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Bob Utley · Citado em PreceptAustin
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Utley adds "The only way of determining the length of the public ministry of Jesus is the Passovers mentioned in the Gospel of John (first, Jn 2:13; second, Jn 6:4; and third, Jn 11:55 and Jn 13:1). If John 5:1 is also speaking of a Passover then we have at least three and one-half or four years public ministry." Edwin Blum - The notice that the Jewish Passover feast was near is theological and only secondarily chronological. The people were thinking in terms of blood, flesh, lambs, and unleavened bread. They longed for a new Moses who would deliver them from Roman bondage. (See Bible Knowledge Commentary) Passover (3957) pascha is the transliteration of the Hebrew word pesach/pesah (06453) which is a masculine noun thought by some writers (Brown-Driver-Briggs Hebrew and English Lexicon) to have its origin from pacach/pasah which apparently means to pass over; to spare (Ex 12:13, 23, 27 - "Jehovah will pass"). Depending on the context, pascha refers to the Passover lamb (Lk 22:7), the Passover meal (Lk 22:8), or the festival of Passover (Lk 22:1). The Passover as used in Lk 22:1 is combined with the Feast of Unleavened Bread by Luke in a metonymy (one word or phrase is substituted for another with which it's closely associated) writing "the Feast of Unleavened Bread…called the Passover, was approaching." (Lk 22:1) Rooker adds that "These two ceremonies were apparently combined at the beginning, for the Passover lamb was to be eaten with unleavened bread (Ex 12:8)." (New American Commentary). The whole feast, including the paschal eve, is called the festival of Unleavened Bread (Ex 23:15; Lv 23:6; Ezra 6:22; Lu 22:1, 7; Acts 12:3; 20:6); but the simple name “Passover” (when they celebrate the "Passover Seder") is the one commonly used by the Jews to the present day for the festival of Unleavened Bread (2Chr 30:15; 35:1, 11; Mk 14:1) Pascha - 27v - Matt. 26:2; Matt. 26:17; Matt. 26:18; Matt. 26:19; Mk. 14:1; Mk. 14:12; Mk. 14:14; Mk. 14:16; Lk. 2:41; Lk. 22:1; Lk. 22:7; Lk. 22:8; Lk. 22:11; Lk. 22:13; Lk. 22:15; Jn. 2:13; Jn. 2:23; Jn. 6:4; Jn. 11:55; Jn. 12:1; Jn. 13:1; Jn. 18:28; Jn. 18:39; Jn. 19:14; Acts 12:4; 1 Co. 5:7; Heb. 11:28 Related Resource: What is Passover? | GotQuestions.org John 6:5 Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, said to Philip, "Where are we to buy bread, so that these may eat?" BGT John 6:5 Ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς Φίλιππον· πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι; KJV John 6:5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? NET John 6:5 Then Jesus, when he looked up and saw that a large crowd was coming to him, said to Philip, "Where can we buy bread so that these people may eat?" CSB John 6:5 Therefore, when Jesus looked up and noticed a huge crowd coming toward Him, He asked Philip, "Where will we buy bread so these people can eat?" ESV John 6:5 Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to Philip, "Where are we to buy bread, so that these people may eat?" NIV John 6:5 When Jesus looked up and saw a great crowd coming toward him, he said to Philip, "Where shall we buy bread for these people to eat?" NLT John 6:5 Jesus soon saw a huge crowd of people coming to look for him. Turning to Philip, he asked, "Where can we buy bread to feed all these people?" NRS John 6:5 When he looked up and saw a large crowd coming toward him, Jesus said to Philip, "Where are we to buy bread for these people to eat?" seeing that a large crowd : John 4:35 Mt 14:14,15 Mk 6:34,35 Lu 9:12 Where are we to buy bread: Mt 15:33 Mk 8:2-4 Lu 9:13 John 6 Resources - Multiple Sermons and Commentaries CROWD When He went ashore, He saw a large crowd- Mt 14:14a+ The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them (around north end of the Sea of Galilee). When Jesus went ashore, He saw a large crowd Mk 6:33-34a+ Then Jesus went up on the mountain, and there He sat down with His disciples. Now the Passover, the feast of the Jews, was near. Jesus, lifting up His eyes and seeing that a large crowd was coming to Him Jn 6:3-5+ COMPASSION He felt compassion for them and healed their sick - Mt 14:14b+ He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. Mk 6:34b+ Welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing. Lk 9:11b+ A LARGE CROWD IN NEED OF BREAD Constable helps set the context on how John's passage fits with the synoptic Gospel accounts writing that "John telescoped the events of the day. He omitted mention of Jesus’ teaching and healing ministry (Matt. 14:14; Mark 6:34; Luke 9:11) as well as the disciples’ concern for food (Matt. 14:15; Mark 6:35–36; Luke 9:12). Instead he focused on the miracle. His account also shows Jesus’ initiative in solving the food problem. Only John recorded that Jesus approached Philip about the need." Therefore - Term of conclusion. Jesus, lifting up His eyes (epairo used in same phrase in Jn 17:1) and seeing (theaomai) that a large crowd was coming to Him, said to Philip, "Where are we to buy bread (artos), so that these may eat?" (esthio) - Notice that John does not mention several details found in the synoptic accounts -- Jesus felt compassion(Mt 14:14b+, Mk 6:34b+), healed their sick (Mt 14:14b+), spoke to them about the kingdom of God and cured those who had need of healing. (Lk 9:11b+) The interchange between Jesus and Phillip is recorded only in the Gospel of John. While John did not use the word compassion, clearly Jesus' question to Philip reflected His compassion for the large crowd. Mark explains one reason for Jesus' compassion was because they were like sheep without a shepherd. (Mk 6:34b+, cf. Nu. 27:17+; 1 Ki 22:17; Mt. 9:36+) In Mark's version we can discern Jesus' primary concern was for their spiritual need. In supplying their physical need, Jesus would use the miracle of bread to address their more critical spiritual need for salvation. Jesus question of Where are we to buy bread, so that these may eat? was not for His information (He already knew) but was part of His program of training the twelve. William MacDonald "When Jesus asked a question, it was never for the purpose of adding to His own knowledge, but to teach others. He knew the answer, but Philip didn’t.(Borrow Believer's Bible Commentary) John
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Utley - "I am the living bread" This is one of the famous "I am" statements of John's Gospel (cf. John 6:35,48,51). It was a literary technique of Jesus to focus attention on His person. Salvation, like revelation, is ultimately a person. A T
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Utley - Jesus was testing Philip, but how? (1) on his faith in Jesus as provider? (2) on his knowledge of the OT (cf. Nu 11:13, on Moses’ question to God about providing food)? or (3) on his care and concern for the crowd? Barton - THE TEST - As he did with Philip, Jesus sometimes tests us by putting us in difficult situations with no easy answers. At these times we feel frustrated, as Philip did. However, frustration cannot be God’s intended result. The wise disciple always keeps the door open for God to work. When the first or second look at a problem yields no solution, do you trust God to work or assume it’s hopeless? Philip fell short because he allowed his thinking to be limited by his own limited resources instead of seeking God’s limitless resources. (Life application study Bible, Gospel of John - Borrow) Test (3985) peirazo from the noun peira = test from peíro = perforate, pierce through to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil (Mt 4:1 "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil") depends on the intent of the one giving the test and also on the response of the one tested. When the scriptural context clearly indicates the testing is an enticement to evil, the word is most frequently translated by a form of the English tempt, which carries that negative connotation. Temptations and trials are two sides of the same coin, for a single Greek word peirasmos conveys both ideas (cp Ja1:2 w Ja1:13) in short, all that goes to furnish a test of character. The trials may come from God or under His permissive will from Satan, or may be the result of our own wrong doing. The solicitations to do evil come from the world, the evil nature, or Satan. In a sermon titled "Faith Tested and Crowned," Alexander Maclaren distinguished between being tempted