Joh 6:35-65 | RWP | e4.org | I am the bread of life ( Εγω ειμ ο αρτος της ζωης ). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the θειος λογος in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics ( ; ; ) Jesus uses bread ( αρτος ) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek ( , ). He is the bread of life in two senses: it has life in itself, the living bread ( ), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" ( εγω ειμ ). As also in , , ; ; , , , ; ; ; , . He that cometh to me ( ο ερχομενος προς εμε ). The first act of the soul in approaching Jesus. See also verse . Shall not hunger ( ου μη πειναση ). Strong double negative ου με with first aorist (ingressive) active subjunctive, "shall not become hungry." He that believeth on me ( ο πιστευων εις εμε ). The continuous relation of trust after coming like πιστευητε (present tense) in verse . See both verbs used together also in . Shall never thirst ( ου μη διψησε πωποτε ). So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε ( ) added.

‏ John 6:35-65

I am the bread of life ( Εγω ειμ ο αρτος της ζωης ). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the θειος λογος in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mr 14:22; Mt 26:26; Lu 22:19) Jesus uses bread ( αρτος ) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24, 26). He is the bread of life in two senses: it has life in itself, the living bread (51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" ( εγω ειμ ). As also in 6:41, 48, 51; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5.

He that cometh to me ( ο ερχομενος προς εμε ). The first act of the soul in approaching Jesus. See also verse 37.

Shall not hunger ( ου μη πειναση ). Strong double negative ου με with first aorist (ingressive) active subjunctive, "shall not become hungry."

He that believeth on me ( ο πιστευων εις εμε ). The continuous relation of trust after coming like πιστευητε (present tense) in verse 29. See both verbs used together also in 7:37f.

Shall never thirst ( ου μη διψησε πωποτε ). So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε (1:18) added.

That ye have seen me ( οτ κα εωρακατε με ). It is not certain that με is genuine. If not, Jesus may refer to verse 26. If genuine, some other saying is referred to that we do not have. Note κα (also or even).

And yet believe not ( κα ου πιστευετε ). Use of κα = and yet.

All that ( παν ο ). Collective use of the neuter singular, classic idiom, seen also in 6:39; 17:2, 24; 1Jo 5:4. Perhaps the notion of unity like εν in 17:21 underlies this use of παν ο.

Giveth me ( διδωσιν μο ). For the idea that the disciples are given to the Son see also 6:39, 65; 10:29; 17:2, 6, 9, 12, 24; 18:9.

I will in no wise cast out ( ου μη εκβαλω εξω ). Strong double negation as in verse 35 with second aorist active subjunctive of βαλλω. Definite promise of Jesus to welcome the one who comes.

I am come down ( καταβεβηκα ). Perfect active indicative of καταβαινω. See on 33 for frequent use of this phrase by Jesus. Here απο is correct rather than εκ with του ουρανου.

Not to do ( ουχ ινα ποιω ). "Not that I keep on doing" (final clause with ινα and present active subjunctive of ποιεω ).

But the will ( αλλα το θελημα ). Supply ινα ποιω after αλλα, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (4:34; 5:30).

That of all that which ( ινα παν ο ). Literally, "That all which" (see verse 37 for παν ο ), but there is a sharp anacoluthon with παν left as nominativus pendens.

I should lose nothing ( μη απολεσω εξ αυτου ). Construed with ινα, "that I shall not lose anything of it." Απολεσω, from απολλυμ, can be either future active indicative or first aorist active subjunctive as is true also of αναστησω (from ανιστημ ), "I shall raise up."

At the last day ( τη εσχατη εμερα ). Locative case without εν. Only in John, but four times here (39, 40, 44, 54) "with the majesty of a solemn refrain." In 7:37 it is the last day of the feast of tabernacles, but in 11:24; 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in 5:28 as in 1Co 15:22 while here only the resurrection of the righteous is mentioned.

Should have eternal life ( εχη ζωην αιωνιον ). Present active subjunctive with ινα, "that he may keep on having eternal life" as in 3:15, 36.

Beholdeth ( θεωρων ). With the eye of faith as in 12:45.

And I will raise him up ( κα αναστησω ). Future active indicative (volitive future, promise) as in 54.

Murmured ( εγογγυζον ). Imperfect active of the onomatopoetic verb γογγυζω, late verb in LXX (murmuring against Moses), papyri (vernacular), like the cooing of doves or the buzzing of bees. These Galilean Jews are puzzled over what Jesus had said (verses 33, 35) about his being the bread of God come down from heaven.

How doth he now say? ( Πως νυν λεγει; ). They knew Jesus as the son of Joseph and Mary. They cannot comprehend his claim to be from heaven. This lofty claim puzzles sceptics today.

Murmur not ( μη γογγυζετε ). Prohibition with μη and the present active imperative, "stop murmuring" (the very word of verse 41). There was a rising tide of protest.

Except the Father draw him ( εαν μη ελκυση αυτον ). Negative condition of third class with εαν μη and first aorist active subjunctive of ελκυω, older form ελκω, to drag like a net (Joh 21:6), or sword (18:10), or men (Ac 16:19), to draw by moral power (12:32), as in Jer 31:3. Συρω, the other word to drag (Ac 8:3; 14:19) is not used of Christ's drawing power. The same point is repeated in verse 65. The approach of the soul to God is initiated by God, the other side of verse 37. See Ro 8:7 for the same doctrine and use of ουδε δυνατα like ουδεις δυνατα here.

Taught of God ( διδακτο θεου ). A free quotation from Isa 54:13 with this phrase in the LXX. There is here the ablative case θεου with the passive verbal adjective διδακτο (Robertson, Grammar, p. 516). In 1Th 4:9 we have the compound verbal θεοδιδακτο. The same use of διδακτος with the ablative occurs in 1Co 2:13.

And hath learned ( κα μαθων ). Second aorist active participle of μανθανω. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.

This one has seen the Father ( ουτος εωρακεν τον πατερα ). Perfect active indicative of οραω. With the eyes no one has seen God (1:18) save the Son who is "from God" in origin (1:1, 14; 7:29; 16:27; 17:8). The only way for others to see God is to see Christ (14:9).

He that believeth ( ο πιστευων ). This is the way to see God in Christ.

I am the bread of life ( εγω ειμ ο αρτος της ζωης ). Jesus repeats the astounding words of verse 35 after fuller explanation. The believer in Christ has eternal life because he gives himself to him.

And they died ( κα απεθανον ). Physical death. The manna did not prevent death. But this new manna will prevent spiritual death.

That a man may eat thereof, and not die ( ινα τις εξ αυτου φαγη κα μη αποθανη ). Purpose clause with ινα and the second aorist active subjunctive of εσθιω and αποθνησκω. The wonder and the glory of it all, but quite beyond the insight of this motley crowd.

The living bread ( ο αρτος ο ζων ). "The bread the living." Repetition of the claim in 35, 41, 48, but with a slight change from ζωης to ζων (present active participle of ζαω ). It is alive and can give life. See 4:10 for living water. In Re 1:17 Jesus calls himself the Living One ( ο ζων ).

For ever ( εις τον αιωνα ). Eternally like αιωνιον with ζωην in 47.

I shall give ( εγω δωσω ). Emphasis on εγω (I). Superior so to Moses.

Is my flesh ( η σαρξ μου εστιν ). See on 1:14 for σαρξ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice.

For the life of the world ( υπερ της του κοσμου ζωης ). Over, in behalf of, υπερ means, and in some connexions instead of as in 11:50. See 1:30 for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also 3:17; 4:42; 1Jo 3:16; Mt 20:28; Ga 3:13; 2Co 5:14f.; Ro 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.

Strove ( εμαχοντο ). Imperfect (inchoative) middle of μαχομα, to fight in armed combat (Ac 7:26), then to wage a war of words as here and 2Ti 2:24. They were already murmuring (41), now they began bitter strife with one another over the last words of Jesus (43-51), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (7:12, 40; 9:16; 10:19).

How can? ( Πως δυναται; ). The very idiom used by Nicodemus in 3:4, 9. Here scornful disbelief.

This man ( ουτος ). Contemptuous use pictured in verse 42.

His flesh to eat ( την σαρκα αυτου φαγειν ). As if we were cannibals! Some MSS. do not have αυτου, but the meaning is clear. The mystical appropriation of Christ by the believer (Ga 2:20; Eph 3:17) they could not comprehend, though some apparently were against this literal interpretation of "flesh" ( σαρξ ).

Except ye eat ( εαν μη φαγητε ). Negative condition of third class with second aorist active subjunctive of εσθιω. Jesus repeats the statement in verses 50, 51. Note change of μου (my) in verse 51 to του υιου του ανθρωπου with same idea.

And drink his blood ( κα πιητε αυτου το αιμα ). Same condition with second aorist active subjunctive of πινω. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse 47), for "ye have not life in yourselves" ( ουκ εχετε ζωην εν εαυτοις ). Life is found only in Christ.

He that eateth ( ο τρωγων ). Present active participle for continual or habitual eating like πιστευετε in verse 29. The verb τρωγω is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in Joh 6:54, 56, 58; 13:18; Mt 24:38. Elsewhere in the Gospels always εσθιω or εφαγον (defective verb with εσθιω ). No distinction is made here between εφαγον (48, 50, 52, 53, 58) and τρωγω (54, 56, 57, 58). Some men understand Jesus here to be speaking of the Lord's Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord's Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna.

