João 6
John MacArthur · Citado em PreceptAustin
João 6
MacArthur - John Commentary) While the phrase the Jews (Ioudaios) often refers to the Jewish leaders who were opposed to Jesus (cf Jn 1:19 with Jn 1:24+), the context indicates this usage is clearly more "generic."
João 6
MacArthur explains after these things - "does not necessarily mean that the events recorded in chapter 6 immediately followed the events recorded in chapter 5. It simply indicates that what happened in chapter 6 occurred subsequent to the events in the previous chapter. Evidently, there was a significant time gap between chapters 5 and 6 (ED: SEE DIAGRAM ABOVE LABELED "THE LIFE OF JESUS AS COVERED BY GOSPEL OF JOHN - SHADED AREA). According to Jn 6:4, the events of chapter 6 took place shortly before Passover. If the unnamed feast of Jn 5:1+ was the Feast of Tabernacles, about six months would have elapsed between the two chapters; if it was Passover, the gap would have been a year. During that interval, Jesus continued ministering in Galilee—as the events recorded in Matthew 5:1–8:1; Mt 8:5–13, 18, 23–34; Mt 9:18–11:30; 12:15–14:12; Mark 3:7–6:30; and Luke 6:12–9:10 make clear. (ED: SEE BARTON'S LIST BELOW OF EVENTS THAT OCCURRED IN THE SYNOPTIC GOSPELS BUT NOT FOUND IN JOHN'S GOSPEL. PRESUMABLY THESE EVENTS OCCURRED BEFORE JOHN SAYS "AFTER THESE THINGS") The spread of His fame over that six-to twelve month time period helps explain the enormous size of the crowd that had gathered on this occasion." (See John Commentary) (Bolding added) J C Ryle on After these things - The expression denotes an interval of time having elapsed between the end of the fifth chapter and the beginning of the sixth. John passes over all the events which happened at the conclusion of our Lord’s defence of Himself at Jerusalem. In fact, if the feast spoken of at the beginning of the fifth chapter was really the Passover, almost an entire year of our Lord’s ministry is unnoticed by John. The events in this chapter, we should remark, are the only events in our Lord’s ministry in Galilee described by St. John, excepting the miracle of turning the water into wine at Cana, and the healing of the ruler’s son. (Chapter 2 and 4) (John 6 Commentary) (Bolding added) POSB - “After These Things” suggests that "this is a reference to the closing days of the Galilean ministry, the events covered between Mt. 4:12–14:12. These events are not covered by John. His concentration is the Judaean ministry of Jesus; therefore, He simply moves over the Galilean events by using the words “after these things.” (Borrow The Preacher's outline & sermon Bible) Bruce Barton on After These Things writes - John left unspecified how long this some time was (see also Jn 5:1 and Jn 7:1). According to the chronology that emerges when the Gospels are harmonized, the events during that time include (ED: NOTICE THAT NONE OF THESE EVENTS ARE COVERED BY THE GOSPEL OF JOHN - SEE THE TIMELINE ABOVE WHICH WOULD PLACE THESE EVENTS IN THE "MIDDLE GALILEAN MINISTRY"): Jesus gives the Sermon on the Mount (Matthew 5–7) Jesus heals the Roman centurion’s servant (Matthew 8:5–13; Luke 7:1–10) Jesus raises a widow’s son to life (Luke 7:11–17) Jesus calms the storm (Matthew 8:23–27; Mark 4:35–41; Luke 8:22–25) Jesus sends demons into a herd of pigs (Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39) Jesus heals a bleeding woman and restores a girl to life (Matthew 9:18–26; Mark 5:21–43; Luke 8:40–56) Jesus sends out the twelve disciples (Matthew 10:1–16; Mark 6:7–13; Luke 9:1–6) King Herod kills John the Baptist (Matthew 14:1–12; Mark 6:14–29; Luke 9:7–9) (Life application, Gospel of John - Borrow) Jesus went away to the other side of - From the region of Capernaum, Jesus and the disciples went by boat to the eastern side of the Lake, Luke stating that they went to Bethsaida but probably not into the actual city but the region around because Matthew 14:13+ and Mark 6:32+ both say it was a secluded place. The Sea of Galilee (or Tiberias [Jn 21:1]) - Only John calls it "Sea of Tiberias." A lake 13 by 7 miles. It was called Sea of Galilee from the province, Lake of Gennesaret from the plain, and Sea of Tiberias from the city. The Jews called it ''Chinnereth'' because it means ''harp-shaped'' (Nu 34:11). It lies more than 600 feet below sea level, and is often agitated by sudden and violent storms (See Euraquilo - see Lk 8:23+, Acts 27:14+). J C
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MacArthur - The Synoptic Gospels suggest two reasons that Jesus and the disciples withdrew to the eastern side of the lake. First, the Twelve had just returned from a preaching mission (Mark 6:7–13, 30+), and Jesus, too, had been heavily involved in exhausting ministry while they were gone (Matt. 11:1). The Lord knew the disciples needed a time of rest and instruction, a sort of debriefing after the completion of their mission (Mark 6:31–32+). Matthew 14:13+ reveals that news of John the Baptist’s death provided an additional reason for their withdrawal: “Now when Jesus heard about John [that he had been executed by Herod; Mt 14:1–12+], He withdrew from there in a boat to a secluded place by Himself.” Jesus and His disciples were not to find the peaceful seclusion they sought, however. (See John Commentary) Steven Cole introduces this section writing "This is the only miracle recorded in all four gospels, which shows its significance. C. H.
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MacArthur has an interesting statement that "In each gospel account this miracle is placed at the climax of the Lord’s ministry." (See MacArthur Commentary) THE FEEDING OF FIVE THOUSAND PLUS NOTE: Words in Bold Red font are unique to that Gospel's account. GOSPEL Matthew 14:12–24 Mark 6:30–46 Luke 9:10–17 John 6:1–14 THE SETTING TWO REPORTS His disciples came and took away the body and buried it; and they went and reported to Jesus. - Mt 14:12+ The apostles gathered together with Jesus; and they reported to Him all that they had done and taught.- Mk 6:30+ When the apostles returned, they gave an account to Him of all that they had done. Lk 9:10a+ After these things Jn 6:1a+ WITHDRAWAL TO REST Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself - Mt 14:13a+ He said to them, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.They went away in the boat to a secluded place by themselves.- Mk 6:31,32+ Taking them with Him, He withdrew by Himself to a city called Bethsaida Lk 9:10b+ Jesus went away to the other side of the Sea of Galilee (or Tiberias). Jn 6:1b+ REST "ARRESTED" When the people heard of this, they followed Him on foot from the cities - Mt 14:13b+ 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. Mk 6:33+ But the crowds were aware of this and followed Him; Lk 9:11a+ A large crowd followed Him, because they saw the signs which He was performing on those who were sick. Jn 6:2a+ LARGE CROWD When He went ashore, He saw a large crowd- Mt 14:14a+ When Jesus went ashore, He saw a large crowd Mk 6:34a+ 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+ THE TIME WAS LATE When it was evening...the hour is already late, Mt 14:15a+ When it was already quite late...already quite late Mk 6:35a+ Now the day was ending Lk 9:12a+ SEND THEM AWAY The disciples came to Him and said, “This place is desolate...so send the crowds away, that they may go into the villages and buy food for themselves.”.- Mt 14:15b+ His disciples came to Him and said, “This place is desolate...send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat.”" Mk 6:35b-36+ The twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place.” Lk 9:12b+ THE TEST (FAITH NOT SIGHT) Jesus said to them, “They do not need to go away; you give them something to eat!” Mt 14:16+ He answered them, “You give them something to eat!” Mk 6:37+ He said to them, “You give them something to eat!” - Lk 9:13a+ Jesus said to Philip, “Where are we to buy bread, so that these may eat?” This He was saying to test him, for He Himself knew what He was intending to do. Jn 6:5b-6+ THEIR SOLUTION (SIGHT NOT FAITH) They said to Him, “Shall we go and spend 200 denarii on bread and give them something to eat?” Mk 6:37b+ Unless perhaps we go and buy food for all these people.” Lk 9:13c+ Philip answered Him, “200 denarii worth of bread is not sufficient for them, for everyone to receive a little.” Jn 6:7+ (cf Jn 6:9b+) WHEN LITTLE IS ENOUGH They said to Him, “We have here only 5 loaves and 2 fish.”Mt 14:17+ He said, “Bring them here to Me.” Mt 14:18+ He said to them, “How many loaves do you have? Go look!” And when they found out, they said, “5 and 2 fish.” Mk 6:38+ They said, “We have no more than 5 loaves and 2 fish Lk 9:13b+ One of His disciples, Andrew, Simon Peter’s brother, said to Him, “There is a lad here who has 5 barley loaves and 2 fish, but what are these for so many people?” Jn 6:8-9+ JESUS SEATS THE GUESTS Ordering the people to sit down on the grass Mt 14:19a+ He commanded them all to sit down by groups on the green grass. They sat down in groups of hundreds and of fifties. Mk 6:39-40+ He said to His disciples, “Have them sit down to eat in groups of about fifty each. - Lk 9:14b+ They did so, and had them all sit down. - Lk 9:15+ Jesus said, “Have the people sit down.” Now there was much grass in the place. Jn 6:10a+ JESUS GIVES THANKS He took the 5 loaves and the 2 fish, and looking up toward heaven, He blessed the food Mt 14:19b+ He took the 5 loaves and the 2 fish, and looking up toward heaven, He blessed the food Mk 6:41a+ He took the 5 loaves and the 2 fish, and looking up to heaven, He blessed them Lk 9:16a+ Jesus then took the loaves, and having given thanks, Jn 6:11a+ NOURISHMENT Breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, - Mt 14:19c+ He broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all. Mk 6:41b+ He broke them, and kept giving them to the disciples to set before the people. Lk 9:16b+ He distributed to those who were seated; likewise also of the fish as much as they wanted. Jn 6:11b+ SATISFACTION They all ate and were satisfied - Mt 14:20a+ They all ate and were satisfied, Mk 6:42+ And they all ate and were satisfied; Lk 9:17a+ When they were filled Jn 6:12+ FAR MORE ABUNDANT They picked up what was left over of the broken pieces, 12 