and being tried. He said that "the former word conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of man, with the desire that he should stand." "Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.' Trial or proving says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.'" Satan tempts us to bring out the worst in us; God tests us to bring out the best. Swindoll - Peirazō (the Greek verb for “to test”) and the corresponding noun peirasmos have a wide range of meaning, with both positive and negative connotations. Jesus was tempted throughout His ministry (Heb. 2:18; Heb 4:15), most directly by Satan, whom Matthew called the peirazōn (“tempter”). But the term can be positive. For James, faith reaches full maturity through trials (James 1:2–3, 12), a disposition that agrees with Peter (1 Peter 4:12–13). Therefore, the nature of a “test” depends on the intent of the person conducting it. In this case, Jesus saw an opportunity to let His disciples fail so that He might strengthen them. Jesus chose Philip for the test because he was the statistical pessimist of the group. It’s a common problem. Every group has at least one, and most everyone has a fair amount of Philip in them. Jesus intended His earnest opening question to surface a specific attitude. All the while, of course, Jesus knew what He was going to do, which is a crucial part of the lesson. (Borrow Insights on John ) Multiple meanings of peirazo depending on the context: 1). trials with a beneficial purpose and effect, 2). divinely permitted or sent, 3). with a good or neutral significance, 4). of a varied character, 5). definitely designed to lead to wrong doing, temptation, 6). of men trying or challenging God. See study of other words that speak of testing - dokimazo and peirasmos Peirazo - 35v - did(1), put(1), put to the test(2), tempt(2), tempted(13), tempter(2), test(6), tested(2), testing(7), tried(2), trying(2). Matt. 4:1; Matt. 4:3; Matt. 16:1; Matt. 19:3; Matt. 22:18; Matt. 22:35; Mk. 1:13; Mk. 8:11; Mk. 10:2; Mk. 12:15; Lk. 4:2; Lk. 11:16; Jn. 6:6; Jn. 8:6; Acts 5:9; Acts 9:26; Acts 15:10; Acts 16:7; Acts 24:6; 1 Co. 7:5; 1 Co. 10:9; 1 Co. 10:13; 2 Co. 13:5; Gal. 6:1; 1 Thess. 3:5; Heb. 2:18; Heb. 3:9; Heb. 4:15; Heb. 11:17; Heb. 11:37; Jas. 1:13; Jas. 1:14; Rev. 2:2; Rev. 2:10; Rev. 3:10 G Campbell
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Utley - They did not even have enough for themselves. Jesus was using this opportunity to show the disciples that what they have was enough and more if it was given to Him and if they trust Him! As
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Utley - SPECIAL TOPIC: THE NUMBER TWELVE Twelve has always been a symbolic number of organization 1. outside the Bible a. twelve signs of the Zodiac b. twelve months of the year 2. in the OT a. the sons of Jacob b. reflected in (1) twelve pillars of the altar in Exod. 24:4 (2) twelve jewels on the high priest’s breastplate in Exod. 28:21 (3) twelve loaves of bread in the holy place of the tabernacle in Lev. 24:5 (4) twelve spies sent into Canaan in Num. 13 (5) twelve rods (tribal standards) at Korah’s rebellion in Num. 17:2 (6) twelve stones of Joshua in Josh. 4:3, 9, 20 (7) twelve administrative districts in Solomon’s administration in 1 Kgs. 4:7 (8) twelve stones of Elijah’s altar to YHWH in 1 Kgs. 18:31 3. in the NT a. twelve apostles chosen b. twelve baskets of bread (one for each Apostle) in Matt. 14:20 c. twelve thrones on which NT disciples sit (referring to the 12 tribes of Israel) in Matt. 19:28 d. twelve legions of angels to rescue Jesus in Matt. 26:53 e. the symbolism of Revelation (1) 144,000 (12x12) in 7:4; 14:1, 3 (2) twelve stars on the woman’s crown in 12:1 (3) twelve gates, twelve angels reflecting the twelve tribes in 21:12 (4) twelve foundation stones of the new Jerusalem and on them the names of the twelve Apostles in 21:14 (5) twelve thousand stadia in 21:16 (size of new city, New Jerusalem) (6) twelve gates of pearl in 21:21 (7) trees in new Jerusalem with twelve kinds of fruit (one each month) in 22: J C
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Utley - The crowd was excited by Jesus’ Messianic miracle of providing food. This verse may relate to the evil one’s temptation of Matt. 4:3+. F. B.
