Interpretive Study of John's Gospel

Jesus is the Son of God

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, God.

John Chapter 5

True Salvation is More Important than Anything in this Life

Links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2), C5-S3 (Verse 3), C5-S4 (Verse 4), C5-S5 (Verse 5), C5-S6 (Verse 6), C5-S7 (Verse 7), C5-S8 (Verse 8), C5-S9 (Verse 9), C5-S10 (Verse 10), C5-S11 (Verse 11), C5-S12 (Verse 12), C5-S13 (Verse 13), C5-S14 (Verse 14), C5-S15 (Verse 15), C5-S16 (Verse 16), C5-S17 (Verse 17), C5-S18 (Verse 18), C5-S19 (Verse 19), C5-S20 (Verse 20), C5-S21 (Verse 21), C5-S22 (Verse 22-23), C5-S23 (Verse 23), C5-S24 (Verse 24), C5-S25 (Verse 25), C5-S26 (Verse 26-27), C5-S27 (Verse 28-29), C5-S28 (Verse 30), C5-S29 (Verse 31), C5-S30 (Verse 32), C5-S31 (Verse 33), C5-S32 (Verse 34), C5-S33 (Verse 35), C5-S34 (Verse 36), C5-S35 (Verse 37), C5-S36 (Verse 37), C5-S37 (Verse 38), C5-S38 (Verse 39), C5-S39 (Verse 40), C5-S40 (Verse 41), C5-S41 (Verse 42), C5-S42 (Verse 43), C5-S43 (Verse 44), C5-S44 (Verse 45), C5-S45 (Verse 46), C5-S46 (Verse 47)'.

Chapter Outline

Our chapter shows us that we must accept God's truth, as He wrote it in His word and as His Holy Spirit interprets it, above our religious traditions. We must be willing to be cast out of our religion and out of our family and be persecuted, if necessary, in order to stand with God's truth. In this chapter we see a surface argument about the sabbath. However, underneath the surface we see the true argument over who has the true ultimate authority. Jesus claims that God has it and the Jews claim that their religion, and the religious leaders of the day, have the true ultimate authority. It is this argument which ultimately led the crucifixion of our Lord.

The chapter starts with Jesus healing an impotent man on the sabbath. He had been waiting for healing thirty and eight years and religious traditions could do nothing for him. Yet the religious leaders condemned him for obeying the command from Jesus to Rise, take up thy bed, and walk. because it was a sabbath. His carrying his bed, on a sabbath, went against their religious traditions which they had made into a law which they claimed was equal in authority to the word of God. After He told the Jews that it was Jesus, which had made him whole, the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. The rest of the chapter contain the words from Jesus which condemn the religious people who make their traditions equal to the word of God and refuse to believe Jesus. He tells them, and us, that He will judge all men. He also says: Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. Any who reject the scriptures, in order to keep religious traditions, will be condemned at the judgment of God.

Within this chapter we have the first account, as reported within this Gospel, of the argument about the sabbath. This particular argument became the basis of a whole lot of doctrinal disputes between the religious leaders of the Jews and Jesus. It actually was an argument over who had the ultimate authority. In the note for Matthew 12:8-LJC there are links to every place in the Gospels where we find a reference to the sabbath and those links are separated according to what is said about the sabbath. The first set of references tell us that The Son of man is Lord of the sabbath day. Therefore according to the Bible, Jesus had the ultimate authority. In addition, the note for Colossians 2:16-17 gives a couple of different dictionary definitions along with lots of references from different commentators. Therefore, the reader is provided with more reference material than they will probably use if they want to research more details on the doctrine that is involved. Further, in addition to the historical arguments, as reported in the Bible, we now have different religions which have made up their own rules about the sabbath, which differ from the true Biblical rules and from the Jewish rules and from rules created by other modern religions. The reader is welcome to research all that they want.

In this chapter what Jesus did was allowed by the Bible but not by the additional rules of religious people who tried to claim greater authority than God. That type of claim causes doubtful disputations (Romans 14:1). They made their claim by first challenging the authority of Jesus. They claimed authority based upon their man-given positions within the church. Jesus provided the God-dictated witnesses of the power of God in His life and ministry. The witnesses provided by Jesus are listed, with their Bible references, in the note for 5:1.

One of the witnesses, provided by Jesus, was John the Baptist. Please also see the Doctrinal Study called John the Baptist for more details about John the Baptist being His witnesses. That Study has links to where other Gospel accounts deal with him and his message. Every reference to him, that is in the Bible, is in that Study and presented by Bible book and presented sequentially.

Below is a summary of each sentence within this chapter with a link to the note providing the detailed analysis and contextual considerations of each sentence. These sentence summaries also show the basis for the chapter summary provided above.

C5-S1: Jesus returned to Jerusalem.
C5-S2: The place of the miracle.
C5-S3: The people of the miracle.
C5-S4: The reason why the people were at that place.
C5-S5: The particular man of the miracle.
C5-S6: The request to do the miracle.
C5-S7: The response to the request.
C5-S8: The command of the miracle.
C5-S9: The immediate results of the miracle.
C5-S10: The response to the miracle from religious people.
C5-S11: The answer to religious people.
C5-S12: The demand from religion.
C5-S13: The man of the miracle could not meet their demand.
C5-S14: Further private instruction from Jesus.
C5-S15: The man of the miracle now answered the demand from the religious people.
C5-S16: The secondary response to the miracle from religious people.
C5-S17: The answer to persecution from Jesus.
C5-S18: The more severe response by religious people when told their doctrinal error.
C5-S19: The start of the answer from Jesus to a death threat for speaking truth.
C5-S20: God the Father shows Jesus what to do.
C5-S21: Jesus will raise the dead.
C5-S22: Jesus will judge all men.
C5-S23: The consequence of how we treat Jesus.
C5-S24: The reward of believing Jesus.
C5-S25: The dead will hear Jesus.
C5-S26: Jesus has authority from God to judge because He is the Son of man.
C5-S27: The dead will rise to damnation or to salvation.
C5-S28: The power and authority behind the judgment by Jesus.
C5-S29: The way to determine if someone speaks truth.
C5-S30: Jesus claims a second witness.
C5-S31: John the Baptist is His second witness.
C5-S32: Why Jesus is telling them these things.
C5-S33: The evidence that John the Baptist was a true witness from God.
C5-S34: A greater witness than John the Baptist.
C5-S35: The third witness.
C5-S36: Their inability to dispute His word.
C5-S37: The evidence that they do not represent God.
C5-S38: The way to verify His word.
C5-S39: The condemnation of fools.
C5-S40: Why Jesus did not care about their rejection.
C5-S41: His judgment based upon their character.
C5-S42: The consequence of rejecting truth.
C5-S43: Why they are deceived.
C5-S44: Moses will accuse them before God.
C5-S45: Why Moses will accuse them.
C5-S46: Why they did not believe Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-9. Jesus on the sabbath day cures him that was diseased eight and thirty years.
10-16. The Jews therefore cavil, and persecute him for it.
17-30. He answers for himself, and reproves them, shewing by the testimony of his Father,
31-35. of John,
36-38. of his works,
39-47. and of the scriptures, who he is'.

