« PreviousContinue »
Verily, verily, I say unto ! 57 As the living Father hath you, Except ye eat the flesh of sent me, and I live by the Fathe Son of man, and drink his ther; so he that eateth me, even blood, ye have no life in you. he shall live by me.
54 Whoso eateth my flesh, 58 This is that bread which and drinketh my blood, hath came down from heaven : not as eternal life; and I will raise him your fathers did eat manna, and up at the last day.
are dead : he that eateth of this 55 For my flesh is meat in- bread shall live forever. deed, and my blood is drink in- 59 These things said he in deed.
the synagogue, as he taught in 56 He that eateth my flesh, Capernaum. and drinketh my blood, dwell- 60 Many therefore of his diseth in me, and I in him. ciples, when they had heard this, terms, the sentiment which he had namely, between him and every bealready expressed. His design was, liever there exists a most intimate to fix deeply in their minds the union, he dwelling in the believer, that thought that men's spiritual welfare is, constantly imparting blessings, must be derived from him, as the one and guiding him by spiritual influwhose death was to be the distin- ence; and the believer dwelling in guished means of procuring for them Christ, that is, receiving spiritual pardon and eternal life. It was to good from him. This intimate union himself, then, as a suffering, dying of Christ with the believer, and of Saviour, that he wished to draw their the believer with Christ, in mutual attention; and to an implicit reliance affection and interest - this superinon him, in the character of a dying tendence of Christ and dependence of Saviour, as the author of real, abiding the believer -secures the believer's bliss to their souls. Hence he spoke eternal life. not only of his flesh, but also of his 57. The living Father; the Father blood. || Ye have no life in you; ye who “ hath life in himself” (5:26), have not spiritual, eternal life ; your that is, who is the source of all life. souls are dead in trespasses and sins, || I live by the Father ; I also have life destitute of real, everlasting bliss. in myself (5:26), by the Father's arEternal life must be bestowed by the rangement. || ħe that eateth me; he Saviour, the Lamb of God; and it that relies on me for spiritual life. pertains to those only who trust in See vs. 53, 54. || Shall live by me; him as his disciples.
shall enjoy eternal life by means of me. 54. Whoso eateth my flesh, &c. As The possession of eternal life, by the bodily life is dependent on food the believer in Christ, is here placed and drink, so a healthful, happy state on an immovable foundation. The of the soul depends on receiving Father, who has life in himself as its Christ and trusting in him.
great source, has appointed the Son 55. My flesh is meat indeed; my to be the Saviour, and has ordained blood is drink indeed ; sustaining the that, in the capacity of a Saviour, he soul and nourishing it for endless too should have life in himself. As bliss ; food indeed, as contrasted both certainly as this arrangement on the with the manna which sustained the part of the life-giving Father secures Israelites in the desert, and with the a life-giving power to the Son, so ordinary food of men.
certainly will every believer in the 56. Drelleth in me. The Saviour Son receive eternal life through him. then mentioned a reason why trust- 60. His disciples. This word is ing in him would secure eternal life : l here used in a large sense, meaning
said, This is a hard saying ; unto you, they are spirit, and who can hear it?
they are life. 61 When Jesus knew in him- 64 But there are some of self that his disciples murmured you that believe not. For Jesus at it, he said unto them, Doth knew from the beginning who this offend you?
they were that believed not, and 62 What and if ye shall see who should betray him. the Son of man ascend up where 65 And he said, Therefore he was before?
said I unto you, that no man 63 It is the Spirit that quick- can come unto me, except it eneth; the flesh profiteth noth- were given unto him of my ing: the words that I speak Father. the persons who had lately attended soul, the animating principle, that on the instructions of Jesus, though maketh alive. || The flesh profiteth their hearts had not become attached nothing; the body, considered by itto him. | A hard saying; an address self and alone, is of no avail in respect hard to be understood and believed to life and true enjoyment. They They referred to his speaking of havo fare spirit, and they are life; my ining 'come down from heaven, of his structions are an animating princibeing the bread of life, of the neces-ple to the soul; they are the means sity of feeding on him in order to of spiritual, eternal bliss. The idea enjoy eternal life, and of the need of conveyed by the whole verse, may God's influence to turn their hearts be thus expressed: The spirit, the tó bim. || Who can hear it? who animating principle, is necessary to can comprehend and receive such an give life to the body; without it, address ?
the body has no power. So my in61. Offend you? prove å stum- structions are an animating principle bling-block, induce you to forsake to the soul, and are the means of its me ? See on Matt. 5: 29. 13:21. enjoying eternal life ; without my in
62. What and if ye shall see, &c. If structions, the soul will be destitute my declaration, that I came down from of spiritual, eternal bliss, just as withheaven, seems to you a hard saying, out the spirit the flesh is lifeless and what will ye think hereafter, should powerless. Thus the Saviour declared ye see the Messiah ascending, &c. the necessity and the efficacy of the
Up where he was before ? to heav. truths which he had communicated, en, where he dwelt before he appeared and cautioned the people against reamong men. Compare 1:1, 18. 3: jecting them. 13 17:5.
