Exegetical and Hermeneutical Commentary of John 6:71
He spake of Judas Iscariot [the son] of Simon: for he it was that should betray him, being one of the twelve.
71. Judas Iscariot, the son of Simon ] The better reading is; Judas, the son of Simon Iscariot. If, as seems probable, the name Iscariot means ‘man of Kerioth,’ a place in Judah, it would be natural enough for both father and son to have the name. Assuming this to be correct, Judas was the only Apostle who was not a Galilean.
that should betray ] That was to betray; not the same phrase as in Joh 6:64.
being one of the twelve ] ‘Being’ is of doubtful genuineness. The tragic contrast is stronger without the participle: for he was to betray Him, one of the Twelve.
With regard to the difficulty of understanding Christ’s words in this sixth chapter, Meyer’s concluding remark is to be borne in mind. “The difficulty is partly exaggerated; and partly the fact is overlooked that in all references to His death and the purpose of it Jesus could rely upon the light which the future would throw on these utterances: and sowing, as He generally did, for the future in the bosom of the present, He was compelled to utter much that was mysterious, but which would supply material and support for the further development and purification of faith and knowledge. The wisdom thus displayed in His teaching has been justified by History.”
Fuente: The Cambridge Bible for Schools and Colleges
He spake of Judas … – There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear that the apostles even suspected Judas, as they continued to treat him afterward with the same confidence, for he carried the bag, or the purse containing their little property Joh 12:6; Joh 13:29; and at the table, when Jesus said that one of them would betray him, the rest did not suspect Judas until Jesus pointed him out particularly, Joh 13:26. Jesus spoke of one, to put them on their guard, to check their confidence, and to lead them to self-examination. So in every church, or company of professing Christians, we may know that it is probable that there may be some one or more deceived; but we may not know who it may be, and should therefore inquire prayerfully and honestly, Lord, is it I?
Should betray – Would betray. If it be asked why Jesus called a man to be an apostle who he knew had no love for him, who would betray him, and who had from the beginning the spirit of a devil, we may reply:
1. It was that Judas might be an important witness for the innocence of Jesus, and for the fact that he was not an impostor. Judas was with him more than three years. He was treated with the same confidence as the others, and in some respects even with superior confidence, as he had the bag Joh 12:6, or was the treasurer. He saw the Saviour in public and in private, heard his public discourses and his private conversation, and he would have been just the witness which the high priests and Pharisees would have desired, if he had known any reason why he should be condemned. Yet he alleged nothing against him. Though he betrayed him, yet he afterward said that he was innocent, and, under the convictions of conscience, committed suicide. If Judas had known anything against the Saviour he would have alleged it. If he had known that he was an impostor, and had alleged it, he would have saved his own life and been rewarded. If Jesus was an impostor, he ought to have made it known, and to have bean rewarded for it.
2. It may have been, also, with a foresight of the necessity of having such a man among his disciples, in order that his own death might be brought about in the manner in which it was predicted. There were several prophecies which would have been unfulfilled had there been no such man among the apostles.
3. It showed the knowledge which the Saviour had of the human heart, that he could thus discern character before it was developed, and was able so distinctly to predict that he would betray him.
4. We may add, what benevolence did the Saviour evince – what patience and forbearance – that he had with him for more than three years a man who he knew hated him at heart, and who would yet betray him to be put to death on a cross, and that during all that time he treated him with the utmost kindness!
Fuente: Albert Barnes’ Notes on the Bible
Verse 71. He spake of Judas-for he it was that should betray him] , He who was about to deliver him up. By referring to this matter so often, did not our blessed Lord intend to warn Judas? Was not the evil fully exposed to his view? And who dare say that it was impossible for him to avoid what he had so often been warned against? When the temptation did take place, and his heart, in purpose, had brought forth the sin, might he not have relented, fallen at his injured master’s feet, acknowledge his black offense, and implored forgiveness? And surely his most merciful Lord would have freely pardoned him.
1. ON the subject of the disciples sailing off without Christ, and the storm that overtook them, it may be necessary to make a few observations, chiefly for the encouragement of the labourers in God’s vineyard. It was the duty of the disciples to depart at the commandment of the Lord, though the storm was great, and the wind contrary. It was their duty to tug at the oar, expecting the appearing of their Lord and master. So it is the duty of the ministers of Christ to embark, and sail even into the sea of persecution and dangerous trial, in order to save souls. There may be darkness for a time-they must row. The waves may rise high-they must row on. The wind may be contrary-still they must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and they shall have souls for their hire. The vessel will get to land, and speedily too. There are particular times in which the Lord pours out his Spirit, and multitudes are quickly convinced and converted. “Alas!” says one, “I see no fruit of my labour; no return of my prayers and tears.” Take courage, man; tug on; thou shalt not labour in vain, nor spend thy strength for nought. What he does thou knowest not now, but thou shalt know hereafter. Great grace, and great peace await thee; take courage, and tug on!
2. When a man forsakes the living God, and gives way to avarice, which appears to have been the case with Judas, he is fit for any thing in which Satan may choose to employ him. Beware of the love of money! The cursed lust of gold induced a disciple of Christ to betray his God: and has it not been the ruin of millions since? Few people love money merely for its own sake: they love it because it can provide them with the necessaries, conveniences, and comforts of life; those who have not God for their portion incessantly long after these things, and therefore are covetous. While a man watches unto prayer, and abides in the love of Christ Jesus the Lord, so long he is safe, for he is contented with the lot which God has given him in life. Reader, art thou like Judas (in his best state) put in trust for the poor, or for the Church of Christ. Do not covet; and take heed that thou grudge not; nor permit thy heart to be hardened by repeated sights and tales of wo. Thou art but a steward; act faithfully, and act affectionately. Because the ointment that prefigured the death of our Lord was not applied just as Judas would have it, he took offense; betrayed and sold his master; saw and wished to remedy his transgression; despaired and hanged himself. Behold the fruit of covetousness! To what excesses and miseries the love of money may lead, God alone can comprehend. If any man love the world, the love of the Father is not in him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This he spake of Judas Iscariot, ( so called, as most think, from the name of the city where he lived), and to distinguish him from the other Judas, the brother of James, who wrote the Epistle that goeth by his name, and is a part of holy writ: for he
being one of the twelve, chosen and sent out with the rest to preach the gospel, and empowered by miraculous operations to confirm the truth of it; yet it was he that was to betray Christ, as we largely read in all the evangelists relation of the passion: to teach us, that no office to which God calleth us, no gifts (except those of special grace) with which God blesseth any man, can secure him of an eternal happy state; nothing can do that but a true saving faith in Jesus Christ, with the obedience of a holy life becoming the gospel of Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
66-71. From that time, &c.or, in consequence of this. Those last words of ourLord seemed to have given them the finishing strokethey could notstand it any longer.
walked no moreMany ajourney, it may be, they had taken with Him, but now they gave Him upfinally!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He spake of Judas Iscariot, [the son] of Simon,…. These are the words of the evangelist, pointing out the person Christ intended, lest any other should be suspected:
for he it was that should betray him: as it was determined and foretold, and which Christ knew full well, and therefore said the above words:
being one of the twelve; apostles, whom Christ had chosen, and which was an aggravation of his crime.
Fuente: John Gill’s Exposition of the Entire Bible
Of Simon Iscariot ( ). So his father was named Iscariot also, a man of Kerioth (possibly in Judah, Jos 15:25, possibly in Moab, Jer 48:24), not in Galilee. Judas was the only one of the twelve not a Galilean. The rest of the verse is like 12:4.
One of the twelve ( ). The eternal horror of the thing.
Fuente: Robertson’s Word Pictures in the New Testament
Judas Iscariot the son of Simon (Ioudan Simwnov Iskariwthn). The correct reading is Iskariwtou, Iscariot, agreeing in the genitive case with Simwnov, of Simon. Render, as Rev., Judas, the son of Simon Iscariot. Iscariot denotes the name of Simon ‘s town : a man of Kerioth. See on Mt 10:5.
Fuente: Vincent’s Word Studies in the New Testament
1) “He spake of Judas Iscariot the son of Simon: (elegen de ton loudan Simnos Iskariotou) “Now he spoke (this) of Judas Iscariot, the son of Simon,” Joh 13:2; Joh 13:26; Joh 12:4.
2) “For he it was that should betray him,” (houtos gar emellen paradidontai auton) “For this one was (then) about to betray him,” Joh 13:21; the one who was a thief, who carried the moneybag, and who was the Son of Perdition, a traitor, Joh 13:19; Joh 17:12; Joh 18:5.
3) “Being one of the twelve.” (eis ek ton dodeka) “One of the twelve,” of the twelve disciples who were also apostles, Joh 6:64; Mat 26:47; Mar 14:43; Luk 22:47; Joh 18:3; Joh 18:5; Act 1:16; Act 1:25.
This “Bread of Life” chapter ends, having disclosed how the World looked only for a Messiah who would meet their physical and servile needs, so that they would no longer have to work or sweat for their bread, Gen 3:17-19. Thus they were disillusioned in Him.
Fuente: Garner-Howes Baptist Commentary
71. He spoke of Judas Although Judas had a bad conscience, still we do not read that he was at all moved. Hypocrites are so stupid that they do not feel their sores, and in the presence of men they have such hardened effrontery, that they do not scruple to prefer themselves to the very best of men.
Fuente: Calvin’s Complete Commentary
(71) Judas Iscariot the son of Simon.The best MSS. read, Judas, the son of Simon Iscariotes. On the name see the list of the Apostles in Mat. 10:4. If we accept the most probable interpretation of Iscariot as Ish Kroth, a man of Kroth,and this is supported by the variation of MSS. in this place, some of which read from Kariotes, and the best of which, as we see, apply the title Iscariot to Simonthen Judas belonged to the tribe of Judah (Jos. 15:25), and is the only one of the Apostles who was not a Galilean (Act. 2:7). This connects itself with the antagonistic position of the Jews from Jerusalem.
That should betray him.Not indicating that Judas was then planning the betrayal. (Comp. Joh. 13:2.) This remark is made by the writer to explain the strong words of the previous verse.
Being one of the twelve.Or, although he was one of the Twelve, the exact shade of meaning of the participle being defined by the context. It marks, again, the tragic contrast between what might have been expected and what was actually realised. One of the Twelve, devil! one of the Twelve, the betrayer!
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
71. Judas Iscariot the son of Simon Alford adopts the reading, Judas the son of Simon Iscariot, that is, Simon of the town Kerioth. See note on Mat 10:4.
Should betray him Literally, was about to betray him. Note on Joh 6:64. The temper or state of purpose by which he was ready for such an act, upon due temptation, is probably the ground of his being a
devil. Of the twelve John has given no list of the twelve. Nevertheless, as he purposes to give a full history of this apostle’s betrayal of Jesus, he now, doubtless, says this as marking the aggravation of the deed.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 6:71. He spake of Judas Iscariot Though our Lord did not at that time think fit to mention Judas, the evangelist adds this gloss, to shew, that no other disciple was suspected. Jesus called Judas a devil, because he would be an apostate and traitor: so likewise in reproving St. Peter, who had expressed an utter aversion to our Lord’s suffering at Jerusalem, he called him Satan, on account of that one act by which he opposed the great design of his coming into the world: wherefore he might much more give Judas the name of devil, who resembled Satan so nearly in the wickedness of his dispositions and actions. In fine, our Lord, by declaring that he had knowingly made choice of a traitor to be one of the twelve who constantly attended him, insinuated that in his most retired hours and secret actions he was not afraid of the eyes of his enemies; wherefore, having initiated a person of this character into all the mysteries of his fellowship, no man can suspect that he was carrying on a plot to deceive the world; for if he had, Judas, when he deserted and betrayed him to the priests, would not have failed to discover the imposture.
Inferences drawn from the miracle of the loaves and fishes, Joh 6:5-14. It is a misfortune, that truth, often presented to the mind in the same view, loses its force by repetition. According to reason, the more we are assured of it the more we should be affected: but we find by experience, that the most important truths, by being often represented after the same manner, become gradually less affecting; they grow familiar; they grow insipid, and at last nauseous. The divine wisdom and goodness has therefore, in the holy scripture, diversified the same truths with an almost infinite variety of circumstances, exhibiting duty in new lights, proper to awaken attention, and persuade obedience with such efficacy, as may, through the grace of God and the influences of his divine Spirit, make due impressions upon us, if any thing will.
That we are continually maintained by the providence of God, is a notorious truth, yet grown so trite, that it rarely moves our gratitude: but the portion of scripture now before us, may serve to enliven it with the new circumstances, in which it represents our obligations to God for our daily food; which is as verily his gift to us, as the loaves and fishes miraculously increased to feed thousands, were the gift of Christ to that multitude.
Had we been present at that wondrous feast, and seen the creating hands of our Lord actually producing food, increasing the small pittance of bread and fish to a quantity sufficient to feed so many thousands; with what pleasing wonder and awe should we have felt ourselves seized! with what devout thankfulness should we have received our portion of the miraculous entertainment!
Now every meal that we eat is in reality as much the gift of our Lord, as was that amazing banquet. His power created, and his goodness bestows our every morsel. The whole world indeed is his family, for which he daily provides, and gives to every creature his food in due season. He causeth the grass (says the Psalmist) to grow for the cattle, and herb for the service of man, that he may bring forth food out of the earth. Thus are all things living in the earth, air, and sea, subsisted by God: and as they are so subsisted chiefly for the sake of man, and subjected to his dominion; he, as the priest of this lower world, must pay their homage and service to the common Lord. God has made man to have dominion over his other works, giving him a kind of property in them: and it is therefore highly reasonable that man should pay their tribute of praise, they themselves not being capable of knowing their dependence on God. The young lions are said to seek their meat from God, and the young ravens to cry unto him; yet these are only the complaints of languishing nature, heard and relieved by the God of nature, but not directly addressed to him. Man alone is capable to hold such communion with God, to know his goodness, and celebrate his praise. Yet most men live as insensible to their obligations to him as the meanest animals, who have no capacity to apprehend them. Though they receive their daily sustenance from God, yet make they no returns of praise or thanksgiving. And one reason is, because their sustenance comes naturally, that is, by the ministry of second causes: for nature is the established method by which God produces it. But second causes do not derogate from the first; though, to the great reproach of human reason they too often obscure it. And therefore our Lord, in the case before us, acted without them, producing food immediately by his creative power, and shewing, without a veil, to whom we owe it. This is the sentiment which I purpose, with God’s blessing, now to inculcate, after briefly reconsidering the history upon which it is grounded.
Great multitudes had followed our Lord from the neighbouring cities and villages into the wilderness. Their attention to his doctrine, and admiration of his miracles, had suspended the call of natural appetite: on this account our merciful Redeemer called his disciples and said unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat. And if I send them away fasting to their own houses, they will faint by the way,for many of them came from far. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? The place indeed was a wilderness, a barren desart:but Christ was there: he who furnished a table in the wilderness for their forefathers; he who gives the fruitful vallies their fertility, and whose open hand filleth all things living with plenteousness,He was there; and could immediately have created food for their present supply, as he did the world from nothing. Why then did he inquire for the seven loaves?seven stones, or seven clods of earth, were as sufficient in his hand to have fed his many thousand guests. All things were equally possible to his power, but not equally agreeable to his wisdom. He was to teach in every action, and set an example in all that he did. And therefore, though possessed of the inexhaustible stores of Omnipotence, he extended his power only in such degree as the present occasion called for. Seven loaves he had, and those he used: but seven were not sufficient, and therefore he produced a miraculous supply.He used the ordinary means as far as they would go, and had recourse to the extraordinary only as a supplement to their deficiency.A great lesson to us; as, on the one hand, not to tempt God with vain presumptuous expectations of assistance, when the abilities already given are sufficient, if we duly exert them; so, on the other hand, to rely with a steady assurance upon his goodness, after we have used our utmost endeavours, and done the best we can.
To instruct us in this, our Lord took the small pittance that was at hand, the seven loaves and few small fishes.For these He gave thanks (seeing these were all) and he brake them, and gave to the disciples, and the disciples to the multitude: and they did all eat, and were filled; and at the same time, doubtless, their minds were affected with reverence, and the warm emotions of gratitude. For we read that those who saw and partook of this miraculous banquet, were so sensibly affected, that they immediately in some sense professed their faith in him as the great Messias: and, in the sudden transports of their zeal, they would have made him their King; and, at length, grew so importunate, that they would by violence constrain him to accept that office: for the evangelist adds, that when Jesus therefore perceived that they would come and take him by force, to make him a King, he departed again into a mountain himself alone. He fled from offered royalty; for he came into the world for a far higher end, than to wear its crowns. He was indeed a King, and to this end was he born, (as he declared before Pilate) and for this cause came he into the world, that he should bear witness to the truth of his being so. But his dominion was not of this world; it was a spiritual dominion, a rule over souls, an everlasting kingdom of saints. All other empire was unworthy of him, and far beneath his innate supremacy.
Gross and sensual as the opinion of the multitude concerning Christ in general was, their ideas were just in believing him to be the true Messiah, and consequently the highest of Kings. Why then do we not practically agree with them,we, who speculatively acknowledge him in the most spiritual sense to be the King of kings? They would have made Christ their King for one meal thus bestowed. We receive our daily sustenance from him, yet the greatest part make no return of homage and obedience. And why are we less affected than that multitude? The cause lies partly in the manner, not the matter of the obligation: it is because we receive it by the mediation of natural causes, which proceed in a regular uninterrupted course, according to the wise appointment of God as the God of nature.
That which we call the course of nature, is truly the will of God, and a continual exertion of his Providence. St. Paul says, that God gives us rain from heaven. Yet rain proceeds from natural causes: but it is not less the gift of God, because bestowed by means that are ordinary and established. So our Lord, in that part of his sermon on the mount which concerns providence, says, that God feedeth the ravens: and God does as verily feed them, as they by his appointment fed his prophet Elijah at the banks of Kidron. Yet no man doubts but they are fed by the ordinary course of nature, which is not less providential, because constant and regular.
Nature is the servant of God, and ministers our food, as the disciples did the loaves multiplied by our Lord: and our gratitude should terminate in him, as theirs in some sense did, when they would have made him their king. But our minds are not affected with things that happen often: we contract a certain familiarity with common events; and the daily wonders of nature grow cheap and unaffecting by their frequency. Things which rarely happen, strike; whereas frequency lessens the admiration of things, though in themselves ever so admirable. This miracle of the multiplied loaves has its novelty to recommend it; but the others as much deserve our devout acknowledgments.
We may best judge of this by some other instances. Is it more strange that the rod of Aaron should bud, than that ten thousand woods and forests, stripped by the frosts, should in the spring shoot forth buds innumerable, and make new shades with returning leaves, and bloom? Or, that food should descend nightly from heaven, as the manna did upon one certain spot where the Israelites were encamped,is this more strange than that food should spring, as it does yearly, and all the world over, out of the ground? God is alike the Author in both cases, and man’s obligations are the same: but when his productions appear frequent, and after the same manner, we heedlessly pass them by as natural: and when they appear in a manner new and unusual, then we cry miracle and prodigy! The strangeness of the thing, as it were, alarms us, and makes us raise our eyes to the hand that caused it.
In condescension therefore to our weakness and inadvertency, Almighty God has vouchsafed, upon some extraordinary occasions, to divert his power out of the common channel of nature, and, for this reason among others still more important, to shew it in some other manner that is new and surprizing. In the case before us, he quite threw off the disguise of second causes, and visibly and in person exerted that power, from which the earth gives its increase, and the fountains flow with perpetual streams.
His operations in nature proceed very leisurely from small and seemingly despicable beginnings: passing through various successive changes, and advancing by just degrees, they attain at last their due perfection. Thus a grain of corn, sown in the earth, and perishing there, by a virtue which God has implanted in it, communicates we know not what fecundity to the glebe. From that secret spark of vegetative life the tender roots spread, and the green blade springs forth; which, after a revolution of various seasons, with the concurrence of frost, and rain, and snow, and dew, and sunshine, displays the ear, first green, with little cells full of a milky substance, which ripens and hardens in the sun, till the grain, perfected and ready for the labours of men, is gathered, and, after various operations, becomes proper for our nourishment. So long a progress through natural causes, with divers arts and labours of men, is necessary to make a piece of bread. But the Lord of nature might, and did go a nearer way to work. It was corn in its maturity, it was bread in its perfection, at once, in his creating hands.
The ordinary method of producing food is in general the most proper, as it employs the time, quickens the industry, and exercises the ingenuity of men: the extraordinary way was fit only for those particular occasions whereon our Lord used it, and wherein he had particular views and designs. One important point which he had regard to, was to remind us in that sensible manner of our obligations to him for our daily bread; to teach us to reflect, that however wonderful the sudden increase of loaves may appear, yet every harvest renews the miracle for the subsistence of all the world.
I add one or two instances more of the same nature, because I am desirous to inculcate this sentiment so often as may render it familiar, that our minds may readily enter into it upon all occasions; and as often as we partake of the gifts of God, we may at the same time see the hand that bestows them.
Had we fed upon the miraculous quails with the Israelites in the wilderness, and quenched our thirst at those sudden streams which the rock yielded, at the stroke of Moses, how should we have been transported with a sense of God’s goodness! would not such a meal, while it fed our body, also have entertained our mind with holy wonder, praise, and thanksgiving? would not every morsel have renewed our gratitude, and excited our devotion?
And what difference is there between the food wherewith God fed the Israelites in the desart, and that wherewith he feeds us in this land of plenty? None in respect of the Author;none in respect of our obligations to him. The food that he rained from heaven, and the corn he produces out of the earth, are both alike his creatures; and he that furnished that table in the wilderness, is the same that furnishes our table every day.
There is no room for argument upon this occasion. We all know that our food is the creature of God; that his power made, and his goodness bestows it, as verily as they did the food that fed these thousands. Yet many men make no returns to this universal Benefactor. How just therefore is that expostulation of the prophet, Do you thus requite the Lord, O foolish people and unwise? is not he thy Father, that created, and fed thee? who gave thee all thy faculties, and all the objects wherewith they are gratified? Why have men reason wherewith to trace effects to their causes? Why have they, through divine Grace, lively apprehensions of benefits, and capacities for grateful sentiments, if they do not exert those faculties in the instances that most require, that best deserve them? if receiving daily obligations, they continue as void of grateful reflections, as beasts grazing in the fields, or feeding in the stalls, which have no understanding? Yet even these from the blind instincts of nature express something like an acknowledgment of favours. The ox knoweth his owner, and the ass his master’s crib, saith God; but Israel doth not know, my people doth not consider.
How justly might God punish the ingratitude of men by withdrawing the blessings which they have long abused? He frequently does so even in this life: and many, who have not been thankful for their daily bread, have lived to want it. But in most instances, perhaps, the case is otherwise; and God maketh the sun to shine, and his rain to fall, and food to grow, for the evil and the good, the thankful and the unthankful, as long as this life lasts: and then the scene will be changed, and his blessings be no more bestowed promiscuously; but they who have not acknowledged his bounty, shall learn how great their obligations were, by the want of it; and, as a just punishment of their unthankfulness, be reduced to that sad state, in which they shall have nothing left to be thankful for.
REFLECTIONS.1st, The miracle recorded in the first part of this chapter, is the only one which all the four evangelists have mentioned. We have,
1. The time and place, when and where it was wrought. Christ had crossed the lake Gennesaret, called the sea of Tiberias from a city that Herod had built on the borders of it in honour of the emperor Tiberius. Multitudes followed him; not so much, it seems, affected by his doctrine, as drawn by his miracles. However, our Lord was ready to receive them; and, going up into the mountain, for the convenience of being heard, sat there with his disciples, and taught the listening crowd: and the passover, the third since his entrance on the ministry, now approached.
2. The miracle itself. Beholding with compassion the multitude who were assembled on this occasion, our Lord addressed himself to Philip, and asked him, in order to try his faith, being himself resolved what to do, Where they could get bread to feed that multitude? Philip, dull of apprehension, looked only to human aid, and suggests, that two hundred pennyworth of bread, which probably was all their common stock, would not be sufficient to give each a morsel. Andrew, hearing the discourse, suggests that there was a lad in the company that had five barley loaves and two small fishes; but these indeed would be as nothing among such a multitude. But where human means fail, the divine power is not straitened. Commanding his disciples, therefore, to seat the multitude in order, where the grass was their carpet, the earth their table, with his divine benediction he consecrated the scanty provision, and, breaking the bread and fishes, gave them to his disciples, who distributed them to the multitude; and, marvellous to behold! under their hands the meat continued to grow as it descended down the ranks; and not only afforded enough for a plentiful meal to all the vast multitude, but such a quantity of fragments as filled twelve baskets full. Note; (1.) When the Lord is pleased at times to leave us in perplexity, he has designs of his own to answer, and knows what he intends to do. (2.) Christ’s disciples must not disdain coarse and scanty fare; but be content, when his providence so ordains, to put up with barley cakes, and be thankful for them; and then this poor provision, with the benediction of Jesus, shall yield a richer entertainment than all the delicacies of the luxurious. (3.) They who call a fish-meal fasting, seem to cast reproach on the rich feast with which Jesus entertained his followers. (4.) Bread must never be wasted; even the fragments of barley cakes are carefully gathered up. If we are full, others are fasting, who will be glad of our leavings; good economy is the means to enable us for more extensive charity.
3. Great was the effect, for the time at least, produced by this miracle on the minds of the people. They concluded that this must be that great prophet spoken of by Moses, Deu 18:15 who should come into the world.
2nd, We have,
1. The retirement of the Lord Jesus. They, whom he had in so astonishing a manner fed, were immediately for proclaiming him king of the Jews, and erecting his standard; expecting, according to their mistaken prejudices, that he would set up a temporal dominion, rescue them from the Roman yoke, and place them at the head of the nations. But far different was the kingdom that he came to establish: therefore, lest their irregular zeal should hurry them into some seditious behaviour, and they might, against his will, attempt to force the royalty upon him, he left them, and went up again into the mountain alone. Note; (1.) Christ’s kingdom is not of this world; his true disciples will never seek their portion here below. (2.) His ministers must avoid every thing that may give the shadow of offence to the secular powers, never intermeddling with civil affairs, but teaching all dutiful submission to the powers that are.
2. While the Master was in the mountain, the disciples were tossing in the tempestuous waves. By the command of their Lord they had gone on shipboard, in order to cross the lake; but now the storm arose, the night was dark, the wind contrary, and their Master not come to them, which heightened their distress. Note; (1.) After the sweetest seasons of refreshment, sometimes severe temptations succeed. (2.) It is one of the heaviest afflictions to the soul under trials, when the presence of Jesus is withdrawn, and we are left under darkness and desertion; but this never is without some degree of previous unfaithfulness. (3.) They who embark in Christ’s cause, must prepare for a storm. The way to glory lies in general through much tribulation.
3. In their extremity help approaches. In the way of duty we need not despair; Christ will deliver us in the needful time of trouble. He came to them, miraculously walking on the waters; but they, affrighted, thought it had been an apparition, till his well-known voice quieted their fears: when he was so nigh, no evil could hurt them. Note; (1.) We often terrify ourselves with unnecessary apprehensions of danger; and, when our minds are dejected, are ready to fear that the very means which are working for our good, portend an increase of our misery. (2.) Jesus alone, by his all-powerful word, can speak peace to the sinner’s troubled mind.
4. With joy they welcomed their Master’s arrival; and in a moment the ship, by miracle, was at the place of their destination. Note; (1.) Christ is doubly precious to the soul; when mourning after him, and walking in darkness, he returns, and lifts up the light of his countenance, and disputes every cloud of sorrow. (2.) It will be a pleasing surprise to many a trembling believer, when he shall find himself at death safely landed on the shores of eternal rest.
3rdly, All night the multitude seem to have waited for the return of Jesus from the mountain in the morning; for as they saw the disciples embark, and leave their Master behind them, and there was no other boat in which he could follow them, they concluded that he must still be on that side of the water: but, not finding him there as they expected, we are told,
1. How carefully they followed him. Some boats arriving in the morning from Tiberias, near that place where they had been miraculously fed through the benediction of Jesus, they crossed the lake to Capernaum, hoping to find him there, where he usually made his abode. Note; (1.) They who love Christ truly will stop at no pains in following him. (2.) When we are found in God’s way, his providence will soon be seen most graciously to second our good designs and desires.
2. They found him on the other side of the sea, and could not but express their astonishment how he could come thither, having no convenience for crossing the lake. Note; Many eagerly run after Christ and his gospel, pretending great zeal for hearing, who never truly come to him by faith, nor receive the ingrafted word to the saving of their souls.
3. Christ, who knew the spirit and temper with which they followed him, replies to their question in such a manner, as he saw their state required.
[1.] He rebukes them for the corrupt principle on which they acted. They followed him, not because they were convinced by his doctrine and miracles, and believed on him to the saving of their souls, but merely because they had been fed at his cost, and expected yet greater temporal advantages from him when he should set up his kingdom. Note; Many follow Christ for the loaves, who have no love for his gospel.
[2.] He exhorts them to seek a better portion. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you. The world and all the things thereof perish in the using; and we are dying daily, and cannot long possess any thing here below. It were therefore the most egregious folly to lay out all our labour on so transitory a portion, and most criminal to make our profession of religion subservient to the base purposes of earthly advantage. Christ proposes to us a nobler good, even that spiritual food of his grace by which our immortal souls may be fed, and we may grow up to the participation of that eternal life, which the Son of man has to bestow on every truly faithful soul: for him hath God the Father sealed, fully commissioned and authorised him to give this eternal life to his faithful saints. Note; (1.) All our blessings in time and eternity, must come from the free gift of our Redeemer. (2.) None who come to Jesus, seeking the living bread, will be denied, for he feedeth the hungry.
4thly, In consequence of what he had spoken, the persons who heard him entered into conference with him, how they might attain that everlasting life which he mentioned.
1. They said unto him, What shall we do, that we might work the works of God? He had commanded them to labour for the enduring meat, and they wanted to know what they must do; whether any thing more was necessary than obedience to the law of Moses: for they founded all their expectations on their own doings and duties, and thought of no other way of life or acceptance with God than by the works of the law. (See the Annotations for another view of this subject.)
2. Christ replied, This is the work of God, that ye believe on him whom he hath sent. Faith in Jesus, in his divine character as the Messiah, and in the all-sufficiency of his death and intercession to justify the ungodly, is the leading point, without which it is impossible to please God. And this faith is his own work in the penitent soul.
3. They answered again, What sign shewest thou then, that we may see and believe thee? what dost thou work? They overlooked the miracles that he had already performed, and demanded greater. For since he seemed to assume higher authority than that of Moses, they thought he should produce greater evidences of a divine commission: it is true, he had by miracle yesterday fed five thousand, but they suggest that Moses did much more. Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. The number was much greater, the miracle daily continued, and the fare far more delicious than barley loaves.
4. Christ rectifies their mistake. They ascribed to Moses what was not his, but God’s gift. Verily, verily, I say unto you, Moses gave you not that bread from heaven; it does not appear that he had the least concern in procuring it; neither did it come from heaven, as they seemed to imagine, but merely from the air, and served only to support a mortal life: but my Father, who gave you the manna, giveth you the true bread from heaven, of which that was the type and figure. For the bread of God is he (or that) which cometh down from heaven, and giveth life unto the world, a provision as much superior to the manna in the wilderness, as the throne of God is beyond the clouds, and life eternal exceeds the present moment of mortality.
5. Ignorantly mistaking his meaning, as if he spoke of material bread, they said unto him, Lord, evermore give us this bread. They eagerly desire that heavenly provision, whose properties were so excellent, and so far surpassed the manna which their fathers did eat in the wilderness. They indeed understood not what they asked; but if we have tasted the heavenly manna, have fed upon the word of Jesus, and feasted on the sweet and precious promises which are in him, we shall not cease with deep sensibility to cry, Lord, evermore give us this bread!
6. Christ plainly informs them of his meaning. I am the bread of life: he spoke not of bread literally, or of a merely temporal happiness, but of himself; a divine Person become incarnate to give spiritual life to immortal souls. He is the bread of life; our bodies could better live without daily food, than our spirits without constant supplies of his grace. He is both the quickening principle of our spiritual life, and the constant support of it. Therefore, says Christ, he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst; whoever by faith applies to Jesus, shall not want the richest provision to satisfy the most enlarged desires of his soul. But I said unto you, that ye also have seen me, and believe not; they had seen his miracles, yet, through their earthly-mindedness and attachment to worldly interest, they received him not as a spiritual Redeemer, nor trusted in him for eternal life. “This,” says our Lord, in other words, “is an evidence of great obstinacy and untowardness, of improbity and pride in you. For had the Father’s preventing grace had any success upon you, had it wrought probity or humility in you, you would certainly come in at my call: and I will not reject any one who thus comes, under whatever load of guilt or corruption he groans; nor cast him forth afterwards, if he will abide with me.” (See the Annotations.) The Saviour’s arms of mercy are open to receive the miserable and the desperate: no sinner who flies to him, need fear a repulse; however great or aggravated his iniquities may be, pardon and peace are assured to him by the promises of the God who cannot lie. For I came down from heaven, not to do mine own will, but the will of him that sent me; not to carry on any design separately from his Father; but as his ambassador, qualified and commissioned to execute that glorious work of man’s redemption, to which he was appointed; and ready to do and suffer whatever the will of his heavenly Father had ordained for him. And this is the Father’s will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day: “For this lies upon me as the office for which my Father hath sent me, (the fulfilling of which is all my care,) that I should be careful to preserve every one who with an honest heart shall thus come and believe on me; and give every one who thus perseveres (besides many excellent privileges here) eternal life of body and soul hereafter.” (See the Annotations.) All those have a part in this salvation, who hear, and by faith embrace, the gospel which Christ declares. For this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day; the gospel proposes a free salvation, through Jesus, to every miserable sinner; and whoever receives the record of God concerning his Son, and sees his own deep need of the Saviour and the all-sufficiency of Jesus, becomes a partaker of that present life of grace, which is an earnest of the eternal life of glory to the faithful soul. They who perish, owe it to their wilful infidelity; they reject the counsel of God against their own souls, and will not come to Christ that they may have life; either, through wilful ignorance, obstinately insensible of their own misery and want of a Saviour, or, through Pharisaic pride, going about to establish their own righteousness, instead of submitting to the righteousness of God which is by faith.
7. Perceiving now that Christ plainly pointed at himself, as the living bread endued with such wondrous properties, the Jews murmured and cavilled at him, as if he assumed to himself extravagant honours, in pretending to come down from heaven, and to be the bread of life; and they objected his known descent from Joseph and Mary. Is not this Jesus the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven? when his earthly original is so evident?
8. Christ confutes their cavils, and answers their murmurings. He said unto them, Murmur not among yourselves; he knew their thoughts, and the prejudices that they entertained against him, arising from that native corruption of their hearts, which nothing but divine grace through faith could subdue, and which they rejected. For no man can come to me, except the Father which hath sent me, draw him; such is the present state of fallen man, that he is under an utter impotence to turn unto God, unless drawn by the Spirit of God, and enabled to believe in his dear Son, who offers sufficient grace to all without exception, and wills not the death of any sinner, but that he should repent and be saved. And to as many as do repent, and submit to, and faithfully improve his grace, Christ saith, I will raise him up at the last day; and the way in which the sinner is thus wrought upon, is according as it is written in the prophets, Isa 54:13. Jer 31:34. They shall be all taught of God, by his revealed word and the illumination of his Spirit. Every man therefore that hath heard and hath learned of the Father, attending to him, speaking in his word, and by his Spirit to the soul, cometh unto me, trusting on Jesus alone for pardon and salvation; and without such divine teaching and spiritual illumination, and such yielding and submission to those divine teachings, the natural man cannot receive the truths of revelation, nor believe in the Son of God. Not that any man hath seen the Father, visibly or personally instructing him, save he which is of God, his incarnate Son; he hath seen the Father; is privy to all his councils and designs; by him all divine discoveries are made, and through his agency divine power is communicated to the penitent soul, to receive the Gospel-word. Verily, verily, I say unto you, as a most undoubted truth, He that believeth on me hath everlasting life; the genuine Christian has at present a title to it by faith, embraces it in hope, and has the earnest and foretaste of it in present grace; and, if he perseveringly cleave to Christ, shall be brought to the actual enjoyment of eternal glory hereafter. I am that bread of life; it is derived from Christ our spiritual life; through him it is supported, and by him alone it can be perfected. Your fathers did eat manna in the wilderness, and are dead; miraculous as their provision was, it only maintained for a while a temporal life, and did not prevent the ravages of death, or render them immortal. But this is the bread which cometh down from heaven, that a man may eat thereof, and not die; for whoever by faith truly and perseveringly feeds upon Christ, shall never die eternally. I am the living bread, which came down from heaven, to be the author of spiritual and eternal life: if any man eat of this bread, constantly hungering after the pardon, righteousness, and salvation which Jesus brings, he shall live for ever; though not immortal upon earth, yet crowned with an eternity of glory in heaven: and the bread that I will give, is my flesh, which I will give for the life of the world. His human body, offered up as the great sacrifice for sinners, would be the grand procuring cause of all those inestimable blessings which he had mentioned; of which not only the Jews, but the Gentile world, would be made partakers.
9. The gross and carnal ideas of the Jews still prevented them from comprehending his meaning: and they strove among themselves, saying, How can this man give us his flesh to eat? concluding his assertion to be absurd and improbable, because they understood him as if speaking of his human flesh, which should be eaten like bread,an opinion as monstrous, as that which the Romish church has since adopted concerning the flesh of Jesus, as corporally eaten in the eucharist.
Lastly, Christ confirms and explains what he had said concerning his flesh. It was of absolute necessity, that, in a spiritual sense, that should be done which was figuratively represented by eating his flesh, and drinking his blood; even that they should be vitally united to him by faith, and become one with him, as the food which is eaten incorporates with our bodies. For Verily, verily I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you; without this union of our souls to him, we can neither have spiritual life here, nor eternal life hereafter. But whoso eateth my flesh, and drinketh my blood, hath eternal life; not merely partaking of the elements which represent these; depending on which, they may deceive themselves, and think if they can but receive the sacrament before they die, they shall infallibly be saved; when neither living nor dying will these outward signs at all profit those who are strangers to the inward and spiritual grace; I say, it is not partaking of the outward elements, but the spiritual feeding upon Christ and his saving benefits by faith which is here meant; and whoever does that, hath eternal life, is now entitled to it, and, if faithful, will shortly be put in possession of it; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed; affording the most delightful nourishment and feast for the soul, infinitely exceeding any corporal refreshment. He that eateth my flesh, and drinketh my blood, with spiritual appetite and discernment, dwelleth in me, and I in him. He is incorporated with Christ, as a member of his body mystical, is entitled to the remission of sins and acceptance with God, which, by the blood-shedding of Jesus, is obtained for all who believe in him, and has Christ as the quickening Spirit formed in his heart, the principle of spiritual life, which, in the faithful saints of God, shall reach its utmost perfection in eternal glory. For as the living Father, who is the fountain of life to every living creature, hath sent me; and I, as man and Mediator, commissioned by him, live by the Father, supported and enabled to finish the work that he has given me to do; so he that eateth me, united to me by faith, even he shall live by me; receiving out of my fulness, as the branches are fed by the living root. Because I live, ye shall live also. This then is the conclusion of the whole; I am that bread which came down from heaven, concerning which I spoke before, and the properties of which are so transcendently excellent: not as your fathers did eat manna; far different is this bread; that was from the air, this from the highest heavens; that was but a type, this the antetype and substance; that only supported a momentary life; they who fed thereupon, were subject to all the diseases and decays incident to mortality, and are dead; but he that eateth of this bread shall live for ever; he shall be holy here, and, feeding till death, on this heavenly food, shall be glorious for ever.
This discourse Jesus held in the synagogue at Capernaum, publicly and openly, that all who desired it might hear and receive his heavenly doctrines. Note; Truth seeks no covert.
The gospel of Jesus must be declared openly, and will bear the severest inquiry. His word is truth.
5thly, We have an account of the different effects produced by this discourse on the minds of the hearers.
1. Many who had followed him till then as his nominal disciples, were highly shocked at what they heard, taking it in a gross and carnal sense, and not entering into the spirit of his words; or they were offended at the divine original and operation which he claimed as co-equal with God the Father; or, because it was mysterious, they disbelieved his doctrine as absurd,as the infidels and scoffers of our day, who, because the mysteries of grace appear not agreeable to their fallen reason, suppose it a mark of superior understanding to reject them.
2. Christ was apprized of their murmurings; for he sees the hard thoughts which sinners entertain of him, as well as hears their hard speeches. He searcheth the heart, and therefore replies, Doth this offend you? If the coming down of the Son of man from heaven appears so incredible, What and if ye shall see the Son of man ascend up where he was before? This would perhaps yet more astonish them, considering the meanness of his present appearance; and might seem still more improbable to happen. As to what he had observed about eating his flesh, this must be understood not corporally, but spiritually: It is the Spirit that quickeneth, the flesh profiteth nothing: the bare participation of the outward ordinances avails nothing to procure eternal life. The sinner’s soul must be quickened by the power of the Spirit of Jesus, and brought to the discernment of spiritual things, otherwise the most nourishing words of his gospel convey no food to the inward man. The words that I speak unto you, says he, they are spirit, and they are life; to be understood not in a literal but spiritual sense, and, accompanied by the power of the Holy Ghost, become the means of quickening the dead sinner’s soul, and maintaining the life which Christ bestows. But there are some of you that believe not; professing to be disciples, but in truth not at all experimentally acquainted with the doctrines of the gospel: for Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father: “This was the reason that I told you, Joh 6:44 that no man cometh to the faith of Christ sincerely, but he who by my Father’s preventing grace is qualified for it; (see the Annotations) because I saw that many who follow me, do not truly believe on me, nor intend to live as I command them; but one keeps his love of money, and for that will betray me; and others retain their other interests and their other sins. Note; Christ knows the heart, and sees the infidelity which reigns within, though covered with the most plausible cloak of profession.”
3. Many who had murmured before, now utterly withdrew, and returned to their former occupations, to their own sinful ways, and Pharisaical teachers, and never made any farther profession, nor attended any more on his ministry. We are not to wonder if we see apostates; nay, many, of whom we had formed the most sanguine hopes, go back: it was so from the beginning.
4. Christ hereupon addressed his twelve chosen ones, that he might draw from them a profession of faith in him: Will ye also go away? Not that he doubted the sincerity of the eleven; but it bespoke his affection towards them, and his confidence in them, that, whatever others did, they would never follow such bad examples, but cleave to him with unshaken fidelity.
5. Peter’s zealous heart cannot bear the suspicion which the question seemed to intimate, and therefore, in the name of his brethren, he nobly replies, Lord, to whom shall we go? Out of thee we can hope for neither pardon, peace, grace, nor glory. Turn where we will, misery and destruction meet us. Thou, and thou alone, hast the words of eternal life; and we believe all that thou hast lately spoken, and are sure that thou art that Christ, the Son of the living God. Note; (1.) St. Peter’s reply must be the answer of every faithful soul, when tempted to quit his profession: To whom shall we go, for life and peace? To our sins? they will destroy us. To our own works and endeavours? they cannot justify or save us. To the world? it will deceive our expectations. Christ, and Christ alone, is the only foundation of hope and fountain of happiness to a fallen sinner: out of him, nothing but wrath and ruin remain for us. (2.) The more steadily and assuredly we trust the Son of God, the more we honour him. And that faith which gives him glory, will bring us the most reviving consolations.
6. Jesus answered them, to check too great self-confidence, and prepare them for the issue, Have not I chosen you twelve to the distinguished honour of apostleship, and one of you is a devil? possessed by that wicked spirit in his heart a traitor and a murderer? He spake of Judas Iscariot, the son of Simon; for he it was that should betray him, as Christ well knew; though he was one of the twelve, which aggravated his guilt. Note; (1.) A man, like Judas, may have been the means of casting out devils from others, and yet be a devil himself. Among the most flaming professors there will be found hypocrites and apostates. Let him that thinketh he standeth, take heed lest he fall. (2.) The purest societies on earth cannot answer for all their members. It is in heaven alone, or perhaps also in the great millennium, that the wheat will be free from the chaff.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
Precious Lord Jesus! while I behold thee, my God and Savior, as set forth in this Chapter, feeding the multitudes with the bread which perisheth with using, and becoming in the same moment to all thy people the living bread, imparting solid, substantial, soul-feeding, soul-nourishing food, for time, and for eternity; Lord, I praise thee for the distinguishing mercy, and beg of my God to excite in my heart such a craving appetite to be fed and nourished in the divine life, as none but Christ himself can satisfy! Lord! evermore give me this bread! Lift up the light of thy countenance upon my soul, and it shall put gladness in my heart, more than in the time when their corn and their wine are increased!
And art thou, dearest Lord, the sealed of the Father? Doth God the Holy Ghost prove to thy people his anointings, both of the glorious Head, and also of his members? Oh! for grace thus to receive thee, thus to come to thee, since such a rich provision is made for all the Father hath given thee, to come. Yea, methinks I would have every poor, awakened, and sensible sinner, to come. Hear, my brother, what Jesus saith. They shall all come which are of this description and character. And sure I am Jesus will accept all that so come, for he here saith, that he will in no wise cast them out. Lord! I would say for myself, and all thy redeemed family, behold! we come unto thee, for thou art the Lord our God! Thou hast the words of eternal life.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.
Ver. 71. He spake of Judas Iscariot ] Which some derive of the Syriac word signifying strangling, as if he were so named by an anticipation; like as our roaring boys will needs be so called now, by a woeful prolepsis, here for hereafter. But what a hard heart had Judas, and how fearfully was he satanized and transformed into a breathing devil, that could hear all this, and not be affected therewith! Hypocritis nihil stupidius, Nothing is more stupid or more stubborn than a hypocrite. David fitly compareth him to the deaf adder; which although by spitting out his poison he might renew his age, yet he stoppeth both his ears, lest he should hear the voice of the charmer.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
71. ] On the name (here applied to Simon, Judas’s father), see on Mat 10:4 .
, not, ‘ intended ,’ see ch. Joh 13:2 : but simply future , = , see Joh 6:64 ; ch. Joh 7:39 ; Joh 11:51 alli [97] .
[97] alli = some cursive mss.
Fuente: Henry Alford’s Greek Testament
Joh 6:71 . Using the knowledge brought by subsequent events John explains that Judas was meant, [better , which shows that the father of Judas was also known as Iscariot], with the accusative, meaning “He spoke of,” is classical, and see Mar 14:71 . The word “Iscariot” is generally supposed to be equivalent to , Ish Keriyoth, a man of Kerioth in the tribe of Judah (Jos 15:25 ). Cf. Ishtob, a man of Tob (Joseph., Ant. , vii. 6, 1, quoted in Smith’s Dict. ). The name Judas now needs no added surname.
Fuente: The Expositors Greek Testament by Robertson
He spake = But, or Now He was speaking.
Judas. App-141.
Iscariot = a man of Kerioth, which was in Judah (Jos 15:25). Kerioth now probably Khan Kureitin.
the son of Simon. So designated only here, Joh 12:4; Joh 12:13, Joh 12:2, Joh 12:26. The only apostle not a Galilean. Compare Joh 12:6.
that should betray Him = [who] was about to betray Him. Note the two verbs. Thus ends the second por tion of the Lord’s ministry (App-119), and thus is ushered in the third.
Fuente: Companion Bible Notes, Appendices and Graphics
71.] On the name (here applied to Simon, Judass father), see on Mat 10:4.
, not, intended, see ch. Joh 13:2 : but simply future, = , see Joh 6:64; ch. Joh 7:39; Joh 11:51 alli[97].
[97] alli = some cursive mss.
Fuente: The Greek Testament
Joh 6:71. , of Simon) The other evangelists are silent as to what name the father of the traitor bore: John supplies it. The article is opposed to the reading, : for in that case it would be , not . The article is placed between the name and surname. I have mentioned at Mat 10:4, but not approved of, the derivation given by Ludovicus de Dieu. Both Judas and his father had the surname of Iscariot, [156][157][158] read : Rec. Text, . [159][160][161] has .]
[156] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.
[157] Ephrmi Rescriptus: Royal libr., Paris: fifth or sixth cent.: publ. by Tisch. 1843: O. and N. T. def.
[158] Cod. Reg., Paris, of the Gospels: the text akin to that of B: edited by Tisch.
[159] Bez, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.
[160] Vercellensis of the old Itala, or Latin Version before Jeromes, probably made in Africa, in the second century: the Gospels.
[161] Veronensis, do.
Fuente: Gnomon of the New Testament
Joh 6:71
Joh 6:71
Now he spake of Judas the son of Simon Iscariot, for he it was that should betray him, being one of the twelve.-It was not yet known among the disciples or even Judas that he would betray him. The apostle John writing this years afterward told that Judas was the man whom Jesus knew from the beginning possessed a demon and would betray him.
[Peter having made this confession for himself and the rest of the apostles that they would not depart from Jesus whom they believed to be the true Messiah, the Son of the living God; Christ intimates to Peter that his charity was something too large in promising so much for them all; for there was one traitor among them whose heart was as open to Christ as his face was to them. He meant it of Judas, of whose treachery he gave them warning at this time. Jesus knew Judas was a hypocrite at this time, but did not rebuke Peter for having a better opinion of him than he deserved.]
Questions on John Chapter Six
E.M. Zerr
1. State another name for Galilee.
2. What attracted the multitude to Jesus?
3. To what place did he take his disciples?
4. What national event was approaching?
5. Whom did Jesus observe coming to him?
6. How did he test Philip?
7. What supplies did they have on hand?
8. State the orderly arrangement Jesus directed.
9. Tell what use he made of his diseiples.
10. What service preceded the eating?
11. How many were fed?
12. What indicates lhey were satisfied?
13. Why were lhe fragments galhered up?
14. How did this miracle affect the people?
15. What did Jesus now perceive?
16. How did he avoid it?
17. Why did he avoid it?
18. To what city did the disciples sail?
19. What condition came upon them?
20. Sta:e what surprised them with fear.
21. What calmed them?
22. Had Jcsus started with them on this voyage?
23. Who had observed this?
24. What else had they observed?
25. Upon this what did they do?
26. Slate their question to Jesus.
27. What rebuke did he give them?
28. And what admonition did he give them?
29. Hepeat their inquiry of him.
30. And his answer.
31. What furthcr evidcnce did they request?
32. What historical fact suggested this request?
33. Who had given them the manna?
34. State what bread he had not given them.
35. To what bread did Jesus refer?
36. Did they yet understand him?
37. Hepcat their request.
38. Upon this what information did he give them?
39. How does this bread differ from other?
40. What act of the mind is necessary?
41. Who will come to Jesus?
42. Tcll the asurance he has for thcm.
43. For what did Jesus come down from heaven?
44. When will he finally accomplish this purpose?
45. What caused the Jews to murmur?
46. What family history confused them?
47. Explain their confusion.
48. Who only can come to Jesus?
49. How had the prophets written of this?
50. Who only had seen God?
51. How must everlasting life be obtained?
52. What is the bread of life?
53. How did it differ from manna of the fathers?
54. What must Jesus give to produce this bread?
55. Tell the mistake the Jews again made.
56. How did Jesus increase their perplexity?
57. Why would such words add to their confusion?
58. How will the new bread affect life?
59. Where was Jesus doing his teaching?
60. Who were confused besides the Jews?
61. By what prediction did he increase their confusion?
62. Why would it have such effect?
63. State the key to the whole misunderstanding.
64. How was the literal flesh related to this?
65. Who is meant in 64th verse?
66. Why cauld he not come to Jesus?
67. Tell who was responsible for the situation.
68. What did many disciples now do?
69. Repeat Jesus question to the twelve.
70. And the answer of Peter.
71. Of what did he say they were sure?
72. What did Jesus call Judas?
73. Tell what he was going to do.
Fuente: Old and New Testaments Restoration Commentary
for: Psa 109:6-8, Act 1:16-20, Act 2:23, Jud 1:4
being: Joh 18:2-6, Psa 41:9, Psa 55:13, Psa 55:14, Mat 26:14-16, Mat 27:3-5
Reciprocal: Psa 139:3 – and art acquainted Pro 29:1 – General Mat 10:4 – and Mat 13:21 – root Mat 26:21 – Verily Mar 3:19 – Judas Mar 14:20 – It is Luk 6:16 – Judas Iscariot Luk 22:3 – entered Joh 1:42 – Thou art Joh 6:64 – For Joh 12:4 – Judas Iscariot Joh 13:26 – Judas Iscariot Joh 17:12 – the son Act 1:17 – he Act 1:25 – go
Fuente: The Treasury of Scripture Knowledge
1
Should betray him is worded, “was to betray him,” by Moffatt.
Fuente: Combined Bible Commentary
Joh 6:71. Now he spake of Judas the son of Simon Iscariot. Here we meet for the first time in this Gospel with the name Iscariot; and it will be observed that (as in Joh 13:26) it is connected not with the name of Judas (as in Joh 12:4, Joh 13:2, Joh 14:22) but with that of his father. In all probability the word signifies man of Kerioth, a town in the tribe of Judah (see Jos 15:25). Apparently Judas was the only apostle not of Galilee, and the peculiarity of his name (identical with Judah and the Jews) is certainly not overlooked by the Evangelist. Nay, more, not only is Judas of Kerioth, that town of Judah and the Jews, his father is so too. The double link of connection seems to deepen the thought.
For he it was that was about to betray himone of the twelve. Judas was not yet the traitor; was about to expresses only the futurity of the event; but how much is the criminality of the germ already springing up in his heart heightened by the closing remark, in which we see at once the anger and the pathos of the Evangelist,being one of the Twelve
Fuente: A Popular Commentary on the New Testament
Ver. 71. At the moment, no one of the disciples, unless perhaps John and Judas himself, understood to whom these words applied. The almost certain etymology of the word is Ish-Kerioth, man of Kerioth; this was the name of a town in the tribe of Judah (Jos 15:25). According to all appearance, the apostle was the only one who was a native of Judea, that country hostile to Jesus. Hengstenberg prefers the etymology , man of falsehoods. John would thus anticipate the use of a name which could have been given him only after his crime; a supposition which is unnatural. The Alexandrian reading makes this surname an epithet of the father of Judas; the same is the case in Joh 13:26. In Joh 14:22, this word is without any variant and applies to Judas himself. It might be applied to the father and the son. The verb simply means, starting from the point of view of the accomplished fact: He it was to whom it should happen… The last words bring out the monstrous contrast between his position and his conduct.
From the beginning, a gnawing worm had been fastened to the root of the Galilean faith. John had characterized this evil by the words: …having seen all that he did (Joh 4:45). And Jesus, with the same feeling, had said (Joh 4:48): Unless ye see signs and wonders, ye will not believe. The sixth chapter brings before our eyes the premature falling of the fruit of this tree, which had for a time presented such fair appearances. If one wishes to understand this crisis, it is enough for him to cast a glance at the Christianity of to-day. It declares and thinks itself Christian, but material instincts have, more and more, the preponderance over religious and moral needs. Soon the Gospel will not answer any longer to the aspirations of the masses. The words: You have seen me and believe not, will have their application to them on a still vaster scale; and the time will come when the great defection of Christendom will, for a time, reproduce the Galilean catastrophe. Our epoch is the true commentary on the sixth chapter of the Gospel of St. John.
Objections have been made to the authenticity of these discourses. Critics have alleged their unintelligibility for the hearers (Strauss, Leben Jesu, vol. I., 2d part, pp. 680, 681) and the similarity of the dialogue to the one in chap. 4 (Ibid. p. 680). Comp. especially, Joh 6:34 with Joh 4:15; Joh 6:27 with Joh 4:13-14. With reference to this second point we answer. 1. That the ever-renewed collision between the heavenly thought of Jesus and the carnal minds which it was trying to elevate even to itself must, at each time, introduce analogous phases; and 2. That it is not difficult to point out characteristic differences between chap. 4 and chap. 6. The chief one is this: While the Samaritan woman suffers herself to be transported to the celestial sphere whither Jesus would attract her, the Galileans, elevated for a moment, soon fall again to the earth, and break decisively with Him who declares that He has nothing to offer them for the satisfaction of their gross religious materialism.
As to the first point, we think that we have here an excellent opportunity to convince ourselves of the authenticity of the discourses of the fourth Gospel. If there is any one of them which can be accused of presenting the mystical character to which the name Johannean is often given, it is certainly this one. And yet, how without this discourse can we explain the great historical fact of the Galilean crisis which is connected with it in our narrative.
This decisive event in the history of Jesus’ ministry is not called in question by any one, and yet it is inseparable from the discourse which caused it! This discourse, moreover, is naturally connected with its starting point and has a clearly graduated progress. Jesus here declares to the Jews: 1. That they must seek after a higher food than the bread of the day before; 2. That this food is Himself; and 3. That, in order to appropriate it to oneself, one must go so far as to eat His flesh and drink His blood. This gradation is natural: it presents itself as historically necessary, the fact being given which served as its point of departure. Even the incomprehensibility of the last part for the mass of the hearers becomes one of the factors of the double result which Jesus desired to attain; the purification of the circle of His disciples and even of that of His apostles, and the radical rupture with the Messianic illusions on which the multitudes gathered around Him were still feeding.
As to the relation of the profession of the apostles, ch. 6, to that of Caesarea Philippi (Mat 16:13 ff.; Mar 8:27 ff.; Luk 9:18 ff.), it seems to me that it is difficult to imagine two questionings of Jesus, as well as two responses of the disciples, so similar to one another nearly at the same time. There is nothing to prevent our placing between the scene at Capernaum and the confession of Peter in our chapter an interval of some weeks. The , from this time (Joh 6:66), easily allows it. and we have thus the necessary time for locating the matter contained (in Matt. and Mark) between the multiplication of the loaves and this solemn conversation of Jesus with His disciples (Mat 14:34 to Mat 16:12; Mar 6:53 to Mar 8:26). As for Luke, he is still more easily put in accord with John, since omitting all the intermediate passages, he directly connects the conversation of Jesus and Peter’s profession with the multiplication of the loaves (Luk 9:17-18). No doubt, the answer of Peter is somewhat differently expressed in Matthew (Thou art the Christ, the Son of the living God) and in John (Thou art the Holy One of God); andWestcott finds in this difference a sufficient reason for distinguishing the two scenes. But in the Synoptics also the answer differs (Mark: Thou art the Christ; Luke: Thou art the Christ of God), a proof that we should not fasten our attention here on the terms, but on the sense: the Messianic dignity of Jesus (in opposition to the function of a simple prophet or a forerunner; comp. Mat 16:14 ff.). For myself, I cannot comprehend how Jesus, after having obtained from the mouth of Peter either the profession reported by Matthew, or that of which John speaks, should almost at the same time have also asked a new one.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
John, not Jesus, identified the devil among the Twelve as Judas. His devilish act was to be the betrayal of Jesus into His enemies’ hands. "Iscariot" is probably a transliteration of the Hebrew is qeriyot, meaning "man of Kerioth," a village in southern Judah (Jos 15:25).