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C5-S1 (Verse 1) Jesus returned to Jerusalem.

Step: Why Jesus went.

After this there was a feast of the Jews;

Second Step: Where Jesus went.

and Jesus went up to Jerusalem.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter. Our current sentence introduces the chapter. In the second account of John 4, Jesus dealt with those from His home town and country and they refused to believe that He was/is 'God in human flesh' because of familiarity. Now, in John 5, Jesus will deal with the religious crowd in Jerusalem. They also will refuse to believe that He was/is 'God in human flesh' because religion rejects the truly spiritual. However, Jesus offers several proofs to the religious crowd. If the religious person honestly looks at these proofs, they will see that Jesus is greater than their religion. The proofs that Jesus offers are:

He healed a man who could not get healing from religious activity when he failed to meet the physical requirements (John 5:1-9). Religion doesn't tell God when to heal but the messengers from God (angels / men) only heal when God the Father decides to use them to do so. Jesus healed when He wanted. Hebrews 1 and Hebrews 2 tell us that Jesus is greater than the angels.
Jesus healed on the sabbath and if the Jews violated the sabbath, God would judge them and not give them the power to do miracles. Jesus said that he was Lord of sabbath (Matthew 12:8; Mark 2:28; Luke 6:5; Luke 13:15) which meant He could change their laws about sabbath. In the New Testament period, sabbath is still Saturday and the Holy Days of the Bible but they are part of the Mosaic Religious Law that the New Testament replaces (Hebrews, etc). By healing on the sabbath, He proved that He had God's blessings while violating their religious rules which they had elevated to be equal to God's word and even above God's word in importance. Thus, Jesus proved that He was not under the authority of their religious rules but was above those rules. As the Jews themselves acknowledged, only God was above the Mosaic Law.
Jeremiah 27:20-27 promised blessings from God, and specifically promised that Jerusalem and rulers would remain. The Jews disobeyed and had Romans ruling them. But as religion always does, after suffering for disobedience, they over-reacted. Jeremiah was preaching against doing commerce on the Lords Day. The Jews forbid any work even to not carrying personal possessions and in John 5:8 Jesus saith unto him, Rise, take up thy bed, and walk. Here and elsewhere, Jesus proved that he understood the Bible better than their best scholars.
Jesus told them that he was the Son of God, thereby making Himself equal to God (John 5:17-18). He also offered the proof of His works (miracles, healing, etc) that can only be done by God. That proved that he was equal to God or approved of God in a way that no one else was because God worked through Him in ways that God refused to work through others. In John 5:19-23, Jesus proclaims Himself to be the representative of God the Father among men and directly links His works to the works of the Father.
In John 7:25-29 Jesus offers the prophecy, and proof, of the dead rising at His command and testifying of Him. We see this fulfilled in:

Physical dead = John 12:9-11 with Lazarus and Matthew 27:51-53
Spiritually dead = John 5:24 The lost that are truly saved will testify of Him
Eternally dead = In John 5:29 Jesus said they that have done good, unto the resurrection of life, which matches Revelation 21:1-5. In John 5:29 Jesus also said and they that have done evil, unto the resurrection of damnation The eternal dead are raised and cast into the Lake of Fire according to Revelation 20:11-15. (Also see Revelation 19:20; Revelation 20:10.) As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God (Isaiah 45:23; Romans 14:11; Philippians 2:9-11) means that the eternal dead will recognize Him as God before they are cast into the Lake of Fire.

The Jewish Law required the testimony of two or three witnesses (Deuteronomy 17:7; Matthew 18:16; 26:60; John 8:17; 2Corinthians 13:1; 1Timothy 5:19; Hebrews 10:28; Revelation 11:3). Jesus offered the witness of:

His works (John 5:17-23, 36; John 15:24)
John the Baptist (John 5:31-35)
The Father (5:37; Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35)
The Scriptures (John 5:39)
Moses (John 5:45-47)

Jesus left His own power as Creator when He was conceived as a human man and used the Power of the Holy Spirit to do all of the miracles before His resurrection. Paul also tells us that the true evidence of someone speaking for God is when they have the power of God evident in their life. (Please see the note for John 5:41 for links to where this phrase is used within the Bible.)

Here, we are told that Jesus went up to Jerusalem for the feast. Jesus made a point to go to Jerusalem each of the three Passovers of His ministry. Passover was a special Holy Feast where God showed the Jews that they were saved by blood. The first Passover is found in John 2:13. The second is here in John 5. John 6 through the rest of Johns Gospel deal with the time starting just before the third Passover until Jesus returned to heaven. According to John, at the first Passover Jesus drove out the money lenders and basically told the religious Jews to repent and change their actions. Here at the second Passover, Jesus told them to clean up their attitudes and authorities. At the third Passover, they rejected Him and His message and brought judgment upon themselves and their descendants.

Please see the note for John 4:45 about the word feast. The functional definition is: 'Any time of celebrating. However, in the Bible these were usually holy days which were declared by God to celebrate significant spiritual events'.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'a contraction of Judas or Judah. A Hebrew or Israelite. This is the name for God's chosen people who followed the Mosaic Law'.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

Please be sure to use the links found within the sentence outline, above, to get further support in understanding the detail doctrine of this sentence. When following such links, Please be sure to go to the start of such Studies to get general information, definitions, applications and links to other places within the Bible which have the same application as the original sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 2:13; Ex 23:14-17; 34:23; Le 23:2-4; De 16:16; Mt 3:15; Ga 4:4 exp: Joh 6:4'.

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C5-S2 (Verse 2) The place of the miracle.

Now there is at Jerusalem by the sheep market a pool,
which is called in the Hebrew tongue Bethesda,
having five porches.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

As the title of our sentence says, our sentence tells us the place of the miracle. Beyond that, the only other significance of our sentence is in the4 symbolism of the words which the author includes.

This place has a lot of symbolic meaning with sheep used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more. In addition, the author including the fact that this place is called in the Hebrew tongue Bethesda also provides more symbolic meaning along with the face that there were five porches. That said, I will leave all of the symbolism for preachers to provide the applications which are related.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