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Utley - These disciples were still estimating Jesus by earthly standards. The collective weight of these “signs” forced them to reassess who He was (Mt 14:33+ They "worshiped Him, saying, “You are certainly God’s Son!”). Mark 6:49+ explains why these seasoned fishermen were terrified - But when they saw Him walking on the sea, they supposed that it was a ghost (phantasma), and cried out (krazo = a loud cry!); THOUGHT - They saw Him in the middle of the storm and they called Him a ghost. They saw the glow but did not recognize God. They saw the light but missed the Lord. When we see small lights on the horizon of our storms, we often have the same reaction. Because we look for the bonfire, we miss the candle. Because we expect the shout, we miss the whisper. But God often comes in the still, small voice. And the next time you are in the midst of your storm, stop and listen. He's closer than you think. (Stevenson) Now tie that in with the popular belief that spirits of the night brought disaster, which may explain why they cried out. The sense is that they raised a cry from the depth of the throat, letting out a shriek of terror! (in Mt 14:26 And they cried out in fear) They looked with "natural" eyes, not eyes of faith, and instead of seeing the God-Man, they "saw" a Ghost-Mirage! Jesus’ walking upon the water recalls the description of Jehovah in Job 9 would serve to demonstrate that Jesus’ was God. "Who alone stretches out the heavens And tramples down (treads on; Lxx = peripateo same verb as in Mt 14:26) the waves of the sea." (Job 9:8) C H
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Utley - “It is I” This is literally (ego eimi) “I Am” (cf. Jn 4:26; 8:24, 28, 54–59; 13:19; 18:5–6) which reflects the covenant name of God in the OT, YHWH of Exod. 3:12–15. Jesus is the visible “I Am,” the full self-revelation of God, the incarnate Logos (word) of God, the true and only Son. THOUGHT - EXPECTATIONS Faith is a mind-set that expects God to act. When we act on this expectation, we can overcome our fears. Even after watching Jesus miraculously feed over five thousand people, the disciples still could not take the final step of faith and believe he was God’s Son. If they had, they would not have been amazed that he could walk on water. They did not transfer the truth they already knew about him to their own lives. We read that Jesus walked on the water, and yet we often marvel that he is able to work in our lives. We must not only believe these miracles really occurred; we must also transfer the faith to our own life situations. When Jesus came to the disciples during a storm, walking on the water (three-and-a-half miles from shore), he told them not to be afraid. We often face spiritual and emotional storms and feel tossed about like a small boat on a big lake. In spite of terrifying circumstances, if we trust our lives to Christ for his safekeeping, he will give us peace in any storm. (Borrow John - Life Application Commentary) Do not be afraid - This command is the present imperative with a negative meaning "Stop fearing" or "Stop being afraid." His presence was followed by His command, the former enabling them (or certainly motivating them) to obey the latter.
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Utley on believes - This verse summarizes Jesus' offer of a free salvation to all humans ("the one believing," PRESENT ACTIVE PARTICIPLE; "eternal life," cf. John 6:51,58; 3:15,16,36; 5:24; 11:26; 20:31). Jesus is the only true revelation of God, the only true door to God (the exclusivism of the gospel, cf. John 10:1-6,7-9; 14:6; 1 John 5:10-12), but this is available to all sons and daughters of Adam (the inclusivism of the gospel fulfills John 1:4,7,12; 3:16; Gen. 3:15; 12:3). Faith is more a process than a state of being to which one has arrived Kenneth Gangel on believes - And the message persists—everlasting life comes through faith. But for John, faith is more a process than a state of being to which one has arrived. It is informed and intelligent, not faith in faith or hope in hope. The dramatic emphasis of verse 47 shows us how important God considers eternal life to be. For the third time in this passage we see the double amen (Jn 6:26,32) and this is a solemn declaration: faith is the road to life. (See Holman New Testament Commentary scroll up and down for more text)
