilioi) "Therefore the men reclined, about five thousand in number." The obedience of the crowd, to the command of Jesus, tested their faith. They trusted His word, obeyed, and sat down in orderly groups, ranks, or companies, by hundreds and by fifties, much like flower beds in rows, Mark 6:40; This He also did on another occasion, Mark 8:6, Luke 9:13-15.

1) "And Jesus took the loaves,’’ (elaben oun tous artous ho lesous) "Jesus therefore took the loaves,’’ when the men had reclined upon the grassy ground, It was the five barley loaves, John 6:9 said to be the cheapest kind of bread, eaten by the very poor, Ezekiel 13:19. Our Lord identified Himself with the poor, 2 Corinthians 8:9.

2) "And when he had given thanks,’’ (kai eucharistesas) "And having given thanks," or after He had then given thanks. This giving thanks was done by the head of every household at the Passover feast. Jesus took the meager amount of bread and in the presence of all, He gave thanks to His Father, as Samuel of old had taught Israel, Matthew 26:26, 1 Corinthians 10:31, 1 Timothy 4:4-5.

3) "He distributed to the disciples and the disciples to them that were set down;" (diedoken tois anakeimenois) "He distributed to those lying down," or reclining, with the disciples assisting, in the breaking and passing and serving, Matthew 14:19; Mr 6 41.

4) "And likewise of the fishes," (homoios kai ek ton opsarion) "Likewise also out of the fishes," Luke 9:16. These too were blessed of the Lord, broken in parts, and distributed to those who sat hungry, but orderly upon the grass. This miracle was one in which Jesus suspended natural law, by supernatural power, to meet a natural need, for a supernatural purpose, that men might believe in Him and be saved, John 3:2; John 20:30-31.

5) "As much as they would.’’ (hoson ethelon) "As much as they wished," to have, or until their hunger was fully satisfied, Matthew 14:20; Mark 6:42; Luke 9:17.

1) "When they were filled," (hos de eneplesthesan) "Now when they were filled," had their physical hunger-need satisfied for the day, Philippians 4:19. When no one cared to eat any more.

2) "He said unto his disciples," (legei tois mathetais autou) "He tells his disciples," who had’ rebroken and passed the food to the people, directed them, in the midst of the multitude of glad people now filled with necessary food, Matthew 6:33.

3) "Gather up the fragments that remain," (sunagagete ta perisseusanta klasmata) "You all gather the leftover fragments, from which they had broken, from which more was left over than what they had before they shared with others, good food unused.

4) "That nothing be lost." (hina me ti apoletai) "In order that not anything be lost." The Father’s special bounty, special blessings, are not to be wasted. The abundance that was left over is a witness of the affluence, the super­abundance, of the Giver, Luke 6:38.

1) "Therefore they gathered them together," (sunegagon oun) "Therefore they gathered," or collected the fragments that were left over.

2) "And filled twelve baskets," (kai egemisan dodeka kophinous) "And they filled twelve baskets," of the wallet kind of baskets every Jew carried while on a journey, as also used Matthew 16:8-12. The twelve baskets were apparently those carried by the twelve disciple-apostles who companied with Jesus from John’s baptism, Ac 1 22, 23.

3) ’’With the fragments of the five barley loaves," (klasmaton ek ton pente arton ton krithinon) ’’of fragments out of and from the five barley loaves, "of bread of poorer people, not of wheat bread. The excess fragments were far in excess of the original amount of food. This simply confirms that one does not impoverish himself, in obeying God, in caring for the needy, Ephesians 1:20.

4) "Which were left over and above," (ha eperisseusan) "Which were left over," in excess of the needs of the large, famishing throng, Luke 9:17.

5) "Unto them that had eaten." (tois bebrokosin) "Which had been served to those who had eaten," while seated upon the grassy ground, Matthew 14:20; Mark 6:43. Mark and Matthew both certify that the throng was of 5,000 men besides women and children, an estimated 15,000 or more people, Matthew 14:21; Mark 6:44.

1) "Then those men," (hoi oun anthropoi) "Therefore the people," the estimated 15,000 or more men, women, and children who were benefactors of this miracle of the loaves and fishes, which Jesus multiplied, Matthew 14:21; Mark 6:44.

2) "When they had seen the miracle that Jesus did," (idontes ho epoiesen semeion) “Upon beholding what a miracle that he did," of His power over nature, first demonstrated to a wedding party in Cana in Galilee, John 2:11; John 3:2; John 20:30-31.

3) "Said, This is of a truth that prophet," (elegon hoti houtos estin alethos ho prophetes) "They said that this is surely (truly) the prophet," of the tribe of Judah, Genesis 49:10; Deuteronomy 18:15-18.

4) "That should come into the world." (ho erchomenos eis ton kosmon) "Who should come into the world," to whom all true prophets gave witness, Acts 10:43; Luke 24:25-27; Luke 24:44-45.

JESUS WALKED UPON THE SEA, v. 15-21

1) ’’When Jesus therefore perceived," (lesous oun gnous) "Therefore Jesus realizing," the attitudes and impulses of the people of Galilee.

2) "That they would come and take him by force," (hoti mellousin erchesthai kai harpazein autoun) "That they were about (ready) to come, of their own accord and seize him," to swoop down as a falcon on its prey, as a result of the last miracle that had affected such a mighty throng of them, and had become known shortly by others of the immediate area. These people, headed for Jerusalem, were ready to throw off the yolk of Rome, and of Herod, who had just murdered John the Baptist.

3) "To make him a king," (hina poiesosin basilea) "In order that they might make a king," of Him, publicly announce Him as their king, as an ideal leader of super­natural powers, which He used for their compassionate care, in so many miraculous ways, John 1:33; John 1:36. Jesus had to press upon the disciples to leave Him and let Him handle the dispersing of the milling crowd, Matthew 14:22; Mark 6:45.

4) "He departed again into a mountain himself alone." (anechoresen palin eis to oros autos monos) "He went away again into the mountain range alone," similar to that referred to v. 3, there this time to pray, Matthew 14:23; Mark 6:46.

1) "And when even was now come," (hos de opsia egeneto) "Then as evening came," or when evening had come, as the shadows gathered and night fell over the hills and Sea of Galilee, Matthew 14:23, as the night was drawing on, Luke 9:12, much later than when Jesus first inquired about the food.

2) "His disciples went down unto the sea," (katebesan hoi mathetai autou epi ten thalassan) "His disciples went down upon the sea," Mark 6:45; Mark 6:47.

1) "And entered into a ship," (kai embantes eis ploion) "And entered into a boat," boarded a boat, John 6:19; John 6:21, or embarked a boat.

2) "And went over the sea toward Capernaum." (erchonto peran tes thalasses eis Kapharnaum) "They came across the sea to or toward Capernaum," or Bethsaida of Galilee, adjacent to Capernaum as recounted by Mark 6:45; while Matthew 14:22 simply reports that Jesus directed them to go to the "other side" of the sea, to the western or northwestern shore.

3) "And it was now dark," (kai skotia ede egegonei) ’’And darkness had already come," as Jesus lingered to pray in the solitude of nature, in the mountain, Matthew 14:23.

4) "And Jesus was not come to them." (kai oupo eleluthei pros autous ho lesous) "And Jesus had not yet come to them," for He was alone on the land, the Eastern shore, Mark 6:47. The beloved John had gone away with the other disciples, and boarded the boat, at the direction of Jesus. He had likely looked longingly back toward the mountain, pondering what he had seen, felt, and heard in the last few hours, wondering what the future held for Jesus and the disciples, Hebrews 3:5.

1) "And the sea arose," (he te thalassa diegeireto) "And the sea was roused," or stirred up from its limpid sleep, by a "contrary wind," blowing almost directly in the face of them and their destination, Matthew 14:24.