full baskets. - Mt 14:20+ They picked up 12 full baskets of the broken pieces, and also of the fish. Mk 6:43+ The broken pieces which they had left over were picked up, 12 baskets full. Lk 9:17b+ He said to His disciples, “Gather up the leftover fragments so that nothing will be lost.” So they gathered them up, and filled 12 baskets with fragments from the 5 barley loaves which were left over by those who had eaten. Jn 6:12-13+ MIRACULOUS NUMBERS FED There were about 5000 men who ate, besides women and children. Mt 14:21+ There were 5000 men who ate the loaves. Mk 6:44+ There were about 5000 men - Lk 9:14a+ So the men sat down, in number about 5000. Jn 6:10b+ PROPHET BUT NOT MESSIAH When the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” Jn 6:14+ JESUS SENDS DISCIPLES AWAY Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. - Mt 14:22+ Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. Mk 6:45+ JESUS PRAYS After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. Mt 14:23+ After bidding them farewell, He left for the mountain to pray. Mk 6:46+ So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. Jn 6:15+ THE LORD IS FAITHFUL - FEEDING FIVE THOUSAND MEN - Charles Ryrie - Borrow The Miracles of Our Lord Apart from the resurrection, this miracle of feeding five thousand men is the only one recorded by all four gospel writers. And it is the only “sign” miracle recorded by all. The place was the area of Bethsaida near the northeast corner of the lake of Galilee. The Lord and his disciples had retreated there hoping to find some peace and quiet, for they were weary and needed some rest from the pressures of ministry. The area was deserted, though not a desert, for it was covered with grass. The time was before Passover in the early spring, a year before the crucifixion. The occasion met the need of the crowd and provided a test for the disciples. And, as his miracles do, this one also revealed something about the Lord—in this case, his faithfulness. 1. HIS FAITHFULNESS IN TEACHING A. He Was Weary -- The retreat never came to pass, though the Lord needed it. Emotionally, he was drained because of the news of the murder of John the baptist. Both Matthew and Mark suggest this event was the reason why he sought solitude in a deserted place. Physically, he was weary because of the schedule of ministry he kept. The imperfect tenses in John 6:2 indicate that the multitudes kept following him because he kept performing signs. The disciples, too, had been involved in a strenuous tour of ministry and needed a time of rest (Mark 6:31). Spiritually, as the opposition to Christ’s ministry mounted, he felt the oppression against him increasing. It would climax a year later at Golgotha. B. He Was Willing -- It was only four or five miles directly across the lake from the area of Tiberias where the group had been ministering to Bethsaida. And it was not farther than ten miles by land around the north end of the lake. So when some people saw the Lord and the disciples getting into a boat to cross the lake, they spread the news and gathered this large group of thousands of people who ran overland to meet the Lord when he landed on shore. Perhaps the wind was against the disciples as they rowed, or perhaps they deliberately slowed their trip, hoping that the ever-increasing crowd would weary of running and disperse before they landed. But such was not to be. When the Lord saw the multitude, he welcomed them, not thinking of himself or of his own needs, but willing and anxious to minister to them in spite of his weariness. He saw their hunger for truth, which their spiritual leaders had not met. They had no shepherd, though they had scribes and rabbis galore. His compassion overcame his weariness, and he taught them and healed the sick. It is not sinful to grow weary in the ministry, but it is unchristlike to grow weary of the ministry. Compassion should motivate us to serve. C. He Was Working -- Teaching was the most prominent characteristic of the earthly ministry of Christ. He saturated the multitudes with his teaching, as on this occasion. He also trained the twelve disciples, as he did here too. Teaching is one of the thrusts of the great commission, and the spiritual gift of teaching is among the three most important gifts (1 Corinthians 12:28). But the true shepherd not only teaches, he also tends the sheep. The Lord healed the sick in the crowd, and he fed them. His was not a detached pulpit ministry. It was also a person-to-person ministry. He was the epitome of a pastor-teacher (Ephesians 4:11). 2. HIS FAITHFULNESS IN TRAINING A. The Inquiry of the Lord -- Probably the question, “Where shall we buy bread?” (John 6:5) was asked earlier in the day of teaching. It was logical to ask Philip where they might buy bread, for he was a native of nearby Bethsaida and would be expected to know. John, however, added that Jesus did not need to know anything from Philip since the Lord knew everything (John 6:6). But he wanted to test Philip. How? Remember that when Philip first met the Lord he reported to Nathanael that he had found the one of whom Moses wrote (John 1:45). Would Philip remember what Moses had done when he gave the Israelites bread from heaven in the wilderness? Would he recall how Elisha had on a much smaller scale fed a hundred men with twenty barley loaves (2 Kings 4:42–44)? Would Philip acknowledge that one far greater than Moses was there, fully capable of meeting this overwhelming need? B. The Impotence of the Leaders -- If all the other disciples had not personally heard the Lord’s question to Philip, they soon heard it from Philip himself. Some time elapsed between the question to Philip and the response from the committee of disciples. Perhaps most of the day of teaching came between John 6:6 and 6:7. And during that time you can easily believe that the disciples were discussing what they would say to the Lord. When evening came, their considered committee conclusion was to send the crowd away. After all, if they were able to come the ten miles or so to hear the Lord earlier in the day, they could surely return ten miles to their homes to eat. Why did they come to this conclusion? Because they looked at circumstances instead of Christ. Two hundred denarii worth of bread, they had calculated, would not be enough. Perhaps they had taken a rough count of the crowd, or perhaps this was just a guess. In either case, two hundred denarii was far more than their treasury could finance; and that would not feed the crowd anyway. A denarius was the average daily wage for a rural worker (Matthew 20:2). Normally it would purchase about ten quarts of wheat or thirty of barley. (In the coming tribulation, one denarius—or its equivalent—will buy only one quart of wheat or three of barley. One quart of wheat was the daily ration per man in Xerxes’ army. Thus in that future time all of a man’s wage will feed only himself, with nothing left for his family.) Two hundred denarii would buy around two thousand quarts of wheat or six thousand quarts of barley. One-third of that (for one meal) would feed five thousand men but not also the women and children in the crowd. So the disciples’ computation or guess was correct. But circumstances always need to be examined with the eyes of faith. Why did the disciples want to send the crowd away? Because they lacked faith. They had knowledge. They had experience. They had seen what Christ did at Cana when the wine ran out. During that very day, they had seen people healed. But they still lacked faith. Notice how contagious this attitude was. Andrew, though sometimes pictured as the hero of the story, was affected. When he reported to Christ that they found only a boy’s meager lunch, he probably did it with some sarcasm. His comment, “What are they among so many?” (John 6:9), is hardly one of faith. 3. HIS FAITHFULNESS IN TENDING A good shepherd tends to the needs of his sheep. As we have opportunity, let us do good to all people, especially to those who are of the household of faith (Galatians 6:10). Feeding people is ministry too, and our Lord saw to it that the crowd did not go away hungry. A. The Supply -- Barley bread (flat cakes) was the food of the poor (Judges 7:13; Ezekiel 13:19). The two fish the lad had were little tidbits to make the coarse barley bread more palatable. Though this poor small lunch was all that was to be found in the large crowd, it was enough in the master’s hand. B. The Seating -- Taking charge, the Lord commanded the disciples to have the people recline on the grass in groups of about fifty each. And the disciples, though they lacked faith, did not lack obedience. The five thousand men alone would have necessitated one hundred groups of fifty each. Mark 6:40 used a word to describe these groups that literally means “garden plots.” What a scene it must have been! The setting sun, causing the water of the lake to shimmer and coloring the mountains with purple hues, and the “plots” of fifties painted on the background of the lush green grass set the stage onto which the Lord of heaven stepped to perform this spectacular miracle. C. The Serving -- After giving thanks, the Lord gave the food to the disciples, who in turn gave it to the people. The Lord often used people to minister his blessings to others (Ephesians 4:11–12), and the more the disciples gave, the more they received. D. The Satisfying -- More than five thousand stomachs testified to the authenticity of this miracle. It was no snack or sacramental meal in which just a tiny fragment of bread was given to each one. Nor was it a case of discovering others in the crowd who had lunches they shared. Such suggestions are without foundation. When all were completely satisfied, the disciples gathered up what was left over in twelve baskets. Abundance is no justification for waste. An astounding miracle! But greater works than these we can do today. How can that be? Something infinitely greater than giving food to people is giving them the news of the gift of eternal life. Everyone in that huge crowd got hungry again and soon. But those who eat the bread of life shall never hunger again. To offer people that bread is a great work. John 6:2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. BGT