See on John 1:12.

Also

Omit.

The Son of man

Better, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and Revelation 1:13; Revelation 14:14. See on Luke 6:22.

Rev., better; tombs. Two words are used in the New Testament for the place of burial, τάφος, and μνημεῖον or μνῆμα. The former emphasizes the idea of burial (θάπτω, to bury); the latter of preserving the memory of the dead; from μιμνήσκω, to remind.

Note again the use of the different verbs for doing with good and evil. See on John 3:21. On the word for evil (φαῦλα), see on John 3:20.

Resurrection of life (ἐὰν ἐγὼ)

The phrase occurs only here in the New Testament: so resurrection of judgment (ἀνάστασιν κρίσεως).

Omit. Rev., of Him that sent.

The I expressed for emphasis: Ialone.

True (ἀληθής)

As distinguished from false. See on John 1:9.

Rev., rightly, have sent. The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born. Note the expressed ye (ὑμεῖς), emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (John 5:34).

Emphatic, in contrast with ye (John 5:33).

Receive (λαμβάνω)

See on John 3:32.

Testimony (τὴν μαρτυρίαν)

Rev., properly the witness. The restoration of the article is important. It has the force of my, marking the witness as characteristic of Christ's work. The only testimony which I accept as proof.

From man

Or from a man, with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man.

These things

With reference to the Baptist.

Ye may be saved

The ye (ὑμεῖς), marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony.

Rev., correctly, the lamp that burneth and shineth. Λύχνος, lamp, as contrasted with the light (φῶς). See John 1:5, John 1:7, John 1:8, John 1:9; and compare John 8:12; John 9:5; John 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed.

Ye were willing

Again the emphatic ὑμεῖς, ye.

To rejoice (ἀγαλλιασθῆναι)

The word signifies exultant, lively joy. See Matthew 5:12; Luke 1:47; Luke 10:21; 1 Peter 1:6. The interest in the Baptist was a frivolous, superficial, and short-lived excitement. Bengel says, "they were attracted by his brightness, not by his warmth."

The article, omitted in A.V., has the force of my, as in John 5:34. Rev., the witness which I have is greater.

Hath given

See on John 5:22.

To finish (ἵνα τελειώσω)

Literally, in order that I should accomplish. Rev., accomplish. See on John 4:34.

The same works (αὐτὰ τὰ ἔργα)

Rev., more correctly, the very works.

The best texts substitute ἐκεῖνος, he; reading, "the Father which sent me, He hath born witness." So Rev.

Voice - shape

Not referring to the descent of the dove and the voice from heaven at Jesus' baptism, but generally and figuratively to God's witness in the Old Testament Scriptures. This is in harmony with the succeeding reference to the word.

Emphatic, commencing the sentence. Compare John 17:6 sqq.; 1 John 1:10; 1 John 2:14.

Rev., rightly, ye search. Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See 1 Peter 1:11; Romans 8:27; 1 Corinthians 2:10; Revelation 2:23.

The scriptures (τὰς γραφὰς)

Literally, the writings; possibly with a hint at the contrast with the word (John 5:38).

They (ἐκεῖναι)

Those very scriptures.

More than a simple copula. Rather and yet. See on Luke 18:7.

Ye will not (οὐ θέλετε)

Indicating stubborn determination. See on Matthew 1:19.

The Greek order is: glory from men I receive not. Compare John 5:34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him.

See on John 2:24.

The love of God

Love toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in Luke 11:42.

In you (ἐν ἑαυτοῖς)

Rev., rightly, in yourselves. Compare John 6:53; 1 John 5:10; Mark 4:17.

Again the emphatic ye, the reason for the emphasis being given in the succeeding clause.

Which receive (λαμβάνοντες)

Literally, receiving (as ye do): seeing that ye receive.

Seek not the honor that cometh from God only (καὶ τὴν δόξαν τὴν μόνου Θεοῦ οὐ ζητεῖτε)

The Rev. gives it capitally, following the Greek order: and the glory that cometh from the only God ye seek not. Not God only, which entirely overlooks the force of the definite article; but the only God. Compare 1 Timothy 6:15, 1 Timothy 6:16; John 17:3; Romans 16:27.