2) "By reason of a great wind that blew," (anemou megalou pneontos) "As a great wind blew," apparently out of the north, down from Mt. Hermon, driving the boat away from the north and eastern shore, into the "midst of, the sea" of Galilee, some five miles wide in this area, about half way across the sea, Mark 6:47.

1) "So when they had rowed," (eleakotes oun) "Therefore when they had rowed,’’ for it was a row-boat ship, Mark 6:47-48.

2) "About five and twenty or thirty furlong " (hos stadious eikosi pente e triakonta) "About twenty-five or thirty furlongs of distance," to the midst of, or halfway across the sea, Mark 6:47; Matthew 14:24. It was about 2 ½ miles from shore.

3) "They see Jesus walking on the sea," (theorousin ton lesoun peripatounta epi tes thalasses) "They observed Jesus walking upon the sea," not just near or on land, else they would have had little fear, for they had surely been expecting to locate Him on the shore. Matthew 14:25 describes the scene as very late in the night, at the fourth watch, perhaps around 3 o’clock in the morning; and Mark 6:48 indicates they all saw Him.

4) "And drawing nigh unto the ship:”- (kai angus tou ploiou ginomenon) ’’And becoming (coming to be) near the boat," approaching the boat, literally and super­naturally walking upon the storm tossed contrary waves, Matthew 14:26, Mark 6:4.

5) "And they were afraid." (kai ephobethesan) "And they feared," were troubled, emotionally stirred with fear, Matthew 14:26; Mark 6:50.

1) "But he saith unto them," (ho de legei autois) "Then he says directly to them," to the anxious and fearful disciples, some of whom thought He was a phantom spirit, Mark 6:49, as some also thought after His resurrection, Luke 24:37.

2) "It is I;" (ego eimi) "I (the self-existing one) I am," the one who promised to be with you through water, fire, and storms, Isaiah 43:1-2, as with Israel through the Red Sea, and while crossing the Jordan, and with Daniel and the 3 Hebrew children through dungeon and fire.

3) "Be not afraid." (me phobeisthe) "You all be not afraid," or do not exist in a state or condition of fear; Don’t be all "shook up," With comfort and assurance He comes to His own, in every trial and crisis saying, fear not, trust me, Proverbs 3:3-5; Luke 12:32; Matthew 14:27; Mark 6:50; Revelation 1:17-18.

1) "Then they willingly received him into the ship”-(ethelon oun labein auton eis to ploion) "Therefore they willingly took or received him into the boat:’’ Mark 6:51 states that He "went up unto them into the ship," indicating His approach to the ship or boat walking upon the waters. And the passage adds "and the wind ceased and they were sore amazed;- Upon His approach to the boat is when Peter also met Him walking on the water, Matthew 14:29-32.

2) "And immediately the ship was at land," (kai eutheos egeneto to ploion epi tes ges) "And at once the boat was upon the earth," at its landing place, some 2 ½ miles from its location in the midst of the sea when Jesus came to them, John 6:47-48; Matthew 14:24-25. During the latter part of the trip His disciples worshipped Him in the ship, Matthew 14:33.

3) "Whither they went." (eis hen hupegon) "unto which they were going," in the area of Gennesaret, John 6:53; Matthew 14:34.

NEEDLESS OF FEAR

Human beings often undergo much needless fear, because they are afraid to search out all the facts. For fear of finding the fact worse than they fear, they often fear what is much worse than the fact. They go on through life thinking they have seen a ghost, and miserable in the thought: whereas, if they had but screwed their courage to the point of examining, they would have found it was no more than a tablecloth drying upon a line between two poles. Oh that we could all forever get rid of this moral cowardice! If you think there is something the matter with your heart, you go to the doctor and let him examine. Probably there is nothing earthly wrong. And even if there be, it is better to know the worst than live on week after week in a vague, wretched fear. Let us do the like with our religious difficulties. The very worst thing you can do is to lock the closet door when you think probably there is a skeleton within. Fling it wide open; search with a lamp into every corner. A hundred to one there is no skeleton there at all. But from youth to age we must be battling with the dastardly tendency to walk away from the white donkey in the shadow, which we ought to walk up to. I have seen a little child who had cut her finger, entreat that it might just be tied up, without ever being looked at; she saw how little a thing it was for all the blood that came from it, and about nine-tenths of her fear fled away.

Boyd.

1) "The day following," (te epourion) "On the following day," after that night in the midst of the sea, or the day that had already begun when they reached the land of Gennesaret, early in the morning, after the fourth watch of the night, Matthew 14:25.

2) "When the people which stood on the other side of the sea," (ho ochlos ho hestekos peran tes thalasses) "The people who were standing across the sea," from where the boat had left the previous late evening.

3) "Saw that there was none other boat there," (eidon hoti ploiarion allo ouk en ekei) "Saw (perceived) that there was no other boat there," that there had been only one boat at the place where Jesus had charged His apostles to leave Him and cross the sea, while He sent the huge crowd away, Mark 6:45.

4) "Save that one," (ei me en) "Except that one," that particular one, referred to as "the ship" by Jesus, Mark 6:45.

5) "Whereinto his disciples were entered," or were having entered, when they went away, Mark 6:45; Matthew 14:22.

6) "And that Jesus went not with his disciples into the boat," (kai hoti lesous ou suneiselthen tois mathetais autou eis to ploion) "And that Jesus did not enter into the boat with his disciples," Mark 6:46; Matthew 14:23.

7) "But that his disciples were gone away alone." (alla monoi hoi mathetai autou apelthon) "But his disciples went away (disembarked) in the boat alone," that is without Jesus, John 6:5-17.

1) "Howbeit there came other boats from Tiberias,’’ (alla elthen ploiaria ek Tiberiados) "There came other boats out of and from the area of Tiberias," located on the lower southwest side of the Sea of Galilee, across the sea from where the disciples had boarded the boat on the previous evening, Mark 6:45

2) "Nigh unto the place where they did eat bread," (engus to topou hopou ephagon ton argon) "Near the place where they ate the bread," that Jesus miraculously provided, on the previous day, John 6:11-12.

3) "After that the Lord had given thanks:" (eucharistesantos tou kuriou) "When the Master had given thanks," John 6:11, as the crowd reclined upon the grassy ground, then instructed His apostle-disciples to serve the people with bread and fish, Matthew 14:19; Mark 6:41.

1) "When the people therefore saw," (hote oun eiden ho ochlos) "Therefore when the crowd realized," the crowd Jesus had fed the evening before, who had evidently spent the night in the open air, near where Jesus had performed the mighty miracle.

2) "That Jesus was not there," (hoti leosus ouk estin ekei) "That Jesus was not out there," anywhere around where the fishing boat had left with the disciples, the evening before.

3) "Neither his disciples," (oude hoi mathetai autou) "Nor his disciples," either, those who had boarded the lone boat the previous afternoon, to spend a storm tossed night at sea while crossing to the other side; they seemed to have expected the disciples to return for Jesus that morning.

4) "They also took shipping," (enebesan autoi eis ta ploiaria) "’They embarked (went on board) the boats," fishing boats from Tiberias, that had evidently been driven ashore by the storm of the night, John 6:23, that had arrived from and were returning to the other side of the sea, near where Jesus and the disciples had gone ashore.

5) "And came to Capernaum, seeking for Jesus." (kai elthon eis Kaparnaoum zetountes ton lesoun) "And came into the city of Capernaum seeking Jesus." How many of the crowd took these boats to Capernaum seeking Jesus is not known, John 6:23-24 seem to refer to the people who had followed Jesus across the sea that following day. You see the sea did not turn back earnest seekers, those who sought Him with all their heart, Jeremiah 29:13, Isaiah 55:6-7.

