GNT John 6:34 Ei=pon ou=n pro.j auvto,n( Ku,rie( pa,ntote do.j h`mi/n to.n a;rton tou/tonÅ

NAS John 6:34 They said therefore to Him, "Lord, evermore give us this bread." Ei=pon le,gw (viaa--3p) ou=n (infer. conj.) pro,j (pa) auvto,n( auvto,j (npam3s) Ku,rie( ku,rioj (n-vm-s; form of polite address; "Lord/Sir") pa,ntote (adv.; "evermore/at all times/always") do.j di,dwmi (vImpaa--2s; "give") h`mi/n evgw, (npd-1p) tou/tonÅ ou-toj (near dem. pro./am-s) to.n o` a;rton a;rtoj (d.a. + n-am-s)

GNT John 6:35 ei=pen auvtoi/j o` VIhsou/j( VEgw, eivmi o` a;rtoj th/j zwh/j\ o` evrco,menoj pro,j evme. ouv mh. peina,sh|( kai. o` pisteu,wn eivj evme. ouv mh. diyh,sei pw,poteÅ

NAS John 6:35 Jesus said to them, "I am the bread of life; he who comes to Me shall not hunger, o` VIhsou/j( (d.a. + n-nm-s) ei=pen le,gw (viaa--3s) auvtoi/j auvto,j (npdm3p) VEgw, (npn-1s;" I Myself") eivmi, (vipa--1s; "keep on being"; Lit. with the pro. - "I am") o` a;rtoj (d.a. + n-nm-s) th/j h` zwh/j\ zwh, (n-gf-s; descr. gen.) o` evrco,menoj e;rcomai (d.a. + subs. ptc./p/d/nm-s; "he who comes") pro,j (pa) evme. evgw, (npa-1s) ouv mh, (neg. + neg.; double neg. in Grk. = absolute negation; "in no way/absolutely not" +) peina,sh|( peina,w (vsaa--3s; "might hunger/might long for or have need of food") and he who believes in Me shall never thirst. kai, (cc) o` pisteu,wn pisteu,w (d.a. + subs. ptc./p/a/nm-s; "he who believes/he who has faith") eivj (pa) evme. evgw, (npa-1s) ouv mh, (double neg.) pw,poteÅ (adv.; "ever/at any time") diyh,sei diya,w (vifa--3s; "will thirst/suffer from thirst/have need of water")

GNT John 6:36 avllV ei=pon u`mi/n o[ti kai. e`wra,kate, ÎmeÐ kai. ouv pisteu,eteÅ

NAS John 6:36 "But I said to you, that [indeed] you have seen Me, and yet do not believe. avllV avlla, (strong adv.) ei=pon le,gw (viaa--1s) u`mi/n su, (npd-2p) o[ti(conj.; intro. indir. disc.) kai, (ascensive use; "indeed/even" +) e`wra,kate, o`ra,w (viPFa--2p; "you all have seen") ÎmeÐ evgw, (npa-1s; brackets denotes word missing is few earlier manuscripts, but does not change the principle of His statement) kai, (cc; "yet) ouv (neg. +) pisteu,eteÅ pisteu,w (+ vipa--2p; "you all do not believe")

1. Based on Jesus’ previous revelation of "the true bread out of Heaven", the crowd therefore responds enthusiastically to him.
2. Their form of address to Jesus, "Lord" is also used as a term of respect and could be translated by our term "Sir".
3. On the surface, there is a strong desire seen in them to acquire this "food" as they express, "evermore/at all times give us this bread".
4. But, after it is revealed to them exactly what/who this bread is, we see a distinct change of demeanor and attitude of the crowd (vs.41) and that because they refuse to believe Jesus claim (vs.36).
5. Therefore, the enthusiasm the crowd displays is not due to assimilating the spiritual truth and content regarding the bread, but once again have placed His words to fit into their own frame of reference.
6. Just as the Samaritan woman at the well responded to Jesus’ offer of the "water of life" (4:15), so does this crowd respond on a physical plane.
7. Jesus’ offer to them revealed nothing more than supplying food on an ongoing basis.
8. And it is this thinking that feeds their enthusiasm.
9. In other words, they think Jesus can immediately make available this food.
10. The near demonstrative pronoun of "this" bread infers that the crowd perceives that the food is near by.
11. It is not that they think He has all this food stored somewhere, but harks back to the miracle on the mountain where all He needed was a little food to make a lot.
12. Therefore, their zeal stems from reflecting back to the miracle when they were convinced He was to be their king, and now His statement of providing bread of a superlative degree and on an ongoing basis is exactly the "sign" they were looking for (vs.28).
13. Not only that but He just said that this bread is of such an abundance that it can "give life to the ‘whole’ world" (vs.33).
14. Jesus doesn’t even have to think twice regarding their response, as He cuts through their pseudo earnestness/willingness to explicitly declare "the true bread" to them being, "I am the bread of life" (vs.35).
15. His expression, "I am" was used twice before in John, 24x total in the gospel and in this passage is considered by most to reflect one of the seven times that Jesus’ definitely is speaking from His Deity. Cp.6:35; 8:12; 10:9,11; 11:25; 14:6; 15:1
16. That indeed that is His emphasis is supported by:

1. The immediate preceding context of vs.33, which is true of His Deity.
2. He qualifies Himself as "the bread of life", which denotes His ability to impart eternal life that is an exercise of His Deity. Joh.5:25

1. Jesus declares Himself as God, the bread of life and thus that which is needed for salvation Ph₁, which is the obvious emphasis here.
2. He then proclaims two promises that are attached to those willing to accept His statement:

1. He who comes to Me shall not hunger.
2. And he who believes in Me shall never thirst.

1. Enveloped within the two promises are two actions performed by those willing to accept His statement as seen in the participles, "he who comes and believes".
2. It is the two actions of the individual that denote their volitional propensity.
3. The first participle, "he who comes", equates with the promise of "shall not hunger".
4. Though the NAS translates the latter phrase as a future, in the Greek the verb is a subjunctive (mood of potential) and a literal translation would be rendered "in no way he might hunger".
5. The double negative is a strong use in the Greek to express that there is no way possible for hunger to occur.
6. That it is the mood of potential that is negated indicates that the individual’s volition has been determined as expressed by their "coming". (This is further substantiated by the preposition "pro,j/to or towards" something; here "Me".)
7. The fact that the individual is in the process of "coming" denotes one who is actively "seeking/+V".
8. The true force of the promise then, is that those who "seek" God in the Person of Jesus (+V), absolutely and in no way possible will walk away not fed.
9. He who comes to Me refers to the individual who realizes that He has a spiritual need for salvation and seeks out the One who can meet that need.
10. While Jesus does not specifically state that the individual "eats", it is implied, since that is the only possible solution to satisfy the hunger.
11. The second participial action of "he who believes" equates to a future promise of "shall never thirst".
12. That the action of this clause is a separate action from "coming" is seen in the use of the preposition "eivj/in; into" denoting the next step taken by the individual, "faith".
13. Both eating and drinking are analogous to faith.
14. That it is a faith system necessary for eternal life/SAJG, is now made explicitly clear.
15. The fact that the individual has engaged in "believing in Me" declares absolutely that no way in the future will faith for Ph1 salvation be necessary again.
16. That indeed Jesus Himself is the object of this "seeking/eating and believing/ drinking" is evident in vs.53.
17. It is this verse that Jesus describes the actions of +V to the SAJG.
18. He in no uncertain terms states that if one is truly +V, then everything necessary will be provided for the individual to receive a gospel hearing so they can have eternal life.
19. Observation: What is true for +V Ph₁ by application is true for +V Ph₂. Joh.3:21
20. He in essence is incorporating principles of the doctrines of Election and Calling and Eternal Security, which principles He continues to expound upon in vss.37ff.
21. Unfortunately for this crowd, His description of +V, thus true "seekers", does not fit, which is brought out by the strong adversative "but" at the beginning of vs.36.
22. After explaining how to acquire the bread to the multitude, He now proclaims judgment against them as –V.
23. The phrase, "I said to you" is better translated "I told you".
24. What He told them looks back to vs.26, where He declares that they are not "seeking" Him because of any spiritual reason, only because they are pursuing their own agendas and views as to His Person, which they correlate with the miracle of the feeding on the mountain.
25. What He stated in vs.26, He now restates in another way, "that [indeed] you have seen Me, and yet do not believe".
26. The phrase, "you have seen Me" refers back to all of the miracles/signs that this multitude had been privy too.
27. Whether it was healing or multiplication of food, there is indeed no way they can deny being eyewitnesses to these miracles.
28. It was these very miracles that were an overt and physical expression/witness of Christ’s Deity. Joh.5:36
29. Yet, they still do not believe.
30. Because of the blind pursuit of false doctrine under their STAs and seeking Him only on the basis to satisfy their own adulterated theological agendas, the reality is, they are negative.
31. To this degree, they are culpable and there is warning in the gospels about those who were present and failed to make the salvation adjustment. Luk.13:24-30
32. Likewise, the same warning is applied to those who engage in "Christian" activity apart from the SAJG. Mat.7:22-23
33. He is not saying that none of these will ever believe, only at the present they are still manifesting –V.
34. Jesus taught here specifically to communicate spiritual ideas and those like this multitude who are –V, adhere to false doctrine or no frame of reference and do not have the spiritual status to interpret His words, will fail miserably in their understanding and will become quickly confused. Joh.6:63 cp. vss.52,60,66
35. Contrary to those who are +V seekers, all other seekers are pseudo interested in the POG and operate under human viewpoint, STA, -V.
36. That there are no exceptions to this rule i.e., all who are +V will ultimately "seek and believe", while those who are –V will not no matter what they "see", Jesus continues to make clear.

GNT John 6:37 Pa/n o] di,dwsi,n moi o` path.r pro.j evme. h[xei( kai. to.n evrco,menon pro.j evme. ouv mh. evkba,lw e;xw(

NAS John 6:37 "All that the Father gives Me shall come to Me, Pa/n pa/j (adj.-nn-s; note the neuter gender; "All things") o] o[j (rel. pro./an-s; "that/which") o` path,r (d.a. + n-nm-s) di,dwsi,n di,dwmi (vipa--3s; "keeps on giving") moi evgw, (npd-1s) h[xei( h[kw (vifa--3s; "shall/will come"; used 26x; in the future tense it emphasizes something or time that will arrive with certainty; it denotes ones ultimate destination) pro,j (pa) evme. evgw, (npa-1s) and the one who comes to Me I will certainly not cast out. kai, (cc) to.n o` evrco,menon e;rcomai (d.a. + subs. ptc./p/d/am-s; "the one who comes"; general verb for "coming or going") pro,j (pa) evme. evgw, (npa-1s) ouv mh, (double neg. "certainly not/in no way" +) evkba,lw evkba,llw (vsaa--1s; "might cast out//eject/throw out/expel" with determined intentions or force to do so; same verb as 2:15 where Christ "drove out" the vendors from the temple) e;xw (adv.; "outside/without/out of doors"; used 63x; used with reference to those outside the plan of God, Mar.4:11; Luk.13:25-28; Joh.15:6; 1Cor.5:12-13; Col.4:5; 1Thess.4:12; the sense here is that the one who comes will not be denied entry nor ever be put out)

GNT John 6:38 o[ti katabe,bhka avpo. tou/ ouvranou/ ouvc i[na poiw/ to. qe,lhma to. evmo.n avlla. to. qe,lhma tou/ pe,myanto,j meÅ

NAS John 6:38 "For I have come down from heaven, not to do My own will, o[ti (causal conj.; "For/because") katabe,bhka katabai,nw (viPFa--1s; "I have come down/descended") avpo, (pg) tou/ o` ouvranou/ ouvrano,j (d.a. + n-gm-s; "the heaven"; ref. the 3rd heaven) ouvc ouv (strong neg. +) i[na (purpose conj. ; "not for the purpose of/not in order that") poiw/ poie,w (vspa--1s; "I might do/accomplish") to. o` evmo.n evmo,j (d.a. + a--an1s; "My own") to, qe,lhma (d.a. + n-an-s; "will/choice/inclination/desire/wish") but the will of Him who sent Me. avlla, (strong adv.) to, qe,lhma (d.a. + n-an-s) tou/ o` pe,myanto,j pe,mpw (subs. ptc./a/a/gm-s; "Him who sent") meÅ evgw, (npa-1s)

GNT John 6:39 tou/to de, evstin to. qe,lhma tou/ pe,myanto,j me( i[na pa/n o] de,dwke,n moi mh. avpole,sw evx auvtou/( avlla. avnasth,sw auvto. evn th/| evsca,th| h`me,ra|Å

NAS John 6:39 "And this is the will of Him who sent Me, de, (cc) tou/to ou-toj (near dem. pro./nn-s; "this"; ref. to will) evstin eivmi, (vipa--3s) to, qe,lhma (d.a. + n-Pred.nn-s) tou/ o` pe,myanto,j pe,mpw (subs. ptc./a/a/gm-s; "of Him who sent") me( evgw, (npa-1s) that of all that He has given Me I lose nothing, but raise it up on the last day. i[na (purpose conj.; "that") pa/n pa/j (ap-an-s) o] o[j (rel. pro./an-s; "that/which") de,dwke,n di,dwmi (viPFa--3s; "He has given"; action in the past with existing results) moi evgw, (npd-1s) mh, (neg. +) avpole,sw avpo,llumi (vsaa--1s; "I might not lose/destroy/to kill"; ) evx evk (pg +) auvtou/( auvto,j (npgn3s; "from it"; translated "nothing") avlla, (strong adv.) avnasth,sw avni,sthmi (vifa--1s; "I will raise up/cause to raise up") auvto. auvto,j (npan3s; "it") evn (pL; "on") th/| h` evsca,th| e;scatoj (d.a. + a--Lf-s; "last/fartherest point in time in context") h`me,ra|Å h`me,ra (n-Lf-s)

GNT John 6:40 tou/to ga,r evstin to. qe,lhma tou/ patro,j mou( i[na pa/j o` qewrw/n to.n ui`o.n kai. pisteu,wn eivj auvto.n e;ch| zwh.n aivw,nion( kai. avnasth,sw auvto.n evgw. evn th/| evsca,th| h`me,ra|Å

NAS John 6:40 "For this is the will of My Father, ga,r (explan.; "For") tou/to ou-toj (near dem. pro./nn-s) evstin eivmi, (vipa--3s) to, qe,lhma (d.a. + n-Pred.nn-s) mou( evgw, (npg-1s) tou/ o` patro,j path,r (d.a. + n-gm-s) that everyone who beholds the Son and believes in Him, may have eternal life; i[na (purpose conj.; "that") pa/j (a--nm-s; "everyone/all men") o` qewrw/n qewre,w (d.a. applies to both ptc.s + subs. ptc./p/a/nm-s; "who beholds/perceives"; indicates spiritual perception) to.n o` ui`o.n ui`o,j (d.a. + n-am-s) kai, (cc) pisteu,wn pisteu,w (subs. ptc./p/a/nm-s; "he who believes") eivj (pa) auvto.n auvto,j (npam3s; ref. the Son) e;ch| e;cw (vspa--3s; "may have") aivw,nion( aivw,nioj (a--af-s; "eternal/everlasting") zwh.n zwh, (n-af-s) and I Myself will raise him up on the last day." kai, (cc) evgw, (npn-1s; "I Myself") avnasth,sw avni,sthmi (vifa--1s; "will raise up") auvto.n auvto,j (npam3s) evn (pL; "on") th/| h` evsca,th| e;scatoj (d.a. + a--df-s) h`me,ra|Å h`me,ra (n-df-s)

1. Jesus now explains the interaction between the Father, the Son and those who are +V as it relates to the plan of salvation Ph₁.
2. It is these principles that openly declare that those who are positive will be saved.
3. He expresses these governing disciplines under such descriptions as:

1. All that the Father gives to Him. Vss.37a cp. 39b
2. The security of those that the Father gives to Him. Vss.37b, 39b
3. The action of those that the Father gives is seen in the fact that they come to, beholds and believes in Him/Christ. Vs.37a,b, 40b
4. God’s will as it relates to:

1. God the Father Himself. Vss.38b, 39a, 40a
2. Christ. Vss.38a, 39b, 40c
3. Mankind. Vs.40

1. The principles of "raising up/resurrection" (vss.39b, 40c) and eternal life (vs.40b).

1. It is these verses that extend the contrast of those of are positive to the "bread of life" in vs.35 compared to this negative multitude of vs.36.
2. The first issue that must be addressed in our verses is the neuter gender of the adjective and relative pronoun of "all that/which" in vs.37a and 39b.
3. The given contextual clue is found in the noun "will" (also a neuter gender) in vss.38, 39 and 40 that is used 4x.
4. "Will" refers to "volition".
5. As it applies to God, it is His "Sovereign/ruling will".
6. God is the Supreme Being of the universe; therefore, God has supreme volition and always makes perfect decisions.
7. God created ex nihilo/ar'b' (something out of nothing), man in His own image (Gen.1:27).
8. What He created out of nothing is reference to man’s "soul life", since He formed/ manufactured/ rc;y" his body from the dust of the ground (Gen.2:7).
9. It is the soul that houses man’s volition/free will and is referred to as the "real you".
10. As the creation scene depicts, God formed the body first and then imputed/affixed to it the soul, which gives mankind life, setting him apart from the rest of the animal kingdom.
11. Through the process of procreation, man’s biological body continues to be formed, and at the point of birth, God creates the soul and plugs it into the baby’s body giving it life. Cp. Ecc.6:4, that denotes an aborted fetus as being conceived in futility/ vanity/lb,h,, which denotes "emptiness/nothingness/of no value", and exits into darkness/%v,xo, which declares it is for all intent and purpose of no existence. Therefore, its name/reputation/existence is "covered/concealed/hidden" in a non-life state of "darkness" and thus has no identity or future destination. It is not made known/revealed as a living person. One must live before he/she can die. Physical death is separation of the soul from the body (Ecc.12:6-7, vs.7 where "spirit/breath/xwrh'" is that entity that gives life and it is God that provides it. The life source of man’s physical body is the soul which, is not a product of man, but of God). The aborted fetus (stillborn) is compared to the loss of David’s infant son who lived then died, which he perceives as having a soul that has a continued existence in heaven as noted in 2Sam.12:15-23 esp. vs.23. The baby has value with a future destination/existence, not one of "emptiness and darkness. Also cp. Exo.21:22 where a "miscarriage" is treated as only a loss of property rather than murder under the Law unless the infant lives (breathes on its own, "..yet there is no further/future injury.."/ "... !wOsa' (com.noun/m/s; "evil, injury, harm") hy<h.yI (qal/IPF-future/m/3s; "there will be" +) al{w> (conj. + neg.; "yet not")...", at which point the normal regulations of the Law become effective (vss.23-24).
12. The body absent the soul is not alive. Gen.35:18
13. It is the soul of our temporal body that is the real issue before God, not the body. Mat.10:28
14. Therefore, the subject of "all that the Father gives" is in reference to all the souls that are +V.
15. The singular person of "all that" is a collective singular, referring to the body of +V of all time.
16. The fact that the giving is of present tense indicates the ongoing action of God creating the souls in time.
17. The fact that it is the Father that gives +V to Christ indicates:

1. It is God that first possesses these souls.
2. They are observed to be a gift from the Father to the Son.

1. Positive volition is viewed here as a collective whole, possessed by God and given to His Son as part of His SG₃ package. Isa.53:10-12
2. In fact, God has given all things into the hand of the Son, indicating that He has power and authority in all realms. Joh.3:35; 13:3 cp. 5:23,26,36
3. So vs.37a refers to God’s action of "giving" positive souls as it relates to time.
4. Jesus then declares a future action of the positive individuals as it relates to them in time.
5. That is that at some point in time they "shall come to me".
6. There is no expression of doubt or indecision of the +V’s action in this regard.
7. He declares it as a foregone/ordained conclusion.
8. The reality behind all +V is that at some time in their history of existence, they will "seek" God/Christ for their salvation.
9. While volition is the main emphasis behind the action of the individual, it is the complete individual of both body and soul that is in view as brought out by the masculine gender of the participle "the one who comes" in vs.37b.
10. It is vs.37b that Jesus proclaims a specific promise to all that are positive and comes to Me, and that is "I will certainly not cast out".
11. He is stating in no uncertain terms that all that are +V to the SAJG will not under any circumstances be denied access to a gospel hearing and thus entry into God’s kingdom.
12. No one can or will be refused who wants to be a part of the plan of God.
13. Those who seek Him with their souls (+V), will always find Him. Deut.4:29; 1Chr.28:9; Mat.7:7
14. In vs.38, He declares that the purpose of the Messianic incarnation was to provide an exact execution of God’s Sovereign plan for salvation, so that God’s plan for all +V will be fulfilled.
15. This is the force of His statement, "For I have come down from heaven, not to do My own will, but the will of Him who sent Me".
16. He declares that it is the very purpose of His existence and ministry to fulfill God’s directive will as it relates to Himself and the Father.
17. He is stating that the due process of all +V as stipulated in vs.37, is not determined by Him, but according to the Sovereign dictates as stipulated by the Father Himself.
18. The purpose of His unique Person as God-man was not to do what He thought was appropriate or correct via an independent personal agenda, but to fulfill the will of the Father in every detail.
19. At every point in His existence, the Son willingly complied with the dictates of His Father. Joh.4:34; 5:30
20. His very existence is to proclaim and fulfill the POG as Messiah in order that God’s plan of salvation for mankind, especially those who are +V, will be realized. 1Tim.4:10
21. That indeed it is God’s will that all +V will be saved is specifically stated in the phrases, "And this is the will of Him of sent Me" in vs.39a and "For this is the will of my Father" in vs.40a.
22. In vs.39b, Jesus again relates the act of God "giving" and this time under the specific principle from which His "giving" is possible, seen by the perfect tense of "He has given".
23. As He earlier declared that God gives +V to Him in time, He now articulates that His "giving" is an action of past occurrence that has existing results.
24. In context then, His statement in vs.39, "that of all that He has given Me, refers to the act of God "giving" Him the collective body of +V as it relates to eternity past.
25. Under the term "gives/has given", Jesus is articulating the known will of God as it relates to His Sovereign dictates under the Doctrine of Election and Calling. Rom.8:29-30
26. It is God’s sovereign will from eternity past that all who will believe in time will make the SAJG.
27. In eternity past via omniscience, specifically that aspect know as foreknowledge, God recognized all +V of all time, before anyone was even born.
28. However, God does not nor ever has or will coerce or tamper with volition and allows each person to adjust to His righteousness or maladjust according to each one’s free expression of their volition. Joh.3:16 "..whoever believes.."; to include every 3^rd class condition and subjunctive mood in the Greek as it relates to faith.
29. He only foreknew or perfectly anticipated all that would be positive.
30. But, not being a respecter of person, God provided the potential for all men to be saved, leaving all without excuse. 1Tim.2:4; 1Joh.2:2
31. It is His will that all be saved and enter His kingdom, however the reality is that most don’t. Joh.1:10,11 cp. Mat.22:14
32. Those He knew would believe were elected or chosen by Him to be conformed to the image of His Son.
33. His image relates to the possession of God’s +R (2Cor.5:21), which is expressed through terms of eternal life via resurrection.
34. It is in this sense then that God has always possessed +V and is able to "give" them to Christ in its widest of terms i.e., He decreed possession of them as His to give in eternity past.
35. The negative plus the subjunctive mood of the phrase, "I lose nothing/Lit. I might not lose from it" states in the strongest of terms that all that God has predestined (marked out beforehand/anticipated) from eternity past as being +V will absolutely in no way have the potential of being lost.
36. God’s plan of salvation for those who are +V then, is pre-marked/underwritten/ guaranteed by Him, under the doctrine of eternal security.
37. And that is because man’s salvation and future destination is solely dependent upon the Father’s Sovereign plan, His essence and attributes.
38. This is a done deal as far as God is concerned, although each believer must make the adjustments in their personal history.
39. This promise states that those who become believers cannot ever lose their salvation or relationship with Christ, since it has been pre-ordained.
40. Observation: Since one’s works do not matter with regard to obtaining salvation, neither do one’s works matter with regard to maintaining salvation. Joh.10:28-30; 17:12
41. The final phrase, "but raise it up on the last day" refers to the collective resurrection of the saints.
42. Again, that the neuter pronoun "it" is used, views the collective souls of +V as anticipated by God in eternity past.
43. It is part of His plan from eternity past that all saints are glorified as Christ was, being the first-born of us all. Rom.8:29
44. In vs.39, Jesus has viewed the Doctrine of Election and Calling from its perspective of eternity past, now in vs.40 He again views it as it is applied in present and future time, which ties back into vs.37.
45. In vs.40, He articulates the mechanics necessary for justification and hence glorification to be fulfilled as applied to Election and Calling.
46. He again explains that that this is the known will of God.
47. That His plan obviously relates to history of mankind (the existence of the soul in time with the body) is now without doubt, as the neuter genders have been removed with reference to the individuals.
48. The phrase, "that everyone who beholds the Son and believes in Him" indicates the following:

1. The seeking for salvation of vs.37, has culminated into a gospel hearing as the individual spiritually perceives who and what Christ is as seen in the participial phrase, "beholds the Son".
2. Upon gospel hearing, the perception is translated to faith as seen in the participial phrase, "believes in Him".

1. It is these consolidated acts of "hearing and believing" that ratify/validate/express the believer’s +V fulfilling the potential to have eternal life, as God’s plan decrees. Joh.5:24
2. It is at that point in time that men are justified before God. Gal.2:16 cp. Rom.4:5; 8:30
3. It is vss.37 and 40b combined that points to the reality of +V under the terms, "called" and "justified" of Rom.8:30:

1. Those who are "called" in time are those positive souls who "seek Him/come to Me" in vs.37.
2. Those who are "justified" are those "called" who spiritually perceive the Person and work of Christ/who beholds the Son and exercise faith/believes in Him in vs.40b.

1. Observation: By design, Jesus emphasizes the "calling" hence "seeking" first as it relates to the doctrine, to immediately counter the pseudo-seeking portrayed by this multitude. Joh.5:26
2. With justification realized in time, the future reality of glorification is in now in place as Jesus proclaims, "and I Myself will raise him up on the last day".
3. This collective group of +V, which was marked out in eternity past and as part of God’s Sovereign Decrees, includes the presentation of all believers to the Son. Rom.14:10c-11 cp.2Cor.5:10;
4. The ultimate goal or destiny of all believers is resurrection glory that will be administered through the Son. Joh.5:28-29
5. The phrase, "the last day" is used only in John in the NT and refers to the extended period of resurrection beginning with the rapture of the Church until the Great White Throne judgment. Cp.Joh.12:48
6. The promise of God for all that have believed in Christ is that they are guaranteed a future resurrection and that promise is as secure as the Word of God itself.
7. Not one +V individual/soul out of this entire vast throng need fear being lost in the shuffle.
8. Our salvation and future resurrection is not based on our feeble and sometimes tenuous/thin hold on Christ, it is based on the plan of God, His veracity, omniscience and omnipotence.
9. If so much as one person in history falls through the "cracks", then it would make God and His Son liars.
10. In spite of the –V that is standing in front of Christ, He is focused on those who will ultimately fulfill God’s plan for salvation and comply with the necessary mechanics that illustrate +V.
11. He again has re-iterated and put these people on notice that they are not part of God’s plan for eternity, as they have not fulfilled God’s plan as it pertains to the elect.
12. See Doctrine of Election and Calling.

GNT John 6:41 VEgo,gguzon ou=n oi` VIoudai/oi peri. auvtou/ o[ti ei=pen( VEgw, eivmi o` a;rtoj o` kataba.j evk tou/ ouvranou/(

NAS John 6:41 The Jews therefore were grumbling about Him, because He said, oi` o` VIoudai/oi VIoudai/oj (d.a. + ap-nm-p) ou=n (infer. conj.; "therefore") VEgo,gguzon goggu,zw (viIPFa--3p; "were grumbling/complaining/murmur/susurration"; used 8x; denotes discontent expressed in a low tone; used of the Exodus as they "tested" God, 1Cor.10:10) peri, (pg; "about/concerning") auvtou/ auvto,j (npgm3s) o[ti(causal conj.) ei=pen( le,gw (viaa--3s) "I am the bread that came down out of heaven." VEgw, (npn-1s +) eivmi, (vipa--1s; "I Myself am") o` a;rtoj (d.a. + n-nm-s; "the bread") o` kataba.j katabai,nw (d.a. + adj. ptc./a/a/nm1s; "that came down/descended") evk (pg) tou/ o` ouvranou/( ouvrano,j (d.a. + n-gm-s)

GNT John 6:42 kai. e;legon( Ouvc ou-to,j evstin VIhsou/j o` ui`o.j VIwsh,f( ou- h`mei/j oi;damen to.n pate,ra kai. th.n mhte,raÈ pw/j nu/n le,gei o[ti VEk tou/ ouvranou/ katabe,bhkaÈ

NAS John 6:42 And they were saying, "Is not this Jesus, the son of Joseph, whose father and mother we know? kai, (cc) e;legon( le,gw (viIPFa--3p; "they were saying") Ouvc ouv (neg. +) evstin eivmi, (vipa--3s; "is not") ou-toj (apdnm-s; "this one/He") VIhsou/j (n-nm-s) o` ui`o,j (d.a. + n-nm-s; "the son") VIwsh,f( (n-gm-s; gen. of relationship) ou- o[j (rel. pro./gm-s; "whose/of whom") to.n o` pate,ra path,r (d.a. + n-am-s; "father") kai, (cc) th.n h` mhte,raÈ mh,thr (d.a. + n-af-s; "mother") h`mei/j evgw, (npn-1p; "we ourselves") oi;damen oi=da (viPFa--1p; the PF indicates the Jews are familiar with Jesus biological background) How does He now say, 'I have come down out of heaven'?" pw/j (inter. adv.; "How") nu/n (ab; "now/right now/at the present" +) le,gei le,gw (vipa--3s; "does or can He say") o[ti (cc; indir. disc.) katabe,bhkaÈ katabai,nw (viPFa--1s; "I have come down/descended") VEk (pg) tou/ o` ouvranou/ ouvrano,j (d.a. + n-gm-s)

1. These two verses reflect the fourth response of the multitude to Jesus’ comments.
2. This response is of quite a contrast to the previous enthusiasm as the author now states, "The Jews therefore were grumbling about Him".
3. This is the first time the author utilizes the term Jews with respect to Jesus’ audience.
4. His use of the term is designed to incorporate all of those who were in the synagogue, as He taught this discourse, inclusive of the multitude. Joh.6:59
5. It also infers that Jewish leadership was present and that the response was an indication of Jewish viewpoint regarding His Person.
6. The imperfect of "were grumbling/griping/complaining" denotes that there was a continual discussion of disagreement going on about what He had just said.
7. What John notes as to their verbal dissention reflects only one thing of what He has just articulated, as he states that they were grumbling because He said, "I am the bread that came down out of heaven".
8. His teaching regarding the other Biblical principles that support His claim from vs.35b-40, they totally disregard.
9. What they react to is the one thing He has said that goes against their theological grid.
10. The fact that they disregard Messiah as being God in the flesh, preempts any further consideration on their part, as to the additional doctrine He has articulated.
11. They perfectly reflect religious reversionists, who when confronted with truth that they disagree with, tune out the rest of what the communicator has to say, even though the remainder gives evidence as to the validity/truth of the statement.
12. Instead, they vibrate on the truth that brands their "sacred cow" as human viewpoint.
13. Once the "skunk" has been kicked, they become closed minded to the remaining teaching. Cp. vss.60, 66
14. While they do not quote Jesus exactly, they do give the meaning of His statements in general.
15. What they readily grasped was that He was claiming to have come from heaven. Vss.35,38
16. Though their statement and understanding of His claim is correct, it is their assessment of this possibility that is in error.
17. This is seen in their comments of vs.42 that are comprised of true and false suppositions.
18. The comments they were saying reflect the following:

1. Their first statement is true, "Is not this the man Jesus", and it is.
2. The second statement is false; this is not "the biological son of Joseph".
3. The third comment, "whose father and mother we know" is an admixture of true and false and indicates ignorant speculation.
4. While it is true that they know Mary and Joseph as Jesus’ parental guardians, it is obvious that their knowledge is superficial.
5. The perfect of "we know" indicates to what degree of information that they are privy to regarding Jesus’ lineage and it is only that knowledge they are relying upon in their conclusions.
6. In other words, if they truly knew Mary and Joseph, then they would know the circumstance of Jesus’ birth and all of the angelic and heavenly phenomenon that accompanied it.
7. Beyond that, it reflects their ignorance with regard to their own Scripture that foretold that Messiah would be the seed of the woman, from a virgin and in the line of David. Gen.3:15; Isa.7:14; 2Sam.7:12ff

1. Because the Jews presuppose what appears to be true in appearance and fail to investigate in depth the matter, it is no wonder they ask, "How does He now say, ‘I have come down out of heaven’?"
2. In their eyes, how in the world could this man claim to be from heaven, after all of these years of being present with us as a descendant from humanity?
3. Again, the answer is in the very book they so readily claim as expert in as the Divinely appointed caretakers. Psa.110:1
4. Their failure to understand the hypostatic union coupled with their legalistic approach for salvation in their eyes therefore, make His claim to them as not necessary and therefore ludicrous and unbelievable.
5. It is evident that they consider Jesus to be nothing more than human and thus reject His teachings and claims.
6. So on the one hand they enjoyed His miracles and rejoiced in their physical benefits, on the other they disregarded the truth that attached itself with the miracles.
7. These people display an inconsistency that is characteristic of those who are –V, accepting certain things that are in the POG, but rejecting others that they don’t or won’t understand.
8. The mistakes they make include:

1. Arrogance as seen in their rejection of the necessity for a Spiritual Messiah.
2. Assuming that the information they have based on appearances is all that is necessary to come to a correct conclusion.
3. Therefore, they make decisions based on faulty and incomplete information.
4. Operating under their STA’s with grumbling and derision.
5. Ignorance of the Word of God.

1. Application: Avoid jumping to conclusion based on appearances; to do so is stupid and arrogant. Joh.7:24
2. Application: Avoid the verbal sin of speaking against others with others. Phil.2:14 cp. 1Pet.4:9
3. God hears what these are saying and to what degree they are guilty of this sin will come back on them in the form of judgment. Rom.1:18
4. Observation: These Jews are following the very steps of their Exodus counterparts by raising complaint about the very "bread" that God gave to them. Num.11:4-6, 10-23, 31-33
5. Their grumbling reflects their selfish desire to acquire from God’s plan only that which satisfies their fleshly human viewpoint agendas.