From κατά, against, and ἀγορεύω, to speak in the assembly (ἀγορά). Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, John 8:6, and Revelation 12:10. Once in the New Testament διαβάλλω occurs (Luke 16:1, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation (κατηγορία). Αἰτιάομαι occurs once in the compound προῃτιασάμεθα, we before laid to the charge (Romans 3:9). This has reference especially to the ground of accusation (αἰτία). Ἑγκαλέω occurs only in Acts, with the exception of Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7.

In whom ye trust (εἰσ ̔̀ον ὑμεῖς ἠλπίκατε)

A strong expression. Literally, into whom ye have hoped. Rev., admirably, on whom ye have set your hope.

It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses (ἐκείνου) and Himself (ἐμοῖς).

Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11,Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα, acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters (γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned (ἀγράμματοι). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning (πολλά γράμματα) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes (γραμματεῖς) were charged with producing copies according to the letter (κατὰ τὸ γράμμα).

The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα, so that the meaning is apparently more general: "thou hast known sacred writings." The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι. A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή, which was the term for a particular passage. See on Mark 12:10.

It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words (ῥήμασιν, see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally.

See on Matthew 4:18.

See on John 1:19.

Followed (ἠκολούθει)

Imperfect tense, denoting not merely the following on this occasion, but generally.

Saw (ἑώρων)

Rev., beheld. See on John 1:18.

His miracles

Omit his. Render, as Rev., the signs.

He did (ἐποίει)

Imperfect, was doing, from time to time.

Strictly, the mountain. The writer speaks as one familiar with the district.

He sat (ἐκάθητο)

Imperfect: was sitting, when he saw the multitude approaching (John 6:5).

With the definite article, the feast; pointing to something well known.

Better, is coming. Unto Him (πρός) is rather toward.

Bread (ἄρτους)

Properly, loaves. See on Matthew 4:1.

Literally, proving. See on Matthew 6:13. Wyc., tempting.

See on Matthew 20:2. Two hundred pennyworth would represent between thirty and thirty-five dollars.

That every one may take a little

Peculiar to John.

Diminutive. Only here in the New Testament. Only John mentions the lad.

Barley (κριθίνους)

A detail peculiar to John. The word occurs in the New Testament only here and John 6:13. An inferior sort of bread is indicated by the term. Pliny and some of the Jewish writers describe barley as food fit for beasts. Suetonius speaks of a turgid rhetorician as a barley orator, inflated like barley in moisture: and Livy relates how cohorts which had lost their standards were ordered barley for food.

Fishes (ὀψάρια)

The word occurs only here and at John 21:9. The Synoptists use ἰχθυές. The A.V., small fishes, is intended to render the diminutive. The word means anything that is eaten with bread, and may apply to meat generally, or to what is eaten with bread as a relish. Homer speaks of an onion as a relish (ὄψον) for drink ("Iliad," 11, 630). The term was applied to fish par excellence. Fish became among the Greeks a chief dainty to gourmands, so that Demosthenes describes a glutton and spendthrift as one who is extravagant in fish.

But what are they among so many?

Peculiar to John, though the idea is implied in Luke 9:13.

Literally, recline.

Grass (χόρτος)

Originally an enclosure. Thus Homer speaks of Peleus offering a sacrifice, αὐλῆς ἐν χόρτῳ, in the enclosure of the court ("Iliad," xi., 774). Hence a feeding-place, and so grass, provender. The sense is merely that of our abstract pasture. Matthew and Mark mention the grass, Mark with the epithet green. Wyc., hay.

All the Synoptists relate his looking up to heaven and blessing. Perhaps he used the familiar formula, "Blessed art thou Jehovah our God, King of the world, who causes to come forth bread from the earth."

To the disciples, and the disciples

The best texts omit. Render, as Rev., He distributed to them that were set down.

Likewise of the fishes

So also Mark.

As much as they would

Peculiar to John.

From κλάω, to break. Rev., broken pieces.

That remain (περισσεύσαντα)

Rev., remain over. Literally, exceed the necessary supply. Only John gives the Lord's command to collect the fragments, and the reason for it, that nothing be lost.

See on Matthew 14:20. Wyc., coffins.

With the fragments, etc.

John goes into fuller detail than the Synoptists. Mark alone notes the gathering of the remains of the fishes. John also uses ἐγέμισαν, filled, for they took up, or were taken up, of the Synoptists.

Five barley loaves

A detail peculiar to John, emphasizing the identity of the fragments with the original loaves.

Unto them that had eaten (βεβρωκόσιν)

Only here in the New Testament.

Literally, the one coming. Rev., that cometh. John 6:15-21. Compare Matthew 14:22-36; Mark 6:45-52.

Literally, are about to come.

Take by force (ἁρπάζειν)

See on Matthew 11:12.

A king

Better, as Rev., king; over themselves.

Himself alone (αὐτὸς μόνος)

Matthew has κατ' ἰδίαν, privately, and both Matthew and Mark add, to pray.

An adjective; ὄψιος, late with ὥρα, hour, understood.

Rev., boat. See on Luke 5:2. The best texts omit the article.

Went (ἤρχοντο)

The imperfect, were going. So Rev.

Capernaum

Mark has Bethsaida.

It was now dark (σκοτία ἤδη ἐγεγόνει)

Literally, darkness had already come on. On darkness, see on John 1:5.

It is lamentable how the A.V. misses the graphic force of these imperfects. Rev., rightly, was rising. Literally, was being awakened. The imperfects convey the sense of gathering danger, and throw into stronger relief the fact of Jesus' appearance. They were going; the darkness had already fallen, the sea was rising, and Jesus had not yet come.

That blew (πνέοντος)

Literally, blowing. That was blowing would be better. John's narrative at this point is more detailed and graphic than the others.

Literally, had driven or propelled (the boat).

Five and twenty, etc.

The lake being about forty furlongs, six miles, at its broadest, they had gone only a little more than half-way.

They see (θεωροῦσι)

Rev., behold; with an intent gaze. See on John 1:18. Both Luke and John use this word frequently.

Drawing nigh

Literally, becoming nigh. Wyc., to be made next to the boat. Mark adds, He would have passed by them, and Luke that they thought Him a phantom.

Wrong. Rev., correctly, they were willing to receive; after being reassured by His voice. The imperfect denotes a continuous state of feeling, not a mere impulsive and temporary wish.

Immediately (εὐθέως)

Whether Jesus actually entered the boat or not, John does not say. The more natural inference is that he did. Both Matthew and Mark say so. Their immediate and miraculous arrival at the shore was simultaneous either with their entertaining the wish to receive Him, or with His actually coming on board. Only John mentions this incident. Matthew and Mark say that the wind ceased.

They went (ὑπῆγον)

Imperfect: were going. Literally, were going away. The verb has the sense of retiring from something. Compare John 6:67; John 7:33, on which see note; John 12:11; John 18:8.

Having remained daring the night near the scene of the miracle, and being there still.

Boat (ποιάριον)

Diminutive: little boat.

That - whereinto His disciples were entered

Omit, and read as Rev., save one.

Some editors omit δὲ, howbeit, change ἄλλα, other, into ἀλλὰ, but, and read, but there came boats.

Both the insertion of the definite article and the translation miracles in the A.V. tend to obscure the true sense of the passage. Jesus says: You do not seek me because you saw signs. What you saw in my works was only marvels. You did not see in them tokens of my divine power and mission.

Were filled (ἐχορτάσθητε)

See on Matthew 5:6; see on Luke 15:16.

See on John 4:32. In Matthew 6:19, Matthew 6:20, and there only, it is used in the sense of rust, that which eats or corrodes. Similarly, corrode is from rodo, to gnaw.

Him hath God the Father sealed

The Rev. makes the sentence culminate properly in God: "for Him the Father, even God, hath sealed." According to the strict Greek order it is: for Him the Father sealed, even God. On sealed (ἐσφράγισεν) see on John 3:33. Wyc., betokened Him.

Literally, what do we do? The best texts read ποιῶμεν, what are we to do?

Works

The question is from the legal standpoint, works being regarded as the condition of obtaining the living bread.

Faith is put as a moral act or work. The work of God is to believe. Faith includes all the works which God requires. The Jews' question contemplates numerous works. Jesus' answer directs them to one work. Canon Westcott justly observes that "this simple formula contains the complete solution of the relation of faith and works."