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Utley points out that "In John Jesus speaks in figurative language that is regularly misunderstood in a literal sense: (1) Nicodemus in John 3:4, (2) the Samaritan woman in John 4:11, (3) the Jewish crowd in John 6:52 and (4) the disciples in John 11:11. Argue (3164) machomai means to war, quarrel, dispute fight or strive. This word describes a serious conflict, either physical (especially military combat as with armed combatants who engage in a hand to hand struggle) or non-physical, but clearly intensive and bitter. It was used of those of those who contend at law for property and privileges. This is a strong Greek term for fighting (cf. Acts 7:26; 2 Tim. 2:23-24; Titus 3:9) and used as imagery in 2 Cor. 7:5 and James 4:1-2. Machomai in secular Greek is used to describe a wind of such high intensity that it leveled everything in its path, much like a hurricane. There are only 4 uses in the NT - Jn. 6:52; Acts 7:26; 2Ti 2:24; Jas. 4:2 Eat (2068) esthio literally means to eat, take something in through the mouth (Mt 15:32; Mk 2:26; 7:28; Lk 22:30; Ac 10:14; Ro 14:2; 1 Cor 10:25, 27; 2 Th 3:12; Rev 19:18); Esthio is often used in parallelism with pino (drink) (Matt 6:25, 31; 11:18, 19; 24:49; 26:26; Mark 2:16; Luke 5:30, 33; 7:33, 34; 10:7; 12:19, 29, 45; 13:26; 17:8, 27, 28; 22:30; John 6:53; Acts 9:9; 23:12, 21; 1 Cor 9:4; 10:7, 31; 11:22, 26, 27, 28, 29; 15:32; Rom 14:21). to have a meal, eat bread or food (Mark 3:20; 7:5; Mt 15:2; Luke 7:33; 14:1, 5; Jn 6:23; 1 Cor 11:26f.; 2 Th 3:8, 12) Meta (with) is used of eating with others (e.g. Mark 14:14; Luke 22:11; i Mark 14:18; Luke 7:36); idiomatically (1) literally eat one's own bread, i.e. earn a living (2 Th 3.12); (2) figuratively; (a) to do away with completely,consume, devour (of fire Il. 23, 182; Isa 10:17; 26:11), destroy, with the implication of doing away with all traces of an object, destroy as if by rust or fire (James 5:3, Heb 10.27) In the OT, to eat is often applied to the action of fire,; (b) metaphorically, as taking spiritual nourishment eat, partake of (Jn 6.53) Esthio in John - Jn. 4:31; Jn. 4:32; Jn. 4:33; Jn. 6:5; Jn. 6:23; Jn. 6:26; Jn. 6:31; Jn. 6:49; Jn. 6:50; Jn. 6:51; Jn. 6:52; Jn. 6:53; Jn. 6:58; Jn. 18:28 John 6:53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. BGT John 6:53 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. KJV John 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. NET John 6:53 Jesus said to them, "I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. CSB John 6:53 So Jesus said to them, "I assure you: Unless you eat the flesh of the Son of Man and drink His blood, you do not have life in yourselves. ESV John 6:53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. NIV John 6:53 Jesus said to them, "I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. NLT John 6:53 So Jesus said again, "I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. NRS John 6:53 So Jesus said to them, "Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. NJB John 6:53 Jesus replied to them: In all truth I tell you, if you do not eat the flesh of the Son of man and drink his blood, you have no life in you. NAB John 6:53 Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. YLT John 6:53 Jesus, therefore, said to them, 'Verily, verily, I say to you, If ye may not eat the flesh of the Son of Man, and may not drink his blood, ye have no life in yourselves; Truly, truly (amen, amen): John 6:26,47 3:3 Mt 5:18 unless: John 3:3,5 13:8 15:4 Mt 18:3 Lu 13:3,5 eat: John 6:55 3:36 Mt 26:26-28 1Jn 5:12 Rev 2:7,17 John 6 Resources - Multiple Sermons and Commentaries Related Passage: John 6:40 “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.” John 6:51 “I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” DOUBLE AMEN INTRODUCES A VERY SOLEMN WARNING! So - Term of conclusion. Therefore, for this reason. What is the reason for His following declaration? Jesus knew exactly what the crowd was thinking. They are arguing and He is trying to counter their literal interpretation of what He had just said. And so He gives them a solemn, frightening warning. Jesus said to them, "Truly, truly (amen, amen), I say to you, unless (introduces a condition they MUST meet) you (figuratively, by faith) eat (esthio in aorist = once for all time) the flesh (sarx) of the Son of Man and (figuratively, by faith) drink (aorist = once for all time; Jn 6:55) His blood (Jn 6:53, 54, 55, 56), you have (absolutely) no (spiritual) life (zoe) in yourselves - Once again Jesus gives them a double amen to emphasize the truth, significance and solemnity of what follows. Given their confusion and disturbance with eat My flesh (repeated 4x - Jn 6:51, 54, 55, 56), one can only imagine the consternation that spread through these Jews who knew that Moses had forbidden drinking of blood on penalty of being cut off or ex-communicated (Lev 17:10-14+), and did not even mention the abomination of cannibalism! Notice that here Jesus refers to Himself as Son of Man (3x -Jn 6:27, 53, 62), which correlates well with His manifestation to them in His actual flesh, for only God in the flesh could meet the requirements of a Kinsman-Redeemer and provide a substitutionary atoning, propitiatory sacrifice for the sin of the world (Jn 1:29+, Jn 3:16+), for He is the only One on Whom God had set His seal of approval (Jn 6:27).