GNT John 6:43 avpekri,qh VIhsou/j kai. ei=pen auvtoi/j( Mh. goggu,zete metV avllh,lwnÅ

NAS John 6:43 Jesus answered and said to them, "Do not grumble among yourselves. VIhsou/j (n-nm-s) avpekri,qh avpokri,nomai (viad--3s) kai, (cc) ei=pen le,gw (viaa--3s) auvtoi/j( auvto,j (npdm3p) Mh. mh, (neg. +) goggu,zete goggu,zw (vimp/pa--2p; Lit. "Stop grumbling"; neg. + imperative is a form of prohibition against an action in progress) metV meta, (pg; "among") avllh,lwnÅ (recipr. pro./gm2p; "yourselves/each other/one another")

GNT John 6:44 ouvdei.j du,natai evlqei/n pro,j me eva.n mh. o` path.r o` pe,myaj me e`lku,sh| auvto,n( kavgw. avnasth,sw auvto.n evn th/| evsca,th| h`me,ra|Å

NAS John 6:44 "No one can come to Me, unless the Father who sent Me draws him; ouvdei,j (card. adj. with neg. prefix/nm-s; "No one/not even one" ) du,natai du,namai (vipd--3s; "can/is able") evlqei/n e;rcomai (compl. inf./aa; "to come") pro,j (pa) me evgw, (npa-1s) eva,n (cond. part. +) mh, (neg. "if not/unless/except") o` path,r (d.a. + n-nm-s) o` pe,myaj pe,mpw (d.a. + adj. ptc./a/a/nm-s; "who sent") me evgw, (npa-1s) e`lku,sh| e[lkw (vsaa--3s; "might draw/drag"; used 8x; denotes something pulled/drawned/dragged by force; of a sword being unsheathed, Joh.18:10; of dragging a fishnet through water, Joh.21:6, 11; of physically dragging people, Act.16:19; 21:30; of having the power to force one into a particular situation, Jam.2:6; here and in Joh.12:32 it is used of the Divine power/work necessary for salvation) auvto,n( auvto,j (npam3s) and I will raise him up on the last day. kavgw, (enclitic of conj. + pers.pro.nom./1s; "and I Myself") avnasth,sw avni,sthmi (vifa--1s; "will cause to raise up") auvto.n auvto,j (npam3s) evn (pL) th/| h` evsca,th| e;scatoj (d.a. + a--df-s; "the last") h`me,ra|Å h`me,ra (n-df-s)

1. Jesus is aware of the Jew’s mal-contentment to His teaching and answered/responded to it with the correct Divine viewpoint, "Do not grumble/Lit. Stop grumbling among yourselves".
2. The command He said to them is designed to point out that as long as they approach His teaching with their current mental attitude and under this STA activity of murmuring, they cannot objectively assimilate the corroborating evidence He is providing.
3. As they discuss the matter among themselves, they are not seeking to arrive at the truth, but are close-mindedly seeking to confirm one another in their preconceived notion that Jesus is "pulling their leg".
4. Application: There is nothing wrong with honest discussion concerning doctrine among believers, but what is wrong is the disgruntled attitude that is discontented with what is presented and seeks only to gain another’s agreement with them.
5. God is aware of such activity and the Word of God forbids this action of speaking against others with others. Phil.2:14; 1Pet.4:9; Jam.5:9
6. This is a characteristic of negative volition and is manifested to a great degree among the Exodus generation. Exo.15:24; 16:2; 17:3; Num.14:2; Deut.1:27; Psa.106:25
7. DD is promised and delivered to those who engage in this activity. Num.11:1; 14:29; 1Cor.10:10
8. This sin of the tongue is a manifestation of the MA sin of discontentment and dissatisfaction with one’s niche, authorities or as here, with the teaching of truth.
9. Synonyms include griping, complaining, murmuring, grumbling, whining, protesting, fussing, etc.
10. Since the antonym is exulting/the expression of delight/rejoicing/one’s +H, it is obvious that one engaged in this activity is not under the FHS. Gal.5:22-23
11. It is this sin that is the forerunner to causing dissension, strife, hostility, factions, and disputes among others and we are to be wary of those not willing to curb/bridle/check themselves in this regard and apply separation if necessary. Joh.6:52 cp. Gal.5:20 cp. Rom.16:17; Ti.3:10
12. It is a STA distraction that affects others in their attitude towards whom or what is the subject of the grumbling and must be halted before any further articulation of the subject can be received unobstructed and openly.
13. It diverts one’s attention from the content of the message to the messenger himself or circumstances surrounding the messenger.
14. After corralling this distraction, Jesus continues to explain the reality regarding the due process of those who "come to Me" from vs.37.
15. That it is those of this group that continue to be His focus of discussion then, relates to those who are +V and will believe given the chance. Cp. vs.40
16. It relates to the calling and justifying provided by the Father to those who are +V.
17. As He related +V with respect to their "seeking" in vs.37, He now tightens the parameter of their seeking with the clause, "No one can come to Me, unless the Father who sent Me draws him".
18. He is stating that there is not one positive soul that can realize and bring to fruition their approach to Him/salvation apart from a prescribed condition of the Father who sent Me.
19. This is the force of the conditional particle plus the negative "eva,n mh,/unless or except".
20. The condition is applied to the Father as the necessary entity in affect/of influence that "draws" +V to Christ.
21. The word "draws" denotes the force necessary to bring to one’s self for use that which he is in possession of, such as drawing a sword from it’s sheath or drawing/dragging in a fishnet with the days catch. Joh.18:10; 21:6,11
22. Again, Jesus statement must be understood within the frame of reference of other doctrine, specifically that of Divine Institution of Volition/free will.
23. In other words, however God may "draw" +V, He in no way interferes with their right to freely choose regarding His Person or plan.
24. Some have distorted this truth into such concepts as Luther’s bondage of the will and Calvin’s denial of free will. (Luther taught that volition was bound only as far as goodness and salvation was concerned, "Irresistible Grace", and was a contemporary Reformer with Calvin in the 1500s.) Recommended Book: Christianity Through The Centuries, "A History of the Christian Church", by Earle E. Cairns, published by Zondervan Publishing House.
25. It is those of this ilk that state that the believer is incapable of exercising faith of their own volition and that God must "drag" them into salvation..
26. As Christ makes clear that salvation does not begin with the approach of every soul itself, but with the work of God, personal acceptance of the truth is still absolutely necessary. Joh.3:16, 36
27. One must choose to come to Him (vs.37), God does not force people to believe.
28. But what Christ articulates here is that one’s +V is dependent upon a prerequisite condition of God’s work, though both are necessary.
29. As the verb "draws" implies, it is by means of God’s power/omnipotence/force that those whom He elected in eternity past, in time He calls and justifies.
30. It is through an act of His Sovereignty that God provides the Divine Decrees necessary for those who are +V to make the SAJG as stipulated in the POG.
31. Salvation is dependent upon God to initiate the activity first in order for +V to have the alternative necessary to make their choice for Him.
32. He initiated His work first by providing mankind a means of salvation as seen in the offering of His Son to the world. Joh.3:16
33. Beyond that, His power is manifested through the activity of the Holy Spirit who convicts men of their spiritual condition and testifies about the truth of salvation that is available through the Son. Joh.16:7-11

1. Though vs.7 implicates Jesus as the agent in the H.S. sending, it is the Father that authorizes this action. Cp. Joh.14:6, 25
2. The sin is unbelief. 16:9
3. Righteousness is God’s +R and man’s need for it through the Person of Christ. 16:10
4. Judgment refers to the judgment passed on Satan and His angels, which men will enter into apart from salvation. 16:11

1. In addition, it is God that controls history and thus circumstances and situations of men, denoting that He provides all of the physical logistics (planning and organization) necessary for +V to respond to Him. Act.17:26-27
2. In essence, it is the POG executed by His power/omnipotence that must be in place before anyone who is +V "can come to Me".
3. It is the Word of God/His plan/the truth and God’s execution of it that is the drawing force for all the souls that are +V.
4. That indeed it is the truth of His word, the communication of it to others, their assimilation of it and all that He does to make that a reality that is the power that forcefully pulls +V to Him is further expressed by Jesus in vs.45. Cp. Heb.4:12
5. Therefore, the true sense of how God draws men to Him is seen in the manifestation/ presentation of His plan/the truth of BD/the Word of God to mankind, which includes doing whatever is necessary for +V to receive a hearing and understanding of the truth.
6. It is the driving force of the truth of God’s plan that those who are +V gravitate towards.
7. It is the truth regarding God and His plan that those who are +V "seeks".
8. And it is the truth of His Word that divides men into the two camps of –V and +V.
9. Only in that sense is God a "cause/motive" as it relates to volition.
10. As stated, all this activity on God’s part does not produce faith in all men (the blatantly obvious, Mat.22:14), in fact, faith is not produced for man, he must choose to believe of His own volition.
11. Rather it is through the power of His work/word that brings men to the truth/reality regarding God and His plan, which is necessary before anyone can choose for Him.
12. It is His plan that is the parameter/standard by which all volition is determined.
13. That is the force of the subjunctive mood of "might draw" indicating that even though God may set the stage for a gospel hearing, it still is dependent upon the individual believing.
14. Some do not like this doctrine stating that this makes man more powerful than God and implying that man does not have the power to resist God. 2Chr.13:8; Mat.12:32; Act.5:3; 7:51; Eph.4:30
15. God is certainly stronger than man and provides every inducement to faith in His Son, however because He does not coerce volition, He does not force anyone to believe against their will.
16. What Christ’s statement does reveal is the security that God is the ultimate force behind the reality that all who are +V will receive a gospel hearing leading to salvation and ensures that fact by His omnipotence.
17. Salvation for all +V is not possible apart from God’s direct intervention and work in this regard.
18. Jesus then re-concludes with the reality, "and I will raise him up on the last day".
19. His remark of resurrection is designed to point out that as "the bread of life"; His person must be reckoned with.
20. As it is the Father via His plan that ensures a calling and justification through Christ, it is Messiah that is the primary agent to secure the individual’s glorification.
21. The last day refers to the reality of eternal life as applied under the principle of resurrection, which implicates all believers of all time.
22. If indeed He is the bread that endures to eternal life (vs.27), then He also must be the agent of resurrection that externally proves eternal life exists, a future existence that all who are +V that the Father draws is ensured.
23. This evidence was given as seen in Christ’s own glorification.
24. It is the evidence that God’s work/His plan is necessary as the driving force behind salvation that supports His claim that as the Messiah and Savior of the world, He too must be a work of God and therefore "comes" from God.
25. This is in total contradiction to the theology of the Jews who believe that salvation comes from themselves and there is no need of a God-man Messiah.
26. Jesus next appeals to the Scriptures to validate His argument that it is the truth of BD and God’s revelation of it to man that is necessary for those who are +V to "come to Me".
27. He in effect has set this crowd up by declaring that in order to have a relationship with God, one must first recognize God’s plan as the supreme authority and power, which they do not deny.

EXEGESIS VERSES 45 – 47:

GNT John 6:45 e;stin gegramme,non evn toi/j profh,taij( Kai. e;sontai pa,ntej didaktoi. qeou/\ pa/j o` avkou,saj para. tou/ patro.j kai. maqw.n e;rcetai pro.j evme,Å

NAS John 6:45 "It is written in the prophets, 'AND THEY SHALL ALL BE TAUGHT OF GOD.' e;stin eivmi, (vipa--3s; periphrastic constr. +) gegramme,non gra,fw (+ circ. ptc./PF/p/nn-s; "It is written") evn (pL) toi/j o` profh,taij( profh,thj (d.a. + n-dm-p) Kai. kai, (cc) pa,ntej pa/j (adj.-nm-p; "all") e;sontai eivmi, (vifd--3p; "they shall be") didaktoi. didakto,j (pred. adj.--nm-p; "taught/instructed/apprised/ guided; used 3x; 1Cor.2:13) qeou/\ qeo,j (n-gm-s; genitive of agent; "by God") Everyone who has heard and learned from the Father, comes to Me. pa/j (a--nm-s; "everyone/all") o` (d.a. governs both ptc.'s) avkou,saj avkou,w (subs. ptc./a/a/nm-s; "who has heard") kai, (cc) maqw.n manqa,nw (subs. ptc./a/a/nm-s; "who has learned things taught/received instruction/been informed/to acquire or assimilate knowledge"; used 25x) para, (pabl; of source; indicates the agent "from" whom one learns) tou/ o` patro.j path,r (n-ablm-s) e;rcetai e;rcomai (vipd--3s; "comes/keeps on coming") pro,j (pa) evme,Å evgw, (npa-1s)

GNT John 6:46 ouvc o[ti to.n pate,ra e`w,rake,n tij eiv mh. o` w'n para. tou/ qeou/( ou-toj e`w,raken to.n pate,raÅ

NAS John 6:46 "Not that any man has seen the Father, except the One who is from God; ouvc ouv (neg. +) o[ti (causal conj.; "Not that/because"; negates the cause of how one is taught by God) ti.j (indef. adj./nm-s; "any man/anyone") e`w,rake,n o`ra,w (viPFa--3s; "has seen"; indicates perception inclusive of physical interaction) to.n o` pate,ra path,r (d.a. + n-am-s) eiv + mh, (part. + neg.; "except") o` w'n eivmi, (d.a. + subs. ptc./p/a/nm-s; "the One who is") para, (pabl) tou/ o` qeou/( qeo,j (d.a. + n-ablm-s) He has seen the Father. ou-toj (near dem. pro./nm-s; "this One/He") e`w,raken o`ra,w (viPFa--3s) to.n o` pate,raÅ path,r (d.a. + n-am-s)

GNT John 6:47 avmh.n avmh.n le,gw u`mi/n( o` pisteu,wn e;cei zwh.n aivw,nionÅ

NAS John 6:47 "Truly, truly, I say to you, he who believes has eternal life. avmh,n + avmh,n (double part.; "Truly truly") le,gw (vipa--1s) u`mi/n( su, (npd-2p) o` pisteu,wn pisteu,w (d.a. + subs. ptc./p/a/nm-s; He who believes") e;cei e;cw (vipa--3s; "has"; present tense denotes the "having" as reality) aivw,nionÅ aivw,nioj (a--af-s; "eternal/ everlasting") zwh.n zwh, (n-af-s; "life")

1. Jesus advances His previous statement by explicitly declaring the specific force by which God draws those who are +V to Him i.e., BD/POG.
2. The phrase, "It is written in the prophets", points us to the second division of the Hebrew Bible.
3. It is the prophets that teaches that Messiah would be equal with God and dwell among them as a man in two states and at two advents. Isa.53 (1^st Advent) cp. Mic.5 (2^nd Advent)
4. The quote, "And they shall all be taught of God" is in reference to Isa.54:13, being similar in essence, though not identical.
5. This passage is a 2^nd advent scenario, which declares God in the Person of Messiah will teach the Jews in the Millennial age. Cp. Isa.54:5
6. Restored Israel is in view living with the Lord in that age. Cp. Isa.54:7-8
7. He in effect quotes their own Scripture to document that Messiah is God who is visible in bodily form.
8. A fact that will be taught about and by Yahweh. Isa.2:3 cp. Mic.4:2 (Parallel Millennial settings)
9. In addition, Isa.2:4 and Mic.4:3 makes it clear that Yahweh is Messiah established as the ruler over Israel and the nations.
10. Therefore, though Jesus does not quote Isa.54:13 verbatim, what He does do is give its correct interpretation.
11. That is, Israel is taught by Yahweh, who is Messiah, who is God.
12. It is this passage that directly castigates/rebukes/censures the Jew’s rejection of His claim of equality with God.
13. Since His teaching is literally God teaching, He then states that "Everyone who has heard and learned from the Father, comes to Me".
14. As God, His teaching has the same force as the Father’s.
15. Therefore, His words have the same "draw" upon +V as the Father’s.
16. It is the Son that is the Father’s representative and agent through whom His plan is fulfilled. Heb.1:3a
17. The phrase "who has heard" refers to the apprehension of God’s voice, while the phrase "who has learned" indicates the actual instruction/guidance God provides.
18. Though hearing and learning go hand in hand, one must want to hear before learning can be realized. Mat.13:13-14
19. What everyone who is +V hears and learns from the Father is the truth of God’s plan, as He has revealed it concerning man’s need for salvation and what is necessary to secure it.
20. And it His plan that points to Christ, the God-man, as the way of salvation.
21. The Father is constantly bearing witness to men that Jesus is His unique Son and that He is the only means through which one can have eternal life.
22. Therefore, the Father’s pre-salvation drawing of men (calling) is fulfilled by providing the communication necessary for one to come to an understanding of who and what Christ is with the emphasis that He is God and as Jesus says, "comes to Me".
23. It is then that the calling is completed in justification through faith.
24. The spiritual mechanics provided for the calling to be realized as the truth leading to justification is via the convicting ministry of the H.S. Joh.16:7-11; 1Thess.1:5
25. That the H.S. is ultimately behind all confessing/disclosure and teaching by men that Jesus Christ is God see 1Joh.4:2
26. And it was the prophets that were considered to be the voice of God the Holy Spirit. Num.11:27 cp. 29; 1Sam.10:10; Act.28:25
27. All true prophecy was an act of the H.S. or words spoken from God. 2Pet.1:21
28. By implication then, that this crowd rejects Jesus’ claim of being God, He is declaring that they are rejecting the "calling" of the Father as provided through the prophets and have neither heard nor learned as they do not come to Him.
29. The drawing of the Father then encompasses the fact that it requires that one must adhere to the teaching of BD in order to come to Christ.
30. Application: What is true for Ph₁ salvation is also true for Ph₂.
31. In vs.46, Jesus negates a cause as to how one is taught of God, as He states, "Not that any man has seen the Father".
32. The force of this statement is to point out that how one acquires knowledge from the Father is not based on any physical face to face interaction with Him.
33. The verb "has seen/o`ra,w" indicates perception that is accompanied by a literal and physical interaction/participation.
34. In other words, He is stating that there is no man that assimilates Divine viewpoint because they are face to face with God or can learn from a physical relationship with Him.
35. That is because God is a Spirit and therefore invisible to the human eye.
36. Therefore, if one cannot physically see God, it leaves only one viable means for one to acquire knowledge, which He proclaimed in vs.45b, hearing.
37. The only means that the Father has provided for mankind to comprehend His plan for salvation is through His words.
38. While His creation, theophanies and miracles points towards God’s existence, it still demands an explanation by words in order for one to understand what His plan for mankind is.
39. The exception to that rule is the One who is from God, He has seen the Father.
40. Only Christ could claim the reality of understanding God by being face to face with Him as the 2^nd member of the Godhead. Joh.1:1,14
41. This statement can only be true of His Deity.
42. As God, He has the privilege of understanding God in the fullest of terms. Joh.1:18; 12:45; 14:9
43. The implication of His statement then is if there is only One who has seen God, then He must have come from God, which the Isa.54 passage proclaims.
44. As Messiah, He is the only One that can lay claim to understanding God based on being God and with God.
45. And since no one else can ascertain that fact concerning the Deity of His Person any more than they can "see" God physically, an understanding of it must come from the words of the Father as they relate to Him.
46. They do not come to an understanding regarding His Person because they have physically seen what God looks like, but because they have heard God’s words concerning Him, that He is God and thus believe in Him.
47. That is the force of His dogmatic statement of vs.47, "Truly, truly, I say to you, he who believes has eternal life".
48. Since one can only understand God’s plan through the hearing and assimilation of His words, then the only alternative in having a relationship with Him is through a faith system.
49. His very method of revelation of the Divine Decrees through "words" demands that for the individual to have a relationship with Him, they either believe His words or not. (The system of logic that demands "either/or", not "and/also". Either we believe His words and act upon them or we don’t. Either we are +V or –V.)
50. This very reality directly attacks and eliminates Judaism’s system of works for salvation.
51. We note that Jesus doesn’t say to "believe in Me" in His statement.
52. That is because it is no more imperative to see Jesus (or His Deity) physically to understand and believe in Him, anymore than we need to see God to believe in His existence.
53. One believes based on what God’s word says about Him and it is in that way that +V believes in Him and has eternal life.
54. Therefore, an understanding of God and His plan is not based on a physical perception, but a spiritual perception, an understanding He continues to make the issue in vss.48-51.
55. Again, it is the truth of BD that is the draw of the Father to those whom He calls.