John 6:2 ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. KJV John 6:2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. NET John 6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick. CSB John 6:2 And a huge crowd was following Him because they saw the signs that He was performing by healing the sick. ESV John 6:2 And a large crowd was following him, because they saw the signs that he was doing on the sick. NIV John 6:2 and a great crowd of people followed him because they saw the miraculous signs he had performed on the sick. NLT John 6:2 A huge crowd kept following him wherever he went, because they saw his miraculous signs as he healed the sick. Mt 4:24,25 8:1 12:15 13:2 14:14 15:30,31 Mk 6:33 John 6 Resources - Multiple Sermons and Commentaries REST "ARRESTED" When the people heard of this, they followed Him on foot from the cities - Mt 14:13b+ 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. Mk 6:33+ But the crowds were aware of this and followed Him; Lk 9:11a+ A large crowd followed Him, because they saw the signs which He was performing on those who were sick. . Jn 6:2a+ SADLY FOLLOWING THE SIGNS NOT THE SAVIOR! MacArthur gives us the context - This section (beginning in John 5) evidences the shift from reservation and hesitation about Jesus as Messiah (John 3:26; 4:1-3) to outright rejection (John 7:52 - See Chart Above). The opposition started with controversy regarding Jesus' healing on the Sabbath (John 5:1-18+), intensified in John 6 with many of His disciples abandoning Him (John 6:66+), and finally hardened in John 7+ into official opposition against Him with the religious authorities unsuccessful attempt to arrest Him (John 7:20-52+). Accordingly, the theme of this section is the rejection of Jesus as Messiah. (Borrow The MacArthur Study Bible) (Bolding added) A large crowd followed (akoloutheo) Him ("and felt compassion" - Mt 14:14b+ Mk 6:33–34+) - It was an enormous crowd as we will see. So far so good, especially by modern standards. A big crowd is viewed by many as a successful ministry, but as this story teaches, a large crowd is not a good predictor of those who are pursuing a personal relationship with Jesus. It becomes clear that enormous crowds and surging enthusiasm are not always evidence of spiritual vitality! One of the main reasons people were following Jesus is that He was performing many miracles (obviously many more than recorded by John or even the synoptic gospels). Sadly that dynamic is still true today -- what can I get if I follow Jesus mentality is prevalent in the so-called false prosperity gospel championed by prosperity preachers. It is notable that followed (akoloutheo) is same word Jesus commanded to those who he called to be His true disciples giving the command "Follow (akoloutheo) Me" in the present imperative meaning they were to following Jesus their lifestyle, their habitual practice. So one might describe many in this large crowd "disciples." However, as the story unfolds we see soon that the crowd who followed Him did not obey His command to count the cost and follow Him. In fact after declaring to them several "hard sayings" their response "many of His disciples withdrew and were not walking with Him anymore." (John 6:66+). As Jesus made clear in Mark 8:34-35+ "If anyone wishes to come after Me, he must deny (aorist imperative see need to depend on the Holy Spirit to obey all 3 commands) himself, and take up (aorist imperative) his cross and follow (present imperative) Me. For (term of explanation) whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it."
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MacArthur - The Lord knew the crowd’s superficial motive for following Him (Jn 6:26), but His abundant mercy was such that He met their needs anyway. Late in the day (Mark 6:35) or as the day was ending (Luke 9:12) and it “was evening, the disciples came to Him and said, ‘This place is desolate and the hour is already late; so send the crowds away, that they may go into the villages and buy food for themselves’ ” (Matt. 14:15). (ED: AND THIS LED HIM TO ADDRESS PHILIP BUT WHY HE WAS SINGLED OUT IS NOT CLEAR - see Carson's thought below)(See John Commentary) J C
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MacArthur - The apostles’ concern once again exhibited their lack of faith (cf. Matt. 8:26; 14:31; 16:8). They had a disconnect from all the miracles they had seen and they themselves had performed on the just-completed preaching tour. They might also have recalled that God had miraculously provided food in Israel’s past: (2 Kings 4:42-44; cf. 1 Kings 17:10-16) Incredibly, even after this amazing display of Christ’s divine power, the apostles’ faith was still weak. (See Luke Commentary)
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MacArthur - Andrew’s faith, too, collapsed as he considered the enormity of the logistical problem. After recounting what he found, he added skeptically, “But what are these for so many people?” Andrew’s response showed that he, like Philip and the rest of the Twelve, failed the test of faith. No one responded by affirming the power of Jesus to provide. (See John Commentary) John Heading - Andrew was no better than Philip before him; memory and sight, but not faith, dominated his thinking. He had seen water turned into wine—one substance into another, but there had been no previous miracle in which the Lord had created something from hardly anything; faith in the creation must accept this, since “the things which are seen were not made of things which do appear” (Heb 11:3). In other words his expectations were based only on what the Lord had done before; faith could not appreciate that the Lord was able to do things as yet unexperienced. (What the Bible Teaches - John) Ryle on what are these for so many - This expression of Andrew’s is purposely reported, no doubt, in order to show how strong was the conviction of our Lord’s disciples that they had not sufficient provision to feed the multitude, and then to bring out into clearer light the greatness of the miracle which our Lord wrought. It also helps to prove that the wonderful feeling of the multitude was not a preconcerted and prepared thing, arranged by our Lord and His disciples. Even His own immediate followers were taken by surprise. (John 6 Commentary) Gotquestions - At this point, the disciples should have recalled the many miracles they had seen Jesus do. Perhaps some of them did, but Andrew asked, “What are [five loaves and two fish] for so many?” (John 6:9). And Philip exclaimed, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!” (Jn 6:7). (What can we learn from Jesus' feeding of the 5000?)
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MacArthur - Their faith may have failed, but their obedience did not, and despite their doubts they followed the Lord’s instructions. (See John Commentary) So the men sat down, in number about five thousand. - There were more than 5000 (probably 10-15,000) because Matthew 14:21+ says "There were about five thousand men who ate, besides women and children." LITTLE WAS ENOUGH - The disciples’ skeptical reluctance contrasts with the youngster’s willingness to share what he had. Others may have been withholding what they had. They certainly had more resources than the boy. But they knew they didn’t have enough, so they didn’t give anything at all. The boy gave what little he had, and it made all the difference. If we offer nothing to God, he will have nothing to use. But he can take what little we have and turn it into something great. (Barton Life application study Bible, Gospel of John - Borrow) John 6:11 Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted. BGT John 6:11 ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. KJV John 6:11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. NET John 6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, as much as they wanted. CSB John 6:11 Then Jesus took the loaves, and after giving thanks He distributed them to those who were seated-- so also with the fish, as much as they wanted. ESV John 6:11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. NIV John 6:11 Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish. NLT John 6:11 Then Jesus took the loaves, gave thanks to God, and distributed them to the people. Afterward he did the same with the fish. And they all ate as much as they wanted. YLT John 6:11 and Jesus took the loaves, and having given thanks he distributed to the disciples, and the disciples to those reclining, in like manner, also of the little fishes as much as they wished. and having given thanks: John 6:23 1Sa 9:13 Lu 24:30 Ac 27:35 Ro 14:6 1Co 10:31 1Th 5:18 1Ti 4:4,5 John 6 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 14:19 Ordering the people to sit down on the grass, He took the five loaves and the two fish, and looking up toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, LITTLE CAN BECOME A LOT WITH JESUS Jesus then took the loaves (artos), and having given thanks (eucharisteo - gives us eucharist) Giving of thanks was normal in Jewish families both before and after the meal. "The miracle of multiplication must have occurred in Jesus’ hands. In context of the Jews’ Messianic hope this event would be the expected sign that Jesus was providing food as Moses provided manna." (Utley) As the story unfolds clearly the Jews failed to recognize the Messianic significance of this sign. Christ uses inadequate people who surrender what they have to Him to meet the overwhelming needs of others. -- Steven Cole W H Griffith Thomas reminds us that we have a beautiful picture of "(a) the perishing world; (b) the powerless disciples; (c) the perfect Savior. This miracle involved a true act of creation. No mere man could take five loaves and two small fish and expand them in such a way as to feed so many people as this. It has been well said,“ ‘Twas springtime when He blessed the bread, ’twas harvest when He brake.” And it is also true, “Loaves unblessed are loaves unmultiplied.” (Borrow The Apostle John) MacDonald on given thanks - If He did this before partaking of food or serving it, how much more should we pause to thank God before eating our meals. (Borrow Believer's Bible Commentary)