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Utley on synagogue - Jesus practiced the Judaism of His day. He learned in synagogue school, He worshiped in a synagogue, and He taught in a synagogue. He fulfilled all the expectations of the Mosaic Law. Synagogues basically began during the Babylonian captivity (605-538 B.C.). The Jews started special places of worship and teaching everywhere there were ten Jewish men. These became the preservers of Jewish culture and customs. When the Jews returned to Judea (i.e., the decree of Cyrus, 538 B,C,) and the temple service they retained these local centers. SPECIAL TOPIC: SYNAGOGUE Synagogue (4864) sunagoge from sunago = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Sunagoge was the name of a group "Synagogue of the Freedmen" (Acts 6:9). The only other use of synagogue in John's Gospel is in Jn 18:20. See also What is a synagogue? | GotQuestions.org. Taught (teaching, taught) (1321) didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. Didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he/she now changes his/her mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this doctrine or this teaching.'' Doctrine determines direction of our behavior--conformed to world or to God? (cf Ro 12:1+) Teaching that Scripture finds significant is not that which gives information alone but which produces (Spirit enabled) transformation (2 Cor 3:18+), making disciples (learners) who seek to live supernaturally (enabled by the Spirit - Eph 5:18+) in loving obedience to the will of our Father Who art in Heaven. Didasko in Gospel of John - Jn. 6:59; Jn. 7:14; Jn. 7:28; Jn. 7:35; Jn. 8:2; Jn. 8:20; Jn. 8:28; Jn. 9:34; Jn. 14:26; Jn. 18:20 Related Resources: What did Jesus teach? | GotQuestions.org What are the basics of Jesus’ teaching? | GotQuestions.org John 6:60 Therefore many of His disciples, when they heard this said, "This is a difficult statement; who can listen to it?" BGT John 6:60 Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν· σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν; KJV John 6:60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? NET John 6:60 Then many of his disciples, when they heard these things, said, "This is a difficult saying! Who can understand it?" CSB John 6:60 Therefore, when many of His disciples heard this, they said, "This teaching is hard! Who can accept it?" ESV John 6:60 When many of his disciples heard it, they said, "This is a hard saying; who can listen to it?" NIV John 6:60 On hearing it, many of his disciples said, "This is a hard teaching. Who can accept it?" NLT John 6:60 Many of his disciples said, "This is very hard to understand. How can anyone accept it?" NRS John 6:60 When many of his disciples heard it, they said, "This teaching is difficult; who can accept it?" NJB John 6:60 After hearing it, many of his followers said, 'This is intolerable language. How could anyone accept it?' NAB John 6:60 Then many of his disciples who were listening said, "This saying is hard; who can accept it?" YLT John 6:60 many, therefore, of his disciples having heard, said, 'This word is hard; who is able to hear it?' GWN John 6:60 When many of Jesus' disciples heard him, they said, "What he says is hard to accept. Who wants to listen to him anymore?" BBE John 6:60 Then, hearing this, a number of his disciples said, This is a hard saying; who is able to take in such teaching? RSV John 6:60 Many of his disciples, when they heard it, said, "This is a hard saying; who can listen to it?" NKJ John 6:60 Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?" ASV John 6:60 Many therefore of his disciples, when the heard this, said, This is a hard saying; who can hear it? MIT John 6:60 Many of his disciples after hearing the foregoing teaching, said, "This is a perplexing message. Who can take it in?" DBY John 6:60 Many therefore of his disciples having heard it said, This word is hard; who can hear it? NIRV John 6:60 Jesus' disciples heard this. Many of them said, "This is a hard teaching. Who can accept it?" Many of His disciples: John 6:66 8:31 This: John 6:41,42 8:43 Mt 11:6 Heb 5:11 2Pe 3:16 John 6 Resources - Multiple Sermons and Commentaries Related Passages: John 6:66 As a result of this many of His disciples withdrew and were not walking with Him anymore. John 8:31 So Jesus was saying to those Jews who had believed Him, “IF you continue in My word, then you are truly disciples of Mine; THE BREAD OF LIFE A HARD SAYING Therefore - Term of conclusion. The implication is that Jesus' sermon is over and now the critique begins (as is so common in churches when the pastor finishes his message and sometimes even during the message)! All true believers are disciples, not all disciples are true believers! Many of His disciples (mathetes) - Praise God that this adjective was not "all" because many indicates there were some who did not express this sentiment, which we soon see is the 12 disciples (including one traitor). Disciples in simple terms means one who follows another person. Moses had disciples. John the Baptist had disciples. The word "disciples" here does not mean they were believers. Mark it down that while all true believers are disciples, not all disciples are true believers! Many so-called disciples professed to receive Jesus' teachings (and thus gained the title of His "disciple). But as we shall soon see, many of those disciples were professors but not possessors (of eternal life)! Jesus makes it clear what defines a disciple who is a genuine believer declaring "to those Jews who had believed Him, “If you continue in My word (logos), then (AND ONLY THEN) you are truly disciples of Mine." (Jn 8:31+) His point was that there was belief among these Jews that was not saving belief, which here in John 6 leads to disciples who are not true (born again) disciples! As these non-believing disciples will soon prove, they did not remain or abide in His Word (logos), so they failed Jesus' "definition" of a genuine disciple in Jn 8:31+. When they heard (akouo) this said, "This is a difficult (skleros - "hard saying") statement (logos - word) who can (dunamai - inherently able to) listen (akouo) to it - CSB - "This teaching is hard! Who can accept it?" The idea of their accusatory question was “Who can stand and listen to such offensive doctrine?” In the immediate context this might refer to Jesus' last statement "he who eats this bread will live forever." Or it could refer to His entire discourse on Bread and His explanation regarding the fact that He was the flesh that must be eaten and the blood that must be drunk, both of which would have been very difficult for a Jew to receive. In short while most of the Jews did not understand the metaphorical and spiritual aspects of Jesus' message, it was the parts that they did understand that were disturbing. In the phrase "who can listen (akouo) to it?" there is the nuance of who can accept it or who can receive it and believe it. There is often overlap in these various nuances. "Jesus’ teaching wasn’t difficult to understand, just difficult to accept." (Swindoll) Bob Utley - There is a play on the word "hear" (akouo). They heard Jesus' words, but they did not understand them and act on them (cf. Isa. 6;9-10). In this sense this Greek term functions like the Hebrew shema (i.e., "to hear, so as to do," cf. Deut. 4:1; 5:1; 6:3,4; 27:9-10). D A Carson - What was it that offended their sensibilities? Judging by the preceding discourse, there were four features in Jesus' word at which they took umbrage. (1) They were more interested in food (Jn 6:26), political messianism (Jn 6:14-15) and manipulative miracles (Jn 6:30-31) than in the spiritual realities to which the feeding miracle had pointed. (2) They were unprepared to relinquish their own sovereign authority even in matters religious, and therefore were incapable of taking the first steps of genuine faith (Jn 6:41-46). (3) In particular they were offended at the claims Jesus advanced, claiming to be greater than Moses, uniquely sent by God and authorized to give life (Jn 6:32ff., Jn 6:58). (4) The extended metaphor of the 'bread' is itself offensive to them, especially when it assaults clear taboos and becomes a matter of 'eating flesh' and 'drinking blood'. (BORROW The Gospel according to John page 300) John