1) "And when they had found him on the other side of the sea," (kai heurontes auton peran tes thalasses) "And upon finding him across the sea;- Yes, they searched for Him until they found Him, because they had a will to do so, John 7:17; Deuteronomy 30:1-3; Jeremiah 29:13. When they found Him they knew Him, for who could ever forget Him, after such a blessing as they had received, Mark 6:54.

2) "They said unto him, Rabbi," (eipon auto hrabbi) "They (the crowd) said directly to him, Rabbi," or respect­ful teacher, With aroused curiosity they quizzed Him.

3) "When camest thou hither?" (pote hode gegonas) "When did or have you come here?" They came looking for Him and were surprised when they found Him. To their question He gave no reply; That He was there was enough. He did not tell them that He had crossed in the storm, walking on the waters, to rescue and aid the disciples, and to confirm their faith in Him, John 20:30-31.

1) "Jesus answered them and said," (apekrithe autois ho lesous kai eipen) "Jesus answered and said to them;- This conversation that follows arises out of the miracle of five barley loaves and two fishes, and is continued, John 6:26-41.

2) "Verily, verily, I say unto you," (amen, amen lego humin) "Truly, truly, I tell you all," as an observation of their motives in pursuing Him, for He knows what is in the heart of man, Matthew 12:34; Matthew 15:18-19; John 2:24-25.

3) "Ye seek me not because ye saw the miracle," (zeteite me ouch hoti eidete semeia) "You all repeatedly seek me, not just because you perceived miracles," not because you saw the power of the kingdom of God, and glimpses of spiritual things, like Nicodemus and a few others did, John 3:2; John 1:11-12.

4) "But because ye did eat of the loaves, and were filled." (all’ hoti ephagete ek ton arton kai echortasthete) "But because you ate of the loaves and were satisfied," because of your covetous carnality for physical satisfaction of your hunger, like bums or tramps. They wanted food from the Messiah, without labor or toil. In His presence they saw only a supply for their temporal earthly needs, not for their sins and spiritual needs. They would be vagabonds, if only another would feed them, working not at all, against the decree and command of the Lord, Genesis 3:17; Genesis 3:19.

1) "Labour not for the meat which perisheth,’’ (ergazesthe me ten brosin ten apollumenen) "You all work not for the food that is perishing in nature, "for bread and food that pollutes; toil not for it as life’s priority, for by toil and works the hunger of the soul will never be satisfied, Romans 11:6; Ephesians 2:9; Titus 3:5. Food that perishes meets only temporary needs, passing needs.

2) "But for that which endureth unto everlasting life,’’ (alla ten brosin ten menousan eis zoen aioion) "But(work) for the food remaining, continuing, existing into eternal life," seek and call upon God for it, until you find and receive it, Jeremiah 29:13; Isaiah 55:2; Revelation 22:17; John 4:14; Jeremiah 15:6.

3) "Which the Son of man shall give unto you:" (hen ho huios tou anthropou humin dosei) "Which the Son of man will give or dole out to you," John 7:17; John 10:27-29. Jesus was Himself this food (bread of life) Ephesians 2:8-9; John 6:48-51.

4) "For him hath God the Father sealed." (touton gar ho pater esphragisen ho theos) "Because God the Father had sealed (put His seal upon) this one," as His property, at His baptism, Matthew 3:17; at His annunciation in the synagogue in Nazareth, Luke 4:16-22; at His transfiguration, Matthew 17:5; and in His resurrection, Romans 8:11. See also Psalms 2:7; Isaiah 42:1-7; Acts 2:22-24; 2 Peter 1:17.

1) "Then they said unto him," (eipon oun pros auton) "Therefore they said to him," responded to Him and His chiding them for their priority concern for temporary physical satisfaction of hunger, John 6:26-27.

2) "What shall we do," (ti poiomen) "What (kind of thing) may we do?" the term "labor" had set them thinking, motivated their thinking.

3) "That we may work the works of God?" (hina ergazometha ta erga tou theou) "In order that we may work the works of God?" Works that are pleasing or acceptable to God. To honest inquirers, honest seekers, Jesus always responded compassionately, as He did to Nicodemus by night, to the Samaritan woman at the well, and to Martha and Mary in their hour of grief. The former two needed to be saved first, and the latter, Martha and Mary, needed to be comforted, as dear children of God, to keep their testimony bright. To this question Jesus gave the following plain and definitive reply, for without Him men can do nothing, John 15:5.

1) "Jesus answered and said unto them," (apekrithe lesous kai eipen autois) "Jesus responded and said directly to them," as momentary earnest or honest inquirers, John 7:17.

2) "This is the work of God," (touto estin to ergon tou theou) "This is (exists as) the work of God," not the “works" of God, but the "work" of God. This is the pre­eminent thing required of every responsible human being, as "the work of God," believing or trusting in Jesus Christ, at which point one receives a pure heart, Acts 15:9; is saved, Acts 16:31, and becomes a child of God, Galatians 3:26; John 1:11-12.

3) "That ye believe on him," (hina pisteuete eis) "That you all believe into him;" Faith is (exists as) "the gift of God," by which one is saved. It is offered as a gift, through the Spirit, energized in the conviction of a sinner, which when placed by voluntary will or volition in Jesus Christ, is changed from the noun "gift of faith" into the verb of action, belief from the heart, at which point one becomes a child of God, Ephesians 2:8-9; John 1:11-12; 1 John 5:1; Galatians 3:26.

4) "Whom he hath sent." (hon apesteilen ekeinos) "That one (is) the one whom he sent." Jesus Christ, as the Savior, John 3:17; Luke 19:10. When a sinner receives the gift of faith (Gk. pistis, the power-drive) from God, and places it as belief in Jesus Christ, from his heart, he then, through labor or work (poiein), does the will of God. "For with the heart man believes (eis) into righteousness," Romans 10:9; and with heart "belief," as "the work" of God one "believes the report," that the one Lamb of God will save him, Romans 10:16. Here "obeying the Gospel" is specifically, and definitively, declared to be "believing the report" or testimony, as related Isaiah 53:1-7. Obeying the Gospel is believing in Jesus Christ, from the heart, not baptism, not good works, not reformation, etc.

1) "They said therefore unto him," (eipon oun auto) "They therefore said directly to him," after He had directly answered their question about how they might work the works of God, John 6:28.

2) "What sign shewest thou then," (ti oun poieis su semeion) "What sign (kind of sign) do you do," or are you willing to do for us, to show us, as certain of their more formal scribes, and Pharisees, and Sadducees had done, Matthew 12:38; Matthew 16:1; 1 Corinthians 1:22. For "the Jews require a sign," see?

3) "That we may see, and believe thee?" (hina idomen kai pisteusomen soi) "In order that we may perceive and believe you?" You see He had already done many miraculous works, inclusive of the recent one of feeding a mass of near 15,000 of them with five loaves and two little fish, after which they considered forcibly taking and crowning Him as king. Now a few hours, or days at the most, later, they wanted another sign, that they might believe; they were sign seekers rather than seekers of a Savior or Redeemer.

4) "What dost thou work?" (ti ergaze) "What do you work?" Our Lord had already done numerous things to fulfill prophecy (prophetic signs) verifying that He was the Messiah such as:

1) By His virgin birth, Isaiah 7:14; Matthew 1:18-23.

2) By the tribe and family of His birth, Genesis 49:10; Micah 5:2; as well as the place here described, Luke 2:1-11.

3) By His flight into Egypt, Matthew 2:15.

4) By His return to Nazareth, Matthew 2:23.

5) By His baptism by John the Baptist and the testimony of the Holy Spirit and John the Baptist, Matthew 3:1-8; Matthew 3:15-17; John 1:30-34.

