that ye might be saved. 35 He was a burning and a shining light and ye were willing for a season to rejoice in his light. than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 36 But I have greater witness although he positively knew its truth, The ruling Pharisees voluntarily sent a yet he had even more decisive evidence, deputation to him, that they might learn which he was willing to exhibit, and from his own mouth whether he were which he had already partly exhibited; the Messiah, or his forerunner; for one by which his character as the Messiah, or the other they were confident he must the Son of God, was established and be. They rejoiced in his light, or the proved so clearly, that they who denied truth he announced, when he proclaimed the fact had no excuse for their unbelief. the near approach of the Messiah and But these things I say, &c. He re- the kingdom of God. But when they ferred to the testimony of John, because ascertained that Jesus did not assume they had already admitted its authority the precise character which they supby sending to him, John i. 19. Had posed proper to the Messiah, that he they regarded him as unworthy of be- neither flattered their pride, encouraged lief, they should not have desired his their ambition, nor lauded their formal testimony. Having sought and obtain-righteousness, they both rejected him, ed it, they should not have rejected it. Had they believed it, they would have acknowledged Jesus as the Messiah, entered his kingdom, and become partakers of eternal life. They might even now obtain these advantages and be saved, if they would admit that testi- 36. Greater witness. More decisive mony to be true. For this reason Je- testimony; testimony of greater authorsus once more directed their attention ity. Jesus here declares that, although to it; not because he absolutely needed the Jews rejected his own single testithat testimony, to prove his Messiah-mony, which they might justly do if it ship, but because it was such as they might properly receive, and indeed were bound to believe. 35. He was a burning and a shining light. Jesus enforced the testimony of John, by reminding the Jews that they formerly acknowledged him as a messenger of truth and a prophet of God. The phraseology employed was familiar to them. "He speaks according to the vulgar dialect of that nation, who were wont to call any person, famous for life or knowledge, a candle.' 'Shuah, (the father-in-law of Judah, Gen. xxxviii.,) was the candle or light of the place where he lived.' The gloss is, one of the most famous men in the city, enlightening their eyes. Hence the title given to the Rabbins, the candle of the law; the lamp of light.'"-Lightfoot. A similar figure is used by Paul, Rom. ii. 19: Thou "art confident that thou thyself art a guide of the blind, a light of them which are in darkness." Ye were willing for a season, &c. They gladly accepted John as a prophet, when he first appeared, and voluntarily and in great numbers flocked to his baptism. and repudiated their former faith in John. This was true of the leading Pharisees, and of them who were here specially addressed; though among the people were many who yet counted John as a prophet. Matt. xiv. 5. were entirely unsupported by any other; and although they persisted in rejecting it, even when sustained and confirmed by that of John, which they could not justly do; he had even more convincing testimony, irresistible except by absolute stupidity or stubbornness. ¶ The works, &c. That is, the miracles which Jesus performed by the divine energy which dwelt in him. T Bear witness of me, &c. Nicodemus candidly admitted the force of this testimony: "we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him." John iii. 2. To this kind of testimony, Jesus always appealed with the utmost confidence. John x. 37, 38; xiv. 11. He represented this testimony as so plain, direct, and conclusive, that all who rejected it were utterly inexcusable. John xv. 22-25. It was the best evidence which the nature of the case admitted. Even a voice from heaven would have been less conclusive; for they might suspect some deception was practised. But the miracles which they witnessed were openly and publicly per 37 And the Father himself which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word formed, under circumstances admitting the closest scrutiny. And after the most careful examination, they could detect no imposition. They even acknowledged the fact. John xi. 47, 48. And as a desperate resort, to avoid the force of such testimony, they attributed his miracles to the agency of the devil, thus blaspheming the Holy Ghost. Matt. xii. 22-30; Mark iii. 22-30; Luke xi. 14, 15. 37. The Father himself— hath borne witness, &c. That is, by his power displayed in my works. These afforded such a visible manifestation of divine power, that God himself may be said to have spoken through them. According to a similar figure, the apostle says, "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Rom. i. 20. If the existence of God is so plainly manifested in his ordinary works, that they are without excuse who fail to discern and glorify him, most certainly such extraordinary manifestations of power as were exhibited in the miracles of Jesus, might be regarded as a divine testimony that God had sent him. There may be a reference also to the audible annunciation from heaven of his sonship. Matt. iii. 17; xvii. 5; 2 Pet. i. 17, 18. But, from what follows, I think the testimony of miracles is chiefly intended. ¶ Ye have neither heard his voice, &c. This clause has been variously interpreted. The most obvious meaning, in connexion with what precedes it, seems to be this: ye have neither regarded his voice, nor