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Utley - There is a play on the word "hear" (akouo). They heard Jesus' words, but they did not understand them and act on them (cf. Isa. 6;9-10). In this sense this Greek term functions like the Hebrew shema (i.e., "to hear, so as to do," cf. Deut. 4:1; 5:1; 6:3,4; 27:9-10). This is an incomplete FIRST CLASS CONDITIONAL SENTENCE with no conclusion. The implication is they would see it (cf. Acts 1). After Jesus' death/resurrection/ascension and the coming of the Spirit in fullness, much of Jesus' teachings and acts would make sense to them (cf. John 14:26; 16:13-14). Bob Utley on what then if you see - This is an incomplete FIRST CLASS CONDITIONAL SENTENCE with no conclusion. The implication is they would see it (cf. Acts 1). After Jesus' death/resurrection/ascension and the coming of the Spirit in fullness, much of Jesus' teachings and acts would make sense to them (cf. John 14:26; 16:13-14). ascending to where He was before is the continuing emphasis on Jesus as "coming down out of heaven." It speaks of His pre-existence with the Father in heaven and His intimate fellowship with the Father in heaven (cf. John 17:5,24). It continues the above and below imagery of John (THE ASCENSION) John
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Utley - This expresses the same truth as John 6:44. Fallen mankind does not seek God on its own initiative (cf. Rom. 3:9-18 for a series of OT quotes which emphasize mankind's sinfulness and rebellion). Humans do not initiate anything in the spiritual realm. They can only respond to (1) God's initiative (2) Satan's initiative John 6:66 As a result of this many of His disciples withdrew and were not walking with Him anymore. BGT John 6:66 Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾽ αὐτοῦ περιεπάτουν. KJV John 6:66 From that time many of his disciples went back, and walked no more with him. NET John 6:66 After this many of his disciples quit following him and did not accompany him any longer. CSB John 6:66 From that moment many of His disciples turned back and no longer accompanied Him. ESV John 6:66 After this many of his disciples turned back and no longer walked with him. NIV John 6:66 From this time many of his disciples turned back and no longer followed him. NLT John 6:66 At this point many of his disciples turned away and deserted him. NRS John 6:66 Because of this many of his disciples turned back and no longer went about with him. NJB John 6:66 After this, many of his disciples went away and accompanied him no more. NAB John 6:66 As a result of this, many (of) his disciples returned to their former way of life and no longer accompanied him. YLT John 6:66 From this time many of his disciples went away backward, and were no more walking with him, of his: John 6:60 Jn 8:31 Zep 1:6 Mt 12:40-45 13:20,21 19:22 21:8-11 27:20-25 Lu 9:62 2Ti 1:15 4:10 Heb 10:38 2Pe 2:20-22 1Jn 2:19 John 6 Resources - Multiple Sermons and Commentaries Related Passages: John 8:31 So Jesus was saying to those Jews who had believed Him, “IF you continue in My word, then you are truly disciples of Mine; THE GREAT DISCIPLE DIVIDE As a result of this ("for this reason" or "from this time") many of His disciples (mathetes) withdrew (opiso - backwards + aperchomai - went away) and were (ouketi no longer or absolutely) not walking (peripateo) with Him anymore - Literally "withdrew" reads "went away backward" (Jn 6:66YLT)! This is one of the more tragic verses in the Bible and describes their permanent abandonment of Jesus! It clearly teaches that not all who claim to be disciples of Jesus are true disciples. In other words they do not believe in Jesus for salvation. They are professors of faith but not possessors of faith. They may have called Him Lord, Lord (cf Mt 7:21), but their action here proves they were lost (spiritually dead). Jesus did not beg them to remain! He allowed them to exercise their will! Woe! THOUGHT - While some teach the word disciple in the NT speaks of a believer in Jesus who is a "cut above," and that not all believers can or will ever attain to the level of a "disciple," this is a false teaching! It tragically leaves the door wide open for professors of Christ to feel assured of their salvation because they prayed a prayer to receive Jesus, but their lifestyle (general direction of their life) does not support their profession. The book of Acts calls the believers in the early church disciples far more than any other description, so I am firmly convinced that all believers are disciples (admittedly some may be less mature, but they are still disciples). The important takeaway is that if someone claims to be a disciple and yet turns away from Jesus as many do in Jn 6:66, there is no evidence that they were ever genuine believers in Jesus. As Jn 8:31 Jesus Himself states that disciples will continue in His Word. The clear implication is if they fail to continue in His Word, they were never true disciples (aka they were the John 6:66 type of disciple.) A T