6) And by the miracles He had already done, John 2:11; John 3:2; John 20:30-31.

1) "Our fathers did eat manna in the desert;” (hoi pateres hemon to manna ephagon en te eremo) "Our fathers ate manna in the wilderness," during their long journey from Egypt. Now that was a miracle, a sign that lasted for forty years. Is this the kind of sign they wanted, would require of Jesus? Apparently so, yet many did not believe or trust in God even then, Luke 19:31.

2) "As it is written," (kathos estin gegrammenon) "Just as it is (exists) having been written," historically recorded and recounted. They laid down their own yard­stick demands that He "outdo" Moses, Psalms 78:26-32. If they, like Israel of old, believed not the signs of more than two or three witnesses He had already done, they would not believe for any other, John 8:24.

3) "He gave them bread from heaven to eat." (arton ek tou ouranou edoken autois phagein) "He gave (doled out) to them bread from out of heaven to eat repeatedly." They simply found fault with His not raining the bread He gave them down from heaven. They would prescribe what He must do to meet their lofty intellectual requirements, see? To them He must duplicate the "bread from heaven" sign, just for them, Exodus 15:4; Psalms 78:22-25; Isaiah 55:8-9; 2 Corinthians 4:3-4.

1) "Then Jesus said unto them," (eipon oun autois ho lesous) "Therefore Jesus said to them," in patience, in spite of their folly and fickleness, of "sign requirements," 1 Corinthians 1:22.

2) "Verily, verily, I say unto you," (amen amen lego humin) "Truly, truly, I tell you all directly," plainly, distinctly, explicitly, to render them without excuse, Romans 2:1.

3) "Moses gave you not that bread from heaven;” (ou Mouses dedoken humin ton arton ek tou ouranou) "Moses has not given you all the bread (true bread) out of heaven;" What your fathers got, was similar to what I gave you, though it came as dew from heaven, and had to be cooked, mine was given miraculously like that bread, to meet physical hunger, for a brief time.

4) "But my Father giveth you," (all’ ho pater mou didosin humin) "But my Father gives to you all," at this time, progressively doles out to you all, in His Son, as the bread of life who satisfies the longing soul forever, John 1:13; John 1:16; John 6:48-51; John 6:57-58.

5) "The true bread from heaven." (ton arton ek tou ouranou ton alethinon) "The true bread out of heaven," and originating from out of heaven, sent down to satisfy your souls, as the manna and the bread I miraculously gave you all a short while ago, satisfied your hunger pains physically for a temporary period, see? Isaiah 55:2; Psalms 107:9 reads, "He satisfieth the longing soul and filleth the hungry soul with goodness," Matthew 5:6.

1) "For the bread of God is," (ho gar artos tou theou estin) "For the bread of God is (exists of and in)," the one who meets Spiritual needs of all sinners, when voluntar­ily received, who supplies satisfactory food for the soul forever.

2) “He that cometh down from heaven," (ho katabainon ek tou ouranou) "That one coming down out of heaven," and away from heaven, who left the riches and glory of the Father, to bring grace to all men, for every need, 2 Corinthians 8:9, and He is still coming down, "bringing salvation," with His grace, to meet and satisfy the hungry and thirsting soul, Titus 2:11-14; 1 Timothy 6:7; James 4:6.

3) "And giveth life unto the world." (kai zoen didous to kosmo) "And giving life to the world," to every one who believes or trusts in Jesus Christ, John 10:27-29; John 14:6; 1 John 5:13.

1) "Then said they unto him, Lord," (eipon pros auton kurie) "Then they said to him, Lord," master, much as the Samaritan woman responded when He disclosed to her that He could give her eternal flow that would quench her burning thirst, John 4:14-15.

2) "Evermore give us this bread." (pantote dos hemin ton arton touton) "Give to us always this bread," this life enabling bread, this kind of bread; And He did, to everyone who asked in earnestness and sincerity, Psalms 145:18-19; Romans 10:13.

1) "And Jesus said unto them," (eipen autois ho lesous) "Jesus said to them," to those who had asked for this bread that continually gives life assurance to the world, John 6:34.

2) "I am the bread of life:” (ego eimi ho artos tes zoes) "I am (exist as) the bread of life," "the living bread," John 6:51, the life sustaining food for the soul. His entire discourse led to this simple and dear affirmation. As water and bread are necessary to sustain physical life, so is acceptance of Jesus as Savior necessary to have spiritual water and bread for the soul, John 4:14; John 7:38; Isaiah 55:1-3.

3) "He t hat cometh to me shall never hunger;” (ho erchomenos pros eme ou me peinase) "The one who comes to me hungers by no means at all;- As bread is necessary, available, and universally satisfying to physical hunger, above any other type of food, so is Jesus Christ necessary, available, and universally satisfying to all who trust in Him, for He "satisfieth," without ceasing, the "longing soul," Psalms 107:9; John 5:40.

4) "And he that believeth on me shall never thirst." (kai ho pisteuon eis eme ou me dipsesei popote) "And the one who believes or trusts in me will never thirst, not by any means at all;- A double negative is here used to emphasize the unbreakable continuity of salvation of the soul, or deliverance of the soul forever from thirst and hunger, John 6:29; John 6:47; John 7:38-39. Our Lord thus identifies Himself as: a) The "bread of life," John 6:35. b) The "living bread," John 6:51. c) The "bread which came down from heaven,’’ John 6:33; John 6:41; John 6:58.

1) "But I said unto you," (all’ eipon humin) "But I told you all," and would remind you as responsible and accountable people, Romans 2:11; Romans 14:11-12.

2) "That ye also have seen me," (hoti kai heorakate me) "That you all also have seen me," the Messiah who is the true manna from heaven, and that prophet who was to come, whom you all have seen, John 6:26; John 6:49-50; Deuteronomy 18:15­18].

3) "And believe not." (kai ou pisteuete) "And you all do not believe," or trust me, for who I am, John 1:11-12; John 8:24.

1) "All that the Father giveth me," (pan ho didosin moi ho pater) "All which the Father gives to me," or (neuter gender) meaning "everything" that the Father gives to me, the redemption of the created universe, the whole world from the wreck of sin, and restoration to the Father’s favor, John 3:16; Romans 8:19-21.

2) "Shall come to me;” (pros eme ekei) "To me they, these things, will come," come to be restored to their Edenic glory, of "good" and "very good," Genesis 1:4; Genesis 1:31 Acts 3:21 indicates that this will occur by Jesus at His second coming, for the "restitution of all things," when He shall deliver all in a redeemed state to the Father, 1 Corinthians 15:24-28.

3) "And him that cometh to me," (kai ton erchomenon pros me) "And the one who comes to me," in addition the “ things" of the universe that were cast down (Romans 8:20-21); The "him" or "anyone" as a person, who has a will, a power of choice to be redeemed, John 7:17, which the “things’’ of creation, of neuter gender did not have, Romans 8:20.

4) "I will in no wise cast out." (ou me ekbalo ekso) "I will not by any means cast outside," or cast away. This is a Divine pledge of unending, eternal security to anyone and/or everyone who comes to Jesus Christ for salvation, the eternal water and bread of life; 0 that all men might exercise that personal power of choice, that will to come to Jesus, Matthew 11:28, Re 22 17.

1) "For I came down from heaven," (hoti katabebeka apo tou ouranou) ’’Because I have come down from heaven," on a mission, from an high and holy place, to a sinful and lowly place, 2 Corinthians 8:9; Ephesians 4:10-11.

2) "Not to do mine own will," (ouch hina poio to thelema to emon) "Not in order that I may do my will," independently, carnally, or selfishly, Luke 19:10; Hebrews 10:7; Philippians 2:5-8; John 17:4-5.