We find forms of the word sheep occurring 188 times in 179 verses of the Bible, 43 times in 39 verses of the New Testament and, in this Gospel, in: John 2:14-15; John 5:2; John 10:1; John 10:2; John 10:3; John 10:4; John 10:7; John 10:8; John 10:11; John 10:12; John 10:13; John 10:14; John 10:15; John 10:16; John 10:26; John 10:27; John 21:16; John 21:17. Easton's Bible Dictionary defines this word as: 'are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God's care over his people (Ps 23:1-2; 74:1; 77:20; Isa 40:11; 53:6; Joh 10:1-5,7-16).
"The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs., but sometimes extending to 30 lbs. The tails are indeed huge masses of fat" (Geikie's Holy Land, etc.). The tail was no doubt the "rump" so frequently referred to in the Levitical sacrifices (Ex 29:22; Le 3:9; 7:3; 9:19). Sheep-shearing was generally an occasion of great festivity (Ge 31:19; 38:12-13; 1Sa 25:4-8,36; 2Sa 13:23-28)'. Fausset's Bible Dictionary defines this word as: 'Ge 4:2. Abounded in the pastures of Palestine. Shepherds go before them and call them by name to follow (Joh 10:4; Ps 77:20; 80:1). The ordinary sheep are the broad tailed sheep, and the Ovis arise, like our own except that the tail is longer and thicker, and the ears larger; called bedoween. Centuries B.C. Aristotle mentions Syrian sheep with tails a cubit wide. The fat tail is referred to in Le 3:9; 7:3. The Syrian cooks use the mass of fat instead of the rancid Arab butter.
The sheep symbolizes meekness, patience, gentleness, and submission (Isa 53:7; Ac 8:32). (See LAMB.) Tsown means sheep"; ayil, the full-grown "ram," used for the male of other ruminants also; rachel, the adult "ewe"; kebes (masculine), kibsah (feminine), the half grown lamb; seh, "sheep" or paschal "lamb"; char, "young ram"; taleh, "sucking lamb"; 'atod (Genesis 31 "ram") means "he-goat"; imrin, "lambs for sacrifice."
The sheep never existed in a wild state, but was created expressly for man, and so was selected from the first for sacrifice. The image is frequent in Scripture: Jehovah the Shepherd, His people the flock (Ps 23:1; Isa 40:11; Jer 23:1-2; Ezekiel 34). Sinners are the straying sheep whom the Good Shepherd came to save (Ps 119:176; Isa 53:6; Jer 50:6; Lu 15:4-6; Joh 10:8,11). False teachers are thieves and wolves in sheep's clothing (Mt 7:15). None can pluck His sheep from His hand and the Father's (Joh 10:27-29)'. The functional definition is: 'Identified a domesticated animal which is often used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more'.

Nave's Topical Bible provides links for this word as: 'Offered in sacrifice: By Abel: Ge 4:4. By Noah: Ge 8:20. By Abraham: Ge 22:13. The land of Bashan adapted to the raising of: De 32:14. Also: Bozrah: Mic 2:12. Kedar: Eze 27:21. Nebaioth: Isa 60:7. Sharon: Isa 65:10. Jacob's management of: Ge 30:32-40. Milk of, used for food: De 32:14. Shearing of: Ge 31:19; 38:12-17; Isa 53:7. Feasting at the time of shearing: 1Sa 25:11,36; 2Sa 13:23. The first fleece of, belonged to the priests and the Levites: De 18:4. Tribute (taxes) paid in: 2Ki 3:4; 1Ch 5:21; 2Ch 17:11. FIGURATIVE: 1Ch 21:17; Ps 74:1; Jer 13:20. Of backsliders: Jer 50:6. Of lost sinners: Mt 9:36; 10:6. Of the righteous: Jer 50:17; Eze 34; Mt 26:31; Mr 14:27; Joh 10:1-16. Of the defenselessness of servants of God (Greek: diakonoi): Mt 10:16. Parable of the lost: Mt 18:11-13; Lu 15:4-7'.

Torrey's Topical Textbook provides links for this word as: 'Clean and used as food: De 14:4. DESCRIBED AS: Innocent: 2Sa 24:17. Sagacious: Joh 10:4-5. Agile: Ps 114:4,6. Being covered with a fleece: Job 31:20. Remarkably prolific: Ps 107:41; 144:13; Song 4:2; Eze 36:37. Bleating of, alluded to: Jg 5:16; 1Sa 15:14. Under man's care from the earliest age: Ge 4:4. Constituted a great part of patriarchal wealth: Ge 13:5; 24:35; 26:14. Males of, called rams: 1Sa 15:22; Jer 51:40. Females of, called ewes: Ps 78:71. Young of, called lambs: Ex 12:3; Isa 11:6. PLACES CELEBRATED FOR: Kedar: Eze 27:21. Bashan: De 32:14. Nebaioth: Isa 60:7. Bozra: Mic 2:12. Flesh of, extensively used as food: 1Sa 25:18; 1Ki 1:19; 4:23; Ne 5:18; Isa 22:13. Milk of, used as food: De 32:14; Isa 7:21-22; 1Co 9:7. Skins of, worn as clothing by the poor: Heb 11:37. Skins of, made into a covering for the tabernacle: Ex 25:5; 36:10; 39:34. Wool of, made into clothing: Job 31:20; Pr 31:13; Eze 34:3. Offered in sacrifice from the earliest age: Ge 4:4; 8:20; 15:9-10. Offered in sacrifice under the law: Ex 20:24; Le 1:10; 1Ki 8:5,63. FLOCKS OF: Attended by members of the family: Ge 29:9; Ex 2:16; 1Sa 16:11. Attended by servants: 1Sa 17:20; Isa 61:5. Guarded by dogs: Job 30:1. Kept in folds or cotes: 1Sa 24:3; 2Sa 7:8; Joh 10:1. Conducted to the richest pastures: Ps 23:2. Fed on the mountains: Ex 3:1; Eze 34:6,13. Fed in the valleys: Isa 65:10. Frequently covered the pastures: Ps 65:13. Watered every day: Ge 29:8-10; Ex 2:16-17. Made to rest at noon: Ps 23:2; Song 1:7. Followed the shepherd: Joh 10:4,27. Fled from strangers: Joh 10:5. Washed and shorn every year: Song 4:2. Firstlings of, not to be shorn: De 15:19. Firstlings of, not to be redeemed: Nu 18:17. Firstlings of, could not be dedicated as a free-will offering: Le 27:26. Tithe of, given to the Levites: 2Ch 31:4-6. First wool of, given to the priests: De 18:4. Time of shearing, a time of rejoicing: 1Sa 25:2,11,36; 2Sa 13:23. WERE FREQUENTLY: Given as presents: 2Sa 17:29; 1Ch 12:40. Given as tribute: 2Ki 3:4; 2Ch 17:11. Destroyed by wild beasts: Jer 50:17; Mic 5:8; Joh 10:12. Taken in great numbers in war: Jg 6:4; 1Sa 14:32; 1Ch 5:21; 2Ch 14:15. Cut off by disease: Ex 9:3. False prophets assume the simple appearance: Mt 7:15. ILLUSTRATIVE: Of the Jews: Ps 74:1; 78:52; 79:13. Of the people of Christ: Joh 10:7-26; 21:16-17. Of the wicked in their death: Ps 49:14. Of those under God's judgment: Ps 44:1. (In patience and simplicity,) of patience, etc. of Christ: Isa 53:7. (In proneness to wander,) of those who depart from God: Ps 119:176; Isa 53:6; Eze 34:16. (Lost,) of the unregenerate: Mt 10:6. (When found,) of restored sinners: Lu 15:5,7 (Separated from the goats,) of the separation of saints from the wicked: Mt 25:32-33'.

Thompson Chain Topics provides links for this word as: 'Ge 4:4; 30:32; De 18:4; 32:14; 2Ch 7:5; 15:11; Job 1:3; 42:12; Mt 12:11. Sheep, God's: God's People are his Sheep: Ps 74:1; 79:13; Mt 10:16; 15:24; 25:33; 26:31; Joh 10:3. Sheep, Lost: Sinners Regarded as Lost Sheep: Jer 50:6,17; Eze 34:6; Mt 9:36; 10:6; 15:24; 18:12; 1Pe 2:25. Sheepfolds: Nu 32:16; Jg 5:16; Ps 78:70; Joh 10:1'.

Please see the note for Mark 7:4 about the word market. The American Tract Society Dictionary defines this word as: 'In Greek AGORA, in Latin FORUM, a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance. Here was the city exchange, the focus to which converged all the lines of public life. Hither laborers resorted in search of employment, Mt 20:3-7, and children to pursue their sports, Lu 7:32. Here the ordinary assemblies of the people were held; here philosophers and statesmen met and debated; here laws were promulgated and news announced; hither men resorted for pleasure as well as for business. The most notable public men, and indeed all classes of citizens, here congregated; and what was done here was done before the whole city. Hence the proud Pharisees desired "greeting in the market places," Mt 12:38; and Paul resorted to the agora at Athens to meet and convince the philosophers, Ac 17:17; and the masters of the damsel at Philippi exorcised by Paul and Silas, "drew them into the market place unto the rulers," Ac 16:19'.

We find forms of the word pool occurring 28 times in 26 verses of the Bible and, in the New Testament, in: John 5:2; John 5:4,; John 5:7; John 9:7; John 9:11. Easton's Bible Dictionary defines this word as: 'a pond, or reservoir, for holding water (Heb berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2Sa 2:13); the pool of Hebron (2Sa 4:12); the upper pool at Jerusalem (2Ki 18:17; 20:20); the pool of Samaria (1Ki 22:38); the king's pool (Ne 2:14); the pool of Siloah (Ne 3:15; Ec 2:6); the fishpools of Heshbon (Song 7:4); the "lower pool," and the "old pool" (Isa 22:9,11).
The "pool of Bethesda" (Joh 5:2,4,7) and the "pool of Siloam" (Joh 9:7,11) are also mentioned. Isaiah (Isa 35:7) says, "The parched ground shall become a pool." This is rendered in the Revised Version "glowing sand," etc. (marg., "the mirage," etc.). The Arabs call the mirage "serab," plainly the same as the Hebrew word sarab, here rendered "parched ground." "The mirage shall become a pool", i.e., the mock-lake of the burning desert shall become a real lake, "the pledge of refreshment and joy." The "pools" spoken of in ISA 14:23 are the marshes caused by the ruin of the canals of the Euphrates in the neighbourhood of Babylon.
The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels'.

Please see the notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

This is the only place where we find the name of: Bethesda. Easton's Bible Dictionary defines this word as: 'house of mercy, a reservoir (Gr. kolumbethra, "a swimming bath") with five porches, close to the sheep-gate or market (Ne 3:1; Joh 5:2). Eusebius the historian (A.D. 330) calls it "the sheep-pool." It is also called "Bethsaida" and "Beth-zatha" (Joh 5:2, R.V. marg.). Under these "porches" or colonnades were usually a large number of infirm people waiting for the "troubling of the water." It is usually identified with the modern so-called Fountain of the Virgin, in the valley of the Kidron, and not far from the Pool of Siloam (q.v.); and also with the Birket Israel, a pool near the mouth of the valley which runs into the Kidron south of "St. Stephen's Gate." Others again identify it with the twin pools called the "Souterrains," under the convent of the Sisters of Zion, situated in what must have been the rock-hewn ditch between Bezetha and the fortress of Antonia. But quite recently Schick has discovered a large tank, as sketched here, situated about 100 feet north-west of St. Anne's Church, which is, as he contends, very probably the Pool of Bethesda. No certainty as to its identification, however, has as yet been arrived at'.

Please see the note for 2Corinthians 3:12-14 about the word blind. Easton's Bible Dictionary defines this word as: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). The blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'. C9-S48 gives the spiritual lesson of that chapter, which is based upon blindness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'market. or, gate. Ne 3:1; 12:39
pool. Isa 22:9,11'.

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C5-S3 (Verse 3) The people of the miracle.

In these lay a great multitude of impotent folk,
of blind,
halt,
withered,
waiting for the moving of the water.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Imagine if this was the best that society provided for permanently disabled people and you were one of them. Please consider the symbolic relationship between the of our current sentence and the living waters of John 4:10.

Please see the note for John 6:2 about the word multitude. The functional definition is: 'The state of being many; a great number'.

We find forms of the word impotent only in: John 5:3; John 5:3; Acts 4:9; Acts14:8. Webster's 1828 dictionary defines this word as: '1. Weak; feeble; wanting strength or power; unable by nature, or disabled by disease or accident to perform any act. I know thou wast not slow to hear, Nor impotent to save. 2. Wanting the power of propagation, as males. 3. Wanting the power of restraint; not having the command over; as impotent of tongue.
IM'POTENT, n. One who is feeble, infirm, or languishing under disease'.

Please see the note for 2Corinthians 3:12-14 about the word blind. Easton's Bible Dictionary defines blind as: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). The blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'.

Please see the note for Mark 9:45-46 about the word halt. The functional definition for this word is: 'lame on the feet'.

Please see the note for Mark 3:1 about the word withered. The functional definition for this word is: 'Faded; dried; shrunk'.

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of blind. Mt 15:30; Lu 7:22
withered. 1Ki 13:4; Zec 11:17; Mr 3:1-4
waiting. Pr 8:34; La 3:26; Ro 8:25; Jas 5:7'.

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C5-S4 (Verse 4) The reason why the people were at that place.

Equivalent Section: Why the people waited by the pool.

For an angel went down at a certain season into the pool,
and troubled the water:

Equivalent Section: The limit on who received healing.

whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

We see here the way that religion operates as opposed to receiving personal blessings from Jesus Christ. Notice that our sentence says whosoever. Religion does not make any personal choice while we see that Jesus dealt with a certain man and asked him a personal question of: Wilt thou be made whole? This is an important distinction of the 'Church Age', which Jesus introduced in the prior chapter. We still have thing with a whosoever, during the 'Church Age', but those remain available to everyone whereas our current sentence says whosoever then first...was made whole of whatsoever disease he had. This whosoever was limited to one person while the other whosoever, of the 'Church Age', remain available to others. Thus, we see that all religious restrict blessings to a select few while the true salvation is available to everyone with the only restriction being accepting exactly what God offers.

Please see the note for 1Corinthians C13S1 about the word angel. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man. Hence angels are ministers of God, and ministering spirits' . Please also see the note for Jude 1:7 about the word archangel.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for John 5:2 about the word pool. The functional definition is: 'a reservoir, for holding water'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

Please see the note for 2Corinthians 12:18 about the word step. The functional definition is: 'To move the foot; to advance or recede by a movement of the foot or feet'.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. The sanative property of this pool has been supposed by some to have been communicated by the blood of the sacrifices, and others have referred it to the mineral properties of the waters. But, 1. The beasts for sacrifice were not washed here, but in a laver in the temple. 2. No natural property could cure all manner of diseases. 3. The cure only extended to the first who entered. 4. It took place only at one particular time. 5. As the healing was effected by immersion, it must have been instantaneous; and it was never failing in it effects. All which, not being observed in medicinal waters, determine the cures to have been miraculous, as expressly stated in the text.
first. Ps 119:60; Pr 6:4; 8:17; Ec 9:10; Ho 13:13; Mt 6:33; 11:12; Lu 13:24-28; 16:16
was made. 2Ki 5:10-14; Eze 47:8; Zec 13:1; 14:8; 1Co 6:11; 1Jo 1:7'.

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C5-S5 (Verse 5) The particular man of the miracle.

And a certain man was there,
which had an infirmity thirty and eight years.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Please notice that Jesus choose a certain man. Also that he had an infirmity thirty and eight years. Forty is supposedly the number used symbolically for 'judgment' within the Bible. Thus, we see Jesus offering him mercy before the time of 'judgment'. This symbolic application is further supported by C5-S14 where Jesus told him Behold, thou art made whole: sin no more, lest a worse thing come unto thee. Therefore, we have an application of Jesus offering us mercy before the time of 'judgment'. And, we have another symbolic application of the warning of: lest a worse thing come unto thee to be applied to all truly saved who are tempted to sin.

Please see the note for Romans C8S24 about the word infirmity. That note has a reference to every place within the Bible where we find this word with an explanation of each usage. The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness. Old age is subject to infirmities'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thirty. Joh 5:14; 9:1,21; Mr 9:21; Lu 8:43; 13:16; Ac 3:2; 4:22; 9:33; 14:8
General references. exp: Lu 5:18'.

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C5-S6 (Verse 6) The request to do the miracle.

When Jesus saw him lie,
and knew that he had been now a long time in that case,
he saith unto him,
Wilt thou be made whole?

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter. In addition, the Table of Miracles in the Gospels includes this one along with the rest. This command from Jesus is the same as He told the sick of the palsy in Matthew 9:6 and Mark 2:1-12 and Luke 5:17-26. The similarities between the two miracles are many and those miracles, along with their related notes should also be considered and compared to this miracle.

As we also see in those accounts, the religious Jews rejected the authority of Jesus, just like they do in this chapter. However, many individual Jews accepted Him. Likewise, salvation is individually accepted today even while most people are going to Hell around us.

As explained in the note for this verse in the Lord Jesus Christ Study, Jesus offered him salvation and not just physical healing. We see this in the command from Jesus of: Behold, thou art made whole: sin no more, lest a worse thing come unto thee (John 5:14). God expects us to 'stop our sinning' after we get saved. In this sentence Jesus offered more than just physical healing and, as we keep seeing in this Gospel, we need to pay attention to the context and to what is truly happening at the time of the account to understand all that is being communicated by the Gospel account.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and knew. Joh 21:17; Ps 142:3; Heb 4:13,15
Wilt. Isa 65:1; Jer 13:27; Lu 18:41
General references. exp: Lu 5:18'.

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C5-S7 (Verse 7) The response to the request.

Equivalent Section: What he saw as his problem.

The impotent man answered him,
Sir,
I have no man,
when the water is troubled,
to put me into the pool:

Equivalent Section: Why he believed he still had the problem.

but while I am coming,
another steppeth down before me.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

This is the man's answer to Wilt thou be made whole? Notice that instead of answering 'yes' or 'no' he starts making excuses for why he is in his condition. In addition, instead of confessing his own sin as the source of his problem, he blames others for his continuing in his state. Consider that when Jesus told him sin no more, lest a worse thing come unto thee, in 5:14, He implied that it was a sin which caused the man's current condition.

The reaction of this man is the typical human response regardless if people are saved or not. Notice that in our next sentence, Jesus gave him a command to act in faith and, effectively, ignored his excuses. This is our example of how to deal with people's excuses. Give them an opportunity to do an act of faith in God instead of confronting their excuses. Let God deal with the sin, when it is time, because only God can remove the sin from our heart and life.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers with water.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the note for John 5:2 about the word pool. The functional definition is: 'a reservoir, for holding water'.

Please see the note for 2Corinthians 12:18 about the word step. The functional definition is: 'To move the foot; to advance or recede by a movement of the foot or feet'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. De 32:36; Ps 72:12; 142:4; Ro 5:6; 2Co 1:8-10
before. Joh 5:4; 1Co 9:24'.

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C5-S8 (Verse 8) The command of the miracle.

Jesus saith unto him,
Rise,
take up thy bed,
and walk.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

As pointed out in the note above for the prior sentence, Jesus ignored his excuses and gave a command which he could only obey in faith. If he could not even crawl not creep to the pool, as his excuses implied, that there was no possibility of his obeying this command in his own power. He had to believe that Jesus spoke with the power and authority of God to provide him with the ability which no natural means could provide.

In addition, to this command demanding what was physically impossible, it also demanded that he disobey religious rules which he had been taught all of his life. As religions usually do, they teach that God will bring terrible punishment upon anyone who disobeys their rules. Many people are kept from salvation, and from the further blessings from God, because their prior cultural or religious training goes against the act of faith demanded by God. In addition, to those inhabitations, this man was still suffering and had been suffering for thirty eight years. Yet, regardless of everything against it, he obeyed the command in true heart based faith.

Lots of people will shout 'Amen' and rejoice when hearing about God blessing true Biblical faith, but that does them no good unless they go out and do the same type of act of true Biblical faith. The type of faith which does not act is only head based and God refuses to honor such. God only blesses true Biblical faith, which is heart based, and must result in action.

Please note that this is the spiritual command which Jesus Christ gives to all who are truly saved. It is also pictured by baptism. We are to rise above our dead and impotent lost life and walk in newness of spiritual life.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14)'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for John 5:10 about the word bed. The functional definition is: 'The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:6; Mr 2:11; Lu 5:24; Ac 9:34'.

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C5-S9 (Verse 9) The immediate results of the miracle.

Equivalent Section: The man obeyed by faith.

And immediately the man was made whole,
and took up his bed,
and walked:
Equivalent Section: The problem with religion.

and on the same day was the sabbath.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

So one we see the problem which often comes from following religious rules which are made by men. Even if the religious rules, which are made by men, don't start out demanding the impossible under certain circumstances, they will be changed until they do that. Religious rules, which are made by men, re always made to protect the creators while causing problems for others so that the creators can lift themselves up in false pride and look down o0n people who can't or won't keep their rules. These rules are different from the religious rules made by God, which can be equally kept by app people and do not allow the people keeping them to become proud. In fact, the existence of pride is a strong indicator that someone has changed a God-given rule to a man-made rule.

The example found all throughout the New Testament, and especially in the Gospels, is the difference between what God said about the sabbath and what religion said then and what various religions say today. Inevitably, religions take away from the God-given purpose of the sabbath, which was to rest from our work and spend time in fellowship with God. In addition, religions always add their own rules such as the one which caused problems in this account.

Not only do we have problems because religions fail to understand the true purpose of God's religious rules, and problems because religions take away from God's rules while adding their own rules, but we also have the problem of people making unreasonable demands on others because of 'What (they think) God said' when they don't even know what God truly wrote in His book. For example, I don't remember ever meeting anyone who 'Took a stand for keeping the sabbath' who knew that the Bible names 50 (as I recall the count) sabbaths which were not Saturday. So, what we really see in life today matches what we see in this account. We see religious people demanding that others suffer and die for their own religious rules which go against the word of God while they insist that they, and their religious rules, represent the God of the Bible.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Proximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency. An immediate cause is that which is exerted directly in producing its effect'.

Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the Chapter 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'immediately. Joh 5:14; Mr 1:31,42; 5:29,41-42; 10:52; Ac 3:7-8
and on. Joh 5:10-12; 7:23; 9:14; Mt 12:10-13; Mr 3:2-4; Lu 13:10-16
General references. exp: Mr 2:11,28; Joh 9:14'.

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C5-S10 (Verse 10) The response to the miracle from religious people.

Equivalent Section: The religious people said the basis of their religious rule.

The Jews therefore said unto him that was cured,
It is the sabbath day:

Equivalent Section: The religious people said the basis of their religious rule.

it is not lawful for thee to carry thy bed.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Here we see that the Jews had raised their own religious rules to the level of God's word and even above God's word since they insisted that God's word could not correct their religious rules. The note in the chapter summary deals with the argument about the sabbath, but that was just the point that they decided to argue about on the surface. The true argument, which is hidden below the surface, was really about who had the ultimate authority. in Genesis 3:5 Satan claimed: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.. If the reader pays attention, they will see that Satan used a lower-case gods, which are devils. However, ever since that time religious men have claimed that they would be like the most high God and even tried to claim greater authority than Him. That is the true argument which is presented in this chapter and everything that Jesus says in this chapter deals with that argument.

Think about the fact that this man was lying in a public place and had to be moved from time to time. History tells us that beds in those days were not like what we have today. In addition, his bed was probably something light and easily moved, which means it was probably not much more than a blanket or the equivalent of a light sleeping bag to use in a tropical climate. Basically, their rules said that you did too much work if you carried the weight of a small bag of groceries or anything more. Remember, we are told that they had to cook the night before because even cooking a meal was too much work, according to their religious rules. And, as we see today, the religious rules were all about controlling the physical activities of other people and had nothing bout true worship of God, which was the main spiritual point of God's sabbath. As Jesus said in 4:23, But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government. In most, but not all, New Testament usages this word is used for the Mosaic Law'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us today: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22

We find forms of the word bed occurring 101 times in 8 verses of the Bible, 23 times in 22 verses of the New Testament, and only in this chapter within this Gospel. Easton's Bible Dictionary defines this word as: '(Heb. mittah), for rest at night (Ex 8:3; 1Sa 19:13,15-16, etc.); during sickness (Ge 47:31; 48:2; 49:33, etc.); as a sofa for rest (1Sa 28:23; Am 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (De 3:11; Ps 132:3), for sickness (Ps 6:6; 41:3). In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15).
The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. The only material for bed-clothes is mentioned in 1Sa 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Ex 22:26-27; De 24:12-13)'.

Nave's Topical Bible provides links for this word as: 'Made of wood: Song 3:7-9. Made of iron: De 3:11. Made of ivory: Am 6:4. Made of gold and silver: Es 1:6. Used at meals: Am 6:4. Exempt from execution for debt: Pr 22:27. Perfumed: Pr 7:17'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is not. Ex 20:8-11; 31:12-17; Ne 13:15-21; Isa 58:13; Jer 17:21,27; Mt 12:2-8; Mr 2:24; 3:4; Lu 6:2; 13:14; 23:56
General references. exp: Mr 2:11,28'.

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C5-S11 (Verse 11) The answer to religious people.

He answered them,
He that made me whole,
the same said unto me,
Take up thy bed,
and walk.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

This answer would be sufficient to a reasonable person. However, they prove that they are not being reasonable by rejecting it. This man had lain there for thirty eight years and religion could do nothing for him. Yet the religious people claim greater authority to speak for God than the man who made this man whole. True authority is in proportion with true power. However, pride causes men to claim greater authority than they really have.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 9:16; Mr 2:9-11 exp: Mr 2:28'.

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C5-S12 (Verse 12) The demand from religion.

Then asked they him,
What man is that which said unto thee,
Take up thy bed,
and walk?

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Please use this link to see how this sentence is related to the 'Ten Commandments' along with links to other places in the Gospels where Jesus gave instructions based upon the 'Ten Commandments'.

These religious people could not really argue with this man so they sought the person who told him to break their religious rules. Think about it. He no longer needed healing so their was no reason for him to stay there. They could not take his bed from him because the law said that the bed could not even be taken for debt. The true law from God kept them from acting against this man so they sought another to pick a religious fight with.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Jg 6:29; 1Sa 14:38; Mt 21:23; Ro 10:2'.

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C5-S13 (Verse 13) The man of the miracle could not meet their demand.

Equivalent Section: The healed man did not know.

And he that was healed wist not who it was:

Equivalent Section: Why.

for Jesus had conveyed himself away,
a multitude being in that place.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

We have to guess why Jesus acted like He did in this instance. My personal guess is that he saw these self-righteous Jews getting ready to stick their nose in and disappear until they were gone before dealing further with this man. Jesus did deal with him about his sin, but only when He could deal with the man privately. Jesus also dealt with these self-righteous Jews, as reported later in this chapter, but only after dealing with this man privately. Jesus also dealt with these Jews publicly since they sinned publicly by claiming to speak for God when God had not told them to make their religious rules.

Please see the note for 1Corinthians C12S29 about the word heal. The functional definition is: ' To cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed'.

Please see the note for John 6:2 about the word multitude. The functional definition is: 'The state of being many; a great number'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Joh 14:9
had. Joh 8:59; Lu 4:30; 24:31
a multitude being. or, from the multitude that was'.

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C5-S14 (Verse 14) The man of the miracle now answered the demand from the religious people.

Equivalent Section: Where Jesus found the man.

Afterward Jesus findeth him in the temple,
and said unto him,
Behold,
thou art made whole:

Equivalent Section: The warning given.

sin no more,
lest a worse thing come unto thee.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Here we see Jesus deal with this man about his sin in private. Unless someone sins publicly, that is how leaders are to deal with sin within the church.

First, we see that Jesus findeth him in the temple. Saved people are supposed to be in church and worshipping God. Since our sentence uses the word findeth, we know that Jesus 'kept on keeping on looking to find' him in the temple. God expects to find saved people in church every time that they are supposed to be there.

We also see that Jesus said thou art made whole. First, the use of the personal pronoun of thou lets us know that healing is part of our personal relationship with God. Yes, before the Bible was completely written God let men heal as a sign of their authority to speak for God, but He removed it when the Bible was complete because we are now to use the Bible as our authority when we speak for God.

We also see that the man was made whole. Jesus did not do partial healings. In addition, since he was made whole, e was able to be in the temple worshipping God. God had every right to expect him to be doing what God made him able to do.

This healing was physical but was symbolic of spiritual healing that is done in salvation. A 'salvation which can be lost' is not symbolized by a whole healing. We see the symbolic application with Jesus telling him sin no more. Thus, we see the direct connection between his sin and his infirmity. Therefore, we can also apply the symbolic connection between his healing and his forgiveness of sin.

We also see Jesus tell him sin no more, which disputes the doctrinal error called 'sinless perfection'. Jesus did not tell him to reach a state of 'sinless perfection' but told him to personally stop his personal sin.

Finally, we see Jesus tell him lest a worse thing come unto thee. Since his sin was private, the punishment from God would also be private and personal (thee). However, we also see the need to warn saved people about the consequence of sin after salvation. Since saved people now have God to help them, the consequence of sin can be greater than when we did not have help from God.

Please see the note for John 1:41 about the word find. The functional definition is: 'To obtain by seeking'. The important part of this definition is the ongoing effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'.

Please see the note for 1Corinthians 3:16 about the word temple. That note has a lot of detail including several definitions from dictionaries and links from commentators. The functional definition is: 'a sacred house'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Romans C7S26 about the word sin. Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. The functional definition is: 'a violation of God's law' (1John 3:4). Please see the note for John 1:29 for every place in the Gospel of John where the word sin is used along with a small note about the usage.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the. Le 7:12; Ps 9:13; 27:6; 66:13-15; 107:20-22; 116:12-19; 118:18; Isa 38:20,22
sin. Joh 8:11; Ezr 9:13-14; Ne 9:28; 1Pe 4:3
lest. Joh 5:5; Le 26:23-24,27; 2Ch 28:22; Mt 12:45; Re 2:21-23
General references. exp: Lu 17:15'.

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C5-S15 (Verse 15) The secondary response to the miracle from religious people.

The man departed,
and told the Jews that it was Jesus,
which had made him whole.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Here we see the proper action by a saved person. He witnessed to lost people what Jesus had done for him. We also see the response by religious people in the next sentence. However, that is presented as a separate sentence. Likewise, any response is separate from out witnessing and should not affect our obedience to the God-even command to witness. Yes, we should witness properly like this man did. He gave all of the credit t Jesus and took none for himself. In addition, he went and sought the lost religious people and, apparently, spoke in a polite way since we do not read about another attack upon him. So yes, we are to witness but we should do so in a manner that our way of presenting the truth does not distract from the truth.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and told. Joh 4:29; 9:11-12; Mr 1:45
which. Joh 5:12; 9:15,25,30,34
General references. exp: Joh 11:46'.

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C5-S16 (Verse 16) The secondary response to the miracle from religious people.

And therefore did the Jews persecute Jesus,
and sought to slay him,
because he had done these things on the sabbath day.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Here we see the reaction of fanatics. We have no report of them questioning Jesus about why He violated their religious rules. Even if they did, and the author just did not report their actions, their reaction of the Jews persecute Jesus, and sought to slay him is way out of proportion to the perceived slight. We are to be rightly dividing the word of truth.. Part of that requires us to separate rules that everyone is to obey from rules that apply to us and our followers. The rule for two or three witnesses (John 8:17; 2Corinthians 13:1 and Colossians C3S13) does this separation with anything, which does not have two or three places where the Bible literally says the rule, is to be limited to ourselves and our own followers. They had NO scriptural basis for their religious rule. Therefore, they had no Biblical basis for demanding that others follow their rule.

Please also notice that they did not try to persecute the man who was actually carrying his bed but only sought to do this to Jesus. This shows us, as already explained, that the actual disagreement wasn't about the perceived 'in' but was actually over who had the ultimate authority. Jesus had challenged their accepted authority be telling someone to violate their religious rule.

Please notice that they not only persecute Jesus but they also sought to slay him. Thus, it is apparent that they realized that this was not just a temporary challenge to their authority but a permanent challenge which required a permanent end or they would never return to the same level of accepted authority. After God had the temple destroyed, the religious leaders never had authority to order someone's death again.

Our last phrase says: because he had done these things on the sabbath day. That was not the real reason but was the excuse to get people riled up and reacting emotionally so that they did not question the true reason for the fight. This method is used quite often by political and religious leaders. When we see people being led to react emotionally and violently we need to look for the true reason for the fight which is being hid with all of the emotional rhetoric.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The note in Romans has links to every place in the New Testament where we find this word, along with an explanation of the usage, while the note in Galatians has the full definition from Webster's 1828 along with links from other commentators. The functional definition is: 'In a general sense, to pursue in a manner to injure, vex or afflict; to harass with unjust punishment or penalties for supposed offenses; to inflict pain from hatred or malignity'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The word sought is the past-tense form of the word seek. The functional definition is: 'To go in search or quest of'.

Please see the note for Romans C13S12 about the word kill. The word slay is: 'to kill with violence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'persecute. Joh 15:20; Ac 9:4-5
and sought. Joh 5:13; 7:19-20,25; 10:39; Mt 12:13; Mr 3:6; Lu 6:11
General references. exp: Joh 9:14; 11:46'.

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C5-S17 (Verse 17) The answer to persecution from Jesus.

But Jesus answered them,
My Father worketh hitherto,
and I work.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Our sentence starts with the word But, which means it is continuing with the same subject as the prior sentence while going in a different direction. However, what Jesus says is not dealing with the same subject as the prior sentence. Instead, it is dealing with their true motivation which is hidden under the surface argument. That is, the answer from Jesus deals with their challenge to His authority. Notice that His answer equates His work the work of God the Father. (The capitalization of the word Father lets us know that this is a reference to God the Father.)

By equates His work the work of God the Father, Jesus has claimed the power and authority of God the Father. They can not deny His having the power since He did an undeniable miracle which requires the power of God the Father. Notice that our next sentence tells us that the Jews realized what the claim by Jesus really was.

In this sentence we see that God the Father and Jesus did the same type of work. They had ther same Spirit. We see that the same Spirit / Lord / God working for the good of the entire church is also taught in Matthew 23:10; John 5:17; 1Corinthians 3:7; 8:6; 12:6; 12:11; Ephesians 4:4; Colossians 1:29; Hebrews 13:21; 1Peter 4:10.

Please notice that Jesus left His claim at what is simply said in this sentence until the Jews challenged Him further, as we see in the next sentence. Then He gave them a full dissertation which they will not be able to deny when they are judged by God. When we start a fight and our adversary effectively (symbolically) knocks us off our feet, we are proving ourselves to be a fool if we get up and escalate the fight (Matthew 5:25; Luke 12:58; Hebrews 10:26-27).

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the being who passes his character to the son'. In context with 1:14 we see that God wants to be a Father to all men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'My. Joh 9:4; 14:10; Ge 2:1-2; Ps 65:6; Isa 40:26; Mt 10:29; Ac 14:17; 17:28; 1Co 12:6; Col 1:16; Heb 1:3 exp: Mt 7:21; Lu 2:49; Joh 2:16.
General references. exp: Mr 2:28; Joh 1:3; 10:30'.

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C5-S18 (Verse 18) The more severe response by religious people when told their doctrinal error.

Therefore the Jews sought the more to kill him,
because he not only had broken the sabbath,
but said also that God was his Father,
making himself equal with God.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter.