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MacArthur says "Jesus, of course, did not need to use them; He could just as easily have distributed the food to the crowd by supernatural means. God, however, often works through weak, fallible humans." (Sermon Why Did Jesus Give Thanks?) Warren
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MacArthur - God’s abundant provision was no excuse for wasting resources (cf. Prov. 25:16). (See John Commentary)
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MacArthur - In an amazing display of God’s abundant grace, the leftovers far exceeded the original five barley loaves. Some think that the twelve baskets symbolize God’s provision for the twelve tribes of Israel. A simpler explanation is that there were twelve baskets because there were twelve apostles gathering the leftovers. Christ not only provided enough food to satisfy the hungry crowd, but also to provide the next day’s meal for the disciples. (See John Commentary) You take care of the addition, I’ll be in charge of the multiplication, and the mission I’ve invited you to join will be accomplished. - Charles Swindoll
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MacArthur - The reaction of the synagogue crowds to Jesus' statements was the same as the Jews in the wilderness who grumbled against God both before and after the manna was given to them (Ex 16:2, 8, 9; Nu 11:4-6). (The MacArthur Study Bible - Borrow) Because - Term of explanation. What is John explaining? This one is straightforward. He said, "I am (ego eimi - see comments on Jn 6:20) the bread (artos) that came down out of heaven." - Their grumbling was because they recognized that Jesus was making a claim of deity and reacted with hostility just as the Jews had done in Jerusalem (Jn 5:18+). They saw Him only as a Man and failed to recognize He was also God, and so they grumbled when He expressed words that had the clear ring of God about them! Pulpit Commentary on Jesus' declaration - This was a reasonable putting together of the three assertions: "I am the Bread of life" (ver. 35); "I have come down from heaven" (ver. 38); and "The bread of God is that which cometh down from heaven" (ver. 33). "The Jews" did not misunderstand his meaning. They understood it perfectly, and rebelled against it. (John 6 Commentary) J
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MacArthur - Jesus’ walking on the water (cf. the accounts of this miracle in Matt. 14:24–33; Mark 6:47–52) is the fifth (cf. John 2:11; 4:54; 5:1–17; 6:1–15) miraculous sign John recorded in his gospel (Jn 20:30–31). In keeping with John’s purpose, it demonstrates Christ’s deity by revealing His power over the laws of nature. And, in contrast to the false disciples of Jn 6:22–29, it exposes the reverent response of Jesus’ true followers. (See John Commentary)
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MacArthur - The only means of movement was rowing, and they were desperately “straining at the oars” (Mark 6:48+) for their very lives....The worst part was that Jesus was not with them. During a similar storm, they had awakened Him and He “rebuked the winds and the sea; and it became perfectly calm” (Matt. 8:26+). But now He was miles away....Jesus was alone on the mountain praying (6:15; Matt. 14:23; Mark 6:46). Ever the faithful Shepherd (John 10:11–14), however, He had not forgotten the disciples. In His infinite wisdom, He planned to help them according to His perfect timing. Divine sovereignty, omnipotence, and omniscience are never in a hurry. Of course, the disciples could never have imagined what form that help would take. (See The MacArthur New Testament Commentary)
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MacArthur - The story of Christ’s walking on the water actually includes not one miracle, but four. Not only did Jesus walk on the water, but so also did Peter (at least for a few moments). Matthew and Mark record a third miracle. When Jesus (along with a soaking wet and thoroughly chastened Peter) got into the boat, the wind immediately stopped (Matt. 14:32; Mark 6:51). Finally, John records a fourth miracle: after Jesus got on board and calmed the storm, immediately the boat was at the land to which they were going. Miraculously, the boat instantly traversed the remaining distance to the western shore. (See John Commentary) THOUGHT- The old practical lesson still remains to be remembered. Christ’s Church is now a tossed ship, in the midst of a stormy sea. The great Master has gone up into heaven to intercede for His people, left alone for awhile, and to return. When Jesus returns again to His tossed and afflicted Church, at the second advent, their troubles will soon be over. They will soon be in harbour. His voice, which will fill the wicked with terror, will fill His people with joy. (Ryle)
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MacArthur - True salvation, of course, is not by works (Titus 3:5+). Thus, Jesus answered their question by noting that the only work acceptable to God is to believe in Him whom He has sent. Salvation is by grace alone (Eph. 2:8-9+) through faith alone (Rom 3:28+) in Christ alone (Acts 4:12+), "because by the works of the Law no flesh will be justified in His sight" (Rom. 3:20+; Gal. 2:16+). Salvation is the gift of God (John 4:10+; Ro 5:15+; Ro 6:23+; Eph. 2:8+). (See The MacArthur New Testament Commentary) Merrill Tenney comments that "To Jewish questioners, attaining eternal life consisted in finding the right formula for performing works to please God. Jesus directed them to the gift of God that could be obtained by faith in him. Again there is a similarity to his conversation with the Samaritan woman: 'If you knew the gift of God' (John 4:10). Jesus contradicted directly the presuppositions of his interrogators" (BORROW Expositor's Bible Commentary) Gerald Borchert has an interesting note on work and belief - The interplay between working and believing is crucial to the concept of salvation in John. On the one hand, a person cannot earn acceptability with God by working for it. On the other hand, acceptability with God cannot be on the basis of “belief” in a mere theological formulation about God. Thus the noun “faith” (pistis) does not occur in John’s Gospel. (Note, however, the untypical use of pistis at 1Jn 5:4+) He chose instead to use only the verb “believe” (pisteuein), and he almost equated it with “obey” (cf. Jn 3:36+). Acceptability with God is a relationship God gives (Jn 6:27), therefore, and both believing and obeying are parallel ways one acknowledges dependence on God (ED: DO NOT MISUNDERSTAND - HE IS NOT SAYING OBEDIENCE SAVES US, BUT THAT THE FAITH THAT IS GENUINE WILL SHOW ITSELF TO BE REAL BY OBEDIENCE - WHICH IS THE FRUIT OF THE SPIRIT LIVING IN THE BELIEVER). As the Son always responded appropriately to the Father, people are to respond to the Son, Who was sent by the Father (Jn 6:29). That is precisely the way John understood the call of Jesus to the Jews here. (See John 1-11 - New American Commentary) ‘The moment a sinner believes, And trusts in his crucified God, His pardon at once he receives, Redemption in full through His blood.’ -- Joseph Hart Sent (649) apostello rom apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To send out; to commission as a representative, an ambassador, an envoy. The idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29). Apostello is a keyword in John's Gospel - Jn. 1:6; Jn. 1:19; Jn. 1:24; Jn. 3:17; Jn. 3:28; Jn. 3:34; Jn. 4:38; Jn. 5:33; Jn. 5:36; Jn. 5:38; Jn. 6:29; Jn. 6:57; Jn. 7:29; Jn. 7:32; Jn. 8:42; Jn. 9:7; Jn. 10:36; Jn. 11:3; Jn. 11:42; Jn. 17:3; Jn. 17:8; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:25; Jn. 18:24; Jn. 20:21 QUESTION - How can salvation be not of works when faith is required? Isn’t believing a work? ANSWER - Our salvation depends solely upon Jesus Christ. He is our substitute, taking sin’s penalty (2 Corinthians 5:21); He is our Savior from sin (John 1:29); He is the author and finisher of our faith (Hebrews 12:2). The work necessary to provide salvation was fully accomplished by Jesus Himself, who lived a perfect life, took God’s judgment for sin, and rose again from the dead (Hebrews 10:12). The Bible is quite clear that our own works do not help merit salvation. We are saved “not because of righteous things we had done” (Titus 3:5). “Not by works” (Ephesians 2:9). “There is no one righteous, not even one” (Romans 3:10). This means that offering sacrifices, keeping the commandments, going to church, being baptized, and other good deeds are incapable of saving anyone. No matter how “good” we are, we can never measure up to God’s standard of holiness (Romans 3:23; Matthew 19:17; Isaiah 64:6). The Bible is just as clear that salvation is conditional; God does not save everyone. The one condition for salvation is faith in Jesus Christ. Over one hundred times in the New Testament, faith (or belief) is declared to be the sole condition for salvation (e.g., John 1:12; Acts 16:31). One day, some people asked Jesus what they could do to please God: “What must we do to do the works God requires?” Jesus immediately points them to faith: “The work of God is this: to believe in the one he has sent” (John 6:28-29). So, the question is about God’s requirements (plural), and Jesus’ answer is that God’s requirement (singular) is that you believe in Him. Grace is God giving us something we cannot earn or deserve. According to Romans 11:6, “works” of any kind destroys grace—the idea is that a worker earns payment, while the recipient of grace simply receives it, unearned. Since salvation is all of grace, it cannot be earned. Faith, therefore, is a non-work. Faith cannot truly be considered a “work,” or else it would destroy grace. (See also Romans 4—Abraham’s salvation was dependent on faith in God, as opposed to any work he performed.) Suppose someone anonymously sent you a check for $1,000,000. The money is yours if you want it, but you still must endorse the check. In no way can signing your name be considered earning the million dollars—the endorsement is a non-work. You can never boast about becoming a millionaire through sheer effort or your own business savvy. No, the million dollars was simply a gift, and signing your name was the only way to receive it. Similarly, exercising faith is the only way to receive the generous gift of God, and faith cannot be considered a work worthy of the gift. True faith cannot be considered a work because true faith involves a cessation of our works in the flesh. True faith has as its object Jesus and His work on our behalf (Matthew 11:28-29; Hebrews 4:10). To take this a step further, true faith cannot be considered a work because even faith is a gift from God, not something we produce on our own. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (Ephesians 2:8). “No one can come to me unless the Father who sent me draws them” (John 6:44). Praise the Lord for His power to save and for His grace to make salvation a reality!GotQuestions.org C H