3) "But the will of him that sent me." (alla to thelema tou pempsantos me) "But the will of the one who sent me," the priority will, the high and holy will of the Father who sent Him, the supreme will. Such required that He protect and provide for all that was committed to Him, John 3:35; John 4:43; John 5:22; John 5:27; John 5:30; Psalms 40:7-8; Matthew 26:39.

1) "And this is the Father’s will which hath sent me," (touto de estin to thelema tou pempsantos me) "Then this is (exists as) the priority, or high and holy will, of the one who sent me," John 3:16-17.

2) "That of all which he hath given me,’’ (hina pan ho dedoken moi) ’’In order that all which he has given to me," John 3:35, that all things which He has given me to redeem, judge, and administer, meaning all things in the sin-cursed universe, which fell under sin by the will and work of Satan, Ezekiel 28:11-19; Romans 8:19-22.

3) "I should lose nothing," (me apoleso eks autou) "I shall not lose (anything) of it," or fail to provide redemp­tion for one single thing. He will, in time, effect the restitution of all things of the Father, Acts 3:20-21.

4) "But should raise it up again at the last day." (alla anasteso autou en te eschate hemera) "But I shall raise it up in the last day," meaning everything in the universe that now lies in sin, darkness, and disarray, the who, created universe, world, or (Gk. kosmos), in "the regener­ation," of the universe at His second coming, in the recreation or making of all things new, Matthew 19:28; 1 Corinthians 15:24-28.

1) "And this is the will of him that sent me,’’ (touto gar estin to thelema tou patros mou) "For this is the priority will of my Father," the Supreme will, as it relates, not to the things of the universe alone, but specifically to all men bearing His image, though it be marred and scarred by sin.

2) "That every one that seeth the Son," (hina pas ho theoron ton huion) "In order that everyone who beholds the Son," John 6:47; John 6:54, or beholding the Son, the heir of humanity, and the only begotten heir of God, Luke 19:10; John 1:14; John 3:15-16.

3) "And believeth on him, may have everlasting life:”(kai pisteuon eis auton eche zoen aionion) "And believing into him may have eternal life:- Beholding His Son, as the "Lamb of God, that bears away the sin of the world," and "believing in Him," constituted the Supreme will and purpose of God, by which all men might be saved, John 1:29; Isaiah 53:4-11; Acts 10:43; Acts 16:31; Romans 1:16; Romans 10:8,­13; Ephesians 2:8-10.

4) "And I will raise him up at the last day." (kai anasteso auton ego en te eschate hemera) "And I will raise him up in the last day;" Job 19:25; 1 Corinthians 15:52; Romans 8:11.

1) "The Jews then murmured at him;” (egonguzon oun hoi loudaioi peri autou) "The Jews murmured about him," found fault, as if He were in error, a sinner of their own caliber or lower, 1 Kings 8:46; Their fathers had mur­mured against Moses, as these later did against Stephen, leading also to his death, Exodus 15:24; Exodus 17:3; Numbers 14:2; Numbers 14:7; Numbers 14:9; Psalms 106:24-25.

2) "Because he said, I am the bread," (hoti eipen ego eimi ho artos) "Because he (had) said, I am (exist as) the bread;- I who stand before you, not Moses or any other fallen human being; Jesus thus claimed to be Superior to or greater than Moses, Hebrews 3:1-6.

3) "Which came down from heaven." (ho katabas ek tou ouranou) "The bread that has come down out of heaven," John 6:38; John 6:50-51; John 6:58. If the manna was a type of Divinely provided food for all men, somebody had to be that Bread, if not Jesus, who else did they have as an alternate? John 8:24; Acts 4:12. The Jews just simply would not admit His Divine origin and heavenly mission, John 1:11-12; Acts 7:51-60.

1) "And they said, Is not this Jesus," (kai elegon ouch houtos estin lesous) "And they said, is not this man Jesus," whose very name meant "Savior or deliverer," Matthew 1:21; Romans 1:16; Acts 4:12.

2) "The son of Joseph," (ho huios loseph) "The heir-son of Joseph," of Nazareth, Matthew 2:23; Matthew 13:55; John 7:40-42. Yes, but He was more than the mere Son of Joseph, through begettal of the Holy Spirit, John 1:14; John 3:16; Galatians 4:4-5.

3) "Whose father and mother we know?" (ou hemeis oidamen ton patora kai ten metera) "Whose mother and father we know?" though they were ignorant and blind to the fact that He was also the Son of God, by them, according to their own prophets, Genesis 49:10; Isaiah 7:14; Micah 5:2; Mark 6:1-6; Luke 4:14-16; Luke 4:22.

4) "How is it then that he saith," (pos nun legei) "How now does he continually or repeatedly say," demonstrating that the natural man receives not the things of the Spirit, 1 Corinthians 2:14; 2 Corinthians 4:3-4; Ephesians 4:18.

5) ’’I came down from heaven?" (hoti ek tou ouranou katabebeka) "That I have come down out of and away from heaven?" As the express image of the Father, Hebrews 1:1-3; Ephesians 4:9-10; 2 Corinthians 8:9; Philippians 2:4-8; John 17:4-5. He did not attempt publicly to explain to this promiscuous mixed crowd of skeptics matters regarding His virgin birth, a thing that would have been hopeless, since they did not believe 1 ) Moses, 2) The prophets, 3) The miraculous works that He had done.

1) "Jesus therefore answered and said unto them," (apekrithe lesous kai eipen autois) "Jesus answered them directly and said,’’ plainly to them, as murmurers, John 6:41.

2) "Murmur not among yourselves." (me gonguzete met’ allelon) ’’You all do not murmur or goose-jabber among yourselves," as faultfinders against me and my Father, as your fathers have, Deuteronomy 1:27; Joshua 6:18; Psalms 106:24-25; 1 Corinthians 10:10, for you are not concealing your doubt and unbelief from me. He knew their thoughts and complaining words, as He still knows them of men today, John 2:24-25.

1) "No man can come to me," (oudeis dunatai elthein pros me) "No one is able to come to me," for the bread of life or the water of life, apart from God’s initiative convicting and calling, John 16:8-11; Revelation 22:17.

2) "Except the Father which hath sent me draw him,’’ (ean me ho pater ho pempsas me helkuse auton) "Unless the Father who sent me should draw him," by His Word and Spirit, Romans 10:17; Even as the Spirit drew Saul of Tarsus, when pricked to the heart to cry, "Lord, what wilt thou have me to do?" Ac 91-6. The Father drew the Ethiopian eunuch, through the Spirit, that led Philip to preach Jesus to him from the Scriptures that he read, but could not understand, Acts 8:28-35.

3) "And I will raise him up at the last day," (kago anasteso auton en te eschate hemera) ’’And I will raise him up in the last day," exalt him bodily in the resurrection, from the grave, to be united soul and body forever with me and the Father, 1 Thessalonians 4:13-18; 1 Corinthians 15:51-54, Philippians 3:20-21.

1) "It is written in the prophets," (estin gegrammenon en tois prophetais) "It (exists), having been written in the prophets," the scriptures known as "the prophets," Isaiah 54:13.

2) "And they shall be all taught of God." (kai esontai pantes didaktoi theou) "And they shall all be taught of God," a prophecy that alluded to Jesus as Divine in His teaching, so that even His enemies witnessed, "Never man spoke like this man," John 7:46; Matthew 7:28-29.

3) "Every man therefore that hath heard, and hath learned of the Father," (pas ho akousas para tou patros kai mathon) "Every one who has heard and learned from the Father," through what the Word and the Son spoke, John 3:34.

