Since He had claimed to be the One sent of God.

Properly, the manna, referring to the familiar historic fact. A passage is cited from a Hebrew commentary on Ecclesiastes, as follows: "As the first Redeemer made the manna to descend, as it is written, 'Behold I will rain bread from heaven for you'; so the later Redeemer also shall make the manna to descend, as it is written, 'May there be abundance of corn in the earth.'"

The antithesis is between Moses and my Father. So Rev., rightly, "it was not Moses that gave you," etc. - "but my Father giveth," etc. Some editors change the perfect tense, δέδωκεν, hath given, to the aorist, ἔδωκεν, gave.

The true bread from heaven (τὸν ἄρτον ἐκ τοῦοὐρανοῦ τὸν ἀληθινόν)

The translation would gain by following the Greek order, "the bread out of heaven, the real bread."

So it may be rendered; but also that which, referring to ἄρτος, bread: and so, better, as Rev., since Jesus does not identify Himself with the bread until John 6:35.

A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5.

Cometh - believeth

Faith in its active aspect and in its resting aspect.

Never (οὐ μὴ)

Rather, in nowise, or by no means. Rev., shall not.

Though you have seen as you asked, I repeat what I said to you that you have seen and do not believe.

The neuter singular of the adjective and pronoun. All believers are regarded as one complete whole. Compare John 17:24, according to the correct reading, "that which Thou hast given me."

Shall come (ἥξει)

Emphasizing the idea of reaching or arriving.

Cometh (ἐρχόμενον)

A different verb, emphasizing the process of coming.

But the best texts read ἐκ, from, instead of ἐκ, out of, the idea being rather that of departure (I came down) than of origin. I came down should be as Rev. (I am come down). The tense is the perfect.

Omit the Father's. Render, the will of Him, etc.

That of all which He hath given me (ἵνα πᾶν ὃ δέδωκέ μοι)

The construction is a peculiar and broken one. All which He hath given, stands alone as an absolute nominative; a very emphatic and impressive mode of statement. Literally it reads, that all which He hath given me I should lose nothing out of it.

At the last day (ἐν τῇ ἐσχάτῃ ἡμέρᾳ)

The phrase occurs only in John.

The best texts read γὰρ, for. There is a logical connection between the last sentence and the following. The Father's will in preserving and raising up that which he has given to the Son, includes in its fulfillment the believing contemplation of the Son and its issue in eternal life.

Of Him that sent me

The best texts substitute πατρός, you, of my Father.

Seeth (θεωρῶν)

The word is designedly used. The saving vision of Christ is not here seeing, but earnest contemplation. Rev., beholdeth. See on John 1:18. Compare ye have seen me, and believe not (John 6:36).

Rev., rightly, therefore: because of His words.

Murmured (ἐγγόγυζον)

See on Jde 1:16, and compare 1 Corinthians 10:10; Philippians 2:14. The word is constantly used in the Septuagint of the murmuring of Israel in the wilderness. Wyc., grudged of Him. So Chaucer, "Judas grucched agens the Maudeleyn whan sche anoynted the hed of oure Lord" ("Parson's Tale"); and Shakespeare,

"Served

Without or grudge or grumbling."

"Tempest" 1, 2, 249.

At Him (περὶ αὐτοῦ)

Implying that they addressed their remonstrances to Him. But περί means about or concerning. So Rev., properly, concerning.

Not implying necessarily that Joseph was still alive, but merely the fact that Joseph was recognized as the father of Jesus.

Two words for drawing are found in the New Testament, σύρω and ἑλκύω. The distinction is not habitually observed, and the meanings often overlap. Σύρω is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Acts 8:3; Acts 17:6; Acts 16:19) In Acts 14:19, συ.ρω, of dragging Paul's senseless body out of the city at Lystra. In John 21:6, John 21:8, John 21:11, both words of drawing the net. In John 18:10, ἑλκύω, of drawing Peter's sword. One distinction, however, is observed: σύρω is never used of Christ's attraction of men. See John 6:44; John 12:32. Ἑλκύω occurs only once outside of John's writings (Acts 16:19). Luther says on this passage: "The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes."

The idea is thrown into a compound adjective, θεοδίδακτοι, in 1 Thessalonians 4:9.

As contrasted with hearing and learning (John 6:45). The Father is not seen immediately, but through the Son. Compare John 1:18; John 14:9; 1 John 3:2, Matthew 11:27.

Of God (παρὰ τοῦ Θεοῦ)

More correctly, as Rev., from, with an idea of association with: from with God. Παρά is used of procession from a personal object, indicating it generally as the starting-point.

The aorist points, not to their present condition but to the historical fact; they died. So Rev.

Literally, the bread the living (bread). Wyc., quick bread.

I will give

The ἐγω, I, is emphatic, in contrast with Moses (John 6:32).

Flesh

See on John 1:14.

Which I will give

The best texts omit. Read, as Rev., my flesh for the life of the world.

The murmuring (John 6:41) now breaks out into open contention among the Jews themselves.

Appropriate the life. Compare Galatians 2:20; Ephesians 3:17.

Drink His blood

Appropriate the saving merit of His death. The passover was approaching, and the reference may well have been to the flesh and blood of the paschal lamb.

Have no life in you (οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς)

Not according to the Greek. Rightly, as Rev., ye have not life in yourselves. All true life must be in Christ. Compare Colossians 3:3.