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MacArthur comments that "The crowd's logic appeared to be that Jesus' miraculous feeding was a small miracle compared to what Moses did. In order for them to believe in Him, they would need to see Him feed the nation of Israel on the same scale that God did when He sent manna and fed the entire nation of Israel during their wilderness wanderings for 40 years (Ex 16:11-36). They were demanding that Jesus outdo Moses if they were to believe in Him. They quoted from Ps 78:24. (Borrow The MacArthur Study Bible) Manna (3131) manna from Hebrew manna meaning "What is it?". This refers to the food with which God miraculously fed the Israelites in the desert after the exodus from Egypt F. Merkel - OT Hebrew - man is a pre-Israelite name for the sap which is sucked from the manna-tamarisk in the Sinai desert in the rainy season by a kind of scale insect which drops in the form of small, very sweet, little balls to the ground. It is there collected by ants, but melts and disperses in the heat of the midday sun. That it was this phenomenon that the Israelites met in the desert as a helping miracle from God has been considered certain since Josephus (Ant., 3, 1, 6) and Origen. It is also supported by the Gk. manna, crumb, and modern scientific investigations (cf. F. S. Bodenheimer, ““The Manna of Sinai’, BA 10, 1947, 1.) (See 2 page article in NIDNTT) Gilbrant - Classical Greek Perhaps manna (neuter, indeclinable) is related to the same Greek feminine form manna, meaning “little grain, granule.” But the form more likely is dependent upon the Hebrew word mān, the miraculous food God supplied to the Israelites during their wilderness wanderings. Papyri and current study also indicate that manna comes in a natural way from a tamarisk tree. This substance has no food value and was used in medical preparations to stop nose bleeding (Moulton-Milligan). The Septuagint consistently translates mān as manna except for Exodus (16:31-33,35) where the direct transliteration occurs. Its name may have originally developed out of the question asked by the Israelites when they first encountered manna, “What (mān) is it?” The Hebrew word minchāh, “gift, tribute” (used of the offerings of Leviticus 2), also stands behind manna in some versions of the Septuagint (Jeremiah 17:26; 41:5; Ezekiel 46 passim). The correct form here is manna (e.g., Ezekiel 45:25; 46:5,7,11). To fully appreciate the New Testament understanding of manna (five times) it is crucial to examine the Jewish traditions about manna’s significance. God, through His Holy Spirit, accommodated himself to speak in a language and in concepts fully intelligible to first-century peoples; at the same time He challenged their thinking. Thus the idea of Jesus as the “Bread of Heaven” (i.e., the manna) is an allusion to popular Jewish thinking (cf. Merkel, “Bread,” Colin Brown, 1:252f.) as well as a development of Old Testament concepts. Manna as “bread from heaven” is based upon Psalm 78:24: “He rained down manna for the people to eat, he gave them the grain of heaven” (NIV). Psalm 105:40 also contributed to this understanding: “They asked, and he brought them quail and satisfied them with the bread of heaven” (NIV). Later Judaism speculated that in the Messianic Age manna would again “descend” (e.g., 2 Baruch 29:8; cf. Revelation 2:17, of hidden manna for those who overcome). C.H. Dodd notes that the “renewal of the gift of manna becomes a fixed feature of Jewish eschatological expectation” (Interpretation of the Fourth Gospel, p.335, see note 2). Manna was divine food. Now, however, Jesus, the True Bread (= manna), had come down (katabainō) from heaven (John 6:33,41,50,51,58) as God’s divine food (John 6:32). But He is “food” of a different spiritual kind (John 6:48-59; cf. 6:31; 1 Corinthians 10:3). Jesus picked up on this in a way that radically challenged customary Jewish speculation. Although manna was indeed miraculous food, it possessed no power to bring eternal life; it merely sustained present existence (cf. John 6:26: Jesus downplayed their response to the physical satisfaction of His previous miracle of feeding 5,000). Jesus brings eternal life as the “living Bread from heaven” (John 6:35,48; cf. Deuteronomy 8:3). The world cannot understand this (6:52) apart from the enabling of the Spirit (6:65). Hebrews 9:4 refers to the container of manna that was placed in the ark of the covenant along with Aaron’s budding rod and the tablets of the Law (Exodus 16:32f.; Deuteronomy 10:3-5; 1 Kings 8:9). Believers partake of the Bread of Life only by faith in Christ (John 6:28f.). Those who have eaten and drank of the Son of Man are not to go around looking for signs to sustain them (i.e., so they might believe, cf. John 6:30). Even seeing signs is not enough to promote belief (John 6:36); instead there must be faith that Christ has come in the flesh (John 6:41,42). Those who believe soon discover that to partake of this flesh/bread is to share in the life which Jesus gives on behalf of the world (John 6:51). The difficulty of receiving this is evident in that many disciples found the saying “hard” (6:60) and no longer followed Jesus (John 6:66); i.e., they quit being disciples. They did not believe in Him. We must continually partake of this bread to live forever (John 6:58). (Complete Biblical Library) MANNA - 4V - Jn. 6:31; Jn. 6:49; Heb. 9:4; Rev. 2:17 MANNA IN SEPTUAGINT - Nu. 11:6; Nu. 11:7; Nu. 11:9; Dt. 8:3; Dt. 8:16; Jos. 5:12; Neh. 9:20; Ps. 78:24 John 6:32 Jesus then said to them, "Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. Moses: Ex 16:4,8 Ps 78:23 the true: John 6:33,35,41,50,55,58 Jn 1:9 Jn 15:1 Ga 4:4 1Jn 5:20 John 6 Resources - Multiple Sermons and Commentaries GIVER OF BREAD FROM HEAVEN IS JESUS' FATHER, NOT MOSES Jesus then said to them, "Truly, truly (amen, amen), I say to you - Amen, Amen signifies great importance and total truth of what follows and is a key repeated phrase in John 6 (Jn 6:26, 32, 47, 53). John likes the phrase "I say to you" Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 4:35; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:10; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18 It is not Moses who has given you the bread (artos) out of heaven (ouranos) - Jesus immediately counters the Jew's implication in the previous passage that Moses was the one who had provided the miraculous manna in the wilderness! Their memories (or their knowledge of the book of Exodus) and their theology were both faulty! But - Term of contrast. What is Jesus contrasting? This is relatively straightforward. The contrast is with the Source who they had misinterpreted as a man, Moses. Both were provisions of the Father, but the gift of manna was but a faint shadow of the gift of the Messiah.
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MacArthur - This verse emphasizes human responsibility in salvation. Although God is sovereign, He works through faith, so that a person must believe in Jesus as the Messiah and Son of God who alone offers the only way of salvation (cf. Jn 14:6). However, even faith is a gift of God (Ro 12:3; Eph 2:8, 9). Intellectually harmonizing the sovereignty of God and the responsibility of man is impossible humanly, but perfectly resolved in the infinite mind of God. (The MacArthur Study Bible - Borrow) And I Myself will raise him up (anistemi) on the last (eschatos) day - Here is the second promise (which is repeated from Jn 6:39b) which Jesus Himself will personally fulfill for everyone who has believed in Him. In sum, we are promised eternal life and resurrection from the dead. Death cannot destroy the life that Christ gives -- NIV Study Bible. J C
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MacArthur - the Bible indicates that fallen man is unable, of his own volition, to come to Jesus Christ. Unregenerate people are dead in sin (Eph. 2:1; Col. 2:13), slaves to unrighteousness (John 8:34; Rom. 6:6, 17, 20), alienated from God (Col. 1:21), and hostile to Him (Rom. 5:10; 8:7). They are spiritually blind (2 Cor. 4:4) captives (2 Tim. 2:26) trapped in Satan’s kingdom (Col. 1:13), powerless to change their sinful natures (Jer. 13:23; Rom. 5:6), unable to please God (Rom. 8:8), and incapable of understanding spiritual truth (1 Cor. 2:14; cf. John 14:17). Although the human will is involved in coming to Christ (since no one is saved apart from believing the gospel—Mark 1:15; Acts 15:7; Rom. 1:16; 10:9–15; Eph. 1:13), sinners cannot come to Him of their own free will. (Moreover, a comparison of verse 44 with verse 37 shows that God’s drawing cannot apply to all unregenerate people, as proponents of prevenient grace argue, because verse 37 limits it to the redeemed whom God has given to Christ.) God irresistibly, efficaciously draws to Christ only those whom He chose for salvation in eternity past (Eph. 1:4–5, 11). (See John Commentary) Brian Bell - ILLUSTRATION - No one can come to the Father through Christ except the Father wills. I picture Gods Rip-Tide: Slowly drawing you out to Him (you often don’t notice your being pulled out). You keep swimming to shore away from Him. You finally give up and turn to Him. Yet under the surface He’s been drawing you all the time We’re chosen then drawn; drawn then saved; saved then 1 day to be resurrected; when resurrected then guaranteed eternal life! 1. We’ve been bought, sought, caught, got, & now are being taught!