4) "Cometh unto me.’’ (erchetai pros eme) "Comes to me," of his own volition, will, or accord. That is every one who learns, comprehends, or gives heed to the Father’s word, wooing, and call, comes to me for salvation, while God is calling him to salvation. By his enlightened mind, convicted conscience, and pricked heart, through the Word and Spirit of the Lord one may repent, trust, and obey God, or he may refuse His call. But one who refuses has not learned from the Father, see? Proverbs 1:20-31; Proverbs 29:1; John 8:24.

1) "Not that any man hath seen the Father," (ouch hoti ton patera heoraken tis) "Not that anyone has seen the Father," except to the extent that he has seen me, and comprehended who I am, from Him, John 6:40; John 14:8-9.

2) "Save he which is of God," (ei me ho on para tou theou) "Except the one (the Son) being (existing) along­side the God," who came down from Him, John 3:17, For He (Jesus) came from the Father who was pleased that in Him the fullness of the Godhead should dwell, Colossians 1:15,­19; 2:9; Luke 10:22.

3) "He hath seen the Father." (houtos heoraken ton patera) "This one has seen the Father," John 7:28-29; John 15:24.

1) "Verily, verily, I say unto you," (amen amen lego humin) "Truly, truly, I say unto you all," as a matter of absolute fact, not fiction or farce.

2) "He that believeth on me hath everlasting life." (ho pisteuon echei zoen aionion) "The one trusting (me) has eternal life," has, holds, or possesses eternal life, right now; This does not mean he simply has a good chance of obtaining it, then may lose it, as the philosophy of "Salvation by good works" espouses, John 5:24, It is ever­lasting in duration, to the one who receives it, that is without cessation to him. It is eternal in its nature, being Divine, originating in and coming from God, John 10:27-28; 1Jo 5-13.

1) "I am," (ego eimi), I exist as," the "I am," of whom Moses was called at the burning bush, Exodus 3:6; Exodus 3:14; Matthew 22:3 l-33.

2) "That bread of life." (ho artos tes zoes) "The bread of life," the person whom the manna typified, John 6:33; John 6:35; John 6:51; John 6:58; See also Galatians 2:20; Colossians 3:3-4.

1) "Your fathers did eat manna in the wilderness," (hoi pateres humon ephagon en te eremo to manna kai apethanon) "Your fathers ate manna in the wilderness or desert and they all died;" Our Lord went back to their own words, John 6:31; Nehemiah 9:15; Psalms 78:24; Psalms 105:40.

2) "And are dead." (kai apethanon) "And they are dead," still. For that manna, that kind of heavenly bread was to satisfy a physical need and physical life against death. Their carcasses fell in the wilderness, Ecclesiastes 9:5; Romans 5:12; 1 Corinthians 10:5-10.

1) "This is the bread which cometh down from heaven," (houtos estin ho artos ho ek ouranou katabainon) "This is the bread coming down out of and away from heaven," the "bread of life," the "bread from heaven," the "bread of God," and the living bread," John 6:31-33; John 6:35; John 6:51.

2) "That a man may eat thereof," (hina tis eks autou phage) "In order that anyone may eat of it," universally, who wills or chooses to do so, Isaiah 55:1-3.

3) "And not die.’’ (kai me apothane) "And he may not die," at all, "taste of death," or "he will never die," John 6:50-51; John 8:51; John 11:26.

1) "I am the living bread," (ego eimi ho artos ho zon) ’’I am (exist as) the living bread," life imparting and life sus­taining bread. The manna, not itself living, could never impart life, but Jesus as the living bread can give continual life to meet the need of every soul, as this miracle of loaves and fishes met every need with much left over, John 6:9-14.

2) "Which came down from heaven:" (ho ek tou ouranou katabas) "The one who has come down out of and from heaven," repeatedly asserted, John 6:32-33; John 6:50-51; 2 Corinthians 8:9.

3) "If any man eat of this bread," (ean tis phage ek toutou tou artou) "If anyone eats out of or of this bread," this eternal-life giving bread which bread I am, John 6:48; John 6:58.

4) "He shall live forever:” (zesei eis ton aiona) "He shall live into the age," the heaven age, forever, with eternal life from the moment he believes, John 6:35; John 6:47; John 6:58.

5) "And the bread that I will give is my flesh," (kai ho artos de hon ego doso he sarks mou estin) "And indeed the bread which I will give is (exists as or in) my flesh," in which He "bare our sins in His body on the tree," 1 Peter 2:24; Colossians 1:14; Colossians 1:20-22; Ephesians 2:15-16.

6) "Which I will give for the life of the world." (huper tes tou kosmou zoes) "On behalf of the life of the world," of the created universe and all men and all things in it, which when He finished, the Father was satisfied, and all who have accepted His Son by faith have been satisfied, John 10:30; Isaiah 53:10-12, John 10:10.

1) "The Jews therefore strove," (emachonto oun hoi loudaiou) "Therefore the Jews fought," were in conflict one with another about the identity and claims of Jesus to be the Savior, Redeemer, or Messiah, John 6:48.

2) "Among themselves saying," (pros allelous) "With one another," among themselves (legontes) "Repeatedly saying," as materialists or those with "natural minds" only, 1 Corinthians 2:14, Ephesians 4:18; blinded as they were by the “god of this world order," 2 Corinthians 4:3-4. Like snarling mad-dogs, they snapped at one another.

3) "How can this man give us his flesh to eat?" (pos dunatai houtos hemin dounai ten sarka phagein) How is this man able to give us his flesh to eat?" It seemed impossible to their natural, carnal minds, to those who doted on acquiring and retaining salvation through their own morality, ethics, and ceremonial deeds, much as Nicodemus once thought and questioned the Lord, John 3:8-9; Romans 10:1-4.

1) "Then Jesus said unto them," (eipen oun autois ho lesous) "Then Jesus responded directly to them," to those Jews who had quarreled with one another over who Jesus really was and what He had said, John 6:51-52.

2) "Verily, verily, I say unto you,’’ (amen amen lego humin) "Truly, truly I tell you",- in an advisory and warning way, before you reject me and perish spiritually.

3) ’’Except ye eat the flesh of the Son of man,’’ (ean me phagete ten sarka tou huiou tou anthropou) "Unless you all eat the flesh of the Son of man," of the heir of mankind, or accept His sin-bearing on the cross for the satisfaction of the hunger of your souls, 1 Peter 2:24; Colossians 1:20-22; Ephesians 2:14-15. The idea is much like two other "excepts," John 3:31; Luke 13:3; Luke 13:5.

4) "And drink his blood," (kai piete autou to haima) ’’And you all drink his blood,’’ not a literal drinking of His physical blood, but an acceptance of faith, that it was to be shed for remission of their sins, and the sins of the whole world, Ephesians 1:7; Romans 3:24-25; Revelation 5:9-10,

5) "Ye have no life in you.’’ (ouk echete zoen en heautois) "You all have, hold, or possess no life (eternal life) in yourselves," eternal life that comes to one "through faith in His blood," or "by faith in His blood," not by good works, or reformation, or baptism, etc.; The eating of His flesh and drinking of His blood refers not to cannibalism, nor does it refer to any mysterious change of bread and wine (which are not here the subject) into any ceremonial rite that will absolve one of sin. It simply alludes to total acceptance by faith of His substitutionary death and sacrifice for one’s sins, in order for one to have eternal life, John 3:15-16; John 3:36; John 10:27-28; 1 John 5:13.

1) "Whoso eateth my flesh," (ho trogon mou ten sarka) "The one who eats my flesh," that I give for the life of the world, John 6:51, that is to everyone that believes on me, John 6:40; John 6:47.

2) "And drinketh my blood," (kai pinon mou to haima) "And drinks my blood," and accepts my blood, by faith, for his sins, as a propitiation for his sins, Romans 3:24-25; Colossians 1:14; Colossians 1:20.

