the Father, save he which is of God, he hath seen the Father.

47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

48 I am that bread of life.

49 Your fathers did eat manna in the wilderness, and are dead.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of

51 I am the living bread which himself, by making them acquainted 51. Living bread. Same as bread with his character and spirit. Thus he of life, ver. 35. Live forever. See drew some, in our Saviour's day, by the ver. 33, 35. My flesh. Some commanifestation of his power and good- mentators understand Jesus to speak of ness in his miracles and in his declara- his literal body, and to refer to his crutions. He drew others, in the apostolic cifixion. But what follows, in ver. 53 age, in like manner. He has drawn-57, 63, indicates rather that he used multitudes since, through faith in their testimony. He will finally draw all, according to his promise, by teaching them all, and by causing them to exercise faith in the truth revealed by his Son. 1 Tim. ii. 4.

46. Not that any man hath seen the Father. This was added, lest they should understand him to speak of such instruction as teachers generally gave their pupils, face to face. They were not to expect this direct teaching. But they must be taught by the works of God's spirit, and the doctrines which his duly commissioned servants should be inspired to make known. Among these, Jesus himself was preeminent; for he alone had seen the Father, and been made acquainted with his whole purpose in regard to his children. Save. Except. He which is of God. That is, Jesus Christ. See John i. 18; iii. 13; xvii. 5.

47. See note on ver. 35; John iii. 15;

V. 24.

48. I am that bread of life. See notes on ver. 32-35. The truth communicated by Jesus was the heavenly bread or spiritual manna, which would yield nourishment unto everlasting life. 49, 50. By contrasting the effects of the manna which fell in the wilderness and of the true bread from heaven, Jesus intimated that his mission was more glorious than that of Moses, and his instructions vastly more important. Manna sustained natural life for a season, only; but his truth should sustain spiritual life perpetually.

the word flesh in a figurative sense, to represent the substantial truth which he revealed to men, through faith in which they should enjoy life. Or, if the other interpretation be adopted, and Jesus be supposed to refer to the consummation of his ministry by the sacrifice of himself, sealing the truth of his doctrine with his own blood, it should not be forgotten that this also was designed for general benefit, to give life to the world; not any portion of it, to the exclusion of the remainder. 1 Tim. ii. 6; Heb. ii. 9; 1 John ii. 2.

52. The Jews misunderstood the language of Jesus, and it seemed to them as unreasonable that he should give his flesh to be eaten, as the new birth appeared to Nicodemus, John iii. 4. Many, in like manner, have been led astray from the truth by understanding literally the highly figurative language often employed in the scriptures. And though they have not, like the Jews, rejected the testimony altogether, they have so misunderstood it, that, while they sup posed they were believing the gospel, they have in fact believed doctrines utterly inconsistent with its general spirit and the express declarations of the great Teacher.

53-55. This passage contains substantially a repetition of what precedes it.

Eat the flesh, &c. This is so manifestly figurative, that it would seem impossible to understand it otherwise. The Romanists, however, press this passage into the support of the doctrine of the real presence of Christ in the

man, and drink his blood, ye have no life in you.

54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

55 For my flesh is meat indeed, and my blood is drink indeed.

56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

57 As the living Father hath sent me, and I live by the Father:

so he that eateth me, even he shall live by me.

58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead he that eateth of this bread shall live for ever.

59 These things said he in the synagogue, as he taught in Capernaum.

60 Many therefore of his disciples, when they had heard this, said, This is a hard saying; who

our Saviour prayed to the Father concerning his disciples, "That they may all be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." John xvii. 21. The idea is, that there is a close moral resemblance; the same which is expressed by being the children of our heavenly Father, Matt. v. 44-48. Whosoever embraces the doctrines of Christ, yields obedience to them, and is thus conformed to his moral image, dwells in Christ. And hence the apostle says, "If any man be in Christ, he is a new creature." 2 Cor. v. 17. The converse of which is true; If any man be a new creature, in other words, if his heart and life be brought under the influence of the gospel, he is in Christ.