Meat indeed ( αληθης βρωσις ). So the best MSS., "true food." See on 4:32 for βρωσις as equal to βρωμα (a thing eaten).

Drink indeed ( αληθης ποσις ). Correct text, "true drink." For ποσις see Ro 14:17; Col 2:16 (only N.T. examples).

Abideth in me and I in him ( εν εμο μενε καγω εν αυτω ). Added to the phrase in 54 in the place of εχε ζωην αιωνιον (has eternal life). The verb μενω (to abide) expresses continual mystical fellowship between Christ and the believer as in 15:4-7; 1Jo 2:6, 27, 28; 3:6, 24; 4:12, 16. There is, of course, no reference to the Lord's Supper (Eucharist), but simply to mystical fellowship with Christ.

The living Father ( ο ζων πατηρ ). Nowhere else in the N.T., but see 5:26 and "the living God" (Mt 16:16; 2Co 6:16). The Father is the source of life and so "I live because of the Father" ( καγω ζω δια τον πατερα ).

He that eateth me ( ο τρωγων με ). Still bolder putting of the mystical appropriation of Christ (51, 53, 54, 56).

Because of me ( δι' εμε ). The same idea appears in 14:19: "Because I live ye shall live also." See 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια with the accusative as with δια τον πατερα just before. It occurs also in 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1Jo 4:9 where δια is used with the genitive ( δι' αυτου ) as the intermediate agent, not the ground or reason as here.

This is the bread ( ουτος εστιν ο αρτος ). Summary and final explanation of the true manna (from verse 32 on) as being Jesus Christ himself.

In the synagogue ( εν συναγωγη ). Definite like our in church, though article absent. Only use of the word in John except 18:20. "Among the ruins at Tell Hum, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone perhaps the lintel, carved with a pot of manna, and with a pattern of vine leaves and clusters of grapes" (Vincent).

A hard saying ( σκληρος ). "This saying is a hard one." Old adjective, rough, harsh, dried hard (from σκελλω, to dry), probably the last saying of Jesus that he was the bread of life come down from heaven and they were to eat him. It is to be hoped that none of the twelve joined the many disciples in this complaint.

Hear it ( αυτου ακουειν ). Or "hear him," hear with acceptation. For ακουω with the genitive see 10:3, 16, 27.

Knowing in himself ( ειδως εν εαυτω ). Second perfect active participle of οιδα. See 2:25 for this supernatural insight into men's minds.

Murmured ( γογγυζουσιν ). Present active indicative retained in indirect discourse. See 41 for γογγυζω.

At this ( περ τουτου ). "Concerning this word."

Cause to stumble ( σκανδαλιζε ). Common Synoptic verb from σκανδαλον for which see Mt 5:29. In John again only in 16:1.

What then if ye should behold ( εαν ουν θεωρητε ). No "what" in the Greek. Condition of third class with εαν and present active subjunctive, "if ye then behold."

Ascending ( αναβαινοντα ). Present active participle picturing the process.

Where he was before ( οπου ην το προτερον ). Neuter articular adjective as adverb (accusative of general reference, at the former time as in 9:8; Ga 3:13). Clear statement of Christ's pre-existence in his own words as in 3:13; 17:5 (cf. 1:1-18).

That quickeneth ( το ζωοποιουν ). Articular present active participle of ζωοποιεω for which see 5:21. For the contrast between πνευμα (spirit) and σαρξ (flesh) see already 3:6.

The words ( τα ρηματα ). Those in this discourse (I have just spoken, λελαληκα ), for they are the words of God (3:34; 8:47; 17:8). No wonder they "are spirit and are life" ( πνευμα εστιν κα ζωη εστιν ). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (7:46). There is life in his words today.

That believe not ( ο ου πιστευουσιν ). Failure to believe kills the life in the words of Jesus.

Knew from the beginning ( ηιδε εξ αρχης ). In the N.T. we have εξ αρχης only here and 16:4, but απ' αρχης in apparently the same sense as here in 15:27; 1Jo 2:7, 24; 3:11 and see Lu 1:2; 1Jo 1:1. From the first Jesus distinguished between real trust in him and mere lip service (2:24; 8:31), two senses of πιστευω.

Were ( εισιν ). Present active indicative retained in indirect discourse.

And who it was that should betray him ( κα τις εστιν ο παραδωσων ). Same use of εστιν and note article and future active participle of παραδιδωμ, to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John's arrest in Mt 4:12. Once Judas is termed traitor ( προδοτης ) in Lu 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus.

Except it be given him of the Father ( εαν μη η δεδομενον αυτω εκ του πατρος ). Condition of third class with εαν μη and periphrastic perfect passive subjunctive of διδωμ. Precisely the same point as in verse 44 where we have ελκυση instead of η δεδομενον. The impulse to faith comes from God. Jesus does not expect all to believe and seems to imply that Judas did not truly believe.