GNT John 6:48 evgw, eivmi o` a;rtoj th/j zwh/jÅ

NAS John 6:48 "I am the bread of life. evgw, (npn-1s; "I Myself") eivmi, (vipa--1s) o` a;rtoj (d.a. + n-nm-s) th/j h` zwh/jÅ zwh, (d.a. + n-gf-s)

GNT John 6:49 oi` pate,rej u`mw/n e;fagon evn th/| evrh,mw| to. ma,nna kai. avpe,qanon\

NAS John 6:49 "Your fathers ate the manna in the wilderness, and they died. u`mw/n su, (npg-2p) oi` o` pate,rej path,r (d.a. + n-nm-p) e;fagon evsqi,w (viaa--3p; "ate") to, ma,nna (n-an-s; "the manna") evn (pL) th/| h` evrh,mw| e;rhmoj (d.a. + a-df-s; "the wilderness/desert/uninhabited or desolate area") kai, (cc) avpe,qanon\ avpoqnh,|skw (viaa--3p; "physically died")

GNT John 6:50 ou-to,j evstin o` a;rtoj o` evk tou/ ouvranou/ katabai,nwn( i[na tij evx auvtou/ fa,gh| kai. mh. avpoqa,nh|Å

NAS John 6:50 "This is the bread which comes down out of heaven, so that one may eat of it and not die. ou-toj (near dem. pro./nm-s; "This one") evstin eivmi, (vipa--3s) o` a;rtoj (d.a. + n-pred.nm-s) o` katabai,nwn( (d.a. + adj. ptc./p/a/nm-s; "which comes down/descends") evk (pabl; "out of/from") tou/ o` ouvranou/ ouvrano,j (n-gm-s; "heaven") i[na (conj. purp.; "in order that") ti.j (indef. pro./nm-s; "one/anyone") fa,gh| evsqi,w (vsaa--3s; "might/may eat") evx evk (pabl) auvtou/ auvto,j (npgm3s; ref. to bread) kai, (c) mh, (neg. +) avpoqa,nh|Å avpoqnh,|skw (vsaa--3s; "may not die")

GNT John 6:51 evgw, eivmi o` a;rtoj o` zw/n o` evk tou/ ouvranou/ kataba,j\ eva,n tij fa,gh| evk tou,tou tou/ a;rtou zh,sei eivj to.n aivw/na( kai. o` a;rtoj de. o]n evgw. dw,sw h` sa,rx mou, evstin u`pe.r th/j tou/ ko,smou zwh/jÅ

NAS John 6:51 "I am the living bread that came down out of heaven; evgw, (npn-1s) eivmi, (vipa--1s) o` zw/n za,w (d.a. + adj. ptc./p/a/nm1s; "the living") o` a;rtoj (d.a. + pred.n-nm-s) o` kataba,j\ katabai,nw (d.a. + adj. ptc./a/a/nm1s; "that came down") evk (pabl) tou/ o` ouvranou/ ouvrano,j (n-gm-s) if anyone eats of this bread, he shall live forever; eva,n (cond. part. - 3rd class; "If"; maybe they will or maybe they won't) ti.j (indef. pro./nm-s; "anyone") fa,gh| evsqi,w (vsaa--3s; "might eat") evk (pabl) tou,tou ou-toj (near dem. pro./ablm-s; "this") tou/ o` a;rtou a;rtoj (n-gm-s) zh,sei za,w (vifa--3s; "he shall live") eivj (pa +) to.n o` aivw/na( aivw,n (+ d.a. + n-am-s; "forever/Lit. into the ages") and the bread also which I shall give for the life of the world is My flesh." kai, (cc) o` a;rtoj (d.a. + n-nm-s; "the bread") de, (cc; "also/now") o]n o[j (rel. pro./am-s) evgw, (npn-1s; "I Myself") dw,sw di,dwmi (vifa--1s; "I will give") u`pe,r (pg; "for/in behalf of/in place of") th/j h` zwh/jÅ zwh, (d.a. + n-gf-s) tou/ o` ko,smou ko,smoj (d.a. + n-gm-s) evstin eivmi, (vipa--3s) mou, evgw, (npg-1s) h` sa,rx (d.a. + n-nf-s; "flesh/physical or fleshly body as opposed to spirit or spiritual")

1. After documenting through the Prophets that the Father teaches that Messiah is the unique God-man, Jesus re-addresses His initial proclamation and again makes clear that "I am the bread of life".
2. The force of His statement at this point then is designed to cause the listener to logically couple together the spiritual reality of God’s plan as seen in Messiah as it relates to the analogy He is utilizing.
3. The term "bread of life" (cp. vs.35) is parallel to the term "bread of God" in vs.33.
4. He utilizes both terms to point out that it is because of His Deity that He is able to impart E.L., which is spiritual in nature and the continued course of discussion. Joh.5:25,26
5. It is life that is the core issue behind the miracle of the manna in the desert in both the physical plane and its spiritual representation.
6. While the Jews look at the miracles strictly for the physical benefits, it is the higher spiritual benefit that the miracles taught/represented that Jesus is stressing.
7. This crowd has made it clear that what they are looking for in Messiah is one who will provide for them only on a physical level. Cp. vs.30-31
8. He continues to address this mentality by now separating and showing the logical results of the physical versus the spiritual realities.
9. Vs.49 is representative of Judaism’s approach to God’s plan.
10. He explains the physical reality of the miracle of the Exodus.
11. The fact is physically, "Your fathers ate the manna in the wilderness, and they died".
12. In other words, as long as these Jews only look to God for physical benefits of His provisions, then death is all they have to look forward to.
13. "Your fathers" is a reference to their ancestors who comprised the Exodus generation.
14. In addition it points to the importance they place upon their ancestral heritage and by implication groups them together with the Exodus generation, who though were believers, were –V.
15. The very obvious fact is noted that they all partook of the manna that was provided by God and they all physically died.
16. Jesus is not saying that they died because they ate the manna, He is saying that they died in spite of eating the manna.
17. The obvious conclusion then is that in spite of all the wonderful qualities that the manna may have possessed, manna in itself was not capable of delivering a single one of them from death.
18. It was only a physical sustenance and therefore had no spiritual attributes/qualities to impart.
19. The force of this statement is designed to expand their thinking from this life to eternal life.
20. Even with God miraculously providing this food, physically it was incapable of transmitting anymore than temporal life, which is of no benefit to sustaining life hereafter.
21. Therefore, based on the Jew’s strict physical approach to the miracle, there is no spiritual or eternal purpose or benefit that they can derive from it.
22. It is vs.50 that states what they should really be looking for from God as Jesus says, "This is the bread which comes down out of heaven, so that one may eat of it and not die".
23. Rather than only looking to God for provision of their physical and temporal life, He states that the ultimate purpose of His plan is to provide a life not subject to death.
24. A reality that they do not look to God for, but look to themselves.
25. Any intellectually honest person understands that it is only God that is not subject to death and therefore eternal life has to come from Him.
26. Vs.50 serves as a composite explanation of this very fact.
27. The phrase "This is/Lit. This One, He keeps on being" points to the necessity of the ongoing reality of an eternal God in order for eternal life to exist.
28. This is in contrast to the historical manna that is no longer in existence.
29. Jesus reference to Himself in the 3^rd person as "This One He is/eivmi, - pai/3s" alludes to His perspective of His Deity as a separate entity that existed before His humanity and therefore the spiritual representation of the manna.
30. Therefore, it is only God that can spiritually be "the bread", since He is the author and creator of all life and possesses life. Joh.1:3,4
31. The phrase "which comes down out of heaven" denotes that as God, He must originate from God and reveal Himself to mankind on earth.
32. He then states that the purpose of this condescension is so that those who so desire may eat from it/the bread/Deity and not die.
33. It is this verse that articulates why Messiah has to be more than just a physical entity; He must be God.
34. And since He is God, He then has the spiritual qualities necessary to sustain on a spiritual/eternal level.
35. Jesus is not saying that whoever eats from this bread will not die physically, rather He is proclaiming a spiritual reality that stems from a spiritual existence.
36. He is stating that what they will not face is the consequences of spiritual death, which is the ultimate death as it applies to eternity.
37. As Jesus has made clear, eating equates to faith in His Person. Cp.vss.40 and 47.
38. The subjunctive mood of may eat indicates that the reality of His existence provides only the potential of eternal life and that the individual still has to exercise volition.
39. The negative with the subjunctive of "not die" indicates that any potential of spiritual death, upon exercise of faith, is cancelled.
40. Therefore, the only solution for a spiritual and eternal God to impart spiritual and eternal life to men is to manifest Himself in such a way that one can potentially receive the benefits of Him.
41. And the only solution for those who want eternal life is to find God in the way He has manifested Himself.
42. This is what the Jew’s should be looking for from God with respect to His plan.
43. To underscore that Jesus is indeed talking of Himself as to what the miracle truly represented, He now makes crystal clear in vs.51.
44. That force is seen in the transition from referring to Himself in the 3^rd person in vs.50, to the 1^st person in vs.51.
45. Vs.51 without doubt openly reveals that the manifestation of God exists in the Person of Jesus as He states, "I Myself am the living bread that came down out of heaven".
46. Just as vs.50 declared the necessity of the continuing state of Deity to exist in order to impart E.L., the participial phrase, "I Myself am the living bread" has the full force and effect of God openly revealing Himself as such.
47. His assertion claims that He is the unique Person who has descended from heaven, a comment that can only be true of His Deity.
48. And as He declared the purpose of His condescension in vs.50 to provide the potential for eternal life, the remainder of vs.51 teaches the necessary spiritual realities so that one can obtain this life.
49. The third class condition of "if anyone eats of this bread" gives the very real choice that all men face, to eat or not to eat/to believe or not to believe, that truly is the question.
50. The fact that this condition applies to anyone points to the reality that all of mankind are potential recipients of the benefits.
51. But though all are potential recipients, the first reality is that one must believe in order to receive the benefits.
52. Every individual who does choose to eat of this bread (believe in Christ) has a guarantee from the 2^nd member of the Godhead that he will live forever.
53. A guarantee is only as good as the person behind the promise.
54. In this case, it is God who assures that all who will believe in Christ will have eternal life, and since God cannot lie this is as certain as any fact can ever be. Heb.6:18
55. This is the another spiritual reality, eternal security.
56. The phrase "this bread" refers to the living bread that descended from heaven, which again is reference to His Deity.
57. This is to emphasize that apart from one believing that Christ is indeed God, there is no salvation for the individual.
58. He first and foremost must be God in order to impart E.L.
59. It is clear that the remainder of vs.51 has sacrificial overtones.
60. The phrase, "and the bread also/in addition too" points to the fact that the ingredients of the bread is more than just Deity and now implicates His humanity as part of what one eats or believes in.
61. Though Christ is perceived of two natures as God-man, He is considered as a whole or one Person as seen under the singular term "the bread".
62. The phrase, "which I Myself shall give" indicates that it is the extension of this sustenance as bread (His humanity) that must first be offered before eternal life becomes a reality in its fullest sense for mankind.
63. This phrase points out that Jesus acted voluntarily with regard to the plan of God for His life at the first advent, which would culminate in His death. Isa.53:10-12; Joh.10:17-18
64. The preposition used in the next phrase "for/u`pe,r the life of the world", is used in the sense of substitution and may be translated "on behalf of/in place of".
65. He is stating that what He will give is His humanity that will be voluntarily yielded to be judged in place of those in the world, who actually deserve such judgment. 2Cor.5:21
66. This phrase also indicates that His gift of life reaches far beyond the Jews who were currently listening to (and rejecting) what He was saying, it extends to all humanity.
67. This verse teaches as plainly as any the doctrine of unlimited atonement as this phrase harks back to the preceding phrase, "if anyone eats of this bread". 2Tim.2:4; 4:10; 1Joh.2:2
68. Another nail in the coffin of the Calvinist who insists that Jesus only died for the elect!
69. The final phrase "is my flesh" is quite graphic in the present context of "eating".
70. Rather than using terms such as "my life/my body", He markedly emphasizes the body of flesh, which the Word assumed. Joh.1:14
71. This is obviously making explicit reference to His upcoming work on the cross.
72. It emphasizes that since sin entered into the world (hence, spiritual death) through the flesh, God’s justice/+J demands that it is judged in the flesh. Rom.5:12 cp. 2Cor.5:21
73. This final part of vs.51 is also stating that even though Jesus is God, His existence as God comes at a great price.
74. It is when He gave His flesh for the life of the world, specifically while on the cross between 12-3 PM, that the sins of all members of the human race were transferred/imputed to His fleshly body and judged. 1Pet.2:24
75. And what qualified His flesh, as the substitute for mankind, was that as His Deity was +R, so was His flesh. 2Cor.5:21; 1Pet.1:21-22; 1Joh.3:5
76. This points to the reality that Christ first must take care of the sin problem of mankind before the benefits of E.L. can be put into full force and effect i.e., resurrection. Cp. vs.44
77. It is the sacrifice of Himself that fulfilled all the types and shadows that foretold this sacrifice, propitiated the Father and provided salvation as a potential for all that would believe.
78. Only through the compilation of all that He has stated in vs.51, will the purpose of the bread as He explained in vs.50, come to fruition.
79. Vs.51 also declares that indeed He is God-man as He imparts E.L. as God, and is the substitute for man’s sins as true humanity.
80. And because the Jews won’t get their eyes off of the literal and onto the spiritual realities that Jesus has articulated, they continue to grossly misunderstand what He has just taught.

GNT John 6:52 VEma,conto ou=n pro.j avllh,louj oi` VIoudai/oi le,gontej( Pw/j du,natai ou-toj h`mi/n dou/nai th.n sa,rka fagei/nÈ

NAS John 6:52 The Jews therefore began to argue with one another, saying, oi` o` VIoudai/oi VIoudai/oj (d.a. + ap-nm-p) ou=n (infer. conj.) VEma,conto ma,comai (viIPFd--3p; "began to argue/Lit. were arguing/quarreling"; used 4x; figurative of word battles = disputes/verbal contention) pro,j (pa) avllh,louj avllh,lwn (recipr. pro./am3p; "one another/each other") le,gontej( le,gw (circ. ptc./p/a/nm-p) "How can this man give us His flesh to eat?" Pw/j (interr. adv.; "How") du,natai du,namai (vipd--3s; "can/able/is it possible") ou-toj (near dem. pro./nm-s; "this man") dou/nai di,dwmi (compl. inf./aa; "to give?) h`mi/n evgw, (npd-1p) th.n h` sa,rka sa,rx (d.a. + n-af-s) fagei/nÈ evsqi,w (purpose inf./aa; "to eat"; Lit. "How is this man able to give us the [His] flesh to eat")

1. Once again, we have an interjection by the Jews in reaction to Jesus’ teaching.
2. The attitude and tone has consistently deteriorated while progressing now to the point that they began to argue with one another.
3. From their initial reaction of wanting to know how to work the works of God, they degenerated into demanding an authenticating sign (vs.30), then into grumbling among themselves (vs.41), which has finally erupted into an argumentative indecorous/uncouth assembly.
4. They did not so much address their comments to Jesus as they were bickering among themselves implying that some among the crowd were not taking issue with what Jesus was saying.
5. The bone of contention evolved around Jesus metaphorical term of "eating" with regard to His flesh.
6. Those who were taking issue with it were challenging others with what seemed to them incredulous saying, "How can this man give us His flesh to eat?"
7. They obviously reflected Judaism to a "t" taking what He was teaching in the natural and physical sense that He was literally going to provide His physical flesh for people to eat.
8. These types are no different than the "wooden-headed literalists" today that insists that everything in the Bible is to be taken in a literal sense.
9. To these the idea of cannibalism was offensive and precipitated a stormy debate.
10. Again, as implied, it is wrong to assume that all there took what He was saying as literal.
11. However, this does not mean that those who may have understood He was speaking metaphorically/ figuratively were clear on what the meaning behind the words was.
12. It just means that at least some of this crowd employed common sense in their listening and knew He was communicating with figurative speech.
13. In any case, there were those who considered His teaching as a disgusting and offensive way to communicate. Vs.60
14. What bothered them was the mechanics of how He was going to do provide life.
15. They, like most who listened to Jesus, demonstrate the inability of the natural man to ascertain spiritual concepts. 1Cor.2:14
16. The can only extract the literal/physical meaning of His words and actions and are able to go no farther. Joh.2:19-20; 3:4,9; 4:15
17. This is the danger of the unbeliever attempting to study the Bible on his own, the reality of spiritual blindness precludes him from seeing the truth.
18. This is also the danger of the negative/reversionistic believer attempting to figure out spiritual concepts under the STA, distorting the truth until it is non-recognizable.
19. This debate serves as a harbinger/warning regarding controversy believers would have over the literal and the figurative of scripture.

GNT John 6:53 ei=pen ou=n auvtoi/j o` VIhsou/j( VAmh.n avmh.n le,gw u`mi/n( eva.n mh. fa,ghte th.n sa,rka tou/ ui`ou/ tou/ avnqrw,pou kai. pi,hte auvtou/ to. ai-ma( ouvk e;cete zwh.n evn e`autoi/jÅ

NAS John 6:53 Jesus therefore said to them, "Truly, truly, I say to you, o` VIhsou/j( (d.a. + n-nm-s) ou=n (infer. conj.) ei=pen le,gw (viaa--3s) auvtoi/j auvto,j (npdm3p) VAmh.n + avmh,n (double part.) le,gw (vipa--1s) u`mi/n( su, (npd-2p) unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. eva,n + mh, (cond. conj. + neg. "unless/except") fa,ghte evsqi,w (vsaa--2p; "you might eat") th.n h` sa,rka sa,rx (d.a. + n-af-s) tou/ o` ui`ou/ ui`o,j (d.a. + n-gm-s) tou/ o` avnqrw,pou a;nqrwpoj (n-gm-s) kai, (cc) pi,hte pi,nw (vsaa--2p; "might drink") auvtou/ auvto,j (npgm3s) to, ai-ma( (d.a. + n-an-s; "blood") ouvk ouv (neg. +) e;cete e;cw (vipa--2p; "you do not have") zwh.n zwh, (n-af-s) evn (pL) e`autoi/jÅ e`autou/ (reflex. pro./dm2p; "yourselves.)