Eucharist. "Because our Lord saith, except you eat, &c., let us so communicate that we nothing doubt of the truth of Christ's body and blood; for that is received with mouth which is believed in heart."-Rhem. Test. But this interpretation is altogether strained and forced. "What sense did they take it in, that did understand it? Not in a sacramental sense, surely, unless they were then instructed in the death and passion of our Saviour; for the sacrament hath a relation to his death; but it sufficiently appears elsewhere, that they knew or expected nothing of that. Much less did they take it in a Jewish sense; for the Jewish conceits were about the mighty advantages that should accrue to them from the Messiah, and those merely earthly and sensual. But to partake of the Messiah truly, is to partake of himself, his pure nature, his righteousness, his spirit; and to live, and grow, and receive nourishment from that participation of him. Things which the Jewish schools heard little of, did not believe, did not think; but things which our blessed Saviour ex- 59. The foregoing discourse was depresseth lively and comprehensively livered openly in the synagogue, probaenough, by that of eating his flesh bly to a multitude; for doubtless many and drinking his blood."-Lightfoot. of the inhabitants of the city were presMeat-drink indeed. Truly sub-ent, in addition to them who followed stantial, and nourishing. But this meat Jesus across the sea, ver. 22—24. and drink seems intended to express his gladly embraced every opportunity for doctrine, ver. 13. doing good, and therefore frequented the synagogues, where the people were accustomed to congregate.

56. Dwelleth in me, &c. When men resemble Christ they are said to dwell in him, and to dwell in God, whose representative he is. John says, "If we love one another, God dwelleth in us, and his love is perfected in us." Again, "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." 1 John iv. 12, 15 And

57. I live by the Father, &c. The meaning of this verse is similar to that of John v. 26. As the Father imparted energy and spiritual life to his Son, so the Son is empowered to bestow a similar blessing upon his disciples. 58. See notes on ver. 32, 33.

He

60. Disciples. Learners. The word does not here denote the Twelve, nor necessarily any who had become firm helievers in the word of the gospel; but it indicates those who had attended on the ministry of Jesus, with particular reference, perhaps, to such as were part

can hear it?

61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?

64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.

62 What and if ye shall see the 65 And he said, Therefore said Son of man ascend up where he | I unto you, that no man can come was before? unto me, except it were given unto 63 It is the Spirit that quicken-him of my Father. eth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

66 From that time many of his disciples went back, and walked no more with him.

ly convinced of his Messiahship, by his drinking of my blood. But this has miracles, and almost persuaded to be been spoken figuratively. My literal Christians. Hard saying. Some flesh would not profit you, if you should interpret this to mean an offensive, dis- eat it. My words, or my doctrine, agreeable doctrine; and the remainder which I communicate in the name of my of the verse, who can patiently abide Father, they are spiritual and life-giving. such teaching? Others, with more If you embrace these, and thus receive probability, understand by it a difficult, me, or, as it were, feed upon me, you incomprehensible doctrine; and the shall receive permanent and spiritual succeeding question,-who can under- nourishment unto life. In this sense, stand it? who can believe that his flesh his figurative language, describing himis to be eaten and his blood swallowed? self, or rather his doctrine, as food, Their difficulty consisted in understand-in contrast with the manna, ver. 31, ing him literally instead of figuratively. This seems the more probable, because the exclamation was not made by his violent enemies, but by those who seem to have been attentive, but not very teachable, learners or disciples.

61, 62. What and if ye shall see, &c. He did not say they should see, but only supposes a case. None but the apostles are known to have witnessed his ascension. Acts i. 1-12. But others were made acquainted with the fact, by their testimony. Different expositions have been given of this passage. Some understand it thus: Is it difficult for you to understand how you can eat my flesh and drink my blood, while I am with you? how then can you expect to understand it, when I shall have ascended into heaven, and my body shall be absent? Others, thus: Do you mur

mur,

because I said I came down from heaven? how will it affect you to see me return thither? Either yields a good sense; but the former seems more consistent with the succeeding verse.

63. It is the spirit that quickeneth. Or, maketh alive, or giveth life. In this verse, our Lord explained his meaning in the foregoing discourse. As if he had said: You marvel at my language concerning the eating of my flesh and

becomes plain. It is indeed but an amplification of what he expressed in more brief terms, in John iii. 15, 18; v. 24.

64. Believe not. And were therefore destitute of that life which resulted from faith in his doctrine. Knew from the beginning, &c. See note on John ii. 25. He knew his own; he knew also his enemies, and the very person who would betray him. See

ver. 71.