3) "Hath eternal life;” (echei zoen aionion) "He has or now possesses eternal life," John 5:24; John 10:27-28; 1Jo 5 10-13; Ephesians 1:7. Redemption, by and through the blood of Jesus, will be the theme song around the throne of God, in the hour of resurrection triumph and glory, Revelation 5:9.

4) ’’And I will raise him up at the last day.’’ (Kago anasteso auton te eschate hemera) "And I will raise him up in the last day,’’ bodily, to reunite redeemed souls with their own body in that hour, Romans 8:11; 1 Corinthians 15:22-23, Philippians 1:20-21; John 14:3; 1 Thessalonians 4:13-18.

1) "For my flesh is meat indeed," (he gar sarks mou alethes estin brosis) "For my flesh is (exists as) true food," that satisfies the inner desires of the longing soul, Isaiah 55:1-3. The food one eats for the body, repeatedly, does not do this. Acceptance of His flesh and blood for one’s sin-guilt, sin-shame, and soul-death brings gladness, Psalms 4:7.

2) "And my blood is drink indeed." (kai to haima mou alethes posis) "And my blood is (exists as) true drink," that truly satisfies the thirst of the soul, the sense of the demoralized, depressed spirit of the unsaved person, as water satisfies physical thirst. To receive the shed blood of Jesus Christ for one’s soul-guilt brings a satisfaction and peace not found elsewhere, John 2:2; Romans 4:24-25.

1) "He that eateth my flesh," (ho trogon mou ten sarka) "The one who eats my flesh," which is the "bread of life," the living bread," that came down from heaven, John 6:47-51; He who receives this death for his sins in His body on the tree, by faith, is saved and is said to dwell in Christ, 1 Peter 2:24; Ephesians 1:7; John 6:47.

2) "And drinketh my blood," (kai pinon nou to haima) "And drinks my blood," takes or accepts my blood as a propitiation, covering, or satisfaction, for his sin-thirsty soul, 1 John 4:10, as Israel drank the water from the rock to be physically sustained in life, 1 Corinthians 10:4.

3) "Dwelleth in me, and I in him." (en emoi menei kago en auto) "He resides in me and I reside in him," as expressed also, "Christ in you the hope of glory," Colossians 1:27; John 17:23; 1 John 4:12; 1 John 4:15-16.

1) "As the living Father hath sent me," (kathos apesteilen me ho zon pater) "Just as the living Father sent, mandated, or commissioned me," John 3:17; Galatians 4:4-5; John 17:25.

2) "And I live by the Father:” (kago zo dia ton patera) "And I live through the Father," and in the Father, and He in me, John 10:27-30; John 17:21-23; John 5:26 reads, "For as the Father hath life in himself, so hath he given to the Son to have life in himself," eternal life, John 3:15; 1 John 5:13.

3) "So he that eateth me,’’ (kai ho trogon me) "Also the one eating or who eats me," that is, trusts or believes in Him, with abandon, with all the heart, John 6:47; Romans 10:8-9. Proverbs 3:5-6.

4) "Even he shall live by me." (kakeinos zesei di’eme) "Even that one will live through or because of me," with the same kind of life I received of the Father, as His only begotten, John 1:14; John 3:16; John 3:18; John 5:26; 1 Corinthians 15:22.

1) "This is that bread which came down from heaven:" (houtos estin ho artos ho eks ouranou katabas) "This one is (exists as) the bread that has come down out of and away from heaven," of which manna was a type, a shadowy likeness, but more than that manna that sustained physical life for only one day at a time, Exodus 16:14-22; John 6:31-33; John 6:49-51.

2) "Not as your fathers did eat manna and are dead:” (ou kathos ephagon hoi pateres kai apethanon) "Not as the fathers ate and died," John 6:49; Ecclesiastes 9:5; Hebrews 9:27.

3) "He that eateth of this bread," (ho trogon touton ton arton) "The one who eats this bread," from my Father in heaven, this living bread, His Son whom He has sent, John 6:31-32; John 6:57; and to whom He gave eternal life, that His Son through a sacrificial offering might give to all believers, John 5:26. See also John 1:4; John 14:6; 1 Corinthians 15:45.

4) "Shall live forever." (zesei eis ton aiona) "He will live into the age," of the new heaven, the eternal age, because of the kind and nature of life He himself has and gives to every believer, John 3:15-16; John 5:24; John 10:27-29; 1 John 5:13. This life He gives to the soul, is of immortal nature, that satisfies the hunger of the soul for every believer.

1) "These things said he in the synagogue," (touta eipen en sunagoge) "These things he stated in a synagogue," where the mixed congregation listened, elders, rulers, disciples, and the laity, including men and women; Membership in the synagogue afforded education, fellowship, and worship, a thing prized by the Jews from which none desired to be excluded, or cast out, John 9:22; John 9:34-35.

2) "As he taught in Capernaum.’’ (didaskon en Kapharnaoum) "While teaching in Capernaum," where He resided while in the Northeastern area of Galilee, Matthew 4:13; Luke 4:30-31. Here Jesus frequently taught publicly and even performed miracles, Matthew 12:9-14.

1) "Many therefore of his disciples, when they had heard this, said," (polloi oun akousantes ek ton matheton autou eipan) "Then many of the disciples upon hearing, said," many who had been followers and learner.

2) "This is an hard saying;” (skleros estin ho logos houtos) "This is the hard (firm) word;" The hardness was in their hearts, not the words of Jesus, Jeremiah 17:9; For it is with the heart man may believe or resist the Word and spirit of God, Acts 7:51-54; Romans 10:9-10.

3) "Who can hear it?" (tis dunatai autou akouein) "Who is able to hear it?" to give heed to it, to obey it? The answer is, anyone who wills to do so, can heed it, John 7:17; Luke 14:35; Acts 3:22-23.

1) "When Jesus knew in himself," (eidos de ho lesous en heauto) "Then Jesus knowing in himself,’’ both by His supernatural knowledge and by their emotional and impulsive response to what He had said.

2) "That his disciples murmured at it," (hoti gonguzousin peri toutou hoi mathetai autou) "That his disciples were murmuring about this,’’ concerning this statement; The term "disciples" here used referred to more than the twelve, but to other followers also. They murmured after a similar manner that the Jews had murmured, John 6:41. The created criticized the Creator, the living found fault with the giver and sustainer of life, La 3:22; Acts 17:28.

3) "He said unto them, Doth this offend you?’’ (eipen autois touto humas skandalizei) "He said, does this (saying) offend you?" or cause you to stumble; Such was not the purpose of His plain teaching, using the natural to illustrate the supernatural, John 16:1.

1) "What and if ye shall see the Son of man," (ean oun theorete ton huion tou anthropou) "Suppose you all behold the Son of man;" If this that I have spoken is an offense, suppose you should see the Son of man -- The Messiah-Redeemer of humanity.

2) "Ascend up where he was before?" (anabainonta hopou en to proteron) "Ascending (going up) where he was at first," before His earthly descent from heaven. Would that also cause you to stumble or be offended, or would you be any further convinced or confirmed of your faith in me? He personally claimed that He came down from the Father and would ascend back to the Father, which He did, in His own resurrection body, John 3:13; Mark 16:19; Ephesians 4:8-10; John 13:3; John 16:5, Acts 1:8-11; 1Ti 316.

1) "It is the spirit that quickeneth," (to pneuma estin to zoopoioun) "The spirit is (exists at the one quickening," or imparting life, eternal life to the soul of the believer who has been dead in trespasses and in sin, Ephesians 2:1; Ephesians 2:5; 2 Corinthians 3:6; 1 Corinthians 15:45, even quickens from physical death, Romans 8:11; Ephesians 4:30.