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MacArthur - DRAWN TO CHRIST No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.JOHN 6:44 Jesus Christ is the One who introduces men and women to God. Those whom He ushers into the Father’s presence all have a loathing of their sin, a desire to be forgiven, and a longing to know God. Those attitudes are the work of God in drawing us to Christ. A response to the gospel message thus begins with a change in attitude toward sin and God. Beyond that initial change in attitude is the transformation brought about in every believer at the instant of salvation. Christ didn’t die just to pay the penalty for sin: He died to transform us. Deserted by most of His followers, Christ hung in darkness and agony on the cross, crying out, “My God, My God, why have You forsaken Me?” (Matt. 27:46). Those were moments that Jesus felt incredible rejection and hostility. Yet out of those very circumstances Christ triumphed by atoning for sin and providing a way for men and women to be introduced to God and transformed. It was a triumph He Himself would soon proclaim (1 Pet. 3:19–20). (Borrow Truth for today : a daily touch of God's grace) John 6:45 "It is written in the prophets, 'AND THEY SHALL ALL BE TAUGHT OF GOD.' Everyone who has heard and learned from the Father, comes to Me. BGT John 6:45 ἔστιν γεγραμμένον ἐν τοῖς προφήταις· καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. KJV John 6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. NET John 6:45 It is written in the prophets, 'And they will all be taught by God.' Everyone who hears and learns from the Father comes to me. CSB John 6:45 It is written in the Prophets: And they will all be taught by God. Everyone who has listened to and learned from the Father comes to Me-- ESV John 6:45 It is written in the Prophets, 'And they will all be taught by God.' Everyone who has heard and learned from the Father comes to me-- NIV John 6:45 It is written in the Prophets: 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me. NLT John 6:45 As it is written in the Scriptures, 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me. NRS John 6:45 It is written in the prophets, 'And they shall all be taught by God.' Everyone who has heard and learned from the Father comes to me. NJB John 6:45 It is written in the prophets: They will all be taught by God; everyone who has listened to the Father, and learnt from him, comes to me. NAB John 6:45 It is written in the prophets: 'They shall all be taught by God.' Everyone who listens to my Father and learns from him comes to me. YLT John 6:45 it is having been written in the prophets, And they shall be all taught of God; every one therefore who heard from the Father, and learned, cometh to me; written: Mk 1:2 Lu 1:70 Lk 18:31 AND THEY SHALL ALL: Isa 2:3 Isa 54:13 Jer 31:33-34 Mic 4:2 Eph 4:21,22 1Th 4:9 Heb 8:10,11 10:16 Everyone: John 6:37,65 Jn 5:38-40 Jn 10:27 Jn 16:14,15 Mt 11:27 Mt 17:5 Eph 1:17 1Jn 4:1-3 John 6 Resources - Multiple Sermons and Commentaries Related Passages: Mark 1:2 As it is written (grapho and "stands written") in Isaiah the prophet: “BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY; Luke 1:68-70 Blessed be the Lord God of Israel, For He has visited us (MESSIAH'S BIRTH) and accomplished redemption (SPEAKS OF IT IN THE PAST TENSE EVEN THOUGH CROSS IS 33 YEARS AWAY - SO SURE IT IS TO COME TO PASS!) for His people, 69 And has raised up a horn of salvation (MESSIAH) for us In the house of David His servant– 70 As He spoke by the mouth of His holy prophets from of old– (SEE Messianic Prophecy) Luke 18:31 Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written (grapho and "stands written") through the prophets about the Son of Man will be accomplished. Jeremiah 31:34 “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” GOD DRAWS MEN TO HIMSELF BUT MEN MUST BE TAUGHT THE WORD Kruse writes "Expanding on the idea of the Father drawing people to him, Jesus said, It is written in the Prophets...." (Borrow The Gospel According to John : An Introduction and Commentary) In other words in rabbinical style Jesus calls on the authority of the Scripture (recall that almost every use of "Scripture" in the NT refers to the OT) to support His difficult saying. It is written (grapho in perfect tense and "stands written") in the prophets (prophetes) - Written is in the "graphic" (pun intended as verb is grapho) perfect tense indicating that the Spirit inspired the prophets to write it down at a point in time in the past and the written word abides or endures (1Pe 1:23). In fact Jesus said "“Heaven and earth will pass away, but My words will not pass away." (Mt 24:35). The point is that you can stake your life (and eternal destiny) on God's written Word! J
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MacArthur explains this verse - In verse 45 the Lord paraphrased Isaiah 54:13 to emphasize that His teaching was consistent with the Old Testament. What was written in the prophets, “And they shall all be taught of God,” restates the truth of verse 44 in different terms. Those who come to saving faith do so because they are supernaturally instructed by God. Drawing and teaching are merely different aspects of God’s sovereign call to salvation; it is through the truth of His Word that God draws people to embrace His Son (Rom. 10:14, 17; cf. 1 Peter 1:23–25). As a result, everyone who has heard and learned from the Father, comes to Christ. Jesus’ statement was also a subtle rebuke of His Jewish opponents, who prided themselves on their knowledge of Scripture. But had they truly understood the Old Testament, they would have eagerly embraced Him (5:39). (See John 1-11 MacArthur New Testament Commentary) Life Application Study notes - Jesus was alluding to an Old Testament view of the messianic Kingdom in which all people are taught directly by God (Isaiah 54:13; Jeremiah 31:31–34). He was stressing the importance of not merely hearing, but learning. We are taught by God through the Bible, our experiences, the thoughts the Holy Spirit brings, and relationships with other Christians. Are you open to God’s teaching? (Borrow Life Application Study Bible)
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MacArthur adds that manthano "refers to teaching, learning, instructing, and discipling. Paul is referring here to his personal instruction and discipling of the Philippians." (See Philippians Commentary). In another note MacArthur writes that manthano conveys "the idea of accepting something as true and applying it to one’s life." (See Mark Commentary) The only other use of manthano in John is John 7:15 "“How has this man become learned, having never been educated?” Comes (2064) erchomai is a very common word in the Greek and generally refers to the movement of a person from one place to another, and means “to go or to come" (depending on the context). Motion toward the speaker (come) or away from the speaker (go). Erchomai may be used with reference to persons, animals, or things which are coming or going. To move towards, to draw nigh, to approach, to advance nearer, in any manner, and from any distance. In the first NT use the wise men had "come to worship Him." (Mt 2:2, contrast Herod in Mt 2:8) Of the Spirit coming upon Jesus (Mt 3:16) A prayer for Thy kingdom to come (Mt 6:10) Robert Hawker - MARK, my soul, these precious words of thy Jesus. It was one of the Old Testament promises, that all God’s children should be taught of him. And as this condescension of God, in teaching, implied the Father, so the blessed consequence and effect of it should be, that every one thus taught proved his being a child, and inclined his heart to come to God in Christ as a Father. My soul, art thou come? Art thou looking to, leaning upon, trusting in, walking with, and seeking for, Jesus? Is he the Lord thy Righteousness, thine only righteousness: thine only hope, thine only confidence? Dost thou, like the Apostle, count all things else but dung and dross to win Christ, and to be found in him? Courage then, my soul! These are blessed tokens of thine adoption-character. None but God the Father, by his Holy Spirit, could have taught thee these things. None but He that revealed his Son in the heart of the Apostle, could have been thy Teacher. Thou hast both heard and learned of the Father; and, in proof thereof, thou art come to Christ for life and salvation. Fold up, then, this precious scripture in thy bosom for thy daily use, and examine thine interest in Christ continually, by a mark so sure and infallible. And remember what the Lord Jesus hath said, as a collateral testimony to the same blessed truth: all that the Father giveth me (saith Jesus) shall come to me: and him that cometh I will in no wise cast out. John 6:46 "Not that anyone has seen the Father, except the One who is from God; He has seen the Father. BGT John 6:46 οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. KJV John 6:46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. NET John 6:46 (Not that anyone has seen the Father except the one who is from God– he has seen the Father.) CSB John 6:46 not that anyone has seen the Father except the One who is from God. He has seen the Father. ESV John 6:46 not that anyone has seen the Father except he who is from God; he has seen the Father. NIV John 6:46 No one has seen the Father except the one who is from God; only he has seen the Father. NLT John 6:46 (Not that anyone has ever seen the Father; only I, who was sent from God, have seen him.) NRS John 6:46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. NJB John 6:46 Not that anybody has seen the Father, except him who has his being from God: he has seen the Father. NAB John 6:46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. YLT John 6:46 not that any one hath seen the Father, except he who is from God, he hath seen the Father. anyone: John 1:18 Jn 5:37 Jn 8:19 Jn 14:9-10 Jn 15:24 Col 1:15 1Ti 6:16 1Jn 4:12 he has: John 7:29 8:55 Mt 11:27 Lu 10:22 John 6 Resources - Multiple Sermons and Commentaries Related Passages: John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. John 12:45 “He who sees Me sees the One who sent Me. John 5:37 “And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. John 8:19 So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; if you knew Me, you would know My Father also.” John 15:24 “If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. Colossians 1:15 He is the image of the invisible God, the firstborn of all creation. 1 Timothy 6:16 who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen. 1 John 4:12 No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. ONLY THE SON HAS SEEN THE FATHER Not (absolutely not) that anyone has seen the Father (pater), except the One Who is from God; He has seen the Father (pater) - Note the emphasis on not...seen and seen, which is a clear contrast. Some translations (NET, NLT) put this passage in parenthesis to suggest that it is a parenthetical statement, which is a statement that explains or qualifies something. As an aside, don't say Jesus never claimed deity, for here He refers to Himself as the Son of God. Notice that Jesus had just stated no one has seen the Father, referring to mortal men. Thus Jesus stating that He has seen the Father, is further proof that He is claiming to be more than a mere man. He is claiming authoritative knowledge of God the Father because He is His Son. Why does Jesus make this statement? One reason could be that since He is the only One Who has seen the Father, only He can teach men how they can come to the Father and be saved. He has just stated "THEY SHALL ALL BE TAUGHT OF GOD". The truth in Jn 6:46 gives Him the authority and the authenticity to speak for the Father, something no other man could claim. The corollary principle is that in light of this truth, as Jesus declared "no one comes to the Father but through Me." He is the only One Who through Whom we can come to the Father (Jn 14:6+). There is no other way - not Judaism, not mysticism, not humanism, etc, but only through Jesus, the only first person Witness of the Father. People need to come to Jesus, for no one else can reveal the Father. Barnes suggests that "Jesus added this, evidently, to guard against mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; but, lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. It was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to be perverted as if he meant to teach that. Jamieson adds that lest the Jews should confuse "hearing and learning of the Father," to which believers are admitted by divine teaching, with His own immediate access to Him, He here throws in a parenthetical explanation; stating, as explicitly as words could do it, how totally different the two cases were, and that only He who is "from God" hath this naked, immediate access to the Father. (See John 1:18). A T
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MacArthur explains "Once again the perplexity of the Jews indicates that they failed to understand the spiritual truth behind Jesus' illustration. Every time Jesus had given them a veiled saying or physical illustration, the Jews failed to see its spiritual significance (e.g., Jn 3:4; 4:15). The Mosaic law prohibited the drinking of blood or the eating of meat with blood still in it (Lev 17:10-14; Dt 12:16; Acts 15:29). The Jews, unable to go beyond the mere physical perspective, were perplexed and angered. (Borrow The MacArthur Study Bible) Bob
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MacArthur adds "Like those who dismissed Jesus' teaching outright, they were scandalized by His claim to have come down from heaven (Jn 6:33, 38, 41-42, 50-51), His contention that He was the only answer to mankind's spiritual need (Jn 6:33, 35, 40), and His call for them to eat His flesh and drink His blood (Jn 6:51-57). (See John Commentary scroll up and down for more text) (Jesus' Sermon) Not incomprehensible but unacceptable. -- John MacArthur
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MacArthur - Jesus' point was an analogy that has spiritual, rather than literal, significance: just as eating and drinking are necessary for physical life, so also is belief in His sacrificial death on the cross necessary for eternal life. The eating of His flesh and drinking of His blood metaphorically symbolize the need for accepting Jesus' cross work. For the Jews, however, a crucified Messiah was unthinkable (cf. Ac 17:1-3). Once again, the Jews, in their willful and judicial blindness, could not see the real spiritual significance and truth behind Jesus' statements. Moreover, Jesus' reference here to eating and drinking was not referring to the ordinance of communion for two significant reasons: 1) communion had not been instituted yet, and 2) if Jesus was referring to communion, then the passage would teach that anyone partaking of communion would receive eternal life. (Borrow The MacArthur Study Bible) C H
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MacArthur - Stumble translates a form of the verb skandalizō, which can mean either "to take offense" (e.g., Matt. 13:57; 15:12) or "to give up believing" (e.g., 13:21; 24:10). Both meanings are appropriate here; the false disciples took offense at Jesus' teaching, and that caused them to abandon their superficial faith in Him. (See John Commentary scroll up and down for more text) Barton - Remember that it is possible to be offensive in the way we communicate the gospel, for which we would be at fault. But if we present Jesus lovingly and honestly, we must neither be shocked nor feel guilty if the Good News offends someone. (Borrow John - Life Application Commentary) Stumble (fall away; take offense) (4624) skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. To entrap, trip up, or entice to sin, offend. So here in Mt 5:29-30 skandalizo is used in the active sense which conveys the idea to cause to do wrong, to entice to commit sin. In the passive sense it be means to be led into sin, to be caused to do wrong. In the passive some uses mean to be offended (Mt 11:6), the idea being that one is taking offense at Jesus and/or refusing to believe in Him. Finally, skandalizo can mean to furnish an occasion for some to be shocked, angered, or offended (Mt 17:27). Swindoll - The original and most literal meaning is “to spring back and forth” or “to slam closed,” as with a spring-loaded animal trap. Therefore, the verb generally means “to close something in.” The figurative use of this word is rare outside of Jewish and Christian writings, but not altogether absent. One Greek playwright describes an unjust accuser dragging innocent men into court and “laying traps” with his questions. (Aristophanes, Acharnenses 687) Paul frequently used the corresponding noun (skandalon) to describe Jesus as an intellectual and moral trap for any who oppose God and think themselves righteous (Rom. 9:33; 11:9; 1 Cor. 1:23; Gal. 5:11). (Borrow Insights on John) The only other use in John is John 16:1 (ADDRESSING THE 11 DISCIPLES) “These things I have spoken to you so that you may be kept from stumbling." Skandalizo is derived from skandalon which refers to stick in a trap on which the bait is placed and which springs up and shuts the trap at the touch of the careless, unwary animal. It follows that the idea is to put a stumbling block or impediment in one's way, upon which another may trip and fall. Jesus' point is that anything or anyone that morally traps us (by our senses, visual, touch, and by expansion not excluding the other senses such as hearing), and causes us to fall into sin should be eliminated, radically and quickly. If we do not make every necessary effort to control our surroundings, what we watch and read, who we keep company with and speak with, etc, then those things will control us. If you cannot control something, it needs to be "jettisoned" to keep the boat afloat so to speak. Skandalizo - Matt. 5:29; Matt. 5:30; Matt. 11:6; Matt. 13:21; Matt. 13:57; Matt. 15:12; Matt. 17:27; Matt. 18:6; Matt. 18:8; Matt. 18:9; Matt. 24:10; Matt. 26:31; Matt. 26:33; Mk. 4:17; Mk. 6:3; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Mk. 14:27; Mk. 14:29; Lk. 7:23; Lk. 17:2; Jn. 6:61; Jn. 16:1; 1 Co. 8:13; 2 Co. 11:29 The Training of the Twelve - A B Bruce THE SIFTING John 6:66–71 - See his message on Jn 6:66-71 below Vance Havner - The Beatitude of the Unoffended "And blessed is he, whosoever shall not be offended in me." Matt. 11:6 It may shock you but it is true that there is nothing more offensive on earth today than Jesus Christ. He is an offense to the Jews (Isa. 8:14; Rom. 9:33); the cross is an offense (1 Cor. 1:23); he is an offense to Pharisaism (Matt. 15:12); he offends superficial disciples (John 6:61); even true disciples are offended (Matt. 26:31). Many Christians are actually pouting with the Lord. They have asked and have not received, they see the wicked prosper and the righteous suffer, or like John in prison they are grieved because Jesus is not conquering the world in the way they expected. So many, having expected the world to be Christianized, are offended because the social order is not being converted. Well, Jesus didn't say he would win the world that way but he is winning according to schedule: the blind are seeing, the deaf hear, the lame walk, lepers are healed, the dead are raised, the poor hear the gospel. God may seem slow but he is never late. The times may be evil but "the child Samuel grows on" (1 Sam. 2:26). Christ will return on time as promised (Acts 1:11). His schedule is in the Book. "Great peace have they which love thy law: and nothing shall offend them" (Ps. 119:165). Read his timetable and you won't be upset! John 6:62 "What then if you see the Son of Man ascending to where He was before? BGT John 6:62 ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; KJV John 6:62 What and if ye shall see the Son of man ascend up where he was before? NET John 6:62 Then what if you see the Son of Man ascending where he was before? CSB John 6:62 Then what if you were to observe the Son of Man ascending to where He was before? ESV John 6:62 Then what if you were to see the Son of Man ascending to where he was before? NIV John 6:62 What if you see the Son of Man ascend to where he was before! NLT John 6:62 Then what will you think if you see the Son of Man ascend to heaven again? NRS John 6:62 Then what if you were to see the Son of Man ascending to where he was before? NJB John 6:62 What if you should see the Son of man ascend to where he was before? NAB John 6:62 What if you were to see the Son of Man ascending to where he was before? YLT John 6:62 if then ye may behold the Son of Man going up where he was before? GWN John 6:62 What if you see the Son of Man go where he was before? BBE John 6:62 What then will you say if you see the Son of man going up to where he was before? RSV John 6:62 Then what if you were to see the Son of man ascending where he was before? NKJ John 6:62 "What then if you should see the Son of Man ascend where He was before? ASV John 6:62 What then if ye should behold the Son of man ascending where he was before? MIT John 6:62 Then what would it do to you if you would see the human one ascend where he was before? DBY John 6:62 If then ye see the Son of man ascending up where he was before? NIRV John 6:62 What if you see the Son of Man go up to where he was before? RWB John 6:62 What if ye shall see the Son of man ascend up where he was before? WEB John 6:62 {What} if ye shall see the Son of man ascend up where he was before? John 3:13 16:28 17:4,5,11 Mk 16:19 Lu 24:51 Ac 1:9 Eph 4:8-10 1Pe 3:22 John 6 Resources - Multiple Sermons and Commentaries Related Passages: Luke 24:51 While He was blessing them, He parted from them and was carried up into heaven. Acts 1:9 And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. JESUS' ASCENSION What then if you see the Son of Man ascending to where He was before - Jesus knew that one of the truths that most scandalized the Jews was the fact that He had come down from Heaven, that the Father had sent Him. So in this passage Jesus refers to His coming ascension. If they did not believe Jesus came from heaven, would they believe if He ascended to Heaven? According to verse 65, they would not, for they were not true believers. Bob