GNT John 6:54 o` trw,gwn mou th.n sa,rka kai. pi,nwn mou to. ai-ma e;cei zwh.n aivw,nion( kavgw. avnasth,sw auvto.n th/| evsca,th| h`me,ra|Å

NAS John 6:54 "He who eats My flesh and drinks My blood has eternal life, o` trw,gwn trw,gw (d.a. + subs. ptc./p/a/nm-s; "He who eats/nibbles/crunches/chews/grind between the teeth"; used 6x; indicates the chewing action of eating and receiving the full benefits of it) mou evgw, (npg-1s) th.n h` sa,rka sa,rx (d.a. + n-af-s) kai, (cc) pi,nwn pi,nw (subs. ptc./p/a/nm-s; "drinks") mou evgw, (npg-1s) to, ai-ma (d.a. + n-an-s; "blood") e;cei e;cw (vipa--3s) aivw,nion( aivw,nioj (a--af-s; "eternal") zwh.n zwh, (n-af-s; "life") and I will raise him up on the last day. kavgw, (cc&npn-1s; "and I") avnasth,sw avni,sthmi (vifa--1s; "will cause to raise up") auvto.n auvto,j (npam3s) th/| h` evsca,th| e;scatoj (d.a + a--df-s +) h`me,ra|Å h`me,ra (+ n-df-s; "the last day")

GNT John 6:55 h` ga.r sa,rx mou avlhqh,j evstin brw/sij( kai. to. ai-ma, mou avlhqh,j evstin po,sijÅ

NAS John 6:55 "For My flesh is true food, and My blood is true drink. ga,r (explan. conj.; "For") mou evgw,(npg-1s) h` sa,rx (d.a. + n-nf-s) evstin eivmi,(vipa--3s) avlhqh,j (a--nf-s; "true") brw/sij( (n-nf-s; "food") kai, (cc) mou evgw, (npg-1s) to, ai-ma (n-nn-s) evstin eivmi, (vipa--3s) avlhqh,j (a--nf-s) po,sijÅ (n-nf-s; "drink")

1. As the Jew’s reacted to Jesus’ teaching with confusion and incredulity, Jesus now responds to their quandary in a fashion that human viewpoint would consider remiss.
2. Rather than trying to re-explain what He actually means in a way that would probably clear the air and defuse their contentious misconception, He adds fuel to the fire.
3. One might think that at this point, Jesus would simply tell them that what He is really saying is, "You have to believe in My Person for eternal life".
4. His purpose for maintaining the metaphorical approach is not to "twit" the crowd, but points emphatically as proof to His previous explanation of election, calling and drawing as brought to bear by the Father based on the individuals volition. Cp. vss.64-65
5. In other words, contrary to human viewpoint that says people would believe if God’s plan was just taught in a way that was palatable or more appealing, Jesus’ approach totally debunks that thinking.
6. He fully understands and knows that if there are any in the crowd who are +V, they will come to an understanding of all that He is saying. Mat.13:10-13, 34-35 cp. Luk.8:10
7. And if they are negative, then no matter how or in what way He teaches truth, they will remain blind to it because they reject it. 2Cor.3:14-16; 4:3-4
8. Therefore, His teaching to them dogmatically reinforces this principle as He states, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves".
9. As has been established, eating and drinking are representative of faith/belief and Jesus continues to apply this concept to His person in vs.53, 54.
10. The double "amen" has the force of cutting through the crowd’s litigious distraction regaining their attention and underscoring the serious, truthful and trustworthy nature of what He is saying.
11. The term, "unless" indicates that there are no exceptions to this rule.
12. In addition to the concept of "eating flesh", Jesus now includes another graphic metaphor of faith, "drinking His blood".
13. Again, the aorist subjunctive moods of eating and drinking point to volition and a one-time act/exercise of faith.
14. To "drink His blood" pinpoints the true sacrifice of the giving of His flesh in vs.51b, which demands the spiritual death of His humanity and is the price He paid, while being judged for the sins of mankind. Isa.53:9; 1Cor.15:3
15. To "drink His blood" is no more literal than to "eat His flesh" and pictures faith in the work of Christ on the cross in expiation of sins.
16. That He has now totally changed emphasis from His Deity to His humanity is seen in the term, Son of Man.
17. Apart from faith that Jesus was the sin-bearer as the Savior of mankind and therefore a spiritual Savior, He unequivocally states that eternal life is not a reality for the individual.
18. The prepositional phrase, "in yourselves" indicates there is not the imputation of +R/E.L., as is bestowed upon all believers via the human spirit. Joh.3:5; Eph.4:24; 1Thess.5:23
19. Some interpreters have taken this discourse on the bread of life to refer primarily to the communion table.
20. While the discourse obviously provides more far-reaching depth in doctrinal perception, an understanding of the passage at hand indeed is foundational to truly appreciating the ritual of the Lord’s table.
21. It is this passage that has given rise to the evil doctrine known as transubstantiation, the changing of one substance into another.
22. This evil, mostly propagated by the Catholic Church, teaches that upon the blessing pronounced by the priest over the elements of the Eucharist, the bread and wine is miraculously transformed into the actual and literal body and blood of Christ.
23. Aside from the fact that this is religious mumbo jumbo and mysticism, this approach also teaches that salvation is accomplished via ritual.
24. In other words, whenever/each time one eats the transformed bread and drinks the transformed blood, bingo!! They are imputed with eternal life!
25. However, that the ritual is repetitive in and of itself removes any eternal consequences of the ritual i.e., life given isn’t forever is you have to go back and get it again.
26. And it is this very stupidity and approach of woodenheaded literalism that we now see Jesus faced with, with this negative crowd.
27. Reiterated, eating and drinking represent faith.
28. And it is the aorist tense of the subjunctives "eat and drink" that emphasizes that the act of faith is a one time action and not repetitive.
29. While vs.54 on the surface seems a repeat of vs.53 in essence, there is a transition of emphasis as applied to "faith".
30. The term for "eating" in vs.53 "evsqi,w" emphasizes the consumption of food as an entire meal and seen as a single act.
31. In vs.54-58, Jesus substitutes the verb "trw,gw/eats", which emphasizes the biting or chewing act of eating indicating that one is getting the full benefit from the food that is being consumed.
32. His change of verbs is to denote that the benefit of faith in His Person does not demand that one eat a full course meal, but that even one "bite" of faith will place eternal life in one’s possession.
33. It is to emphasize how much faith is required as applied to His Person, which is essentially, "how much faith is more than no faith at all". Mat.17:20; Luk.17:6
34. In addition, we see a change from the aorist tense in the one time action of eating and drinking in vss.50,51,53 to present participles, which denote a continuous element of action or time in vss.54,56,57,58.
35. Jesus is not saying that one must continually eat and drink and contradicting all that He has just said, but He is iterating that the one time action of faith in time simultaneously bestows upon the believer eternal life.
36. The continuous action of the participles is to denote that over the continuum of time, whenever He who eats My flesh and drinks My blood instantly has eternal life as a fact of reality.
37. He is saying that once an individual exercises faith in Him during their life, then they keep on having as a present reality, eternal life.
38. He is emphasizing that faith in the gospel Ph₁ is a one-time proposition and carries with it the doctrine of Eternal Security.
39. Once the individual believes, eternal life is an ongoing and constantly present reality for the believer and nothing can separate him/her from the love of God. Rom.8:38-39
40. It is this system of faith and promise of salvation that is provided for all men as stated in the POG/BD. Joh.3:16; Act.16:30-31; Rom.10:13
41. Hence, He is extending the analogy of the bread from His Person to its fullest representation and that is, it is the Word of God/BD. Joh.1:1,14
42. This two-fold emphasis in clarified in vs.56 that states that whoever believes in Him "abides in Me, and I in him".
43. It is the single act of faith that places the individual in union with Christ and consequently then, the truth of BD is now also a part of the individual.
44. That "Him in us" refers to BD in our soul/human spirit, see Christ’s teaching in the allegory of the Vine and the Branches in Joh.15:1-11 esp. vs.7
45. While Jesus’ statement is understood as applying to Ph₁ salvation, it also has strong overtones of Ph₂ application.
46. Jesus could have used the aorist participle to strictly express that the one time act of believing immediately precedes the imputation of life (though viewed simultaneously due to the expedient process of believing and resultant imputation of E.L.) and maintained focus strictly on a Ph₁ level.
47. However, His use of a present participle by design, while indicating the expedient nature of the imputation of life upon faith in Christ, also leaves the door open to view faith in a present ongoing fashion.
48. In other words, there is a sense that the believer in time can continuously exercise faith in His Person as it relates to eternal life.
49. In that sense then, it would be emphasizing that the full benefits of continued eating and drinking (faith) are made possible by the first single act of faith of vs.53 i.e., the SAJG.
50. It is the gospel Ph₁ that is the foundation upon which all other BD (gospel Ph₂) is dependent and to be constructed. 1Cor.3:10-11
51. Because of our continuous position "in Him" of vs.53 (cp. "abides in Me – vs.56), we can continuously partake of Him/BD ("I in Him – vs.56), enjoying the full benefits that His work on the cross has provided.
52. The SAJG is only the first act of eating and drinking, though it is the one act (the one "bite" of food) that secures eternal life for us via the imputation of the human spirit.
53. But the only way to exploit the eternal life that we have is by a continued exercising of faith via the continued intake of BD (continuously eats My flesh) and faith in His work on the cross through our use of Rebound (continuously drinks My blood). 1Joh.1:9
54. His statement can literally be taken on a Ph₁ plane or Ph₂.
55. It is His humanity that is the standard of +R and perfect obedience to the POG that is the example given to believers to follow (Joh.1:18; 5:30; Rom.5:19; 2Cor.10:3-5; Heb.5:8 cp. Joh.13:13-15; 1Pet.2:21), and His work on the cross makes possible for the believer to apply the mechanics of 1Joh.1:9.
56. In this sense then, every time a believer Rebounds and assimilates and/or applies BD, we are continuously and experientially abiding in Him and He in us.
57. Therefore, the language that Jesus has chosen to use while emphasizing Ph₁ salvation, also incorporates the Ph₂ concept of salvation/deliverance by faith in vs.54.
58. It is through the continuous intake and application of the Word in FHS that the believer is able to enhance their eternal niche through making the MAJG, producing SG₃ and securing deliverance/salvation from loss of reward. See Doctrine of SG₃
59. And to the degree that one fulfills vs.54, it will be revealed in their resurrection bodies as Jesus again states, "and I will raise him up on the last day".
60. It is resurrection that is the hope and evidence of eternal life fulfilled. Eph.2:7 cp. 2Cor.5:10 cp. 1Cor.3:10-15
61. Jesus has emphasized and unfolded all that "eating the Bread" truly represents in the complex of it representations as eternal life, faith, the Person of Christ as God-man and now the Word of God/BD/truth.
62. And it is that emphasis of truth that issues from His comments of vs.55 as He declares the reality of both vs.53 and 54 by explaining, "For My flesh is true food, and My blood is true drink".
63. It is His Person and work that the Father’s plan of truth for man’s salvation in its fullest term is fulfilled in.
64. It is reconfirmation that He indeed is the true bread as He claimed in vs.32.
65. It is a statement that sets forth the reality that there is only one true food and true drink that has been provided by God for salvation and one’s eternal niche.
66. It is stated to distinguish between what Jesus offers, which is truth of God’s plan as seen in His Person and any other type of food, such as the manna that the Jew’s father’s ate and died. Vs.49
67. It is only truth, which is accessible through the Person of Christ that has all the ingredients necessary to provide for man what he needs in order to share in the glory of God.
68. And it is the reality of God’s plan of truth that Jesus continues to emphasize in the following verses.
69. Review the Doctrine of the Blood.

GNT John 6:56 o` trw,gwn mou th.n sa,rka kai. pi,nwn mou to. ai-ma evn evmoi. me,nei kavgw. evn auvtw/|Å

NAS John 6:56 "He who eats My flesh and drinks My blood abides in Me, and I in him. o` trw,gwn trw,gw (d.a. [governs both ptc.] + subs. ptc./p/a/nm-s; "He who eats") mou evgw, (npg-1s) th.n h` sa,rka sa,rx (d.a. + n-af-s) kai, (cc) pi,nwn pi,nw (d.a. + subs. ptc./p/a/nm-s) mou evgw, (npg-1s) to, ai-ma (d.a. + n-an-s) me,nei me,nw (vipa--3s) evn (pL) evmoi. evgw, (npL-1s) kavgw, (cc&npn-1s; "and I") evn (pL) auvtw/|Å auvto,j (npLm3s)

GNT John 6:57 kaqw.j avpe,steile,n me o` zw/n path.r kavgw. zw/ dia. to.n pate,ra( kai. o` trw,gwn me kavkei/noj zh,sei diV evme,Å

NAS John 6:57 "As the living Father sent Me, and I live because of the Father, kaqw,j (conj; "As/just as") o` zw/n za,w (d.a. + adj. ptc./p/a/nm-s; "the living") path,r (n-nm-s; "Father") avpe,steile,n avposte,llw (viaa--3s "sent with a commission") me evgw, (npa-1s) kavgw, (cc&npn-1s; "and I") zw/ za,w (vipa--1s) dia, (pa; "because of") to.n o` pate,ra( path,r (d.a. + n-am-s) so he who eats Me, he also shall live because of Me. kai, (adj. conj.; "so/also") o` trw,gwn trw,gw (d.a. + subs. ptc./p/a/nm-s; "he who eats") me evgw, (npa-1s) kavkei/noj (enclitic - adj. kai. + dem. adj./nm-s evkei/nojv ; "he also/even that one") zh,sei za,w (vifa--3s; "will live") diV dia, (pa; "because of") evme,Å evgw, (npa-1s)

GNT John 6:58 ou-to,j evstin o` a;rtoj o` evx ouvranou/ kataba,j( ouv kaqw.j e;fagon oi` pate,rej kai. avpe,qanon\ o` trw,gwn tou/ton to.n a;rton zh,sei eivj to.n aivw/naÅ

NAS John 6:58 "This is the bread which came down out of heaven; ou-toj (near dem. pro./nm-s) evstin eivmi, (vipa--3s) o` a;rtoj (d.a. + n-pred.nm-s; "the bread") o` kataba,j( katabai,nw (d.a. + subs. ptc./a/a/nm-s; "which came down") evx evk (pabl) ouvranou/ ouvrano,j (n-gm-s; "heaven") not as the fathers ate, and died, he who eats this bread shall live forever." ouv (neg.+) kaqw,j (conj.; "as") oi` o` pate,rej path,r (d.a. + n-nm-p; "the fathers") e;fagon evsqi,w (viaa--3p; "ate") kai, (cc) avpe,qanon\ avpoqnh,|skw (viaa--3p; "died/suffered death") o` trw,gwn trw,gw (subs. ptc./p/a/nm-s; "he who eats") tou/ton ou-toj (near dem. pro./am-s) to.n o` a;rton a;rtoj (d.a. + n-am-s) zh,sei za,w (vifa--3s; "will live") eivj (pa; "into") to.n o` aivw/naÅ aivw,n (d.a. + n-am-s; "the age"; idiomatic for "forever/eternity")

1. Jesus continues to expound upon faith as applied to His Person.
2. Again, while vs.56 is directly applied to Ph₁, it too has strong Ph₂ implications.
3. As noted, it is in His Person that the POG for mankind is fulfilled.
4. It is His Person and work on the cross that God has provided in order for men to have a relationship with God.
5. Therefore, it is His Person that is the exact representation and thus agent of the Father that men must accept and adhere to if a union with God is to be a reality.
6. That indeed He is the agent of God and it is through Him that a union with God exists, is emphasized starting in vs.56, "He who eats My flesh and drinks My blood abides in Me, and I in him".
7. Again, He emphasizes that it is the act of faith in His Person and work that establishes this two-fold realty of what constitutes a union.
8. And to the degree that faith is exercised is union with God possible, both positionally and experientially.
9. The phrase, "abides/dwells in Me and I in him" denotes the required combination for union with God to exist.
10. He is stating that when one exercises faith in the POG starting with the SAJG, then our position in Him is secured because God’s plan is now a part of us.
11. Which position has both a Ph₁ and Ph₂ application. Cp. Joh.15:1-8
12. Ph₁ salvation/eternal life is represented under the doctrines of Eternal Security, Salvation Ph₁, Unlimited Atonement, etc. and Ph₂ salvation is represented through the doctrines of Rebound, SG₃, MAJG, etc.
13. It is through the intake and application of BD that one has and maintains a relationship/union with God. 1Joh.3:23-24; 1Joh.4:15-16; 2Joh.1:9
14. While many may interpret that union or a position in Christ is unique to the CA dispensation, it cannot be dismissed that similar language for OT Saints is expressed, such as seen in Abraham’s exercise of faith Ph₁. Gen.15:6 "And he believed in the LORD/Yahweh (hw"hyB; - Prep. "bet" emphasizes "in the sphere" of something, whereas the prep. l denotes direction towards something (Cf. "Hebrew Syntax", Ronald J. Williams, pp.44-51a). Also cp.Exo.14:31; 2Kgs.17:14
15. However, there is a clear distinction as to the type/class/form of union between CA believers and OT Saints, as implied through the terms "bride" and "marriage":

1. For CA Saints, the union evolves around our individual priesthood as the body of Christ. Rev.19:7-9 cp. vs.14; cp. Rom.7:4; Rom.12:5; Eph.3:6; Eph.5:23
2. For OT Saints, the union evolves around Israel corporately in the land. Isa.62:4-5 cp. Rev.21:9-10

1. However the union is classified to each dispensation, it is remiss to not accept the fact that a union between believers and Christ exists with all believers of all times.
2. And that is clear as Jesus is not now teaching strictly a Church Age principle, but is applying it to those standing in front of Him, right then.
3. Not until Joh.15:1ff does He clearly apply "abiding in Me and I in him" under terms of CA doctrine. Cp. 14:16ff to denotes that the context evolves around the CA ministry of God the H.S.
4. And it is that passage that articulates the Ph₂ application for CA saints of vs.56 i.e., being in FHS and application of BD.
5. To that extent does a continuous action of the participles of eating and drinking/faith, apply in His statement now.
6. Under Ph₁ application, the reality of the union is consistent and for all times.
7. In vs.57, He gives the cause behind why this union is a reality.
8. And that is because it is the Sovereign will of God to impart eternal life via His Son.
9. The phrase, "as the living Father sent Me" denotes the attribute of eternal life of God as applied to the Person of Jesus.
10. In many places in both the Old and New Testaments the phrase "the living God" is found.
11. It is God that possesses eternal life and therefore the only entity in existence that has the ability to impart this life.
12. He has always existed and will continue to exist eternally.
13. He depends on nothing for His existence, He needs nothing to maintain His existence, and He is the self-existent One. Exo.3:14
14. It was God’s sovereign plan to provide Himself (specifically the 2^nd member of the Godhead) in the form of humanity in order to impart E.L. to men.
15. Jesus ties His presence and His very mission to the self-existent Father under the verb "sent/avposte,llw/to send with a commission".
16. He is now subtly changing His emphasis from His humanity back to His whole Person.
17. Jesus attributes His eternality to the Father implying that He shares the same life as Him in the clause "and I live because of the Father".
18. He in essence is stating that it was God’s plan to provide a Messiah/Savior of mankind in the form of the hypostatic union as God-man. Joh.1:1,14; Phi.2:6-7
19. It is through His Deity that the imparting of E.L. is possible (Joh.5:25), which Deity was bestowed upon His humanity (vs.26) and it is through His humanity and work on the cross that places Him in the position as Judge regarding life (vs.27).
20. Because of His unique person, the same relationship of eternal life that He enjoys with the Father can be enjoyed by men as He states, "so he who eats Me, he also shall live because of Me".
21. It is because He maintained status quo +R in His Person and willingly sacrificed Himself on behalf of others that He is the only agent that God’s plan has made available for salvation.
22. God has imparted His life to the Son, who in turn imparts that same eternal life to anyone who establishes a relationship/union with Him.
23. Since His union as God and with God is perfect and everlasting, He is the sole object of faith necessary to obtain eternal life, both Ph₁ and Ph₂.
24. In vs.58, He again identifies Himself specifically as, "This One is the bread which came down out of heaven".
25. He now wraps up His discourse to the crowd coming full circle in emphasis back to the Deity of His Person.
26. As the true bread/manna, it is His Deity that is the focal point of His Person as it pertains to life.
27. It is that entity of Him that possesses all of the spiritual and real attributes necessary from which eternal life is available to be given to others.
28. And it is that entity of His Person that these Jews reject.
29. It is again this specific emphasis and reality of His Person that this crowd must come to grips and believe in, no matter what other Biblical distortions they adhere too, before eternal life can be a reality for them.
30. The true bread that God has provided is spiritual in nature and not physical as the fathers ate, and died.
31. Their Jewish forefathers who ate the manna did not have the reality of eternal life imputed to them from their experience in that regard, since that manna did not have the essential ingredients to impart spiritual and thus eternal life. Cp. Psa.106:21 that notes their belief in a Savior as God.
32. We note His shift of the "eating" verbs again, back to evsqi,w, as it relates to the Exodus generation.
33. This is to emphasize that there was absolutely no spiritual benefit to their consumption of the manna, even after eating every portion allotted to them, everyday for 40 years.
34. This statement is a subtle yet spiritually strong rebuke against Judaism’s’ approach to salvation being a system of repetitive works and ritual.
35. It is only "the spiritual manna" that God provides that has the attribute of E.L. and is able to impart life, and consumption of that "manna" is through a system of faith.
36. And since that reality exists in His Person, he who eats this bread shall live forever.
37. And to the extent one applies faith in His Person as God/BD, to that extent will their eternal niche be a reality.
38. Jesus’ views and thinking are God’s views and thinking. 1Cor.2:16
39. Review the Doctrine of Salvation Ph₁.
40. Review the Doctrine of Eternal Security.