64. From the beginning; that is, 63. The people were unable also to of his public entrance on his office. see the propriety of his calling him- 65. Therefore said I unto you, &c. self the bread of life on which a man See v. 44. Jesus was so well acmust' feed, and of his declaring it quainted with the character of man, necessary to eat his flesh and to drink and so thoroughly read the hearts of his blood, in order to have eternal those who professed belief in him, life. They did not comprehend his that he knew how necessary was a meaning; but were ready to reject special divine influence to a just aphis instructions as unintelligible and prehension of his teaching, and to absurd. He cautioned them against right feelings towards him. Hence thus regarding his instructions, and too, he knew that of those to whom declared that they were indispensable he had now been speaking, there were to the true life of the soul. It is some who would not receive him as the Spirit that quickeneth; it is the the Messiah
66 From that time many of sure that thou art that Christ his disciples went back, and the Son of the living God. walked no more with him.
70 Jesus answered them 67 Then said Jesus unto the Have not I chosen you twelve, twelve, Will ye also go away? and one of you
a devil ? 68 Then Simon Peter an- 71 He spake of Judas Iscariswered him, Lord, to whom ot, the son of Simon: for he it shall we go? thou hast the words was that should betray him, beof eternal life.
ing one of the twelve. 69 And we believe, and are 66. Disciples. See on v. 60. and a feeling of need can be satisfied
68. Words of eternal life; instruc- only by a sincere application to him, tions which guide to eternal bliss. and a reception of his blessings; just
69. That Christ; the Messiah. as hunger must be felt, in order that
70. Chosen; selected to be my food may be sought ; and the food apostles, and to enjoy a more intimate must be received in order to satisfy acquaintance with me. || A devil. hunger. v. 51. The disposition of Satan, as the ad- 5. If we are sensible of our spiritual versary of Christ, might well be said necessities, there is great encourageto have been possessed by Judas. The ment to trust in Christ. God has apword, however, here used in the origi- pointed that many shall receive the nal, may have been employed in the Saviour's blessings; hence every one, general sense of adversary, without who feels his need, is encouraged to fastening on Judas the appellation apply to the Saviour. Whoever, of devil. When the original word prop- any nation or condition, of any age erly means Devil, it has the article or circumstances, however deep his connected with it, thus; The Devil. sense of ill-desert, whoever is inclined
There being no article here used in to come to Christ, is assured of a the original, the Saviour probably in- welcome reception. v. 37. tended merely to declare that one of 6. Such is the natural disposition the little company would act the part of men towards God, that without a of an insidious enemy.
special, divine influence inclining 71. Judas Iscariot. See on Matt. them to come to the Saviour, they 10: 4. || That should betray him; that will not come. Are we sensible of was going to betray him, though he our utter sinfulness, and of our liawas one of the twelve.
bility to destroy our souls by refusing
to come to Christ? Let us, then, not TOPICS FOR REFLECTION. 1. Spir- trust to our own hearts. How conitual and everlasting blessings are descending is God, not only in pro1 chiefly worthy of our pursuit. v. 27. viding a Saviour, but also in drawing
2. Spiritual blessings can be se- men to him! 0, let us beware of recured only by believing in Jesus sisting and grieving the Spirit. On Christ and becoming his disciples. the contrary, let us be solicitous to vs. 29, 35.
be so taught of God, that we shall 3. True faith in Christ has respect receive the Saviour and trust in him. to him as the giver of spiritual good, v. 44. and as blessing the world through his 7. If the doctrines of the Bible apsufferings and death. vs. 48, 53. pear to us difficult of comprehension,
4. True faith in Christ' is a real and repulsive, let us seek for more reliance on him for blessings, which enlightening influence, for higher and arises from a feeling of our necessities. more spiritual views. A ray of light Such a feeling of need must exist be- may strike on our minds, and scatter fore a person will trust in Christ; I all our darkness. Obscure as some CHAPTER VII.
2 Now the Jews' feast of AFTER these things Jesus tabernacles was at hand.
3 His brethren therefore said would not walk in Jewry, be- unto him, Depart hence, and go cause the Jews sought to kill him. into Judea, that thy disciples parts of divine truth may appear to Deut. 16: 13—15. Ex. 23: 16. 34 : us, yet let us rely on Christ as the 22. It commenced on the fifteenth infallible Teacher and the safe Guide of the month Tisri, corresponding to to heaven.
our October (Lev. 23 : 34, 39), and 8. A true disciple will continue in was held eight days; the first and his attachment to the Saviour. vs. 66 the last of which were days of special -69.
solemnity. See Lev. 23: 35, 36. It 9. How awful the guilt of reject was a time of much joy, and of the ing the Saviour after having received public reading of the law. See Deut. abundant knowledge respecting him! | 31 : 10–13. Compare Neh. 8: 14vs. 70, 71.