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MacArthur - His implication seems to be, "If you saw Me go up into heaven, would that not convince you of My heavenly origin?" (The reference to His ascension also rules out any crassly literal interpretation of eating His flesh and drinking His blood, since Jesus would ascend bodily into heaven [cf. Acts 1:3-11].) It should be noted that some commentators (ED: SEE CARSON BELOW) see Jesus’ reference to ascending as an implied reference to His crucifixion (Jn 3:14; 12:32, 34), which led to His resurrection, and then His ascension. According to that view, the Lord was making a crucial point: If the false disciples were scandalized by His teaching, how much more would they be offended by His execution (cf. 1 Cor. 1:23)? In any case, Jesus left the question open-ended, because how His hearers responded to Him would determine how they would answer it. (See John Commentary - scroll up and down for more text) A T
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MacArthur - As He did in John 3:6, Jesus contrasted the Spirit Who gives life with the flesh that profits nothing. Spiritual life comes only when the Holy Spirit imparts Christ's life to the believer (Gal. 2:20; Col. 3:3-4). It does not come through "the will of the flesh" (Jn 1:13), which as R. V. G. Tasker notes, "signifies the outward to the exclusion of the inward, the visible apart from the invisible, the material unrelated to the spiritual, and the human dissociated from the divine" (BORROW The Gospel According to St. John, The Tyndale New Testament Commentaries page 96). The Lord exhorted those who took issue with eating His flesh (John 6:52) to focus instead on partaking of His Spirit (vv. 53-58). (See John Commentary - scroll up and down for more text) Steven
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MacArthur points out that John 6:64, 65 "maintain the tension between divine sovereignty and human responsibility found throughout Scripture. On the one hand, unbelievers are condemned for their unbelief (v. 64); on the other hand, they are lost because the Father did not draw them (v. 65)." (See John Commentary - scroll up and down for more text) D A Carson writes that "However much men and women are commanded to believe, and are held accountable for their unbelief, genuine coming to faith is never finally a matter of autonomous human decision." (See The Gospel According to John scroll up and down for more text) Brian Bell - People are so ensnared in the quicksand of sin & unbelief that unless God draws them they are hopeless. We spiritually lay dead as a paperclip & don’t move until we feel His magnetic love drawing us to “rise up & come to Him”! Bob
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MacArthur - Peter's affirmation in verses 68 and 69 expressed two key marks of true disciples: faith (we have believed)—which marks their spiritual birth—and faithfulness (Lord, to whom shall we go?)—which marks their character. The perfect tense of the verbs translated have believed and have come to know conveys the idea of an act completed in the past, but with ongoing results. The initial faith of true disciples results in continued commitment and loyalty to Christ. Unlike the false disciples who had made a final decision to abandon Jesus, the Twelve (except for Judas) had made a permanent pledge to follow Him. In this way, John contrasted the stark difference between those who are fickle and those who are faithful. (See John Commentary - scroll up and down for more text) that You are the Holy One of God - We (minus Judas) have believed is the confession of their faith in Jesus as the Messiah, the Holy One Who had been sent from the Father. Jesus is called the Holy One of God only 2 other times in the NT, both times by demons who recognized Him (Mk 1:24 and Luke 4:34). How sad that the demons acknowledge Christ as the Holy One but most of Israel did not recognize Him or receive Him as Savior! At least 11 of the 12 believed which is probably why Jesus referred to them as "little flock" (Jn 12:32). The full title the Holy One of God occurs elsewhere in Mark 1:24 and Luke 4:34 in the mouth of a demon. There is a Redeemer, Jesus, God's own Son Precious Lamb of God, Messiah, Holy One. Jesus, my Redeemer, Name above all names Precious Lamb of God, Messiah, O for sinners slain. When I stand in Glory, I will see His face, There I'll serve my King forever, In that holy place. Thank you, oh, my Father, for giving us your Son, and Leaving your Spirit 'til work on earth is done. Babylonian Talmud, Sukkah 52a: "Our Rabbis taught, The Holy One (REFERRING TO THE FATHER), blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), 'Ask of me anything, and I will give it to thee', as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance" (Psalm 2:7-8). Holy One of Israel 31x - 2 Ki. 19:22; Ps. 71:22; Ps. 78:41; Ps. 89:18; Isa. 1:4; Isa. 5:19; Isa. 5:24; Isa. 10:20; Isa. 12:6; Isa. 17:7; Isa. 29:19; Isa. 30:11; Isa. 30:12; Isa. 30:15; Isa. 31:1; Isa. 37:23; Isa. 41:14; Isa. 41:16; Isa. 41:20; Isa. 43:3; Isa. 43:14; Isa. 45:11; Isa. 47:4; Isa. 48:17; Isa. 49:7; Isa. 54:5; Isa. 55:5; Isa. 60:9; Isa. 60:14; Jer. 50:29; Jer. 51:5 Failure Is Not Fatal You are the Christ, the Son of the living God. —John 6:69 Today's Scripture & Insight: John 18:15-27 Prime Minister Winston Churchill knew how to bolster the spirits of the British people during World War II. On June 18, 1940, he told a frightened populace, “Hitler knows that he will have to break us . . . or lose the war. . . . Let us therefore brace . . . and so bear ourselves that, if the British Empire [lasts] for a thousand years, men will still say, ‘This was their finest hour!’ ” We would all like to be remembered for our “finest hour.” Perhaps the apostle Peter’s finest hour was when he proclaimed, “You are the Christ, the Son of the living God” (John 6:69). Sometimes, however, we let our failures define us. After Peter repeatedly denied that he knew Jesus, he went out and wept bitterly (Matt. 26:75; John 18). Like Peter, we all fall short—in our relationships, in our struggle with sin, in our faithfulness to God. But “failure is not fatal,” as Churchill also said. Thankfully, this is true in our spiritual life. Jesus forgave the repentant Peter for his failure (John 21) and used him to preach and lead many to the Savior. Dear Father, thank You for Your forgiveness. Thank You that Your mercy and grace are given freely through the shed blood of Your Son, Jesus. When God forgives, He removes the sin and restores the soul. Vance Havner - WE BELIEVE AND KNOW And we believe and are sure that thou art that Christ, the Son of the living God. John 6:69. To believe is one thing; to know is another. Some believe in Christ, but they do not have certainty. It is possible to accept certain facts about our Lord and yet not have personal knowledge of Him. I believed that my dear wife loved me and was true to me, but, more than that, I knew it. Should we be less persuaded concerning our Lord? Paul knew whom he had believed. Christianity today is tragically weak here. It lacks the unshaken certainty that is sure He is the Son of the living God. Jeff Brown - TO WHOM SHALL WE GO? JOHN 6:37–40, 63–69 Introduction. The sixth chapter of John records the feeding of the 5000; the miracle of Jesus walking on the water … The next day people came seeking Jesus. Their motives were wrong. Jesus warned them against worldliness and offered them spiritual food—“My Father giveth you the true bread from Heaven—I am the bread of life”—verses 32, 35 … After this discourse many went back and walked with him no more. Let us note the crowds following Jesus and their respective attitudes: 1. Some of curiosity—these did not “stick” … 2. Some for loaves and fishes—these did not “stick” … 3. Some because of their need—some “stuck” … 4. Some because of their love—these “stuck” … TO WHOM SHALL WE GO? I. WE MUST HAVE SOMEONE TO WHOM WE CAN GO 1. In life … (a) With problems—someone who can give advice … (b) With fears—someone who can protect … (c) With sins—Someone who can forgive … 2. In death … (a) To whom shall we go in the loss of a loved one?… (b) As we face death ourselves … 3. On the Judgment Day … (a) We must have an advocate … (b) We have nothing of ourselves to offer … II. WE CAN GO TO NO ONE BUT JESUS 1. Shall we go to our governor?… 2. Shall we go to our educators?… 3. Shall we go to our friends and loved ones? These would help if they could … III. WE CAN GO TO JESUS 1. He can help in every case … 2. God has given Him all authority and power … 3. He paid for our sins on the cross … 4. He died and rose again that we may fear death no longer … 5. He is our advocate before God … 6. He invites us to come … Conclusion. 1. You need medical attention—you go to a doctor … 2. Legal advice—a lawyer … 3. Salvation—the Saviour … John 6:70 Jesus answered them, "Did I Myself not choose you, the twelve, and yet one of you is a devil?" BGT John 6:70 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην; καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν. KJV John 6:70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? NET John 6:70 Jesus replied, "Didn't I choose you, the twelve, and yet one of you is the devil?" CSB John 6:70 Jesus replied to them, "Didn't I choose you, the Twelve? Yet one of you is the Devil!" ESV John 6:70 Jesus answered them, "Did I not choose you, the Twelve? And yet one of you is a devil." NIV John 6:70 Then Jesus replied, "Have I not chosen you, the Twelve? Yet one of you is a devil!" NLT John 6:70 Then Jesus said, "I chose the twelve of you, but one is a devil." NRS John 6:70 Jesus answered them, "Did I not choose you, the twelve? Yet one of you is a devil." NJB John 6:70 Jesus replied to them, 'Did I not choose the Twelve of you? Yet one of you is a devil.' NAB John 6:70 Jesus answered them, "Did I not choose you twelve? Yet is not one of you a devil?" YLT John 6:70 Jesus answered them, 'Did not I choose you -- the twelve? and of you -- one is a devil. Did I Myself not choose you: John 6:64 Jn 13:18 Jn 17:12 Mt 10:1-4 Lu 6:13-16 Ac 1:17 one: John 8:44 13:2,21,27 Ac 13:10 1Jn 3:8 Rev 3:9,10 a devil: 1Ti 3:11 Titus 2:3 John 6 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 10:1-4+ Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. 2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him. Matthew 26:24 “The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” JESUS CHOICE OF THE TWELVE Jesus answered them, "Did I Myself not choose (eklego) you, the twelve, and yet one of you is a devil (diabolos) - Note the context has Peter's confession that begins with "WE," but here Jesus corrects Simon by pointing out that one of the twelve is an accuser, who would betray Him to the Romans in the Garden. This is the first occurrence in John's gospel of the term the twelve, which designates the apostles in the Synoptic Gospels (e.g., Mt. 10:2; 20:17; Mk 4:10; 9:35; Lk 8:1; Lk 18:31). A T