his testimony thus given, nor realized his presence and power displayed by the miracles I have performed among you in his name. That the word voice may bear this interpretation, is perhaps sufficiently illustrated in the former part of this note. In regard to the word eidos,(eidos,) rendered shape, it is said to indicate an appearance or manifestation, rather than a definite shape or form. We abiding in you: for whom he hath sent, him ye believe not. 39 Search the scriptures; for in them ye think ye have eternal life and they are they which testify of me. know that, even now, it is customary to say, we see God, or the hand of God, in remarkable providences; not that we see any visible shape, but we perceive convincing evidence of his presence and agency. Such seems to be the most natural meaning of the phrase used here. And such was the evidence which the Jews neither regarded nor realized, but rejected, though it was presented before their eyes. 38. And ye have not his word abiding in you. Our Lord seems here to refer to the predictions which the ancient prophets had uttered concerning him. The Jews admitted the prophecies to be the word of God, or language inspired by him. But they were not sufficiently mindful of the true import of what was written. Although the circumstances connected with the advent and ministry of Jesus corresponded with the predictions, the Jews would not acknowledge the resemblance. Therefore they believed not on him whom God had sent, because they did not regard the word anciently spoken concerning him by those who spake as they were moved by the Holy Ghost. 39. Search the scriptures. That is, the books of the Old Testament; the New Testament was not written until a later period. This phrase has been variously interpreted. Some say it should be understood as a question, do ye search? some, that the verb is in the indicative mood, ye do search; while others say that the common translation is correct. It is admitted that the Greek is capable of either meaning. I see no necessity for departing from the common translation. The sense of this verse, in connexion with ver. 40, and in reference to the preceding discourse, seems to be this :-If ye will not give heed to my testimony, sustained by that of John, and confirmed by the miracles which I perform in the name of God, it is because you do not properly regard the word of God, (ver. 38,) which has reference to me. Search the scriptures; examine them with 40 And ye will not come to me, I receive honour one of another, and that ye might have life. seek not the honour that cometh from God only? 41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which more care than before; give diligent heed to what they teach. You yourselves believe that they reveal the way of eternal life. I tell you they testify of me, as that Messiah through whom eternal life is to be communicated. But though you expect to find testimony concerning that life in the scriptures, and though they actually point me out as the medium of that life, yet ye will not come to me, that ye might have life. Search those scriptures, therefore, more diligently, that ye may discover their true import, acknowledge me as the Messiah, and receive the eternal life of which they testify. Thus, as it seems to me, did he seek to impress on their minds the fact, that, by denying his Messiahship, they not only disregarded the testimony of himself and John, and the divine testimony manifested in his miracles, but also disregarded the evidence furnished by their own scriptures; and that a more diligent and cautious examination of those scriptures might result in a removal of their ignorance and unbelief. 41, 42. I receive not honor, &c. It was not on his own account, that he desired them to acknowledge him as the Messiah; and he told them that he had not urged this matter because he desired their applause, but to convince them that they rejected him solely because they were destitute of love towards God and reverence for his authority; otherwise they would credit the testimony of his word and the manifestation of his power. 43. In my Father's name. Jesus uniformly declared that he was sent by the Father, and acted by his authority; in proof of which, he referred to his works. In his own name. Claiming to act upon his own authority. Some suppose the reference is to the false Christs, Matt. xxiv. 24; others, 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me for he wrote of me. 47 But if ye believe not his to false teachers generally. T Ye will receive. Ye will acknowledge and follow such a one, as a teacher, prophet, or Messiah, whichever character he may assume. The subsequent history of the Jews abundantly verifies this prediction. See Acts v. 36, 37; viii. 9, 10; xxi. 38. Josephus also speaks of several false prophets, who were thus received and followed. Ant., B. xviii., ch. iv., § 1, 2; B. xx., ch. v., §1, and ch. viii., §5, 6, 10; Wars, B. ii., ch. xiii. § 4, 5; B. vi., ch. v., §2. 44. How can ye believe, &c. The secret spring of their unbelief is here touched. "They loved the praise of men more than the praise of God." John xii. 43. They were ambitious and greedy of worldly honor. They expected a temporal Messiah, by whom such honor would be bestowed. They could not abide the idea of following the humble and self-denying Jesus. The leaders thus rejected him; and though the common people were favorably impressed, they were not willing to forfeit the good opinion of the leaders by a public and constant adherence to him. Thus the blind led the blind, and all were destroyed. 45, 46. That I will accuse you, &c. By this address, Jesus did not intimate that they ought not to be accused, or that he might not accuse them, on sufficient ground; but he gave them to understand that their case was inexcusable enough, without such accusation. They professed to reverence the authority of Moses; yet they did not credit his testimony concerning the Messiah; therefore he would accuse them of infidelity. T He wrote of me. That is, he wrote of the Messiah, and I am that person. If ye believed his testimony, ye would believe in me. Gen. iii. 15; xlix. 10; Deut. xviii. 15-19. As ye have not believed his testimony and have rejected writings, how shall ye believe my | him: for he himself knew what he words? would do.) CHAPTER VI. 7 Philip answered him, Two hundred pennyworth of bread is AFTER these things Jesus not sufficient for them, that every went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. 4 And the passover, a feast of the Jews, was nigh. 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? 6 (And this he said to prove me, though ye so confidently trust in him, he shall accuse you and make your guilt manifest. The idea is, not that Moses would personally accuse them, but that his testimony, which they had virtually rejected, might be regarded as perpetual evidence of their guilt. : 47. If ye believe not his writings, &c. Ye profess the utmost reverence for Moses if then your prejudices prevent you from believing what he has written, it is natural that ye should also reject my testimony. A similar form of expression is used, Luke xvi. 31, in reference to a similar fact. The argument addressed to the Jews in this chapter was incontrovertible and overwhelming. Jesus, without asserting in so many words that he was the Messiah, proved the fact, by an appeal to the most conclusive testimony, and placed the unbelief of the Jews to the right account. It may well be believed that the conversation ended, as the evangelist dismisses it, without further reply by the Jews; for they could neither gainsay or resist the argument. CHAPTER VI. 1-14. The miracle here recorded is narrated also in Matt. xiv. 13-21; Mark vi. 32-44; Luke ix. 10-17. See the notes. one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five barley-loaves, and two small fishes: but what are they among so many? 10 And Jesus said, Make the men sit down. (Now there was much grass in the place.) So the men sat down in number about five thousand. 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 1. Went over the sea of Galilee. See note on Matt. iv. 18. The region to which he went was "a desert place, belonging to the city called Bethsaida." Luke ix. 10. 2. A great multitude, &c. Though the leaders of the Jews rejected Jesus, multitudes of the common people followed him, for a season, being strongly impressed with the idea that he was the Messiah. They could not resist the force of evidence furnished by his miracles, until they were wickedly persuaded that he wrought them by the agency of an evil spirit. Then, indeed, they joined in the murderous cry, crucify him. Sometimes he was followed for other reasons, ver. 26; but here, the evangelist asserts, it was because they saw his miracles. 3. A feast of the Jews. This is one of the explanations, so frequent in this evangelist, showing plainly that he wrote for the information of those who were not familiar with the ecclesiastical affairs of the Jews. 6. To prove him. To try him; to let him manifest the strength of his faith. The same word is often translated tempt. But it has not necessarily a bad sense, and has not here. 12, 13. Fragments. The portions of food which remained, after the wants and likewise of the fishes, | Jesus was not come to them. 'down; 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world. 15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and of the multitude had been supplied. See note on Matt. xiv. 20. 14. That prophet, &c. That is, the Messiah. Like Nicodemus, they were convinced that Jesus was a teacher from God, by the divine power manifested in his miracles. In this case, the quantity of food was miraculously augmented, or about five thousand men were made to believe they had eaten to fulness, ver. 12, when in fact they had scarcely received each a morsel of food. In either case, a miracle was manifest; and it had its proper effect. 15. When Jesus therefore perceived, &c. Either he perceived their secret intention, for he knew what was in man, John ii. 25, or their language indicated their intention, accompanied perhaps by active preparations to crown and proclaim him as king. The conduct of the Jews was natural. They believed the Messiah would be an earthly king. They believed Jesus was the Messiah. They were anxious he should immediately assume his true character. As 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went. 22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks :) he did not do it, they proposed to anticipate him, proclaim him at once, and thus secure the immediate benefits of his kingdom. His own apostles partook of the same belief and anxious desire, to the last; but were restrained from any violent outrage by the constant admonitions of their Master. were not fully enlightened on this point, until his ascension. Acts i. 6. They 16-21. See notes on Matt. xiv. 2236. See also Mark vi. 45-56. 22. Other side of the sea. That is, the side opposite to that where Jesus landed; in other words, the place which he left, when he crossed the sea, or an arm of it; for it is doubtful whether he crossed the body of the sea on this occasion. See notes on Matt. xiv. 13, 23. ¶ Jesus went not with his disciples. He retired alone to a mountain, and engaged in prayer, after they departed. See ver. 15; Matt. xiv. 22, 23; Mark vi. 45, 46. 23. There came other boats, &c. This is mentioned to account for the fact, |