2) ’’The flesh profiteth nothing:” (he sarks ouk ophelei ouden) "The flesh (natural man) profits not a thing,’’ John 1:13; John 8:15; nor can anything originate from its nature and desires, 1 Corinthians 2:14; For "that which is born of flesh is (exists as flesh)," all of which has corrupted God’s ways, John 3:6; Genesis 6:12; Romans 3:4-23.

3) "The words that I speak unto you," (ta hermata ha ego lelaleka humin) "The words which I have spoken to you all," regarding my identity as the water and bread of life, as the life-giver, John 6:4-6; They were and are the words by which every man shall one day be judged, whether or not he obeys the claims and call of the Lord on and for Him in this life, John 12:44-48.

4) "They are spirit, and they are life." (pneuma estin kai zoe estin) "They are (exist as) spirit and they are (exist in essence of nature as) life," to the one who receives them, to the obedience of faith, Romans 10:9-11. By believing in or receiving Jesus Christ as one’s personal Savior one receives power to become children of God, John 1:11-12; Romans 1:16; John 6:47.

1 ) "But there are some of you that believe not." (all’ eisin eks humon tines hoi ou pisteuousin) "But there are certain ones out of you all who do not believe," though you have been baptized, made an outward profession, and pursued me as disciples, John 6:61.

2) "For Jesus knew from the beginning," (edei gar eks arches ho lesous) "For Jesus perceived (realized) from the beginning," of His ministry and calling of the disciples, for "He knows what is in man," his inner motives, thoughts, and attitude of heart, John 2:24-25; 1 Samuel 16:7; Revelation 2:23.

3) "Who they were that believed not," (tines eisin hoi me pisteuontes) "Who were and are those not believing," who were pretending or "faking" their profession, as doers of eye service, as men-pleasers, putting on an outer-show, a sham of hypocritical profession, after the pattern of the Pharisees and Sadducees, Ephesians 6:6; Colossians 3:22; Matthew 6:2; Matthew 6:5; Matthew 6:7.

4) "And who should betray him." (kai tis estin ho paradoson auton) "And who was the one betraying him,” living the life of sham and pious pretence, 2 Timothy 2:19; John 6:26; John 6:70-71; John 13:2-3; Mark 14:42; Luke 22:21; Luke 22:28; John 21:20.

1) "And he said, Therefore said I unto you," (kai elegen dia touto eireka humin) "And he explained, therefore I have told you," explained at length, John 6:43-47.

2) ’’That no man can come unto me," (hoti oudeis dunatai elthein pros me) "That no one is enabled to come to me," by volition, will, or choice; No man can do it except he be called of God, moved, enlightened by His spirit, and made to know his need of and provision for salvation through faith in Jesus Christ, Proverbs 1:19-31. Even as Saul of Tarsus was, Acts 9:4-6.

3) "Except it were given unto him of my Father." (ean me e dedomenon auto ek tou patros) "Unless it is having been given or doled out to him of my Father," John 6:37; John 6:44; Ephesians 2:8-9; Romans 10:17; John 1:11-13.

1) "From that time many of his disciples went back," (ek toutou polloi ton matheton autou apelthon eista opiso) "Out of and from this many of his disciples went away or turned back by choice," who showed by their conduct that they had no vital union with Him, Ephesians 1:4-6; Luke 9:62; Hebrews 10:38-39. See also Acts 15:37-38, about John Mark who looked back and others who left Paul, 2 Timothy 4:10-11; 2 Timothy 4:16.

2) "And walked no more with him." (kai ouketi met’ autou periepatoun) "And they no longer walked with him," associated or communed no more in fellowship with Him at all; It was a forlorn turning away from the best friend they ever had. They deserted Him and turned to their own ways, to give account at the day of judgement, John 2:19; 2 Corinthians 5:10-12; Hebrews 9:27; Revelation 20:10-15; 2 Peter 2:20-22.

1) "Then said Jesus unto the twelve,’’ (eipon oun ho lesous tois dodeka) "Then said Jesus directly to the twelve," to the twelve disciple-apostles, to those who were His administrative confidants, or trustees in intimate labors with Him, whom He had specifically chosen from John’s baptism, from the beginning, John 15:16; John 15:27; Acts 1:21-22.

2) "Will ye also go away?" (me kai humeis thelete hupagein) "Do you all also wish (very much) to go?" to walk away, and keep walking? to call it "quits," to desert the old ship of Zion? the work and witnessing of me, that I have called you to do, Acts 1:8.

1) "Then Simon Peter answered him, Lord," (apekrithe auto Simon Petros kurie) "Simon Peter responded to him directly, Lord," or master, the one of the twelve who would often fumble and stumble and fall, but always rise to go on again, to help others, Galatians 6:1.

2) ’’To whom shall we go?" (pros tina apeleusometha) "To or toward whom shall we go away?" To Moses, to the prophets? These all spoke of and pointed to Jesus, Deuteronomy 18:15-18; Luke 24:25-27; Luke 24:44-45; Acts 10:43. ’’Neither is there salvation in any other," he later affirmed, Acts 4:12.

3) "Thou hast the words of eternal life." (hremata zoes aioniou echeis) "You possess the words of eternal life," John 6:27; John 3:15; John 8:12; John 10:27-29; 1 John 5:13; Revelation 19:10. See also Acts 5:10; Acts 7:38.

1) ’’And we believe and are sure,’’ (kai hemeis pepisteukamen kai egnokamen) "And we have believed and known," are convinced: 1) By prophetic fulfillments, 2) By the miracles you have performed, 3) And by the teaching you have done, John 20:30-31; Matthew 7:28-29; John 5:39-40.

2) ’’That thou art that Christ," (hoti su ei) "That you are or exist in essence as the Christ, "the Messiah, Matthew 16:13-16. The ’’that Christ" term refers to the Holy 0ne who was to come, to whom they were all to give heed, Deuteronomy 18:15­,18.

3) "The Son of the living God." (ho hagios tou theou) "The holy one of God," who was to come, virgin conceived and virgin born, Isaiah 7:14; the child who was born, and the Son who was given, Isaiah 9:6; John 3:16; Galatians 4:4-5.

1) "Jesus answered them," (apekrithe autois ho lesous) "Jesus replied to them,’’ to the chosen, selected twelve, John 6:67.

2) "Have not I chosen you twelve," (ouk ego humas tous dodeka ekseleksamen) "Have I not chosen the twelve of you?" He had, Matthew 10:2-7. Or I have chosen all twelve of you, haven’t I? John 16:16; John 16:26-27.

3) "And one of you is a devil?" (kai eks humon eis diabolos estin) "One out of you all is (exists as) a devil," in essence of nature and moral character of a covetous soul. The term "diabolos" (Gk.) means adversary and is usually translated Satan. It is always in the singular and is here used of Judas Iscariot, in his absolute choice, of his own volition to follow the devil, John 13:2; John 13:27.

1) "He spake of Judas Iscariot the son of Simon:” (elegen de ton loudan Simnos Iskariotou) "Now he spoke (this) of Judas Iscariot, the son of Simon," John 13:2; John 13:26; John 12:4.

2) "For he it was that should betray him," (houtos gar emellen paradidontai auton) "For this one was (then) about to betray him," John 13:21; the one who was a thief, who carried the moneybag, and who was the Son of Perdition, a traitor, John 13:19; John 17:12; John 18:5.

3) "Being one of the twelve.’’ (eis ek ton dodeka) "One of the twelve," of the twelve disciples who were also apostles, John 6:64; Matthew 26:47; Mark 14:43; Luke 22:47; John 18:3; John 18:5; Acts 1:16; Acts 1:25.

This "Bread of Life" chapter ends, having disclosed how the World looked only for a Messiah who would meet their physical and servile needs, so that they would no longer have to work or sweat for their bread, Genesis 3:17-19. Thus they were disillusioned in Him.