65. Therefore. That is, because some of you do not believe. ¶ I said unto you, &c. See note on ver. 44.

66. Many of his disciples. Many who had followed him, and listened to his instructions. The term does not necessarily mean believers, though such is its frequent meaning. ¶ Went back. This may mean, returned to their homes; or, as becoming learners or disciples of Christ is termed following him, so forsaking him may be understood by going back. They had followed him with an unworthy purpose, ver. 26. They sought temporal advantages, such as were generally expected of the Messiah. They were disappointed. They had no relish for his spiritual truth. They heeded not the divine testimony, yielded by his miracles. They therefore forsook him, and return

67 Then said Jesus unto the the son of Simon: for he it was twelve, Will ye also go away? that should betray him, being one of the twelve.

that thou art that Christ, the Son AFTER these things Jesus walk

3 His brethren therefore said | If thou do these things, shew thyunto him, Depart hence, and go self to the world. into Judea, that thy disciples also may see the works that thou doest.

4 For there is no man that doeth anything in secret, and he himself seeketh to be known openly.

eight days in October.] "The twentythird, or eighth day was the one which was more particularly distinguished as a festival, Lev. xxiii. 34-42; Numb. xxix. 12, 35; Deut. xvi. 13-15; Neh. viii. 18; 2 Macc. x. 6; John vii. 2, 37. It was instituted in memory of the journey through the Arabian wilderness. The Jews, therefore, during its continuance, dwelt in booths, as they did in their journey from Egypt, Lev. xxiii. 42, 43. It was also a festival of thanks in honor of the vintage and the gathering in of the fruits, and was therefore called the feast of the gathering, Exo. xxiii. 16; xxxiv. 22. The Hebrews, during this feast, carried about the fruits of the choicest trees,-also the branches of palms, willows, and other trees, that bore a thick foliage.-The feast of tabernacles was a season, which witnessed the most marked and decided indications of joy.-More public sacrifices were directed to be offered on this festival, than on the others, as will be seen by consulting Numb. xxix. 1239."-Jahn.

5 (For neither did his brethren believe in him.)

6 Then Jesus said unto them, My time is not yet come: but your time is always ready.

4. There is no man, &c. Presuming that Jesus was ambitious to be known as a prophet, or intending to express a doubt whether he ever had performed a miracle, his brethren suggested a journey to Jerusalem. As if they had said: If you can perform miracles, go up to Jerusalem, and perform them publicly, that you may be known and acknowledged as a prophet. Do not remain in obscurity, pretending to do wonders in this remote province; you can never become known in this manner; but if thou do these things, if there be no deception or exaggeration in the affair, show thyself to the world, that the public may be enlightened and convinced.

5. Neither did his brethren believe in him. This accounts for their contemptuous language. Perhaps their unbelief was not their fault; for it does not appear that they had witnessed any of his miracles. Moreover, they had been intimate with him from his youth; and it is a well-known truth that men are unwilling to admit a familiar acquaintance to be vastly superior to mankind generally; just as men who live near the most interesting natural curiosities, mountains, cataracts, or caverns, are less sensible to their beauty or sublimity, than those who seldom enjoy the sight.

See

3. His brethren. The sons of Joseph, and perhaps also of Mary. See notes on Matt. xii. 47; xiii. 55. The word sometimes means disciples, or near friends. It seems here rather to denote those who were regarded as near relatives by blood. T Thy disciples. Re- 6. My time is not yet come. ferring to the disciples who had been note on John ii. 4. The meaning seems convinced of his Messiahship, when he to be, my time for going to the feast is was before in Judea. This address of not yet come. The reason for the three his brethren was probably intended as or four days' delay is not assigned. It an expression of contempt and derision; has been suggested as the probable for they did not believe in the divine reason, that he desired to avoid the apmission of Jesus, ver. 5. ¶ Works. pearance of parade and the consequent Miracles. It does not appear whether opposition and violence of the rulers, if they considered his miracles to have he should go with the multitude, many been performed by superhuman power. of whom believed on him. On his It is certain, however, that they, as final entry into Jerusalem-he was atwell as the Jews generally, were not tended by such a multitude, and they convinced by them, but remained in hailed him as the promised deliverer; unbelief. Indeed, the latter clause of the result is well known, Matt. xxi. 1 ver. 4 may be understood to intimate-11; Luke xix. 35-40. The rulers that they had not personally witnessed driven to desperation by this display of any of these miracles. popular feeling, first persuaded the peo