18. It was called, by Jewish writers,
the greatest festivul ; and it was comCHAPTER VII.
monly said, that if a person was not 1. Jesus walked; went about, dwelt. acquainted with this festival, he did || Jewry; Judea. || Because the Jeros not know what joy was. Besides the sought to kill him. Galilee, as well ceremonies prescribed by Moses, the as Iudea, was inhabited by Jews; but later Jews say there was added the the principal men of the nation lived ceremony of drawing water, every in Judea, and Jerusalem, in Judea, morning during the festival, from the was the seat of the Jewish power. fountain Siloam, in a golden vessel, There was consequently much more and, after conveying it with much opposition to Jesus in Judea, than in solemnity to the temple, the priests the other parts of the country. poured it out on the altar, while the
2. The Jews' feast of tabernacles ; Levites were engaged in singing. one of their annual festivals. There Another ceremony was added, in were three great annual festivals order to celebrate the conquest of Jeri(see Deut. 16: 16); the passover, or cho by Joshua. Every day of the festival of unleavened bread (Deut. festival, the Jews, holding branches 16:1–8. Ex. 12: 14–17, 27), the in their hands, would pass around the pentecost, or festival of weeks (Deut. altar, shouting Hosanna. On the 16:9—12), and the festival of taber. seventh day, they would go around it nacles (Deut. 16: 13—15). This last seven times in the same manner. received its name from the manner in 3. That thy disciples also may see, which it was celebrated. The people &c. The word disciples is here used erected booths of green branches and in the same extensive sense as in leaves, both on their houses and in 6 : 60, 66. The near relatives of Jethe courts and streets in which they sus, knowing that he had attracted dwelt during the continuance of the much attention in Judea, thought it festival. They also carried about would be wise in him to confirm the fruits of choice trees, and branche good opinion which many there had of palms, willows, and other trees. It formed. They did not correctly judge was intended as a memorial of the Is- respecting Jesus, nor rightly estimate raelites' journeying through the desert his proceedings; they were actuated from Egypt to Canaan, during which by worldly views. Though they did they dwelt in booths. See Lev. 23: not believe in him as the Messiah 40-43. It was also intended as a (see v.5), yet they knew he was an season of thanksgiving for the harvest, uncommon man, and they would reand was therefore called the festival joice, should their expectations of a of ingathering. See Lev. 23: 39. great Deliverer be realized in him
also may see the works that 10 But when his brethren thou doest.
were gone up, then went he 4 For there is no man that also up unto the feast, not opendoeth any thing in secret, and ly, but as it were in secret. he himself seeketh to be known 11. Then the Jews sought openly. If thou do these things, him at the feast, and said, Where show thyself to the world.
is he? 5 (For neither did his breth- 12 And there was much murren believe in him.)
muring among the people con6 Then Jesus said unto them, cerning him: for soine said, He My time is not yet come: but is a good man: others said, your time is always ready. Nay; but he deceiveth the peo- .
7 The world cannot hate ple. you; but me it hateth, because 13 Howbeit, no man spake I testify of it, that the works openly of him, for fear of the thereof are evil.
Jews. 8 Go ye up unto this feast : 14 Now, about the midst of I go not up yet unto this seast; the feast, Jesus went up into the for my time is not yet full come. temple and taught.
9 When he had said these 15 And the Jews marvelled, words unto them, he abode still saying, How knoweth this man in Galilee.
letters, having never learned ? Should he be generally acknowl. 7. The world cannot hate you. The edged, in the sense of the term then immediate relatives of Jesus were not cherished, the king of the Jews, they so different from other men in rewould probably have coincided with ligious respects, as to be exposed to the current opinion, and have felt a their ill-will. Nor did they, like Jepride in being his relatives.
sus, sustain any public relation to 4. If thou do these things. The men which required them to reprove word if does not here express doubt, the sins of the world. for his brethren had just acknowl. 8. My time. See on v. 6. edged (v. 3) that he had performed 10. Not openly, but as it were in wonderful works. It is equivalent to secret. It was customary among the our word since. ll. To the world; pub. Jews to visit Jerusalem at the great licly. Judea was the more important festivals in companies. Jesus chose part of Palestine; and the festival, to go on this occasion alone, in a rewhich was now at hand, would draw tired manner; and perhaps not on visitors to Jerusalem from all quarters. the most public roads. He wished Galilee was comparatively an obscure neither to create excitement among region, where, as they might say, the populace, who were ready to prohe was burying himself from public claim him as a king, nor needlessly to notice.
provoke the hostility of the chief men. 6. My time is not yet come; a suit- 12. Murmuring; not complaining, able time for me to be going up to the but conversing, or disputing, in a festival. || Your time is always ready; private manner, so as not to be deany time is suitable for you. There tected by the rulers. are no special reasons in respect to 13. For fear of the Jeros; of the you for preferring one time before chief men among the Jews. another.
15. Horo knoweth this man letters: