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| 1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. |
After these things – A year after the previous chapter. John's Gospel evidently was not so much to give a history of our Lord's life as to mention incidents omitted in the other Gospels. R3502:3, 2435:1
These incidents are accredited to the early part of the third year of our Lord's ministry. John the Baptist had been in the prison at Machaerus for about a year and had just been beheaded by King Herod. R4138:3
The beheading of John, concern among the followers of Jesus over his and their safety, the sending forth of his disciples and the seventy--all called attention to Christ and his Messiahship. R4139:1, 3780:1
Somewhat previous to the martyrdom of John the Baptist, the Lord had sent his disciples to preach in the villages of Galilee. The news of John's death and the possible effect upon their work of the royal wrath seems to have brought them all together again to take counsel. R1754:2
Over the sea – From other accounts we learn that our Lord's crossing of the Sea of Galilee at this time was for needed rest. R3502:3
Another reason was that his disciples, whom he had sent forth two by two through the various cities had now returned to him, and doubtless needed rest and a measure of peace and quiet to report and get needed instruction. R3502:6
The third reason was that at this time the news had just reached Galilee that Herod had caused the beheading of John the Baptist and his army had been vanquished by that of Aretas, unquestionably stirring the people and to some extent unfitting them for the hearing of the Lord's message. R3502:6
Still another reason was to give the occasion for this miracle. R3503:1
Possibly he thought that his ministry was not yet concluded, and that Herod, having shown such boldness against John, might seek to interfere with his labors and the completion of his ministry. R3332:3
Possibly he feared that a rebellious spirit might be aroused amongst the people, and that his teachings would seem to foster this. R3332:3
Possibly that he might contemplate the character of the work he was to do. R3332:3
Probably in part for private meditation and conference with his disciples, who undoubtedly would be greatly agitated by the news of John's death, and needed his calming influence and assurance that Herod could have no power over them, except such as might be permitted by the Father. R2435:2
Several of the apostles being fishermen, whose boats were at their own disposal, and the Sea of Galilee being small, the undertaking was not extraordinary. R3503:1
Landing near Bethsaida, the home of Philip, one of the disciples, at the north end of the lake. R4139:2
Just outside the boundary of Herod's dominion. R2435:3, 1754:3
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| 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. |
A great multitude – Not only of those who had heard Jesus, but other multitudes on their way to Jerusalem to attend the Feast of the Passover. R2643:2
Multitudes, coming along the road to Jerusalem, heard of the presence of the Great Teacher in the vicinity and tarried. R4139:2, 2435:3
Evidence of his growing popularity at this time. R3332:3
In some respects picturing the world during the Millennial age. R3781:4
Followed him – The boat was in full view of the shore for probably all of the distance, they thus saw the boat and judged its objective point. R2643:2
They had a heart-hunger, although they knew not what it was really; they longed for better conditions than surrounded them, and this great Teacher seemed to have words such as none other had for them. R3332:3
Being so deeply interested and noting the direction in which the boat was steered, they traveled afoot, a considerable distance, to the same place. R4139:2, 3780:1, 3503:1
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| 3 And Jesus went up into a mountain, and there he sat with his disciples. |
Sat with his disciples – They probably spent a day or two in rest and comparative privacy, communing respecting the interests of the work. R3503:1, 2643:2
Just so the Lord would have all his disciples come to him for counsel, rest and refreshment. "He never asks of us such busy labor as finds no time for resting at his feet." Nor would he have us rest too long when other weary hearts are waiting for our ministries of love and consolation. R1754:3
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| 4 And the passover, a feast of the Jews, was nigh. |
The passover – According to Jewish custom, hundreds of thousands were en route to the feast, business was practically suspended by a considerable portion of the population. R4139:1, 3503:1
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| 5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
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When Jesus – The miracle of the feeding of the five thousand is the only miracle that is particularly described in all four of the Gospels. R3502:3
Saw a great company – Jesus knew that with the vast majority the object in coming was merely curiosity, not faith or desire for instruction; notwithstanding, as always, his generous heart was full of sympathy. R2643:3
From the other Gospels we learn that the day was spent in healing the sick of the multitude, and preaching to them the things pertaining to the kingdom of God, and that it was toward evening that they were miraculously fed. R2435:3
He saith – Quite probably he and the apostles taught the multitude for some time before the miracle of the feeding was performed. The Gospel narratives are very brief and pass over small and irrelevant details. R3503:2
In season and out of season, so far as his convenience was concerned, he must work the works of God, lay down his life inch by inch, hour by hour. R3332:3
Unto Philip – Whose home town was nearest and who therefore would be supposed to be best acquainted with the vicinity. R4139:3, 3503:2, 3332:6, 2643:3, 2435:5
Philip seems to have had a rather business turn of mind, an excellent disposition to have among the disciples of the Lord: nevertheless it is inclined to think of earthly means rather than to exercise faith in the Lord. R3503:2, 4139:3
The business head is very useful if restrained by love and faith; love, that it not allow business interests to take sole charge of spiritual affairs; faith, that these not be permitted to ignore faith in the Lord and the power of his might. R3503:3
Whence shall we buy – Note our Lord's wise method of instruction, stimulating thought. R4139:3
The dialog between Jesus and the disciples reconstructed from the four Gospel narratives. R2643:5
That these may eat – The people seem to have been so engrossed with the good tidings that they entirely forgot their own necessities. R2435:5
The Lord sees the dark night of trouble approaching, but before sending the people away he instructs all who are his disciples to supply them with something to eat; with spiritual food, truths pertaining to the Kingdom. R2436:1
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| 6 And this he said to prove him: for he himself knew what he would do. |
To prove him – To stimulate the thought of Philip and the other disciples, and thus to prove or test them and develop their faith in him. R2643:3
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| 7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. |
Two hundred pennyworth – His suggestion was that this ($32 worth) would be a considerable sum for them to spend, and that less would do no good. R4139:3, 3503:2, 2643:3
About $200 worth, according to our present day reckoning. R3332:6
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| 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, |
Andrew – Whose mind seems to have been less practical than that of Philip. R3503:3
All the good and helpful suggestions for the interest of the Church do not always come from one quarter. Often, the Lord uses stumbling lips and illogical reasonings as the basis of blessings to themselves and others. R3503:3
Saith unto him – Apparently thinking of our Lord's power, but scarcely able to realize so great a miracle. R2643:3
Our Lord had use not only for the broader mind of Philip, but also for the simple and less logical mind of Andrew, and used the latter's suggestion by calling for the little supply. R3503:3
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| 9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? |
There is a lad here – Jesus did not tell the apostles to get wagons and go to town for bread and meat, but to use what they had. So we should use all our talents; use what we have, and we shall receive the blessing therefrom. R5419:4
Five barley loaves – Philip was too practical, too much of a business man, to have even thought of mentioning such a morsel of food in connection with the supply of so large a multitude. R3503:3
The loaves of that country and time were about the size of a small flat pie and very similar in shape. R4139:4
The poorest and cheapest sort of bread. R2643:6
Two small fishes – The kind of fish described by the Greek word used implied very small fish, like herring. R4139:4
But what are they – He had hardly offered the remark about the lad and the fishes, when he felt ashamed of it. R3503:3
We may feel that the multitude is large and that the means at our disposal for reaching them with the bread of life are limited. It is sufficient for us to know that some are hungry for truth, and that if we will, the Lord will bless us in ministering it to them. R3333:5
It requires faith to go forth and to hope to accomplish the great harvest work under present limited conditions, but the Lord, the Chief Reaper, will make it sufficient so that all who are really hungry may be fed. R3333:6
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| 10 And Jesus said, Make the men sit down.
Now there was much grass in the place. So the men sat down, in number about five thousand. |
Make the men sit – No objection is offered to this command which might make them appear foolish, to prepare a feast when apparently no feast could be spread. They were beginning to learn the power of him who could fill their nets with fish and they obeyed; the Lord did the rest. R3780:5, 4139:4
The men sat down – In ranks or rows, in groups of fifties and hundreds, upon the grassy slopes. R4139:4, 3503:5, 3333:1
The people were accustomed to a certain method of arranging themselves in groups of fifties and hundreds for general feasts. R2643:6
The confidence of the people in Jesus and his apostles is clearly manifested in the fact that at that late hour they were willing to be directed. R4139:4
About five thousand – The Gospels give two distinctly different miracles of feeding the multitude. In one case it was 5000, in the other 4000; in one a lad provided five cakes and two fish, in the others the disciples provided seven loaves and a few fish; in one the fragments filled twelve baskets, in the other, seven. R4617:2
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| 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. |
Took the loaves – The lad who had the loaves and fishes and who put them at the disposal of the Lord, we may be sure was greatly blessed, although we hear nothing further of him than is here mentioned. R3334:1
The boy was willing to put his all at our Lord's disposal, instead of attempting to sell it to the hungry at famine prices. R3334:1
Probably they were purchased from the boy. R4139:4
Jesus could have turned the stones into bread and thereby fed the multitude. He could have ignored the little supply on hand as insignificant, but that was not his method. So his followers should learn not to despise the little things, but use them so far as possible. R3503:4
Miracles are only to be expected after we have done all in our power with the means at hand. R3503:4
As the Lord used the barley cakes and fishes as the nucleus for this miracle, so in nature he uses the seed wheat as the basis for the miracle of the crop gathered in harvest. R3503:5
Notice that the feast for which our Lord returned thanks was not a sumptuous one, served in elegant decorated ware, but plain barley bread and dried fish. R3781:1, 2643:6
To thankful hearts the plainest of food will be more appreciated, more happifying, more satisfying than to others. R2644:1
Both in quantity and quality many people of our day are overfed. Plainness and simplicity of food would not only be more healthful, but would leave much more time for spiritual refreshment. R3781:1
Given thanks – If the Master himself thus acknowledged that every good and perfect gift cometh down from the Father of Lights, how much more should we. R4139:4, 3780:6
Gratitude to God is appropriate however simple our bill of fare. R3781:1
Our blessing of the bread does not increase its quantity, its bulk, but it does increase its value, its efficiency. The peace of mind from proper acknowledgment prepares our nerves as we partake of food. R4139:4, 3780:6, 2644:1
It would be inappropriate, however, to intrude upon the customs of a host family, nor is it always appropriate to openly manifest thankfulness in a restaurant. We might well refrain if our conduct would be misapprehended as Pharisaism. In such cases, however, the heart should always render thanks. R3781:1
Proportionately the thankful Christian should be less troubled with nervous dyspepsia than are others of the same physical and nervous temperament. R4139:5, 2644:1
We advise the custom of the Bible House family; breaking together the spiritual manna and feasting thereon at the same time of the partaking of the earthly food. R4139:5
He distributed – Apparently it grew as they were broken, much after the manner of the widow's cruse of oil, which flowed incessantly until all the pots had been filled. R3503:5
Quite probably the increase was while being broken in the Lord's hands, though possibly also the increasing continued at the hands of the apostles as they in turn distributed the food to the people. R3333:1
It is not for us to explain the miracle, but to recognize that God is the giver of every gift, and that miracles are in operation about us every day: the seed germinates and grows, we know not how. R4139:5, 3503:4, 3333:2
The same amount of barley that composed those five loaves, if planted, might have brought forth a harvest sufficient for the five thousand. Two fishes, in the ordinary course of nature, in a short time might have brought forth a sufficient supply of fish for the five thousand. R3333:2, 3503:4
We can analyze a grain of wheat and could construct something very closely corresponding, but we could give it no life, no germ, no power to produce. This is a miracle, too, but so common that we overlook it. R4139:6, 3333:2
To the disciples – Jesus dealt first with his disciples, representing the elect. To these he gave bread, which, after the multitude was seated, was distributed amongst them. So the Lord has called the Church to be the elect, and breaks for them the bread of life. By and by the whole world of mankind, in their own rank and company, will be ready for the food, and shall have an abundance and to spare. R4141:5, 3781:4
The miracle was intended to inculcate some important lesson of faith or practice, not so much for the public, as for his special followers, his disciples. R3333:4
The disciples to them – They were thus the better witnesses of the power of the miracle, and the people were more or less made acquainted with the apostles, who perhaps later on, after Pentecost, met many of them, and, as the Master's representatives, bore to them the heavenly bread. R3781:2
Without faith in the Lord they would undoubtedly have refused to take any part in the proceedings, fearing that it would bring reproach and ridicule upon them. R2644:2
The Lord has already made provision sufficient in quantity and variety, and he bids each of his specially consecrated ones to have faith, and go forth in the distributing of the food, trusting the result to him. R2436:4
As we have received of the Lord's bounty freely, so we are to distribute freely. Those who distribute will have the privilege of gathering up for themselves, that each may have more than he gave away. R3504:2
Let us see to it that we have generosity in respect to the spiritual as well as the natural food. R3504:2, 3333:6
Neither our duties nor our privileges are wholly measured by our own abilities. A proper faith in the Lord permits us to realize his omnipotent power, and that if he be with us in the distribution of spiritual food to the hungry, the little of means at our disposal may be so blessed as to accomplish marvelous things. R2644:2
As our Lord could have performed the miracle of feeding the five thousand without the instrumentality of his disciples, so now he could feed the hungry Israelites indeed without our aid. R2644:4
Of the fishes – We offer no objection to those who claim that they have better health as a result of a purely vegetable diet, but do object to the claim that it gives special sanctity or acceptableness to God. Jesus not only ate animal food (lamb and fish at least), but miraculously created fish for food. R3098:3
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| 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. |
When they were filled – Not merely a taste of food, but a satisfying portion; all had plenty. R3781:3
At the very same time there were doubtless hungry ones in various parts of the world whom he could have fed; but he came not to feed the world, or stop their pain, but to redeem them and give evidence for belief in his Messiahship. R3503:5
It was a lesson of the Lord's ability to care for them as his followers, under all circumstances, under all conditions, and this lesson continues with all of his followers since. R4139:6
Those who are truly the Lord's people have similar miracles today, because in eating of the Word we partake of the spirit of our Lord. We must prefer these higher miracles, and consider them a stronger basis for faith than the poor Jews with the favors bestowed on them, great as were those favors. R3503:6
A meal consisting of barley bread and dried fish would not be partaken of as liberally as if condiments, sauces and sweets had been provided. Perhaps we would all know better when we had enough if we lived more upon the plain substantials of life, and did not too much pamper our appetites. R3781:3
It is further worthy of notice that the Lord's miracles of feeding and healing were performed, not upon his consecrated disciples, but upon others. His followers, having covenanted to sacrifice, might therefore, like him, avail themselves only of the natural means of recuperation. R1754:6
When Christ was weary, he rested; when he was hungry, he partook of food; and never in any case worked a miracle for his own present benefit, nor for his disciples. R1754:6
The Lord afterward, on another occasion (Matt. 16:9,10), sought to further impress upon the minds of his apostles the lesson of faith which this miracle was given to establish in them specially. R1754:6
Unto his disciples – It was those who scattered to others who had their haversacks filled in the end and gained the supply for themselves. R3504:2
Gather up – For their own future use. R2644:4
The first lesson was generosity, the second lesson was economy. So it should be with us, our generosity should be equal to our disposition to economize. R3504:1
Showing, first of all, the immensity of the miracles, and secondly, the lesson that we are to use the means which God has put into our hands, and not to expect unnecessary miracles. R2644:5
The disciples and the multitude would be very likely to draw the inference that, where there was such a power to create and to multiply, there would be no necessity for frugality. R2435:5, 2644:4; SM657:1
The same lesson might also be applied to our spiritual food. We are not to treat truths carelessly when we have eaten thereof and found satisfaction to our souls; but are to gather and preserve them for further and future use. R2644:5, 2436:6
The fragments that remain – It seems reasonable to suppose that the small fragments left by the multitude were allowed to go to the birds and squirrels, and that the fragments gathered by the apostles were those broken by our Lord. R3781:4
Let us take heed to the fragments, too, that we may render up a faithful record of our stewardship, that we may see to it that the talents entrusted to us have not been buried in the earth. R3781:6
That nothing be lost – None of the Lord's blessings and mercies are to be wasted. Willful waste brings woeful want. R3504:1, 3333:3, 2435:6
The Lord's people should be careful to avoid wasting, in earthly food and temporal matters, not because of selfishness and a desire to hold and accumulate, but, as the Apostle explains, "that ye may have to give." (Eph. 4:28) R2435:6
If our Lord Jesus were here, none of us would expect him to be wasteful. Our Lord was most economical. Although there was plenty of food to feed the multitude, he told his disciples to "gather up the fragments." R5002:4, 4139:5, 3504:1
The lesson of economy is appropriate to us all, but in our experience the poorest of the world and of the Lord's people often have greatest need for this lesson. R3781:5, 3504:1, 2644:5
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| 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. |
Twelve baskets – Each of them gathered the full of his bag or satchel or haversack, in our text called a basket. R3504:1, 2435:5
Which they were accustomed to carry in their journeys. R2644:4, 2435:5
The memory is our "basket," our haversack, and divine provision is so bountiful that every disciple may gather his basket full. R2435:6
Those who distribute will find in the end their own vessels full. R2436:4
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| 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. |
The miracle – The only miracle particularly described in all four Gospels. R3502:3
An operation of divine power beyond our comprehension more than are the average affairs of life. R4139:6
That Jesus did – A power Jesus had by reason of having received the holy Spirit, to do anything that might be necessary in God's service, and in the establishment of the Church, and the instruction of the people at that time. Q495:2
This is of a truth – While the chief object of the miracle was doubtless to reinforce and establish the faith of the apostles, its secondary object and actual effect upon the multitude was very similar. R1754:6, 4139:5
That prophet – Doubtless viewing it as an indication that if Jesus were proclaimed a King, he could supply his soldiers with food without a commissary department; and able also to give them the victory under all circumstances and conditions. R3504:4
As a matter of fact, Jesus in the flesh was not the great Prophet, though his work in the sealing of the New Covenant with his blood at Calvary was necessary before he could be made alive in the spirit. R3069:4
This great Prophet that God has promised is not a man, not of the human nature; but is the Lord of glory who has bought the whole world at the cost of his own life. R3069:4
Still further, from the divine standpoint, our Lord Jesus is to be the Head, and the faithful of his Church are to constitute the members of this great prophet. R3069:5
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| 15 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. |
Make him a king – After the miracle of feeding the five thousand. R1755:1
A repetition of the temptation in the wilderness. R1755:1
To have encouraged any such matter would be to have opposed what he recognized to be the divine arrangement. R3332:3
He departed – He had not the slightest intention of alluring the people to his support and for the establishment of an earthly kingdom. R3850:4
Knowing that such was not the Father's plan. R1755:1
Our Lord's constant effort was to avoid publicity; to prevent his miracles and teachings from inciting the people, yet he constantly brought these testimonies or evidences of his authority and Messiahship to the notice of the Jewish clergy. C168; R4139:6
The most famous of earth's heroes have been its warriors; Alexander, Julius Caesar, Bonaparte; but here is a hero who refused the honors of men, who instead of taking life, yielded his own that he might bring back to life the untold millions whose death has been caused by the tyrants of earth. R1063:3*
Later, on Palm Sunday, the due time having come, he deliberately planned his triumphal procession, instead of hindering it, as here. R2745:2; C150
Himself alone – Possibly his human nature felt the force of the temptation to accept of present advancement and at once enter upon the work of blessing the world, instead of pursuing the long and tedious purpose of God. R1755:1
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| 16 And when evening was now come, his disciples went down unto the sea, |
His disciples went down – Jesus had a twofold purpose in sending them away: first, to have private fellowship and communion with the Father in the mountain, apart even from his beloved twelve; and secondly, to give his disciples the opportunity to think over the miracle and talk it over by themselves in his absence. R3333:4
He sent the disciples before, not only as a test of their obedience but to give them a still further demonstration of divine power. R4140:1
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| 17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. |
And entered into a ship – As the apostles learned the lesson of the Lord's provision, the very fear of Herod and what he might do to Jesus or them gave way, and they were ready, by nightfall, at the command of our Lord, to return to Capernaum. R4140:1
The fact that our Lord's conference with the disciples had a pacifying and strengthening effect is evidenced by their return that same night to Galilee, Herod's territory. R2435:3
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| 18 And the sea arose by reason of a great wind that blew. |
A great wind – Representing the boisterous and troubled experience of the Church throughout the Gospel age. R4140:1
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| 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. |
They see Jesus – At the end of the age, in the midst of a great storm, the Lord appears to his people, and upon being received by them, their outward troubles and difficulties completely vanish. R4140:1
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| 20 But he saith unto them, It is I; be not afraid.
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| 21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went. |
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| 22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; |
The day following – After partaking of the miraculously provided supper, the multitude lay down. In the morning they looked for their benefactor, evidently expecting that he would miraculously provide for their breakfast. R4146:1
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| 23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) |
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| 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. |
Seeking for Jesus – Not from a clear apprehension of his divine credentials, but rather from curiosity and probably an increasing determination to push forward to the ruling position, from which they presumed he shrank from a sense of modesty. R1755:2
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| 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? |
When they – A number of them (we cannot assume very many) conclude that they would follow the great Teacher. R2651:1
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| 26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
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Jesus answered them – He preached no sermon when he performed the miracle, but allowed it to have its effect; but now, instead of working another miracle, he preached a sermon, using the miracle as his text. R4146:2
Not because ye saw – His reproof was not harsh, though it was quite pointed. R4146:2
Because ye did eat – Telling them plainly that theirs was a selfish or mercenary interest, and not the kind that he desired to cultivate, an interest in the truth. R2651:1
Probably more of the common people than the aristocracy became his disciples. Now, as then, the interest of the poor, like the interest of the rich, is mostly a selfish interest. Few see the King in his beauty, the beauty of holiness. Few seek him as the bread of eternal life. R1818:2
Perhaps there was never a time in the world's history when humanity manifested more desire for physical healing than today. We could wish that there were a greater appreciation of soul sickness from sin. R4313:2
And were filled – The trouble with the whole world is that they have either earthly aims or no aims at all, and of the two conditions the latter is the worse. Those with aims accomplish something, making two blades of grass grow where one grew before, thus benefitting civilization. The great majority, without ambition, merely eat to live and live to eat, merely animals of a higher intelligence. R4146:2
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| 27 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: for him hath God the Father sealed.
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Labor not – There are two general classes of laborers: the world in general, laboring for the things of this present life, and the followers of the Lord Jesus, laborers also, with great difficulties, but they have found the great Helper. CR16:2
We live in a time when there is a great hungering for knowledge, wealth, influence, power, everything. Our day is full of philosophies to satisfy these various hungerings of the soul. Yet these things do not satisfy even the worldly; they still hunger and thirst. Nothing will ever satisfy them but the living bread, the truth. R3334:4, 2436:1
The meat which perisheth – Earthly food, earthly comforts, earthly pleasures. R2651:1
The more people are satisfied with earthly things the less inclination they will have for the heavenly things, and the more we are satisfied with the heavenly things, the less appetite we will have for the earthly things. R3334:4
The new nature flourishes at the expense of the old nature, and the new ambitions and desires at the expense of the old. Likewise when the old nature flourishes, it is at the expense of the new in all of life's affairs. R3334:4
Though necessary under present conditions, his followers will remember that the heavenly Father knoweth that they have need of these and will not suffer them to come to serious want. R4146:3
But for – Live for, labor for, and enjoy the things unseen as yet, everlasting in the heavens. E196
Meat which endureth – A spiritual nourishment, of which, if we partake, we shall attain eternal life. R2651:1
The food that would develop in them, not earthly, but heavenly ambitions, and lead to their satisfaction, would be food indeed and well worthy of every exertion to obtain it. R4146:3
Sealed – Indicated, marked as his appointed channel for blessing. R4146:2
Marked him, granted him the evidences and proofs of sonship in the powers conferred upon him. The seal was the holy Spirit, the holy power of God, which acted upon our Lord Jesus, enabling him to do the miracles. R2651:2, 1755:2, Q495:2
When 30 years of age, Jesus commenced his ministry by consecration, typified in baptism, and was sealed as accepted to the divine nature, by the holy Spirit of promise. (Eph. 1:13) R329:4
The holy Spirit itself is the seal. E246
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| 28 Then said they unto him, What shall we do, that we might work the works of God? |
What shall we do – This is just the point that Jesus wished to bring them to and that he wished to answer. R4146:3
Work the works of God – As Jews they had before their minds the thought that God had made a covenant of works with their nation, with promises of eternal life attached thereto--the Mosaic Law Covenant. R2651:2
Many today ask the same question, hoping to please God by their works, and underrating the importance of faith. R1755:4
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| 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
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This is the work – Declaring that to believe on him would be a "work"--the only work that could possibly make them acceptable to God. R2651:3
There is work connected with believing; not a work with our hands, but a work with our heads and our hearts. R2651:6
Of God – The work which God would be pleased with. R2651:6, 1755:4
The work most pleasing and acceptable to God would be their exercise of faith in him as the one whom God had sent in fulfillment of his promise to their fathers. R1755:4, 4146:3
That ye believe – Not discussing the further step to the high calling of this Gospel age, but only the first necessary step in approaching God--justification. The thing necessary to justification is the acceptance of Christ as the Bread of Life. R2652:1
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| 30 They said therefore unto him, What sign showest thou then, that we may see, and believe thee? what dost thou work? |
What sign – Evidence, proof of our Lord's supernatural power and authority, proof that he was indeed the Sent of God, the Messiah. This was the object of the miracle, not the feeding of the multitude. R3503:5, 4139:6
Instead of realizing that they had already seen the sign, signet, or seal of God upon the Lord Jesus, not only in his spirit, but additionally in the manifestations of divine power upon them. R2651:3
No such gratification was granted them; they had sufficient evidence upon which to found faith had they been so disposed. R1755:4
That we may see – What reason have we to think of you as the Messiah? R4146:3
And believe thee – If sign upon sign had been given, the same "evil heart of unbelief" (Heb. 3:12) could reject ten signs as well as it could reject one--just as Pharaoh, who was more impressed with the first sign of Moses than by the succeeding ones. R2651:3
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| 31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. |
He gave them bread – Messiah is to be greater than Moses. You furnished five thousand one meal and had the loaves and fishes to start with, but Moses fed our fathers for years in the wilderness without any bread as a start. R4146:4, 2651:4, 1755:4
They were good reasoners in some respects. Intending to stick close to the Scriptures, they would only accept a Messiah greater than Moses, able to feed them and all every day with bread superior to that which Moses gave. R4146:5
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| 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
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Moses gave you not – Do not credit that to the wrong source. R4146:5, 2651:4
My Father giveth you – My Father, who sent the manna in the wilderness, has now sent another kind of bread--manna, not literal, but symbolical. R4146:5
The true bread – Pointing out that the manna given in the wilderness was typical of the true Manna, the true bread of eternal life--himself and the truth he proclaimed. R2651:5, 5279:4, 38:3*; PD34/45
Showing that the comparison between himself and Moses was not as to who would give more earthly food and of a finer kind, but that he would give a heavenly food, a spiritual food, which would secure to them a heavenly life. R4146:2
Jesus, the salvation which he provides, and the kingdom blessings which are coming through him and the privileges of association with him. R3781:6
As the body is nourished by food, so is the spirit nourished by Christ. R29:2*
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| 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
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Down from heaven – Not merely like the manna from the clouds, but from heaven itself. R4147:1
If Jesus had no previous existence, if he had not a special birth, how could we understand these words except as deceptive? R5767:6, 106:5*; OV328:6
Giveth life – This gift of God, this bread from heaven, was a greater miracle than the feeding with manna in the wilderness. R1755:5
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| 34 Then said they unto him, Lord, evermore give us this bread. |
Evermore give us – Note the similarity of expression here with that used by the Samaritan woman to whom the Lord mentioned the gift of life under the figure of the water of life, "Evermore give me this water." ( John 4:15) R4146:6
From remote history people from every clime have sought for health springs and health foods that thus they might have a longer continuance of the present life, and, if possible, an annulment of death entirely. R4146:6
It is on such longings of the soul for continued life that patent medicines thrive. We are glad that there is such a longing for perpetuation of life. It becomes a basis for further investigation for eternal life. R4146:6
This bread – They did not yet get the thought, but rather were getting a natural thought, that Jesus was telling them of a still higher class of manna, the partaking of which would yield eternal life. R2651:5
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| 35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
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I am the bread of life – That bread of life is the truth, particularly the truth related to the great Redeeming work of Jesus. He is to be the Bread of Life to the world because he bought the world with the sacrifice of his own life. R5087:6
As the Church now partake of the merit of Christ's sacrifice, and become members of his Body, the one loaf, so in God's due time the bread of heaven is to feed the multitudes of earth. R5087:6
Part of the "table of the Lord" (1 Cor. 10:21), a board richly spread with a bountiful supply of divine truth--bread of life and meat in due season and honey in the honeycomb, and the choicest beverages of milk and wine, and of the pure water of life, clear as crystal. R1899:2
Cometh to me – Not approaching as his hearers had done, coming across the lake, but as coming with hunger and thirst for righteousness, with a desire for the life eternal, and hence for the bread of life by which it might be attained. R2651:5
Shall never hunger – Whoever mentally accepts the merit of Christ's sacrifice, and feeds upon it in his heart, feeds upon the flesh of the Son of Man; partaking of the privileges of restitution (or in this age, justification) provided in him. R2652:2
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| 36 But I said unto you, That ye also have seen me, and believe not.
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And believe not – Their slowness to receive him, and the slowness of the people of Israel in general, was not an evidence that he was not the Messiah, but rather was an evidence that they were not in a condition to receive the Messiah. R2652:2
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| 37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
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The Father giveth me – It was not God's purpose that he should attract all the Jewish people, but merely that he should draw, by his gracious words and by his miracles, such as the Father had "given him"; such as were pleasing to the Father. R2652:2
Not all are called, not all are drawn. R5719:2
No one has a right to expect an answer to prayer except one who has become a disciple of Christ through full consecration, with the exception of minor children, one or both of whose parents are disciples of Christ. R5833:2
Shall come to me – Having first been drawn of God through the truth (verse 44). NS344:4; CR131:6
In no wise – The thought is suggested that there are many more worthy to have the Master's attention, that we are too insignificant, too sinful, for him to recognize. But faith holds on. R3848:3
Cast out – Reject. R4476:2, 4147:6
Assuring us that the drawing of the Father which brings us to him will insure for us his aid, his succor, his assistance, his acceptance. Thus, if we fall it will be our own fault, because of failure to heed his voice. R4148:5
But he would also have us understand that it is no easy thing to follow him, for his was a thorny, difficult way, promising no gratification to the natural man. R540:3
It says not one word about his holding men who come so that they cannot go from him again, crucify him afresh and do despite to the spirit of God's favor. R1698:5
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| 38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
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I came down – In his pre-human condition, when in the form of God, a spirit being, Jesus was humble. He did not meditate usurpation of divine authority to exalt himself, to seek a name higher than his own, as Satan did. R5846:6
Not to do mine own will – The Son was worthy to be the executor of the great plan of Jehovah, because he had no will of his own, but renounced his own will that he might be filled with the Father's spirit and do his will in every particular. E60
Our consecration, like that of Jesus, should be to do the will of our Father in heaven. The fact that you have any choice or preference as to what you shall do is an evidence of itself that your will is not dead. Consecration to a work of our own choosing merely, will never bring us the great reward. R317:1
Honey was forbidden in Israel's meat offerings to teach us that whatever is sweet to nature must be disowned, if we would walk after the example of Christ, who pleased not himself. R84:6*
The will of him – At our consecration we say to the Lord, All my life is in your hands; do with it as you please. If it means joy or pain, sacrifice or pleasure, we surrender our own will in the matter. R5086:5
The Master always had this disposition of reverence for the Father, and of full trust and confidence in the divine wisdom, love, justice and power. R5846:6
Holiness in the sense of complete submission to the will of God; loyalty, a complete giving up of himself to the Father's will, whatever it might be. CR462:5; R5421:6
God is the great master workman and Jesus is the great chief agent in doing all the work God intended should be done. CR346:3
Because he had fully submitted his will to the Father's will and he had made the Father's will his own, therefore they were one. ( John 10:30) SM493:1
Instead of being the Father masquerading as a man, Jesus was the Logos, the Word, or Message of God, whom the Father had sanctified and sent into the world to be the world's Redeemer. R5378:6, 3076:4; CR290:2
There is one God, the Father, and one Lord Jesus Christ (1 Cor. 8:6), and nowhere in the Scriptures are these said to be equal in power and glory. R4107:1
That sent me – Nor does the Son claim higher honor than to be the Father's agent and messenger. HG297:2
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| 39 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.
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And this – In the next two verses the Lord seems to distinguish between the two classes of saved ones, verse 39 referring to the elect class of this Gospel age, and verse 40 to the general blessing upon mankind to follow this age, during the Millennium. R2652:2
Of all – Everyone who obeys the leadings of divine providence, and attains to the likeness of our Lord Jesus in his heart intention (not perfection of the flesh), shall be saved in this great salvation. R2652:4
He hath given me – The elect are frequently, as here, spoken of as specially given to Jesus, while the whole of mankind are referred to as his because bought with his own precious blood. R2652:3
Lose nothing – Of such it is written, "No man is able to pluck them out of my Father's hand." ( John 10:29) R2257:4
Not so much in respect to all who shall hear the tidings, nor to all who shall be drawn by the message of grace in Christ, nor to those who are called or invited to run the race of self-sacrifice, but especially in respect to the number who shall constitute the Bride of Christ, and to the character of all who shall be in that company. R2652:4
Raise it up – To the glorious station of glory, honor and immortality. R2652:4
As the baptismal candidate gives himself into the hands of the administrator to be buried, and then to be raised. HG264:5
It is of God that the dead are to be raised, but by Jesus. Our Lord is the Father's agent in carrying out the entire plan of redemption. His power is delegated. He and the Father are one in man's redemption, though not one in person. R2001:2; F399
At the last day – The seventh of the great week of thousand-year days; the Millennial day. R2652:4, 4148:4
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| 40 And 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.
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That every one – Not the joint-heirs, but the remainder of mankind whose ransom price our Lord Jesus has paid, and whom our Lord Jesus himself is to draw during the Millennial age. R2652:5
Which seeth – Their blinded eyes being opened in that Millennial day, as the Lord promised through the prophets (Zech. 12:10); but not until the god of this world, who now blinds the eyes of their understanding, shall be bound for the thousand years. R2652:6
And believeth – Even as the Father's drawing is not a compulsory drawing, so likewise the drawing of the Son will not be compulsory. R2652:5
I will raise him up – To perfection also, though theirs will be an earthly, and not like the others, a heavenly perfection. R2652:6
If it be remembered that it is "God in Christ reconciling the world to himself," (2 Cor. 5:19) it will be seen that we honor both the Father and the Son. R27:5*
At the last day – But not at the beginning as with the "elect" of the "first resurrection." R2652:6
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| 41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. |
Bread which came down – The Passover bread was unleavened. Leaven is a type of sin. Had he been of the Adamic stock he would have been leavened; but his life, unblemished, came from a higher, heavenly nature, changed to earthly conditions. R5192:4, 2772:3, 2272:1, 1636:6, 840:6, 466:6
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| 42 And they said, 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? |
The son of Joseph – Evidently a sarcastic intimation that he had been born out of fornication. Even if Joseph was not his father, yet if he came into the world by natural generation, it would have been true, for he was conceived before Joseph had taken Mary as his wife. R443:3
Contrast this with the respectful conduct of the fallen angels, who said: "Thou art the Son of God," (Mark 3:11) and "I know thee who thou art, the Holy One of God." (Mark 1:24) R1680:1
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| 43 Jesus therefore answered and said unto them, Murmur not among yourselves.
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| 44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
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No man – There is a measure of selection or election as respects the class invited to constitute "the Bride, the Lamb's wife." "No man taketh this honor unto himself, but he that is called." (Heb. 5:4) R4883:1; HG410:1
God has divided mankind into two general classes--one is in sympathy with its environment and general alienation from God, not only outwardly at enmity, but in their hearts loving sin; the other, much fewer in number, has a love for righteousness and an opposition to iniquity, and loathes their own weaknesses and blemishes. NS624:2; R5303:3; CR392:4
The Church is not privileged to say, "Come," to whosoever wills, but only to "as many as the Lord our God shall call." (Acts 2:39) ; HG410:1; NS743:4
There is an exclusiveness about this: the time had not yet come, mentioned in Revelation, when the water of life shall flow freely, and whosoever will may come. (Rev. 22:17) R4148:1, 2508:1; Q824:4
The Father is not drawing all mankind now, but only believers. He is leaving the general work of drawing the worldly for the next age, the Messianic age. R4783:6
Jesus declared, "I pray not for the world, but for them which thou hast given me." ( John 17:9) Similarly our prayers and appeals do not need to be put forth on behalf of the world in general, but in the interest of those who have the ear to hear and the heart to respond to the heavenly calling of this Gospel age. NS644:1; R5939:4, 2508:1
God's missionary enterprise is much grander and more comprehensive than Christendom's. God's plan is first to elect a "Royal Priesthood" during this age and have that priesthood teach, rule and bless the world in the next age. R536:2
It is only the few who are being drawn to Christ by a knowledge of the truth now, because only a few have a knowledge of the truth. R4783:6
Can come to me – As a disciple, a follower, a joint-heir in my kingdom; as a member of my Bride. R4516:3
In the present time, in the narrow way. R2759:5
The Father points them to the Son through the knowledge of simple truths. R5133:6
The Son receives these and acquaints them with the fact that he has already made atonement for sin. Then he guides them to the further privilege of the Gospel age, that they might become joint-sacrificers with him. R4352:5
Those whom the Father draws to Christ he, as an elder brother, receives as "brethren," and assists in walking in his footsteps in the narrow way of self-sacrifice, even unto death. E146
No one will receive the holy Spirit without having been drawn to Christ, but some may be drawn without receiving the holy Spirit. R5133:6
Except the Father – I will not draw my Bride, the Church, but the Father. R2759:5
The drawing is of God, and through his Word. Q282:1
But a small proportion of the nations was at that time drawn to Jesus by the Father through the word of grace. The great majority were blinded. R2615:2
The Gospel Church, under the Abrahamic Covenant arrangement, are drawn to the Son by the Father, "Given unto him." The world in the next age the Father will not draw, but the Lord Jesus will draw them to himself. R4387:6, 4049:1
Illustrated by the Vine, "the Father's own right hand planting." (Psa. 80:15); the Father making a marriage supper for his Son (Matt. 22:2); and John 10:29, "My Father, which gave them me, is greater than all." R4476:2
Jesus was the Father's agent, and he received them in harmony with the Father's arrangement. R5683:6
We must be drawn first before we can come to Jesus, and then we must come to Jesus before we can have access to the Father. ( John 14:6) CR40:5
Our primary drawing and calling is of the Father up to the time when we accept his grace in Christ and make our consecration. R4645:2
The Father is credited with doing all the drawing of the Church, although our Lord Jesus and all the faithful of God have been his servants, represented by Eliezer, doing the calling and drawing in the Father's name. R1227:3; PD27/38
Thus we do not read that Isaac called his own bride and then acted as a mediator between her and his father, nor that Isaac had anything to do with the drawing at all. R4516:3, 4476:2; PD27/38; NS293:4
When the Church shall have been exalted as members of his Body, raised up as sharers in the first resurrection, then he will begin his drawing work, which will not be confined to a special class. R2759:5, 1227:1
During the Millennium Christ will "draw all men unto himself" ( John 12:32) whether they hear or forbear. All the drawing thus far done has been done by the Heavenly Father himself; not by a mediator, nor by an advocate. R4476:2, 4148:2, 2330:5, 1056:2; E146, E414; HG181:6; NS568:6
Draw him – Invite him. PD27/38; Q193:3
All of God's dealings with his intelligent creatures are on this principle of drawing, persuading and constraining, and not of compulsion. R1227:1; HG353:6
Instead of urging everybody to become his disciples and threatening them if they do not, the Master treats the subject in the very opposite style. NS344:5
There is room for difference of opinion in which the Father "draws" and "calls" the Church. Our understanding is that the Lord exercises a favorable influence upon a certain class only--an enlightening influence to the extent of bringing this class to a knowledge of Christ and of forgiveness of sins through faith in Christ. NS743:5
By the truth and by his providences. R1056:2
Whenever the truth reaches the heart and understanding, its influence is to draw, although the drawing may be resisted, not only in the present age, but also in the age to come. (Acts 3:23) R4783:6
That which the Scriptures speak of as a drawing of God seems to be a natural drawing along the lines of the flesh, not toward things sinful, but toward holiness, yet along lines which belong to the natural man. R5583:1
With some of the race, desire for God and righteousness has prevailed above the stupefying influence of the world, the flesh and the Devil. This class are drawn by the natural inclination of their minds Godward. SM428:5; R5320:2, 5053:6
In these persons that endowment which God gave to Adam and pronounced "very good" has been less impaired by the fall than it has been in others. Such naturally desire to have God's approval and his blessings. R5133:6, 5201:2
While those not born of religious parents have had a large experience with sin and alienation from God, others, born in a measure of justification, have had a measure of fellowship with God, as children of believers. These are in a favorable condition to be drawn of God. SM429:T
The Gospel message knows nothing of the ordinary mission work of rescuing drunkards, harlots and the profane. While not refusing publicans and harlots it did not go about seeking them. It waited for them to seek for righteousness. SM176:3
Even when drawn, by the opening of our mental eyes to the truth, under the unfavorable conditions of the present time, we are not compelled to follow; we may "go away." (Verses 66 & 67) R1056:2
The Father draws to the Son for "justification by faith in his blood" those who love righteousness and hate iniquity, and are feeling after God, if haply they might find him. R4352:5, 4341:4
As Abraham did not send Eliezer to draw any maiden whom he met, but only one from among those already related to him, so God does not draw sinners (represented by the Canaanites, to whom Eliezer was not to go,) but only such as are already justified, in harmony with God--friends of God. R1227:2; NS293:5
Some of the Lord's followers were drawn to him of the Father before Calvary, and others have been drawn throughout the Gospel age; as the Apostle declares, "Even so many as the Lord our God shall call." (Acts 2:39) R4367:6
I will raise him up – In due time he will draw all men, and it is for this purpose that the Little Flock is exalted and associated with him, that the knowledge of the Lord shall fill the earth and the power of adverse influences be broken. R1055:4
Exalt him. R2759:5
At the last day – The Millennial day, "early in the morning" of that day. (Psa. 46:5) R2759:5, 2652:4
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| 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
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Taught of God – The source of all true knowledge. ( John 17:17; Prov. 2:6) R3550:3
God, however, does not teach all in the same time and way. For 6,000 years he has been teaching the world the exceeding sinfulness of sin and its bitter results. By and by he will teach them the blessedness of virtue and holiness. R385:1*
If led of the Spirit, we will take God's point of view in every matter. Our love will beget a desire to know that we may do his will; our diligence and patience will leave no means unemployed to gain that knowledge; our faith in God will lead us to place implicit confidence in his word; our meek humility will cast out pride and love of self-exaltation. R385:5*
God uses various instrumentalities for communicating his instructions. They may come through his disciples, teachers, evangelists, etc., but they must all be recognized as emanating from the Father through the Son. Q843:4
Our Lord Jesus was and still is the Great Teacher of men by the appointment of the Heavenly Father, the great Master Teacher. Likewise our Lord appointed special teachers under him, the apostles, and still others, to be under shepherds of the Lord's flock. E50
As our Redeemer said to Peter, "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed this unto thee, but my Father in heaven." (Matt. 16:17) NS516:5
We should avoid following human teachers as leaders. Their teachings should be received only so far as they harmonize with the word of truth. R386:4*
Whoever the human agent may be that God has made use of to bring you a knowledge of the truth, he was simply an index finger to help you trace it for yourself on the sacred page. R1321:1
God is teaching us through the words of the Bible. CR454:5
This precious truth is God's message to you, not man's. No such high and glorious hope could ever have entered into the mind of mortal man, had God not revealed it by his Spirit. R1321:2
No one can be a true child of God, "taught of God," and have reached an advanced position in the school of Christ, without having come to an appreciation of the spirit of liberty, which is associated with the spirit of truth, without wishing liberty of conscience for himself, and without wishing to grant similar liberty to others. NS64:1
It is not God's plan to build each member up in the knowledge of the truth independent of every other member. Each member of the Body must perform its part toward the building up of the whole Body. R386:1*
Kept from the Adversary's blinding influences, and on the contrary have the truth revealed to them. R2268:1
Thus able to comprehend the dark and "hard sayings" (Verse 60) of Jesus, the meaning of which cannot be made plain to the masses, though even the world may be taught what they do not mean. NS307:3
The letter and the spirit of the divine word being the keys of the mystery of God. R2419:3
The Master desired that the disciples should come under divine, providential instruction, which he indicated would come through the Word of God. R5319:6
In his own appointed way God would bring to our attention whatever feature of divine truth would be "meat in due season" (Matt. 24:45) for the household of faith. R4685:4, 5615:4
The fact that the Great Teacher is present superintending the "harvest" work is, we believe, a further assurance along this line. R3856:5
That hath heard – No man can act unless he first hear. Q282:1
Those of mankind who have no ear to hear, or who never hear the message, are not drawn, are not called. Q282:1
If there were twenty people outside the door, and of the twenty, ten were deaf, and I went out the door and shouted aloud, "Every one of you that will, come in, I will give you a ten dollar bill!" How many did I call? Only those that had the ear. Q282:1
Cometh unto me – This is the sole object of truth. It is not given merely to gratify curiosity, nor simply to reveal God's character, but by that revelation to transform us into his likeness. R385:6*
All who believed Moses and were taught of God were able to receive him when he was present in the flesh. R40:1*
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| 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
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Not that any man – If Joseph had been his father, this would not have been the fact, for his (supposed) "father and mother" they knew (verse 42). R443:3
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| 47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.
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Believeth on me – Not merely a mental assent to some facts connected with the divine plan of salvation, but a faith in the atonement sacrifice and conduct in accord with its opposition to sin; a living faith which manifests itself in obedience of heart. F160
Hath everlasting life – Not that believers have everlasting life in the full sense of the word, rather that consecrated believers are begotten to newness of life, have the new life begun in them. F161
He made these statements before they had received the holy Spirit at Pentecost. This was treating them as though they had the full initiation into the divine family. R5683:6
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| 48 I am that bread of life.
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Bread of life – "Bread is the staff of life" amongst all mankind, the main dependence for this present life, and hence the appropriateness of the figure of speech which likens our Lord to the bread which imparts sustenance to the new life. R2291:3
The truth which brings us to the privilege of manifesting faith and obedience, and thus "laying hold on eternal life." (1 Tim. 6:19) R1878:3; E386
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| 49 Your fathers did eat manna in the wilderness, and are dead.
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Did eat manna – A beautiful figure of the supply of grace in Christ. As it needed to be gathered daily, so our gathering is to be day by day. Feeding on the heavenly bread is to be a continuous privilege. R4012:5
Typifying spiritual food, the word of God, but in a deeper meaning, referring not only to the written word, but to the living Word, the true Bread of Life. R360:1*
Some of this manna was put into the golden pot and hidden in the ark, illustrating immortality which the "Little Flock" shall enjoy, while, instead of this, the remainder will have eternal life supplied to them. R4012:1
As God did miraculously preserve from corruption the manna in the golden bowl, so it will not surprise us if, in the Kingdom, God shall show to the world the body of flesh--not permitted to corrupt, but preserved as an everlasting testimony of infinite love and perfect obedience. B130
Typified our Lord's flesh. R5343:1
And are dead – The type could sustain the natural life only for a brief season, but the real bread sustains spiritual life forever. In either case, however, the bread must be eaten. R38:3*
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| 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.
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This is the bread – Along with the lamb, the Jew partook of unleavened bread, pure, unadulterated, figuratively separate from sin; symbolizing the precious promises which come to us from the heavenly Father through our Lord Jesus Christ. R2918:3
Down from heaven – Truly said, since he who had been made in the heavenly or spirit state had become earthly or human, being made flesh. R1014:6
A man may eat thereof – To grow strong in the Lord and in the power of his might, we must feed upon him daily--we must appreciate and appropriate the merits of his sacrifice. R5279:5
And not die – Though they sleep (in the Adamic death), they shall not be hurt of the eternal death (the second death) from which there shall be no resurrection. R1755:5
As the Israelites would have perished without food, so the spiritual Israelites would not have sufficient strength for the journey without heavenly food. R5279:4
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| 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.
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The living bread – It typified the life-giving qualities which he possessed and which he sacrificed on our behalf. R4011:6
If any man eat – Feed upon. R2291:2
Including the thought of assimilation and absorption into the blood, signifying: (1) our appreciation of his sinlessness; (2) our faith in the fact that he offered himself a ransom for all; (3) our conviction that his sacrifice was acceptable; and (4) our desire for eternal life and the purity that is in Christ, and our separation from sin. R2291:5; PD67/79
Meaning the appropriating to his own use by the eater, of all the rights, liberties, and life which the perfect sinless "man Christ Jesus" possessed--no more, and no less. R1015:3
The trouble with the world is that they are starving to death, and have been since the Garden of Eden. R4247:3*
What he gave up when he died is ours--it is free to every child of Adam. But it will give life only to such as eat, by faith appropriate, those rights and privileges freely given to us of God through Christ Jesus. R1015:3, 936:3
We cannot eat anything that is alive, nor would anything that dieth of itself (by disease) be fit for food. There was no way to give us this life--food, except by the sacrifice of the man Christ Jesus, who did not die because his life was forfeited, but who gave himself a ransom. R1014:6
In the Passover, through the blood-shedding, the life of the Israelites was preserved; but the wilderness journey was before them, and they had to eat the flesh as well. Through the shedding of Christ's precious blood we have life. But that is not all. The journey of life has to be pursued, enemies overcome, and discipline perfected--this requires heavenly food. R1321:6*
An out and out contradiction of all the various claims to the effect that a knowledge of the historic Christ and of his sacrifice for sins is unnecessary to salvation. R2291:4
Of this bread – Instead of the lamb would be the unleavened bread, representing our Lord's flesh. SM563:3
To eat the flesh of Jesus literally would have merely produced flesh; but to eat in the sense of appropriating his spirit and disposition is to partake so that our Lord's qualities become ours. R4012:5
The bread – During harvest there is reaping. Then follows the gathering into the barn. After a little time to season, comes the threshing; then the winnowing. Next comes the grinding of the pure grain; followed in due time by the kneading together of the fine flour. Finally the oven does its work (well heated), and the bread is ready for the hungry. R57:1*
I will give – He had not yet given his flesh, through he was in the process of giving it. He was drawing out its vitality, its strength, in their service, but would complete the work of his sacrifice by surrendering his all to death. R4147:1
To suppose that our Lord's fleshly body was raised on the third day, would be to suppose that our Lord did not fully pay over the price necessary for our redemption, and would contradict his statement in John 6:51. R4123:6, 1247:6, 253:3
It is our Lord who is sacrificing his "flesh." All the merit belongs to him. R4491:2*
As fleshly Israel gained a standing before God through the typical broken body and shed blood of bullocks and lambs, so do we in the merit of the sacrifice of our Redeemer. R1336:3
Is my flesh – Man is of the human or flesh nature; hence if the spiritual son of God would give to dying men the bread of life, it must be flesh, full of life-giving nutriment. R1014:5
It was the flesh which he sacrificed for us, not his pre-human existence as a spirit being; although that was laid down, and its glory laid aside, in order that he might take our human nature. R5870:6, 2772:3
The new creature's life was not given for the life of the world, the new creature was not sacrificed for sins. R4108:5
Flesh and blood uniformly represent human nature. (Matt. 16:17; John 1:14; Col. 1:22; Phn.16; 1 Cor. 15:50; 1 Pet. 1:24; 3:18; 4:1) R611:2
The fact that our Lord Jesus was holy, harmless, undefiled and separate from sinners, and without any contamination from Father Adam, and hence free from sin, permitted him to be the Redeemer of Adam and his race. R2772:3, 2291:3
As it was the mission of our Lord not to rule or judge the world at his first advent, but to lay down his life for the world; so it is the mission of the Church not to rule or judge the world but to "lay down our lives for the brethren." (1 John 3:16) R2415:3
The Church is to be counted in as part of that "flesh;" as Paul states, "They two shall be one flesh...I speak concerning Christ and the church." (Eph. 5:31,32) R4491:2*
Which I – The new creature did the sacrificing of the man Christ Jesus, and was the one recognized of the Father. R4108:5
Will give – Jesus kept the law inviolate, therefore he had a right to life, hence the Law did not demand his death, but when he died it was willingly a sacrifice for our sins. R608:1
Never to take it again. Consequently, when he was raised again, his existence was in a new nature, that our benefits might not be interfered with, and also that the abundant power of the divine nature might be exercised in actually reclaiming from sin and death those whom he had legally rescued. R1592:1, 1247:5
Our Lord could not take it again without taking back the price of our justification. R1228:5, 253:3, 16:6; NS177:5
He did not conquer nor overthrow justice, but recognizing the justice of the law of God in the forfeit of the sinner's life, he purchased it back with his own. R251:6, 15:4
Therefore it could not be resumed by him, and constitute his resurrection body. R1995:6
Therefore he no longer lives the life in the flesh, the human life, but, having sacrificed that, he is now highly exalted and ever liveth as our divine High Priest. R1806:2
Nor could he return in the flesh. R1873:4
If by Jesus' flesh and blood we are to understand Jesus' spiritual nature, then Jesus cannot now nor ever be a spiritual being, seeing he has given that for the life of the world. R719:3, 611:1
As God so loved the world that he gave his only begotten Son to redeem them, so likewise Christ loved the world as freely to become the instrument of Jehovah for its salvation. R2099:3*
For the life of the world – The Son of God was made flesh that he might give his flesh for the life of the world. He was transformed from the spiritual to the human nature, so that he might give an exact equivalent for that which was lost. R1673:3
The giving of our Lord's unblemished flesh as a corresponding price for father Adam's condemned flesh constituted the purchase price by which Adam and all his race was redeemed. R2291:4
As the price paid by the Lord was a corresponding price, this proves that those for whom this price was paid had lost or forfeited just such things as corresponded to what was paid. R1228:4
He did not purchase the divine nature, but purchased father Adam and all of his posterity according to the flesh--human nature. The Church has given up human nature, therefore never shall reach human perfection. But, while developing as new creatures, they need the imputation of the merit to cover the blemishes and imperfections of original sin. SM667:1
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| 52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?
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| 53 Then Jesus said unto them, 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.
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Then Jesus said – While our Lord addressed these words to the Jews, he intended them more particularly for us to whom they have been communicated and by whom they have been more fully understood. R4147:4
Except ye – The Church. Q279:2, 703:T
Thus by faith. R1800:6
Eat – But they could not eat him while he was alive, nor could they even understand what he meant. R4147:1
The eating is as much a symbol as the flesh and blood. R611:3
Assimilate and appropriate by faith. R3132:2, 611:4
Eat and digest the truth of his uncorruptness, "bread from heaven." R1636:6
We do not eat the flesh of Jesus literally--we eat it by faith; that is to say, we appropriate by faith to ourselves the merit, the efficacy, which was in his flesh and which he surrendered to death on our behalf. R4147:1; Q703:T; PT389:1
The result of such eating by faith implies our justification on the human plane. R4147:3, 611:5; SM563:3
We have already eaten the true bread, Christ, and appropriated his virtue and merit--by accepting by faith, as his gift of love, the blessings secured for us by his death--"a ransom for all." (1 Tim. 2:6) R1799:5
We are to continue to eat that we may grow stronger and stronger, to appropriate more and more the privileges which belonged to our Lord, but which he surrendered on our behalf. R4147:3
Eventually the whole world shall be privileged to eat of that flesh, to accept the grace of God in the cancellation of their sins, and to realize that these blessings come to them because Christ died for their sins. R4147:4
The flesh – Sacrificed humanity. R3132:2
Partake of his justification. Q279:2; R936:6
Primarily, the bread (of the Memorial) represents our Lord's broken body. F465
Represents restitution to human privileges, i.e., the means to its attainment, and restores to man the life which he had forfeited--the life lost in Adam--human life, earthly life. R5342:3
Jesus was so in the habit of saying peculiar things that if they stopped to quarrel over them, they would have been led away from him. R5230:6, 2447:3
And – There is a difference, we believe, between the bread and the wine. The Church, in order to be accepted of the Lord as members of his glorified Body, must share in both of these by participation. R5342:3
Drink his blood – Additionally, those who are rightly influenced by the eating, drawn to a full consecration of their all to him, receive a special invitation during this Gospel age to drink of his blood. R4147:3, 611:5
Share his sacrifice. Q279:2; R536:6
The cup (of the Memorial) represents his blood, which seals our pardon. F465
The blood is the life in Scriptural language, and hence ordinarily the Jews were not to drink blood; to do so would make them guilty, or responsible for the death of the person or creature. R4147:3; SM564:T
Those who partake of the blood of Christ in the communion cup symbolically represent themselves as guilty of his death unless they see it signifying his death as sealing the New Covenant, and their laying down their lives with him in the great sacrifice through which the New Covenant will be established. R4147:4
The world, when dealt with in the next age, by Jesus, will indeed have the opportunity to eat of his flesh--appropriate the merits of his sacrifice, but no opportunity of sharing in his cup, drinking his blood. R5342:2, 5087:6; Q279:2; SM564:T
The world will not share in the sufferings of Christ. The Lord said, "Drink ye all of it"--drink it all. (Matt. 26:27) There will be none for the world to drink. R5342:3
It is not shown symbolically anywhere in the Scriptures that the world will partake of the blood, and thus participate in the sufferings of Christ. R5342:5, 5421:4
All who accept this invitation to drink of the blood thereby pledge their lives in the same service for which he gave his life. This thought is entirely additional to anything in the Jewish Passover type. There is no intimation that any of the household were to partake of the blood of the slain lamb. SM564:1
Symbolically, the cup signifies the sacrificed life. The world will have no share in the sufferings of Christ, represented in the cup. R5342:3, 5421:4
The cup, his shed blood, the blood of the New Covenant shed for many for the remission of sins, had the same significance as the broken bread; our partaking of it also meaning our appropriation of the benefits of his sacrifice, thus securing our justification. R1800:6, 3880:2
Does not this apply to the sufferings of Christ even unto death, the sacrificial cup, members of Christ's Body? Are they not the only ones that have any life in them? R4489:2*
This blood and its use are shown in the Atonement Day of Lev. 16 and in the blood of sprinkling in the Law. (Exod. 24:8) R5342:6
No life – Unless he had sacrificed himself for us, we could never have everlasting life. R1636:3, 840:5
To appropriate his flesh and its merits to ourselves we must acknowledge our own helpless and hopeless condition and rely wholly on him and his work for us. R1336:3, 5342:2, 611:4
They will be accounted or reckoned as beginning to live from the time that they begin to eat, but they will not be fully alive, perfect, until the close of the Millennial age of trial or testing. R3132:3
In you – Inherent life--life in themselves. The difference between this life and ordinary life is that the former is inherent, and the latter maintained. R5609:1, 5342:3, 936:6; Q279:2
Not only did the breaking of Jesus' body provide the bread of life by which a man, eating, shall never die; but it also opened the "narrow way" to life, and gave us access to the truth, spiritual food, as an aid in its walking. R1636:3, 840:5
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| 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
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Hath eternal life – Our Lord's statements in many instances are made so broad that they cover, not only the Little Flock, but the Great Company as well. These, too, will have eternal life, but not immortality; not life in themselves. R5343:1
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| 55 For my flesh is meat indeed, and my blood is drink indeed.
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My flesh is meat – The typical lamb represented Jesus himself, his own sacrifice for the sins of the world. NS75:1
Indeed – Meaning that this is the most valuable food and drink ever known. R5343:1
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| 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
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He that eateth – Continuously. R2291:3
The idea that we are all right, and sure of the Kingdom because of an experience we had five, ten, twenty or forty years ago, is a dangerous one. What is our condition now? R38:5*
Appropriate his merits; justification. R936:6
And drinketh – Continuously. R2291:3
Share with him in his sacrifice by rendering their justified humanity a sacrifice to his service. R936:6
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| 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
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Hath sent me – Jesus was the honored servant of Jehovah, and his representative among men in the fullest sense. E43
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| 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
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Came down from heaven – Whatever others may think or say of him, he claimed to be sent of God, and of heavenly origin. R1059:2
He that eateth – Not only was it necessary that Jesus should die, a meritorious sacrifice, but it is also necessary that all who would have profit through his sacrifice, must feed upon him, must appropriate the merit of his sacrifice. SM562:2
The eating of the Lamb signifies our appropriating justification from sin. We eat by faith, and therefore are said to be "justified by faith." SM562:3
The more we eat, the greater is our feeling of satisfaction in respect to our freedom from condemnation and our reinstatement in divine favor through the merit of our Passover Lamb. SM562:3
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| 59 These things said he in the synagogue, as he taught in Capernaum. |
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| 60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? |
This is an hard saying – A difficult saying. R5088:2
It was a custom with Jesus to express truth under cover, in "dark sayings," and to many this is one of the darkest. R611:1, 5506:3
Our Lord spake in this dark manner with the very intention that the majority might not understand. NS307:2
We can imagine their consternation, and to assist us in sympathizing with them we should remember that they were not spirit-begotten, because Pentecost had not yet come. R4146:6
Today, while it is generally recognized that Jesus did not mean that they were to eat his literal flesh, few have a very clear idea of what he did mean. R611:1
Considerably true is the claim of some that the doctrines of Christianity can be better gleaned from the writings of the apostles than from the sayings of Jesus because he spoke to none who had been spirit-begotten. R5088:2
Similarly, shortly after, when telling the twelve of his approaching crucifixion, Peter brought upon himself a rebuke by saying, "Far be it from thee, Lord. This thing shall not happen unto thee." (Matt. 16:22) R4756:1
Are not some who were co-laborers, now stumbling at the word that the suffering of the Church as a sin-offering by the High Priest of our profession is a hard saying and will have none of it? R4489:3*
Who can hear it? – Nothing can be explained, only to such as are able to receive it by previous leading or training. R38:5*
So today there are some who cannot receive this teaching, which is the fundamental one of the Gospel of Christ. R4147:1
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| 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?
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Doth this offend – What consternation would follow in the churches today if the ministers of the Gospel should similarly declare the whole counsel of God! How quickly they would become unpopular. R5507:6, 3153:2
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| 62 What and if ye shall see the Son of man ascend up where he was before?
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Ascend up – A part of the great lesson that Jesus was no longer dead, and no longer flesh--that he is "highly exalted." PD71/85
Where he was before – On the spirit plane. R5578:6
Proving the Lord's pre-existence. R1161:4
Identifying the "Son of Man" with the Lord of glory, and with the man Christ Jesus, who gave himself, and with the pre-human Logos, which came down from heaven and was made flesh. E150
We conclude that before his advent to earth he occupied the right hand, or chief position on the heavenly or spiritual plane, but not so exalted as his present position at Jehovah's right hand. R1059:3, 445:5*
Referring to a difference in nature, in condition, from that he then had. Jesus had been in the world many times before, but never before was made flesh. R5622:4
Not merely a return to a previous place; rather, it should be understood to signify a return to a previous condition, a spirit condition. R5589:5
His memory extended back to his previous existence with the Father before the world was. R1916:5
The Bible nowhere tells us that Jesus took the human nature to keep it forever, and to return with it to heaven, where it would be completely out of order and out of place. HG627:6
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| 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
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Quickeneth – Has an invigorating influence upon. R193:1*
The words that I speak – Although the apostles explain the philosophy of the divine plan in great detail, yet in Jesus' sayings we find the very essence and kernel of the Gospel, and nowhere are the terms of discipleship more carefully laid down. R5088:5
They are spirit – To impress his disciples with the thought that they should not take his words too literally, but should look for the deeper meaning, which they could not expect to get until after his ascension. R5088:5
The words of Jesus were spiritual and could be understood only by those possessing the spiritual key, the illumination of the holy Spirit. R5088:5
It is useless to pray, Lord give us the Spirit, and neglect the Word of truth from whence that Spirit is to be supplied. Many seek the outward signs as proof of relationship, instead of the inward witness with the Word of truth. R376:3; E225
If we merely pray for the Spirit and do not use the proper means to obtain the Spirit of truth, we will continue to be at most "babes in Christ." E225
Independent thinkers, rejecting the dogmas of the past, have rejected the Bible also. These wander hither and thither, hungering and thirsting, looking for the Bread of life, and finding it nowhere, because they seek not where alone it is to be found. OV260:2
Jesus did not say that his flesh was spiritual, but his words. R611:1
They are life – In the sense that they conveyed the great message of the terms upon which we may have everlasting life and become his joint-heirs. R5088:5
This quality of the Lord's message makes the religion of the Bible different from that of all the heathen--a message of life as well as of holiness, of forgiveness as well as of condemnation, of love as well as of justice. R4644:6
Moses, personating Christ, foretold the blessed influence of the Lord's words, saying, "My doctrine shall drop as the rain; my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass." (Deut. 32:2) R1937:2
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| 64 But there are some of you that believe not.
For Jesus knew from the beginning who they were that believed not, and who should betray him. |
There are some – The Lord's preaching always produced two opposite effects upon the multitudes that heard him: he attracted one class and repelled the other. R5507:6
Jesus knew – The Lord's message and leading were so much intended to shake off and repel one class as to attract and hold another class. R2257:3
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| 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
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Therefore said I – We read nothing of our Lord's becoming excited to a frenzy and appealing to the people and teaching them that they were about to fall into an eternity of torture if they did not receive him. R4147:6
Except it were given – Ye have seen me and believed not; because ye are not of the flock of sheep whom my Father hath given me to lead at the present time. R4147:6
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| 66 From that time many of his disciples went back, and walked no more with him. |
Of his disciples – Of course they then ceased to be his disciples and were no longer so recognized. A disciple is a pupil, a learner; and when a man ceases to be a student and pupil of Christ, he is no longer his disciple. R5508:1
Went back – Because of the claim of heavenly origin and pre-human existence. R1059:2; E89
Some because the chief priests said, "He has a devil and is mad." ( John 10:20) Some because they did not understand his teachings. Others because his teaching drew the line too sharply between righteousness and sin. R2257:3
Failing to enter into the spirit of his teachings, failing to get the eyes of their understanding opened, because their hearts were not in the proper attitude. The way was too narrow for them; they had not a sufficiency of consecration or of love to lead them to the full surrender. NS382:2
The Lord's leading and the Lord's words lose their attraction to such, and they lose their interest correspondingly. R2258:4
Such siftings and testings of the Lord's disciples have been in progress throughout the Gospel age, and shall continue. R2257:3
This was at the Passover season (verse 4), when there seems to be a greater liability of falling into sin than at other seasons, a peculiar force of temptations. R3178:3
No more with him – We are intentionally exposed to the various voices which would call us away from our Shepherd, and from following in his footsteps. R2257:2
If the Lord had undertaken the work of the ministry according to the methods pursued today, depending for support on the good will and contributions of the people, the support would often have been very meager. R5507:6
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| 67 Then said Jesus unto the twelve, Will ye also go away?
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Will ye also – The Lord turned to some of his faithful who had remained and who had taken his yoke to follow him. NS382:3
As our Lord was not expecting all to come to him, so he could not expect either that many would go on still further and make the consecration to walk in his steps in the narrow way and thus be partakers of his cup. R4148:1
Every trial, persecution and difficulty of life is permitted to come upon those who have made the covenant of sacrifice to prove them, to test their love, to see whether or not their characters are fixed in righteousness. R2258:3
Only the merest handful remained. R5507:6, 3153:2
There is just a tinge of disappointment in our Master's words. It was because he was true, noble and sympathetic, and loved his friends, the lonely sadness crept over him and found expression in these words. R1710:3
"The Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul." (Deut. 13:3) R2258:1
When various voices call in various directions, away from the narrow way of consecration, and sacrifice, humiliation and self-denial, in answer to the Lord's query, "Will ye also go away?" we will answer as the apostles of old. R2258:5
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| 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. |
To whom shall we go? – Peter had known what it meant to seek God's favor and everlasting life through keeping the Law; and had been discouraged, finding himself condemned both by the doctrines of the Pharisees and by his own conscience. Doubtless, also, he knew something of the various heathen philosophies. R1711:1
Peter's faith and hope had found in the doctrines of Christ a foundation and anchorage which they could not find elsewhere. R1711:2
So it is with us, we decide that although we have liberty to turn from the Lord, we could not think of so doing. We have formed a hatred for our former taskmaster, sin, and a dislike for the wages, death. NS382:4
For the consecrated to turn back would be to "turn back unto perdition," to the second death. R2258:5
Having once heard the good tidings--the words of everlasting life--for what would we exchange it? R1711:2
Those who will stand the test here will be just like those for whom Peter spoke in the previous harvest testing. We will abide with and follow the great captain of our salvation: in his words and love and service we live and move and have our being as the elect of God. R1711:6, 2558:6
We would starve spiritually if we went to any other than the Lord's table. R5570:4
The true people of God have no desire to go to any one but him. If they stumble, they recover themselves, avail themselves of his arrangements for forgiveness and press on. R5218:3
Having heard the calls of the world, the flesh, and the devil, they have seen the emptiness of all their false promises, and how none of them can give a satisfying portion. R2258:5, 2257:2
How long it takes us to learn assuredly that worldly pleasures are fleeting, and that they have a bitter which counterbalances every sweet, and that the tendencies of Vanity Fair are quite contrary to the new ambitions, new hopes, new desires of our new natures! R2257:6
Words of eternal life – The message of eternal life. R3795:2
His teaching was that as a result of the ransom-sacrifice, which, by divine love and arrangement, he was about to give for all, all shall have the opportunity of everlasting life. R1711:1
He has been feeding us on the message of truth and life. R5570:4
The promised reward of righteousness through Christ, which he has promised to them that love him--namely, eternal life. R2258:5
The class who hear the Master's voice are most wonderfully blessed. These find in his word the promise of a blessing in the life that now is and also in that which is to come. NS412:1
We are so in love with the Savior, the true yoke-fellow, who has become our burden-bearer and the burden-bearer for the whole world, that we could not turn back. NS382:4
There is no other message of eternal life open during the present age than the call to joint-heirship with Christ, suffering unto death with him that we may share his glory thereafter. SM347:2
So it has been from that day to this, amongst those who have really heard and truly appreciate God's message through his Son and through the apostles. They have found in the Gospel message the only balm for this present life, the only explanation of the present unhappy condition. NS495:3
In the present harvest of the Gospel age, we have seen many of the "deep things" in the divine plan; clear lessons of the great Teacher--the words of glory, honor and immortality--words of eternal life. R1711:4
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| 69 And we believe and are sure that thou art that Christ, the Son of the living God. |
That Christ – Peter recognized Jesus as the Messiah sent of God to be the Life-giver to the world, the true light that shall ultimately lighten every man that cometh into the world. ( John 1:9) R1711:2
The refreshing evidence that the truth had taken fast hold of some. Not only was Jesus' heart cheered by Peter's zeal, but Peter also was blessed, "Blessed out thou Simon." (Matt. 16:16, 17) R785:2
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| 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
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Chosen you twelve – There never were to be more than these twelve. OV395:5, 396:1
The Lord's specialization of the twelve apostles is variously referred to. R5002:6, 1521:2
The apostles occupied a special place in connection with his Kingdom, his Church, assigned to no others. R2820:1
The commission of the apostles was, in the main, the same as the commission of the Lord and of the whole church. It was to preach the gospel of the kingdom; but the twelve also were to be his witnesses to bear testimony of him after his death. R1521:5
Our Lord's object in selecting or ordaining the twelve was to so train and empower them, and to so establish their testimony concerning the truth of God, that other seekers might be convinced of the truth. ( John 17:6-9, 20, 21) R1521:6
In making the choice the Lord doubtless took cognizance, not only of the willingness of heart on the part of these twelve, but also of the circumstances and fitness of the individuals for the pioneer work that was before them. R1521:3
The number corresponded to the sons of Jacob, the representatives and founders of the tribes of Israel, which in one phase of their typical character stood for the entire Gospel Church, and in another for the whole world. R1522:1
Seven reasons that these were ordained to fill the important office of apostles in the church; and four points on apostolic inspiration. R1524-1526
The early Church never regarded the apostles as lords in the Church; and the apostles never assumed such authority or dignity. Nor did any of these leading servants go about in priestly robes. R1523:5
They rightly reverenced the piety and the superior spiritual knowledge and wisdom of the apostles, and regarding them, as they really were, as the Lord's specially chosen ambassadors to them, they sat at their feet as learners, yet not with blank, unquestioning minds. R1524:4
We have their teachings in the New Testament, so full and complete as to require no addition; and hence the twelve apostles have no successors. E207; CR396:1
The early bishops, in accepting the title of apostles and claiming for themselves succession to the apostolic office, were honestly deluded, as much as were the people who thus acknowledged them. OV396:2
God gave the twelve to Jesus and he lost none of them save Judas, whose disloyalty had already been foretold. CR395:5
The other disciples, not so chosen, were also beloved of the Lord, and were doubtless in full sympathy with this appointment, recognizing it as in the interests of the work in general. R1521:3
Is a devil – Or adversary. R439:1
Upon Judas alone, of all who had to do with his death, our Lord placed the full responsibility and guilt. (Matt. 26:24) R4909:3, 1962:5
Jesus lost none of the twelve save Judas, whose disloyalty had already been foretold. OV395:5
In his own due time God brought forth the successor of Judas, St. Paul, of whom it is written that he was "not one whit behind the chiefest of the apostles." (2 Cor. 11:5) God ignored the choice of Matthias. OV395:4; R1522:2, 1523:2
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| 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. |
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