GNT John 6:59 Tau/ta ei=pen evn sunagwgh/| dida,skwn evn Kafarnaou,mÅ

NAS John 6:59 These things He said in the synagogue, as He taught in Capernaum. Tau/ta ou-toj (near dem. pro./an-p; "These things"; ref. to all He has proclaimed from vss.26-58; this is a good example to note that the dem. pro. is not technical and is governed by context) ei=pen le,gw (viaa--3s) evn (pL) sunagwgh, (n-L of place/f-s; "synagogue"; used 56x) dida,skwn dida,skw (circ. ptc./p/a/nm-s; "while teaching/as He taught") evn (pL) Kafarnaou,mÅ (n-Lf-s)

GNT John 6:60 Polloi. ou=n avkou,santej evk tw/n maqhtw/n auvtou/ ei=pan( Sklhro,j evstin o` lo,goj ou-toj\ ti,j du,natai auvtou/ avkou,einÈ

NAS John 6:60 Many therefore of His disciples, when they heard this said, Polloi. polu,j (adj-nm-p; "Many") ou=n (infer. conj.; "therefore"; following context is based on the preceding "these things") evk (pAbl) auvtou/ auvto,j (npgm3s) tw/n o` maqhtw/n maqhth,j (d.a. + n-gm-p; lit. "Many from the disciples of Him") avkou,santej avkou,w (circ. ptc./a/a/nm-p; "having heard/when they heard this") ei=pan( leg,w (viaa--3p) "This is a difficult statement; who can listen to it?" ou-toj\ (near dem. pro./Pred.nm-s; "This") evstin eivmi, (vipa--3s) Sklhro,j sklhro,j (adj.--nm-s; "a difficult /hard/rough/harsh/intolerable/offensive/unpleasant"; used 5x; when used of wind = fierce/powerful) o` lo,goj (d.a. + n-nm-s; "speech/statement") ti,j (interr. adj./nm-s; "who") du,natai du,namai (vipd--3s; "can/is able") auvtou/ auvto,j (npgm3s +) avkou,einÈ avkou,w (compl. inf./pa; Lit. "Who is able of/from Him to listen"; the emphasis is on the person)

1. John now informs his readers that this discourse was presented in the synagogue, as He taught in Capernaum.
2. The subject of "these things" relates to the entirety of the discourse and all that He said beginning in vs.26.
3. The verb "He said" emphasizes the content of the message.
4. The verb "He taught" emphasizes the purpose of the content and relates Jesus to a teaching ministry.
5. In the midst of all His healings and miracles, the NT makes it clear that it was His teaching that was the main emphasis and the "true manna" for their souls. Mar.10:1; Luk.23:5
6. In fact, of the 97x that the verb "to teach/dida,skw" is used in the NT, 55x it is used in the gospels and of those uses, 48x it refers to Jesus teaching.
7. At no time in His ministry did Jesus neglect His responsibility to teach God’s plan to those who would listen, with authority, boldness/confidence/openness and truth. Joh.18:20 cp. Mat.7:29; Mat.22:16
8. While His miracles were evidence that He was Messiah (Joh.5:36) and validated that indeed what He taught had God’s endorsement, it was His teaching that was the MPR of His ministry.
9. Apart from His proclamation and instruction in truth, the POG could not have been fully explained. Joh.1:18
10. And He took every opportunity to utilize the temple and synagogues as His forum for teaching. Mat.4:23; 9:35; 13 54; 21:23; 26:55; et al.
11. It was the synagogue that the Jews congregated to for their formal worship of God.
12. The exact origin of the synagogue is difficult to trace, though they seem to have become a substitute for temple worship during the Babylonian captivity and maintained their existence in Israel due to geographical constraints to the temple.
13. Their primary purpose was three-fold: worship, education and government of the civil life of the community.
14. In place of sacrificial worship that was provided via the temple, the synagogue was a forum for reading and teaching of the scriptures and administration of the Law.
15. During intertestamental times, they can be seen to exist in most Palestinian towns of any Jewish population of moderate size such as Jerusalem (Act.6:9), Capernaum and Nazareth (Mat.13:54).
16. The predominate theological leadership of the time in the synagogues were the Pharisean sect. Luk.11:43; 12:42
17. It was on the Sabbath that the formal time of public worship at the synagogues took place.
18. Out of this system the oral traditions, the Mishna and Talmud (the composition of oral and Biblical law) arose, all of which tended to depreciate the Word of God and exalt human opinion.
19. During Apostolic times, they were used as a forum to teach and evangelize. Act.9:20; 13:5; 14:1, etc.
20. That they provided an environment and forum for one to proclaim scripture to assembled Jews, it is of no wonder that Jesus utilized them for His own ministry.
21. It was in this setting in Capernaum, that the impact of Jesus’ discourse is revealed in affect upon some of His followers.
22. As the narrative has revealed, the multitude of the feeding of the 5000 is part of this assembly.
23. However, there are also others present, such as the officials residing over the synagogue as well as those whom John now refers to as His disciples.
24. That Jesus had disciples beyond that of just the twelve is clear as noted in vs.67 and elsewhere in the gospels. Mat.8:21 cp. Luk.9:57-62; 10:1
25. Here, the term is used in a general sense of those who were following Jesus for more than just the excitement of miracles such as the multitude, but also had some commitment to His teaching.
26. However, simply because one was called a disciple did not mean that he was fully committed to the teaching and in fact could be one that was quite superficial or with another agenda in mind. Ex. Judas Iscariot
27. Of this group of disciples present, many therefore, when they heard Jesus teaching, exposed their real colors.
28. These who had been favorably disposed toward Jesus and His ministry, now take issue with it.
29. Their readout on Jesus statements of the necessity to partake of Him as God to have eternal life was, "This is a difficult statement; who can listen to Him?"
30. The word "difficult" has the nuance of "hard/abrasive/offensive/intolerable" and reveals their lack of understanding regarding His teaching.
31. His language to them smacked of cannibalism, impossibilities and goes against what they consider to be an acceptable explanation of doctrine.
32. The phrase "who can listen to Him" has the emphasis of "who can accept His method of teaching".
33. Jesus discourse has now put a whole new "light" upon Him in their eyes.
34. Because of their failure to understand what He was saying, their "knee jerk" reaction is to make Him out to be one who is disgusting, offensive and a proponent of an un-kosher and blasphemes ministry.
35. Like the surrounding unbelievers, whether these were believers or not, they vibrate and stumble over the doctrines related to His unique Person and work.
36. Because of their lack of frame of reference, this doctrine Jesus has just presented is beyond their grasp.
37. And because they do not understand the teaching, they now react to the Teacher.
38. Though Jesus will explain that His words are spiritual in nature, to these maladjusted types, it will be of no avail. Vs.66
39. It is the combination of His proclamation as God and methodology of explanation of salvation by faith that now vibrates and offends them.
40. They are a perfect example of those who simple did not possess the type of +V to enable them to hang in there until they resolved the dilemma.
41. Namely, how can Jesus be God from heaven and talk of eating His flesh and drinking His blood.
42. Rather than being patient and recognizing that understanding does not come all at once, they choose to abandon their Teacher.
43. Observation: Bare statements of doctrine without supporting explanation at each occurrence, challenges the volition of the listeners and often runs off those who are negative.
44. Observation: The teacher of doctrine does not have to stop and explain everything at every juncture in order for believers to advance spiritually.
45. What these disciples should have done when challenged in this way was to be patient and pray for wisdom and understanding so as to understand the truth and make the necessary adjustments.
46. Observation: To immediately assume that if you cannot understand or grasp a particular doctrine that it must not be true, manifests the same type of arrogance that these disciples now portray.
47. Observation: To reject the teaching because it challenges your thinking or lifestyle is a foolish mistake.
48. The spiritual prescription is to know that full understanding may not come at the point of delivery and to maintain a consistent adherence to the teacher and ministry.
49. Rejection of a ministry based on this premise is spiritual suicide.
50. These verses serve to show that BD is not always palatable to the listener and can be delivered in such a way that people will take offense, but yet the communicator remains righteous before God in his teaching.

GNT John 6:61 eivdw.j de. o` VIhsou/j evn e`autw/| o[ti goggu,zousin peri. tou,tou oi` maqhtai. auvtou/ ei=pen auvtoi/j( Tou/to u`ma/j skandali,zeiÈ

NAS John 6:61 But Jesus, conscious that His disciples grumbled at this, said to them, de, (conj. "But/Now") o` VIhsou/j (d.a. + n-nm-s) eivdw.j oi=da (circ. ptc./PF/a/nm-s +) evn (pL +) e`autw/| e`autou/ (refles. pro./dm3s; Lit. "knowing in Himself/conscious") o[ti (conj.; "that"; intro. content of knowledge) auvtou/ auvto,j (npgm3s; "His") oi` o` maqhtai. maqhth,j (d.a. + n-nm-p) goggu,zousin goggu,zw (vipa--3p; "grumbled/complained/murmured"; same vss. 41,43) peri, (pg; "concerning/at") tou,tou ou-toj (near dem. pro./gn-s; "this thing/this") ei=pen le,gw (viaa--3s) auvtoi/j( auvto,j (npdm3p) "Does this cause you to stumble? Tou/to ou-toj (near dem. pro./nn-s; ) skandali,zeiÈ skandali,zw (vipa--3s; "cause to stumble/offend/ fall down or away/causing one to reject someone else/to annoy or irritate/ scandalize/to unsettle in faith"; used 29x ) u`ma/j su, (npa-2p; "you all"; object of stumbling; this is a statement of fact with the force of a rhetorical question i.e., "This causes you to stumble, Yes?)

GNT John 6:62 eva.n ou=n qewrh/te to.n ui`o.n tou/ avnqrw,pou avnabai,nonta o[pou h=n to. pro,teronÈ

NAS John 6:62 "What then if you should behold the Son of Man ascending where He was before? ("What" supplied to maintain the intent of His previous statement) ou=n (infer. conj. "then/therefore") eva,n (conditional part. "if"; 3rd class) qewrh/te qewre,w (vspa--2p; "you might see/behold as a spectator") to.n o` ui`o.n ui`o,j (d.a. + n-am-s) tou/ o` avnqrw,pou a;nqrwpoj (d.a. + n-gm-s) avnabai,nonta avnabai,nw (circ. ptc./p/a/am-s; "ascending/going up") o[pou (conj. of place; "where") h=n eivmi, (viIPFa--3s) to, pro,teronÈ pro,teroj (d.a. + adv.; "before/originally/previously/the first time/once")

GNT John 6:63 to. pneu/ma, evstin to. zw|opoiou/n( h` sa.rx ouvk wvfelei/ ouvde,n\ ta. r`h,mata a] evgw. lela,lhka u`mi/n pneu/ma, evstin kai. zwh, evstinÅ

NAS John 6:63 "It is the Spirit who gives life; the flesh profits nothing; to, pneu/ma (d.a. + n-nn-s; "The Spirit"; ref. H.S.) evstin eivmi, (vipa--3s) to, zw|opoiou/n( zw|opoie,w (d.a. + adj. ptc./p/a/nn-s; "gives life"; same as 5:21; Lit. "The Spirit is the one giving life") h` sa,rx (d.a. + n-nf-s; "the flesh") ouvk ouv (neg. +) wvfelei/ wvfele,w (vipa--3s; "no profit/no assistance/no use/no benefit or help" ) ouvde,n\ ouvdei,j (card. adj./an-s; "not one thing"; double neg. for emphasis) the words that I have spoken to you are spirit and are life. ta. to, r`h,mata r`h/ma (d.a. + n-nn-p; "the words/statements/doctrines") a] o[j (rel. pro./an-p; "that/which") evgw, (npn-1s; "I Myself") lela,lhka lale,w (viPFa--1s; "have spoken") u`mi/n su, (npd-2p) evstin eivmi, (vipa--3s; "Lit. "it" is; condenses His words into a concept) pneu/ma, pneu/ma (n-nn-s "a spirit") kai, (cc) evstinÅ eivmi, (vipa--3s) zwh, (n-nf-s; "life")

1. John again records the discernment and insight that Jesus had concerning those around Him.
2. The conjunction "but/now" indicates that Jesus, conscious that His disciples were grumbling/complaining concerning His teaching, is not willing to rollover and let it pass without addressing their disbelieving and contentious attitude.
3. The fact that He "knew within Himself" does not necessarily imply some special power or ability to perceive what was quite obviously going on around Him.
4. From the perspective of His deity, He certainly knew that this teaching was going to cause some consternation among those who heard it.
5. However, that STA grumbling was being openly displayed has already been established. Cp.6:41-43
6. Now that even some of His own followers have thrown their hats into the ring of malcontents is of no surprise to Jesus as He pointedly puts them on notice.
7. The rhetorical question thrown to them, "Does this cause you to stumble?" is designed to let them know that He knows exactly where they are coming from.
8. In other words, the force of His statement demands a yes answer and reveals that He is totally aware that they are vibrating over the teaching.
9. In vs.62, He then poses a hypothetical scenario, "What then if you should behold the Son of Man ascending where He was before?"
10. That indeed it is hypothetical in nature is brought out by the 3^rd class condition, which expresses maybe you will or maybe you won’t.
11. The force of the hypothesis is designed to cause these malcontents to consider the possibility and then determine if they would then believe Him and would it be sufficiently convincing for that purpose.
12. It also brings out the aspect of His teaching that His disciples were now making their personal agenda for rationalizing their negative volition.
13. And ironically, it is the same thing the multitude was grumbling about i.e., His claim that, "I am the bread that came down out of heaven". Cp. 6:41
14. This does not mean that Jesus’ statement of eating and drinking His flesh and blood was any less disconcerting to them, only that they have latched on to a common line of disagreement with the rest of the negative crowd about them.
15. In other words, they have found the excuse they are looking for to take issue with the truth of Jesus’ teaching and ministry and it is an excuse that is supported by the other malcontents.
16. The reference to the Son of Man focuses on His Messianic title as declared of the heavenly figure in Dan.7:13.
17. It also emphasizes His humanity and provides a potential scenario of physical proof regarding His heavenly origin.
18. The phrase, "where He was before" points to the Son’s pre-incarnate existence as Deity.
19. It is an explicit statement regarding the reality of the hypostatic union, which explains how He could say that He had come down from heaven.
20. His disciples are now utilizing His claim as God as their excuse to reject His ministry and regard it as a sufficient reason to claim that Jesus is a barrier to their own pursuit of God’s plan.
21. This is an example of a legitimate stumbling block placed before people who stumble due to their own –V and spiritual lack of understanding.
22. To them, this line of teaching was offensive and scandalous and rather than attempting to figure out the realities behind what Jesus is saying, they take issue with it, while dismissing the teaching and the teacher.
23. While the doctrine of the hypostatic union is mysterious and challenges those who are positive, it is a stumbling block to those who are negative, as it might be with any doctrine that goes against one’s preconceived ideas and lack of frame of reference.
24. It is that doctrine that defines Messiah as the unique Person of God being of two natures (God-man), inseparably united, without loss or mixture of separate identity, without loss or transfer of properties or attributes with the union being personal and everlasting.
25. Though Jesus’ statement of ascending back to heaven may be hypothetical at the time of their conversation, it will be a reality that will be eyewitnessed by His faithful disciples in the future. Act.1:9-11
26. Therefore, Jesus words are designed to stimulate any intellectual honesty that may be prevalent in these followers to keep the doors open that what He has declared, indeed may be true, and proof of it may even be revealed before there very eyes.
27. And the nuance is, is it sufficient proof and if so, "Then what?"
28. But, for now His words are falling on cynical ears as He states in vs.64a, "there are some of you who do not at this time believe".
29. Observation: The communicator of BD is not to acquiesce or turn a "blind eye" to those whom he knows takes issue with his teaching and is to take what opportunities available to continue articulating the truth concerning these issues as longs as he has their "ear".
30. Continuing observation: In so doing, he appeals to any intellectually honest individual who though may be having trouble accepting the truth, in the future when the truth is vindicated, may finally make the necessary adjustment(s) in their thinking.
31. Whether these unbelievers remain unbelievers forever, it does not deter Jesus from taking the continued opportunity available to magnify their culpability to the truth.
32. And that culpability is further advanced, as He explains the reality behind eternal life in vs.63.
33. The clause, "It is the Spirit who gives life" brings the 3^rd member in the Godhead into view regarding salvation, God the Holy Spirit (H.S.).
34. Jesus has made clear throughout the discourse the role of the Father and the Son as they pertain to eternal life.
35. Though there is overlap of function within the Godhead, which is expected since they are in perfect harmony, the Bible emphasizes individual primary roles of the Trinity with respect to the POG.
36. In summary, He has denoted that it is the Father’s plan and purpose (the Planner) to provide the Son (the true Manna and Executioner of the Plan) on behalf of humanity so that those who are +V can partake (believe) of the bread that endures to eternal life.
37. As these two members of the Godhead have a distinct role in the POG and salvation, so it goes for the Holy Spirit.
38. It is the Holy Spirit who acts as the agent with regard to salvation in:

1. Regeneration, as the active agent that bears witness with the human spirit of our new birth. Joh.3:5, 7; Rom.8:16; Ti.3:5
2. He is the ultimate/primary agent of communicating the truth of God’s plan/BD to include the gospel Ph₁. Joh.4:23,24; 16:13; Rom.9:1; 1Cor.12:3; 1Thess.1:5; 2Pet.1:21; 1Joh.5:7

1. Apart from the role of the H.S., there is no life given.
2. Apart from the H.S. intervening and enlightening mankind as to the truth of salvation and need of it, regeneration and eternal life are unattainable.
3. And that is because eternal life is of a spiritual nature (from God), not physical.
4. Therefore, a prerequisite requirement necessary for one to obtain eternal life is the communication of spiritual information necessary for regeneration to occur.
5. There is nothing that physical man can do, devise or conjure up of themselves (apart from faith) to impart eternal life to themselves or others.
6. This is the force of the phrase, "the flesh profits/is no benefit/is of no assistance/is not helpful for nothing/not one thing/not one iota".
7. Eternal life must come from the essence of God and therefore anything else that man devises apart from His plan is worthless to that end.
8. And as it is the H.S.’s ultimate responsibility and authority behind all communication of the truth of His plan, Jesus iterates that "the words that I have spoken to you are spirit and are life".
9. The words He is speaking of is all of the doctrine that He has articulated regarding salvation with emphasis on His Person as God and the necessary faith in Him.
10. His claim that His words are spirit and are life declares that His previous statements are in agreement with and therefore have the authority of the H.S., which He had without measure. Joh.3:34 cp. 1Joh.5:8
11. It is the truth of His proclamations concerning God’s plan, Himself and the faith of +V in Him as the necessary requirement for salvation that equate to and "are spirit" in its fullest sense:

1. They are words possessed by and from the Holy Spirit.
2. Therefore, they are spiritual in nature.
3. And it is this combination that is able to produce the human spirit of regeneration.

1. In turn, it is these spiritual realities that equate to and are eternal life.
2. It is in this sense then that the Holy Spirit is life-giving.
3. Just as the wind mysteriously blows to and fro, so it is with the H.S. as He enlightens +V throughout history to a clear read on the gospel so they may believe, and thus He gives life. Joh.3:8
4. It is vs.63 that Jesus again articulates that eternal life must come from God/Deity, who is invisible, and the only means to apprehend this life is through the comprehension of the truth of the gospel and believing it as true.
5. This verse therefore, puts the reality of His hypothetical question of vs.62 into focus.
6. That is, even if they are privy to physically behold the Son of Man ascending where He was before, they will still need to exercise faith in Him for salvation.
7. His physical ascension in and of itself is not sufficient evidence that He is God, it still will demand +V on their part to believe that it is the invisible God ascending.
8. And that would equate to believing His words that He is God, which equates to believing the H.S. who is the primary agent behind the communication of truth and regeneration.
9. Therefore, the Lord and His words equal the Spirit who gives life and not until they express +V and believe He speaks the truth will the veil over their souls be lifted. 2Cor.3:14-18; 4:3
10. See Doctrine of Stumbling.

GNT John 6:64 avllV eivsi.n evx u`mw/n tinej oi] ouv pisteu,ousinÅ h;|dei ga.r evx avrch/j o` VIhsou/j ti,nej eivsi.n oi` mh. pisteu,ontej kai. ti,j evstin o` paradw,swn auvto,nÅ

NAS John 6:64 "But there are some of you who do not believe." avllV avlla, (strong adv.) eivsi.n eivmi, (vipa--3p; "there are") tinej ti.j (indef. pro./nm-p; "some") evx evk (pabl; "of/from") u`mw/n su, (npg-2p) oi] o[j (rel. pro./nm-p; "who/that") ouv (neg. +) pisteu,ousinÅ pisteu,w (vipa--3p; "do not believe") For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. ga,r (explan. conj.; "For") o` VIhsou/j (d.a. + n-nm-s) h;|dei oi=da (viPLUPFa--3s; "knew"; action complete up to a time in the past) evx evk (pabl) avrch/j avrch, (n-ablf-s; "a beginning") ti,nej ti,j (indef. pro./nm-p; "who/the some not believing") eivsi.n eivmi, (vipa--3p) oi` o` mh, pisteu,ontej pisteu,w (d.a. + neg. + adj. ptc./p/a/nm-p; "who did not believe/the ones not believing") kai, (cc) ti,j (ind. pro./nm-s) evstin eivmi, (vipa--3s; "it was"; historical present) o` paradw,swn paradi,dwmi (adj. ptc./f/a/nm-s; "who will hand over/deliver/turn over"; in bad sense "betray") auvto,nÅ auvto,j (npam3s)

GNT John 6:65 kai. e;legen( Dia. tou/to ei;rhka u`mi/n o[ti ouvdei.j du,natai evlqei/n pro,j me eva.n mh. h=| dedome,non auvtw/| evk tou/ patro,jÅ

NAS John 6:65 And He was saying, "For this reason I have said to you, that no one can come to Me, kai, (cc) e;legen( le,gw (viIPFa--3s) Dia. dia, (pa + ) tou/to ou-toj (near. dem. pro./an-s; "For this reason/because or on account of this") ei;rhka le,gw (viPFa--1s) u`mi/n su, (npd-2p) o[ti (cc; intro. ind. discourse) ouvdei,j (adj. card./nm-s; "no one/not one man") du,natai du,namai (vipd--3s; "can/is able") evlqei/n e;rcomai (compl. inf./aa; "to come") pro,j (pa) me evgw, (npa-1s) unless it has been granted him from the Father." eva,n (cond. conj.; +) mh, (neg.; "unless/except") h=| eivmi, (vspa--3s; periphrastic +) dedome,non di,dwmi (+ circ. ptc./PF/p/nn-s; "it may be given/granted") auvtw/| auvto,j (npdm3s; "him") evk (pabl) tou/ o` patro,jÅ path,r (d.a. + n-ablm-s; "the Father")

1. After Jesus articulates that eternal life is only obtained by +V exercising faith in the truth of BD (Gospel Ph₁), He pronounces a railing judgment against His grumbling disciples in 64a, "But there are some of you who do not believe".
2. This sentence indicates that Jesus was not merely cognizant of what was going on around Him, He had insight into the deepest recesses of the human condition. Joh.2:24-25
3. He unabashedly informs those around Him that He knows who is +V and who is not.
4. He knew what was in all men’s hearts and therefore was cognizant of whom the Father had given Him versus those He withheld. 2Tim.2:19
5. It further indicates that of all that professed loyalty to Him, some were not even believers, let alone adjusted.
6. And such is the case today.
7. It points to the reality that some people may overtly associate with Christianity, but lack even the most basic conversion of the new birth necessary for salvation.
8. This is taught in many of the parables as well as directly by Jesus. Mat.7:13-23; 13:24-30, 47-50; 22:9-14
9. In vs.64b, the author John removes any doubt that Jesus’ discernment regarding these –V individuals was only a present ability as he states, "For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him".
10. Jesus’ knowledge with regard to men and events came from two distinct sources i.e., His Deity and the knowledge that His humanity gained due to His perfect +V and commitment to God’s plan coupled with having the H.S. without measure. Joh.3:34
11. While the first part of vs.64 may suggest that Jesus’ knowledge was always limited to information that He figured out, John’s insertion states this is not the case.
12. It was a part of the plan of God for the Son at the incarnation to have certain information, but not all information. Mat.24:36
13. One part of the plan of God for Him was to have insight into all people with whom He came into contact. Joh.1:48; 2:24-25; 4:10,17-18,48, etc.
14. "The beginning" that John is referring to is at the start of Jesus ministry and adherence by others to His ministry.
15. Obviously as Deity, He knew all and what all would be from eternity past.
16. However, context is viewing Him in His state of humanity, thus the use of His name Jesus.
17. As man, this information was provided for Him at the outset of His ministry.
18. In addition to the supernaturally God inspired information He was made privy to in His humanity, as stated, He also was extremely discerning.
19. The discerning person is one who has wisdom and insight into that which is not readily obvious to others, including perception into people, circumstances, problems, etc.
20. God desires men to have discernment, however He does not force it on them. Pro.8:5; 1Kgs.3:11; 4:29
21. The level of one’s discernment is directly linked to one’s intensity with regard to the truth and their willingness and consistency in application of it. Pro.1:2; 2:1-9; Heb.5:14
22. The issue of separation directly impacts on one’s ability to arrive at the correct conclusions. Pro.14:7; 28:7; Eze.44:23 (Priests in temple worship)
23. Divine Discipline awaits those who will not make the necessary adjustments and pursue wisdom and discernment. Pro.7:6-27; 10:13
24. The undiscerning is at the mercy of the unscrupulous and devious since they cannot effectively bring doctrine to bear on issues that confronts them. 1Joh.4:1-6
25. The mark of an advancing adjusted believer is the excelling of their application based on true knowledge of BD and discernment in all of their applications. Phi.1:9
26. Jesus chided His own generation for being discerning in matters of little or no consequence, while they totally lacked discernment of crucial and spiritual importance. Mat.16:3
27. It is safe to say that Jesus indeed had a perfect read on all individuals based on the combination of His person as Deity and the spiritually/mentally acquired wisdom of BD in His humanity.
28. His knowledge of men was based on direct divine revelation and personally learned wisdom extracted from BD. Luk.2:52
29. Therefore, He was one that would not be caught off guard with regard to people; even those closest to Him as one specific unbeliever is singled out, the one that would betray Him.
30. Even of the 12 that followed Him, Jesus was not taken by surprise that Judas Iscariot was an unbeliever or that he would ultimately repudiate Him and sell Him to His enemies.
31. A fact of discernment by Jesus that was at least in part understood through OT prophesy. Psa.41:9; 55:12-14; Zech.11:12-13; cp. Mat.26:47-50, 54; 27:3-10
32. Jesus knew from the outset that there would be one among His followers who would betray Him, ultimately rejecting all that He said and sell Him to the authorities. Mat.26:14-16, 20-25
33. Judas was the unbeliever par excellence, following Jesus for some three and a half years, observing all the miracles and signs that He performed and yet all the while rejecting all spiritual truth.
34. Judas serves as the classic example to the truth that men do not reject the truth due to a lack of exposure or due to some fault in the communicator.
35. Men reject the truth because they are negative and they love darkness rather than light and their deeds are evil. Joh.3:19-20
36. No one, least of all Judas, will have any legitimate defense when God judges them for their unbelief.
37. And that it is volition that again is the issue behind all that He/Jesus was saying is seen as John provides His concluding remarks to this –V crowd in vs.65, "For this reason I have said to you, that no one can come to Me, unless it has been granted him from the Father".
38. The phrase, "for this reason" looks at His disciple’s state of unbelief (-V) in vs.64.
39. The remainder of the verse, "I have said to you, that no one can come to Me unless it has been granted him from the Father", harks back to vs.44.
40. In addition, this statement is the antithesis to the reality of +V as He taught under the principles of election and calling in vss.37-40.
41. While the truth of His statement focuses on the Divine side of salvation, it as with the other mentioned verses, must be understood in light of the doctrine of volition.
42. The phrase, "unless it has been granted him from the Father" looks to God as the agent who predetermines who will receive salvation versus those who won’t.
43. Therefore, Jesus is again making reference to those whom God sovereignly elects or chooses.
44. The perfect participle "having been granted" refers to the action of God in eternity past in choosing those whom He knew/anticipated would be positive.
45. And as scripture makes clear, His act of choosing which is causative, is based on His non-causative attribute of omniscience/foreknowledge. Rom.8:29; 1Pet.1-2
46. The primary cause then, that determined the effect and subsequent cause of God’s sovereign act of election, is the individual volition (free will choice) of each member of the human race.
47. And, since God is not limited by time or space and knows all things and all that is in the hearts of men (Psa.44:21; Luk.16:15; Act.15:8; 1Joh.3:20), He had the ability in eternity past to foresee all humans before they existed and made a distinction between those who would believe in Christ and those who would not.
48. And it was those who would be +V in time that were marked out and predestined to ultimately become conformed to the image of His Son. Rom.8:29
49. Logically then, unless the individual has been "earmarked" as +V (only God can know this with regard to all of humanity), their ability to "come to Christ" (a phrase equivalent to obtaining salvation/the seeking of +V) is impossible, since they are negative and will not believe.
50. This statement in no uncertain terms declares that since God’s plan for salvation has been predetermined, then all are bound by His statutes of faith in Christ by grace, and there is no other alternative given unto men. Act.4:12
51. And unless God has predetermined that the individual is +V via His foreknowledge, their access to the kingdom is denied.
52. The liability that God has placed upon Himself with respect to men’s salvation is that He has indebted Himself to ensure that He perfectly knows who is +V versus –V and that no one who otherwise would believe will fall through the "cracks".
53. But, there is absolutely no liability upon God as to whether one will be +V or –V since, it is determined by the individual soul itself and He does not cause it to believe or not believe.
54. Jesus knows that "no one can come to Me unless", they have been chosen in eternity past.
55. And they could not be chosen unless God knew they were positive and would believe. (God bars access to all that He did not determine to be +V.)
56. Even Jesus, the Son of God, cannot impart life to anyone apart from the preeminence of the Father declaring that the individual is indeed +V. Joh.5:19,30
57. And as long as these disciples remain negative, then God has not manifested that they are chosen, and Jesus fully understands that they therefore cannot come to Him.
58. And the very sequence of the action of the individual in reality/time i.e., until one believes it is not manifested that they are chosen, points to the fact that it was their choice to begin with that determined God’s choice for His elect.
59. See Doctrine of God Consciousness.

GNT John 6:66 VEk tou,tou polloi. ÎevkÐ tw/n maqhtw/n auvtou/ avph/lqon eivj ta. ovpi,sw kai. ouvke,ti metV auvtou/ periepa,tounÅ

NAS John 6:66 As a result of this many of His disciples withdrew, VEk (pabl; "As a result of/from) tou,tou ou-toj (apdabln-s; "this time/this point) polloi. polu,j (ap-nm-p; "many") evk (pabl) auvtou/ auvto,j (npgm3s; "of His") tw/n o` maqhtw/n maqhth,j (d.a. + n-gm-p; "disciples") avph/lqon avpe,rcomai (viaa--3p; "withdrew/departed/went away") eivj + ta. to, + ovpi,sw (pa + d.a.ac/n/pl + ab; this idiomatic construction is used 6x; Mar.13:16; Luk.9:62; 17:31; Joh.18:6; 20:14; it has the nuance "to leave behind/turn around/return to one's former life or life style/the things of one's past"; it denotes here of a complete withdrawal/throwing in the towel by these disciples ) and were not walking with Him anymore. kai, (cc) ouvke,ti (ab; "no longer/no more") periepa,tounÅ peripate,w (viIPFa--3p; "were walking") metV meta, (pg) auvtou/ auvto,j (npgm3s)

GNT John 6:67 ei=pen ou=n o` VIhsou/j toi/j dw,deka( Mh. kai. u`mei/j qe,lete u`pa,geinÈ

NAS John 6:67 Jesus said therefore to the twelve, "You do not want to go away also, do you?" o` VIhsou/j (d.a. + n-nm-s) ei=pen le,gw (viaa--3s) ou=n (infer. conj.) toi/j o` dw,deka( (d.a. + card. adj./dm-p; "the twelve") Mh. mh, (neg. + ) kai, (adjunct. "also") u`mei/j su, (npn-2p; "you yourselves") qe,lete qe,lw (vipa--2p; "wish/want/desire") u`pa,geinÈ u`pa,gw (compl. inf./pa; "to go away/leave"; this verb has a sense of finality/completely; it denotes ceasing to be associated with something or someone; the absence of an interrogative denotes the question is of such a manner that it places a challenge upon them)

1. The crowd that had been so enthusiastic and willing earlier in Bible class, has now become sullen and unresponsive to Jesus.
2. His words about the bread of life and methodology of teaching regarding His person have scandalized them and now nothing He has said since is going to appease them.
3. The phrase "As a result of this/e,k tou,tou/from this" refers to the time or period in view.
4. From this time forward, many of His disciples withdrew, disassociating themselves from Jesus and His ministry.
5. His disciples, refers to the group present who had attached themselves to His ministry, believing that He was the promised Messiah.
6. That there were some unbelievers in the midst of this group is without doubt per Jesus’ comments in vs.64.
7. But to say that all of the disciples that threw in the towel were unbelievers is speculation and does not accurately portray all of those grumbling about His teaching.
8. The fact that Jesus questions even His closest 12 followers implies that of those who split, some of them were negative believers.
9. The overall picture given is that of those who had previously professed loyalty to Him and have now blown out, it was an admixture of negative unbelievers and negative believers.
10. The common denominator between the group of malcontents was that they had all been quite enthusiastic about the concept of making Him king and the fact that He would, they hoped, establish the Messianic kingdom at that time.
11. They had followed and listened gladly to Him, but His refusal to follow their agenda and insistence on the superiority and priority of spiritual matters had put them off.
12. What they wanted, He refused to even discuss and what He offered they rejected.
13. This reveals another common denominator of those who left; they were negative, as unbelievers and as believers.
14. The final year of Jesus’ ministry will be one in which we will observe that many of His followers will abandon Him and His teaching.
15. In fact, about one year from now, all will abandon Him and He will be left humanly alone. Joh.16:32
16. As we have seen in John 5, many in Judea were already hostile and antagonistic to Him, and this hostility will continue to intensify during the final year. Joh.7:1,25,30,44; 8:20,59; 10:31,39; 11:47-53,57
17. The final clause of vs.66, "and were not walking with Him anymore" is to be interpreted in a literal sense.
18. That is, many of those who had previously left their homes and surroundings and were consistently traveling around with Jesus now departed and went back to their previous environment.
19. Though it is interpreted physically, it obviously is indicative of the spiritual reality of their departure.
20. The reason they left Jesus physically is because they disassociated themselves from Him spiritually.
21. Their return to their former life is also indicative of reversionism.
22. Some observations:

1. Jesus was a perfect communicator, but people did not like the subject and the way it was expressed.
2. As their communicator, He knew what was best for them spiritually and what they needed to hear, but they rejected it because they had their own agendas and motivations for His ministry.
3. His words were spiritual and life giving, their emphasis was satisfying the flesh and pursuing the physical.
4. His teaching regarding the hypostatic union was more truth than these people could bear.
5. They lacked the kind of +V that hangs in there with BD.
6. Time would have vindicated the appropriateness of Jesus’ speech.
7. BD runs off those who are not of us. 1Joh.2:19; 4:6
8. There are many Christians today that if they were to evaluate Jesus ministry (not knowing it was Jesus’) from this point forward and based on those who left His ministry that would conclude that He was a failure.

1. To follow Jesus and a perfectly sound ministry was not only a physical challenge of prioritizing one’s life for the ministry and disassociating himself from family, friends and surroundings, by also and foremost a spiritual challenge to listen to the teaching and making the necessary adjustments in their thinking.
2. These people are all too indicative of those who profess loyalty to Christ today.
3. As long as things are going the way that they think they should and as long as the teaching does not offend or challenge their thinking, they are fine.
4. But the minute that something comes up that they are unprepared for or cannot quite understand or flat out reject, then so much for supporting the communicator and all the others hanging in there.
5. Instead, they will take the easy way out and return to their comfortable past pursuits and remove the pressure doctrine was placing upon them.
6. These types of people who are negative, both in Jesus’ day and in ours, will be the losers in Ph₃, while those who persevere will demonstrate that they are the true disciples of Christ and will inherit greatly.
7. Jesus now turns to the immediate twelve whom He had chosen and pointedly asks them their intentions regarding His ministry.
8. "Therefore" looks at the preceding departure of the others.
9. His question, "You do not want to go away also, do you?" is idiomatic in the Greek and is designed to challenge their volition.
10. Perhaps these men also had problems and misgivings about the teaching or the direction that the ministry was taking.
11. Perhaps they had been scandalized by the teaching that had offended so many and were also not willing to continue their association with Him.
12. It is not that Jesus did not know what their response would be, but is a test to see how they would respond and an opportunity for them to manifest what they were made out of spiritually.
13. Beyond that it can’t be missed, He gives them two choices: the opportunity to go with the others if they want, or to make their spiritual stand with Him and the truth.
14. One may infer from the previous verse that the twelve were the only ones left, but that is not the case as vs.66 doesn’t say that all the disciples left, only many.
15. The conversation with the twelve probably took place in a more private moment after the departure of the malcontents.
16. The fact of their continued presence with Jesus implied their commitment to Him at this time as they will voice in their response.
17. See Doctrine of Reversionism

GNT John 6:68 avpekri,qh auvtw/| Si,mwn Pe,troj( Ku,rie( pro.j ti,na avpeleuso,meqaÈ r`h,mata zwh/j aivwni,ou e;ceij(

NAS John 6:68 Simon Peter answered Him, "Lord, to whom shall we go? You have words of eternal life. Si,mwn (n-nm-s) Pe,troj( (n-nm-s) avpekri,qh avpokri,nomai (viad--3s) auvtw/| auvto,j (npdm3s) Ku,rie( ku,rioj (n-vm-s) pro,j (pa +) ti,na ti,j (inter. adj./am-s; "to whom") avpeleuso,meqaÈ avpe,rcomai (vifd--1p; "shall/will we go/depart) e;ceij( e;cw (vipa--2s) r`h,mata r`h/ma (n-an-p; "words") aivwni,ou aivw,nioj (a--gf-s; "eternal/everlast") zwh/j zwh, (n-gf-s; "life")

GNT John 6:69 kai. h`mei/j pepisteu,kamen kai. evgnw,kamen o[ti su. ei= o` a[gioj tou/ qeou/Å

NAS John 6:69 "And we have believed and have come to know that You are the Holy One of God." kai, (cc) h`mei/j evgw, (npn-1p) pepisteu,kamen pisteu,w (viPFa--1p; "have believed") kai, (cc) evgnw,kamen ginw,skw (viPFa--1p; "came to know/figured out") o[ti (cc; intro. content of their faith and knowledge; "that") su, (npn-2s) ei= eivmi, (vipa--2s) o` a[gioj (d.a. + adj./nm-s; "the Holy One"; one set apart as sacred/consecrated/dedicated) tou/ o`(dgms) qeou/Å qeo,j(n-gm-s)

1. After Jesus’ challenge to the twelve has been placed before them, for those who are familiar with the gospel accounts, it is not unexpectedly that Simon Peter steps forward as the spokesman for the group and answered Him.
2. The author references Peter 30x in the gospel, and of those he uses his full name 15x.
3. His full name is only used 18x in the entire NT. Mat.16:16; Luk.5:8; 2Pet.1:1
4. If there is any significance behind John’s multiple uses of his full name, it goes at this point without viable explanation.
5. Of the twelve disciples, Peter as recorded, is the most outspoken of the group and seems to be the first of the group who would verbally or otherwise express his loyalty to Christ. Cp. Mat.26:31-35,47-51 cp. Joh.18:26 which identifies Peter as the one in Mat.26:51
6. However, this attribute alone was not sufficient to render Peter as spiritually great in the fact that though he would make solid scriptural statements, he on the other hand was capable of making impetuous and incredible verbal statements and fail in applications. Mat.16:16-17 cp. 21-23.
7. With Peter, he was not afraid to speak what was on his mind, even when he thought he was right but was wrong, and it was what you saw was what you got.
8. However, his lack of discernment regarding truth in all matters confronting him, shows a lack of sophistication as there were times that his comments were inappropriate, laced with human viewpoint and even showed a disregard for other’s tests and feelings.
9. A personality profile denotes one who:

1. Had a trend for approbation and as a showoff. Mat.14:ff
2. A know-it-all type (arrogance). Mat.16:22;
3. Self-deceived regarding his own spiritual prowess and greatness. Mat.26:33-35 cp. 26:40-41,43
4. These are all indicators of spiritual immaturity and lack of assimilation of BD.
5. These trends are due to spiritual insecurity and attempts to "blow your own horn" in order to compensate.
6. He reflects an STA that needed the "school of hard knocks" in some areas of his life before adjustments would be made.
7. However, underneath his rough exterior, one can find the true humility found in all +V. Luk.5:1-9

1. He serves as an example for other believers who may fit this assertive type personality that if you are not spiritually squared away in areas and assert yourself openly in this regard, you may face open rebuke commensurate with your false statements.
2. He responds to Jesus’ question with a question of his own, "Lord, to whom shall we go?"
3. The implication is that in Peter’s mind, there is no alternative perceived by him that would serve as a viable replacement for Christ/Messiah.
4. Peter perceives the other’s departure as utter futility.
5. While others have been scandalized by Jesus’ teachings and have departed rejecting His claim as Messiah, others have become disillusioned in the fact that He does not appear to accept the kingship offered that the nationalist Israelites desired to foist upon Him and likewise have departed.
6. Even though Peter (and the eleven) too are maladjusted to the advents and think Jesus is here to establish the kingdom, more importantly he recognizes that the true Messiah who will do so must also have the spiritual qualifications.
7. That he recognized the spiritual nature of Jesus’ mission is brought out in his continued response, "You have words of eternal life".
8. Peter demonstrates that whatever other shortcomings he may have had in the personal realm did not detract or distract him from the key issue regarding Messiah, eternal life.
9. Further, it is evidence that he understood the spiritual nature of Jesus’ discourse at least to some degree.
10. He reflects the nature of +V: it will fight through all the problems of its own, the rejection of others, the lack of perfect understanding and continue to focus on that which is of supreme importance spiritually.
11. His words in vs.69, "And we have believed and have come to know that You are the Holy One of God", is a statement of faith in Jesus’ Person, on behalf of the group.
12. The perfect tenses, "have believed" and "have come to know" indicate that the fickle crowds who are still in somewhat of a state of flux with regard to a permanent decision regarding Jesus as the Christ, is not represented by the thinking of this group.
13. He is claiming that they had arrived in the past to the concrete conclusion that Jesus is the unique God-man of Messiah and have made their decision with regard to that issue.
14. There is a sense in which their belief preceded their full knowledge about Jesus and it is a statement that their faith in Him has been vindicated by their observation of Him.
15. To identify Jesus person as the God-man/Messiah was the issue for those living during the 1^st advent.
16. It is not saying that they didn’t believe Jesus (or John the Baptist regarding Jesus in his teaching to his former disciples) as claiming to be Messiah from the onset, but only that His teaching and ministry have corroborated their faith.
17. Anyone could claim to be Messiah and attract a following, however, subsequent events would prove or disprove their claim.
18. The title, "Holy One of God", is somewhat unusual and is used only in Mar.1:24 and Luk.4:34 in the gospels, and there out of derision by a demon.
19. It is a title used of Messiah in the OT. Psa.16:10
20. It is used many times as reference to God in the OT. 1Sam.2:2; Psa.71:22; Isa.29:23; 30:15; et al.
21. The use of the term denotes that the twelve obviously understood Jesus’ claim as God/Deity and the necessity of Messiah as being Deity, though the extent of their understanding of the hypostatic union is unknown, such as His kenosis (from e`autou/ keno,w – "he emptied Himself" of Phil.2:7 denoting His mission of passion/humility).
22. To Peter’s credit, as well as the other ten disciples who were +V, he was not put off by the negative crowds, the growing public rejection, the negative disciples who departed or any other factor, but remained loyal to Jesus and His ministry.
23. The only fallacy that can be observed in Peter’s statement is his assumption that all of the remaining eleven were in complete agreement with him, an issue and false reality that Jesus addresses in vss.70-71.

GNT John 6:70 avpekri,qh auvtoi/j o` VIhsou/j( Ouvk evgw. u`ma/j tou.j dw,deka evxelexa,mhnÈ kai. evx u`mw/n ei-j dia,bolo,j evstinÅ

NAS John 6:70 Jesus answered them, "Did I Myself not choose you, the twelve, o` VIhsou/j( (d.a. + n-nm-s) avpekri,qh avpokri,nomai (viad--3s) auvtoi/j auvto,j (npdm3p) Ouvk ouv (neg. +) evgw, (npn-1s; "I Myself") evxelexa,mhnÈ evkle,gw (viam--1s; "choose/select/pick out"; used 22x; not used in active voice in NT) u`ma/j su, (npa-2p; "you all") tou.j o` dw,deka (d.a. + card. adj./am-p; "the twelve") and yet one of you is a devil?" kai, (ch; "and yet") ei-j (card. adj./nm-s; "one") evx evk (pabl) u`mw/n su, (npg-2p) evstinÅ eivmi, (vipa--3s) dia,boloj (adj-nm-s; "devil/slanderer/false accuser"; used 16x; used as a title for Satan or his system of evil cp. Rev.2:10)

GNT John 6:71 e;legen de. to.n VIou,dan Si,mwnoj VIskariw,tou\ ou-toj ga.r e;mellen paradido,nai auvto,n( ei-j evk tw/n dw,dekaÅ

NAS John 6:71 Now He meant Judas the son of Simon Iscariot, de, (cs) e;legen le,gw (viIPFa--3s; "He was saying/speaking of/was meaning/meant") to.n o` Ivou,dan VIou,daj (d.a. + n-am-s; "the Judas) (the son - supplied) Si,mwnoj Si,mwn (n-gm-s; "of Simon) VIskariw,tou\ VIskariw,q (n-gm-s; "Iscariot") for he, one of the twelve, was going to betray Him. ga,r (explan.) ou-toj (apdnm-s; "this one/he") ei-j (card. adj./nm-s; "one") evk (pabl) tw/n o` dw,dekaÅ (d.a. + card. adj./gm-p) e;mellen me,llw (viIPFa--3s; "was going to/was about to/was certain to bring about"; here used of an event that is some one year away; describes his intention) paradido,nai paradi,dwmi (+ compl. inf./pa; "to give over/to deliver/to betray") auvto,n( auvto,j (npam3s; "Him = Jesus)

1. In light of Peter’s great statement of faith in Him, Jesus answered them, pointing out something that none of the ten were privy too and a fact all eleven would deny up to the end. Mat.26:14-16 cp. 20-25
2. Jesus’ response by design was to counter the false assumption being made by Peter regarding the loyalty of the twelve.
3. His proclamation also infers the following:

1. The disciples ignorance to His true mission at the first advent, otherwise they would have understood the prophecy concerning His betrayal.
2. Because of their ignorance, Peter (and the rest) need to learn discernment regarding others and not be so quick to assume just because all are part of the group that all are necessarily like-minded.
3. It points to the principle that there are those who can fake their way in Christian circles while pursuing their own agendas. Cp. 2Tim.3:1-5 emphasis vs.5
4. It is a warning to all who are +V that under God’s permissive will, He can allow -V to attach themselves to adjusted ministries and we should not be so quick to assume that just because they are a part of us that they really are. 1Joh.2:19 – The author John got the message.

1. While John does not record the appointment of the twelve by Jesus, the synoptic parallels do and they indicate that He Himself handpicked twelve men to be His closest and innermost circle of disciples. Mat.10:1-4; Mar.3:13-19; Luk.6:13-16
2. This is the force of His statement, "Did I Myself not choose you, the twelve".
3. Two factors stand out in His statement about choosing them:

1. His choices had been conscious and deliberate.
2. This denotes then that He intentionally included the one of them that is a devil.

7. The author them specifically identifies who the one He is speaking of is in vs.71, as he states, "Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him".
8. From what we have observed about Jesus and His knowledge of men, we must arrive at the obvious conclusion that He knew Judas was an unbeliever and would remain so when He selected him. Joh.1:47-48; 2:24-25; 3:1ff; 4:10ff; 5:39-44; 6:26,36
9. This might raise the question as to why He would select a person who was an unbeliever to be part of the inner circle of disciples.
10. The answer lays primarily in the fact that the POG was for Him to do so and several reasons can be advanced to explain why:

1. To fulfill the Scripture and the various prophecies about Messiah and His betrayal that were foretold. Act.1:16; Psa.41:9; 55:12-14; Zec.11:12-13
2. It points to the issue of volition in the A/C.
3. Judas is a case study in the principle that miracles, signs, etc., do not make people positive.
4. He further demonstrates the fact that the teacher of doctrine, no matter how perfect He/he may be, cannot bring one person to be positive who is negative.
5. Again, he points to the principle that believers should not be so quick to jump on the bandwagon and pronounce everyone around them positive.
6. Even though Jesus handpicked Judas, it still demanded willingness on his part to attach himself to Jesus.
7. That points to the fact that God does not deny anyone the truth who are willing by their own choosing to attach themselves to it, even if they are ultimately negative.
8. He shows that access to God’s grace is not ultimately limited by Him or through a repression of the truth, but is in response to man’s volition.
9. Judas serves as the ultimate example of God’s plan that required Jesus to be constantly exposed to a spiritual enemy in His state of humiliation.
10. In order for Jesus to be exposed to the same tests and trials as we are and as our High Priest, He too had to face the test of false brethren. Heb.2:17 cp. Paul’s tests of 2Cor.11:26
11. Part of Jesus’ humility required Him to avoid any dealings with Judas based on what He knew concerning him (that He knew he was negative), but to apply BD toward him perfectly in all areas throughout His ministry.
12. Judas served as another facet in all of the areas of life that Jesus had to face regarding temptation that all believers face, which He did in greater numbers and to a greater degree. Heb.4:15 cp. 2:10,18

7. One might erroneously entertain the thought that since Jesus Himself chose Judas, an unbeliever, that in someway He violated or didn’t apply the Doctrine of Separation or in someway is saying that it is OK to associate with –V.
8. In no way did Jesus violate this principle as seen in:

1. Jesus may have gave out the invitation for Judas to follow Him, but Judas had to willingly make the decision to do so himself.
2. Judas maintained a consistent adherence to the ministry throughout the term.
3. In fact, his overt appearances were of such a seeming "moral/ethical" nature that he was made the treasurer for the entire group. Joh.13:21-29
4. There is no indication anywhere in Scripture that Judas was indecorous, striving to create dissension among the others, revealed any other overt STA activity demanding separation (this is not saying he wasn’t guilty of STA activity, only it was kept secret and not understood until after the fact cp. Joh.12:6), or an unwillingness to following the dictates of the ministry.
5. The fact that Judas willingly attached himself to the ministry and fulfilled the overt obligations, even though Jesus knew He was negative, He was under no more restraint doctrinally regarding His association with Judas than we would be.
6. It points to the fact that anyone who would submit themselves to the principles of MPR and are willing to follow the rules overtly of the assembly, then we are to extend a hand of friendship, even if they are within rejecting doctrine and are negative. Cp. Mat.26:50

7. The term that Jesus places upon Judas is dia,boloj meaning devil/adversary/slanderer.
8. It is the term/title the author uses with reference to the personal devil. Joh.13:2 cp. 1Joh.3:8,10; Rev.2:10; 12:9,12; 20:2,10
9. Jesus utilizes this title to leave no doubt that Judas is an unbeliever as the present tense of eivmi,/"keeps on being", denotes.
10. He is using it in the sense that all unbelievers are an offspring of their father, the devil. Joh.8:44
11. It also implies the future possession of Satan that will occur immediately before Judas action of betrayal that leads Jesus to the cross. Luk.22:2-4
12. It was in this fashion that the prophecy concerning the Serpent in the garden was fulfilled in Gen.3:b
13. Judas was an unbeliever who was exposed to every detail to which all the others disciples were exposed to, yet he steadfastly refused to place his faith in Christ.
14. It is interesting to note that it is never recorded of Judas ever bestowing upon Christ any higher title than ‘Rabbi’, implying his rejection of Jesus as the unique God-man. Mat.26:25
15. He perpetuated his –V to the end and ultimately went to hell. Joh.17:12
16. His purpose for attaching himself to Christ was due primarily to monetary lusts/greed (Joh.12:3-6) that he thought would be fulfilled by attaching himself to a potential "king" of Israel.
17. John’s identity of Judas in vs.71 follows the same line of introduction of him in the synoptics as a betrayer.
18. There is not any lengthy denunciation of him, since by the time of the writings of the gospels, all understood and readily recognized the hand of God in this regard. (His actions, Christ’s railing judgment against him as a devil and resultant consequences of eternal condemnation all speak for themselves.)
19. Although still a year away from the cross, we see the beginning of emphasis of Jesus communicating the doctrines relating to His betrayal and the cross.
20. And as we will observe, the innermost circle of disciples did not understand or want to understand this teaching.