Since our sentence starts with the word Therefore, we know that what is in this sentence is a direct result of the prior sentence. As our sentence literally says, the Jews understood that, in the prior sentence, Jesus had made himself equal with God. As a result of this understanding, they sought the more to kill him.

Our sentence tells us that they did this for two reasons: that he...had broken the sabbath and that Jesus had aid also that God was his Father, making himself equal with God. They maintained the first reason mainly out of pride and a refusal to admit defeat and as an emotional lever to get other Jews to support their fight. However, the second reason is really why they turned to seeking to kill Him. As they continued to fight with Him, and He made it more and more obvious that He had the power of God the Father while they did not have that power, it became more and more obvious that they would eventually lose this fight. That is why they choose to kill Him while they still could get enough backing to do it. Unfortunately, with their deliberately limiting their own sight to the things of this world, they missed the greater and more permanent spiritual consequences. This is where religious people continue to mess up and also is why God's word keeps telling us to look at the spiritual consequences first.

Please use this link to see the 'Minor Titles for the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has title of God.

Please see the note for Romans C13S12 about the word kill. The functional definition is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for Colossians 4:1 about the word equal. The functional definition is: 'Being the same in every measurable way such as: Having the same magnitude or dimensions; being of the same bulk or extent; Having the same value;Having the same qualities or condition; etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Jews. Joh 7:19
broken. Joh 7:22-23; Mt 12:5
God was. Joh 5:23; 8:54,58; 10:30,33; 14:9,23; Zec 13:7; Php 2:6; Re 21:22-23; 22:1,3
General references. exp: Mr 14:64; Joh 1:3; 10:31'.

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C5-S19 (Verse 19) The start of the answer from Jesus to a death threat for speaking truth.

Equivalent Section: Jesus says that His power comes only from God the Father.

Then answered Jesus and said unto them,
Verily,
verily,
I say unto you,
The Son can do nothing of himself,
but what he seeth the Father do:

Equivalent Section: The Son copies the things done by God the Father.

for what things soever he doeth,
these also doeth the Son likewise.

All of John 5 is related and the chapter outline, above, explains this relationship and the theme of this chapter. In addition, 5:19 through the end of the chapter all compose a single dissertation from Jesus in response to religious people rejecting His claim to be equal with God the Father. Instead of believing Him or examining the evidence, they choose to try and kill Him. This message condemns them and condemns all religious people who refuse to accept Jesus Christ as God.

Although I have not studied it out, this sentence seems to be saying that all of the miracles which Jesus did in the Gospels were done earlier, in the Old Testament, by God the Father. I will leave that for the reader to research for themselves.

Our sentence starts with the word Then, which lets us know that this answer was given only after the Jews reacted like they did in the prior sentence. As the note for the second prior sentence warns, God tells us to be sure that you understand all if the consequences before starting a fight with an adversary. While these Jews considered everything related to this physical world, they failed to consider the spiritual consequences even though this whole thing started with a miracle done by Jesus which required the supernatural spiritual power of God the Father. However, since they pushed the fight, Jesus gives the dissertation which takes up the rest of this chapter and which will be used when they are judged by God. Further, since it is in the Bible, this dissertation will also be used to judge any religious person who rejects the authority of Jesus.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Romans C15S21 about the word verily. Webster's 1828 dictionary defines this word as: 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence'. When we see this word used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Please also see the note for John 12:24 for links to every place where we find the phrase of: Verily, verily. It is only found in this Gospel. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every one of these sayings is a precept.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Joh 5:24-25; 3:3 exp: Mt 5:18; Mr 14:18; Joh 1:51.
The Son. Joh 5:30; 8:28; 9:4; 12:49; 14:10,20
for. Joh 14:16-23; Ge 1:1,26; Isa 44:24; Col 1:16
Compare Joh 5:22 with Ps 50:6; 2Co 5:10; Joh 2:19; 10:18 with Ac 2:24; Ro 6:4; 1Co 15:12; 1Pe 3:18 and. Joh 5:21,25-26 with. Eph 1:18-19; 2:5 and. Joh 5:28-29; 11:25-26 with. Ro 8:11; 2Co 4:14; Php 3:21; 1Th 4:14; Ps 27:14; 138:3; Isa 45:24 with. 2Co 12:9-10; Eph 3:16; Php 4:13; Col 1:11; Ex 4:11; Pr 2:6 with. Lu 21:15; Jer 17:10 with. Re 2:23
General references. exp: Joh 1:3'.

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C5-S20 (Verse 20) God the Father shows Jesus what to do.

Equivalent Section: Why Jesus can use the power of God the Father.

For the Father loveth the Son,
and sheweth him all things that himself doeth:

Equivalent Section: What will be done in the future.

and he will shew him greater works than these,
that ye may marvel.

This sentence is ther first of three which start with the word For, which means it gives us the first reason why the Son is our God-given representative of God the Father. As the representatrive of God the Father Jesus can use the power of God the Father to do the miracles which He does. In John 14:15 and John 15:10 we are told the relationship between keep my commandments. and God's love. In John 8:29 we read: for I do always those things that Please him. Therefore, these verses explains the claim that Jesus made in our First Equivalent Section.

Our Second Equivalent Section tells us that God the Father will shew him (God the Son) greater works than these. This is because God the Father wants to reveal His character to His people so that they will become like Him. God the Son does this revealing. Therefore, God the Father is providing greater and greater evidence so that there is no reasonably way that anyone can deny that God the So reveals the power, authority and character of God the Father. Thus, as we are taught all throughout the New Testament, as we become more like Jesus Christ we are becoming more like God the Father and fulfilling one of God's main purposes for saving us.

This sentence is the first of three sentences which start with the word for and give us reasons why Jesus, as God's Son, could do miracles while the Jewish religious leaders could not. In addition, these reasons provide undeniable evidence that Jesus, as God's Son, had power and authority which was greater than hat the Jewish religious leaders had. They proved themselves to be fools when they denied this evidence. They also brought the consequence of being fools upon themselves and their descendants . Remember the Law of Sowing and Reaping (2Corinthians 9:6; Galatians C6S7; Colossians C3S17).

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Colossians 2S8 about the word shew. This word is the Biblical spelling for what is commonly spelled show today. The functional definition is: 'To exhibit or present to the view of others'. Our sentence actually uses the word shewest which means 'a never-ending sight'.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. '.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please see the note for 1Peter 2:15 about the phrase will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Father. Joh 3:35; 17:26; Mt 3:17; 17:5; 2Pe 1:17
and sheweth. Joh 1:18; 10:32; 15:15; Pr 8:22-31; Mt 11:27; Lu 10:22
greater. Joh 5:21,25,29; 12:45-47'.

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C5-S21 (Verse 21) Jesus will raise the dead.

First Step: What God the Father did.

For as the Father raiseth up the dead,
and quickeneth them;

Second Step: What God the Son will do.

even so the Son quickeneth whom he will.

This sentence is our second which starts with the word For, which means it gives us the second reason why the Son is our God-given representative of God the Father. As the representative of God the Father Jesus can use the power of God the Father to raise the dead In the Old Testament three people were raised from the dead. The Gospels report that Jesus raised three people from the dead and His own resurrection was the seventh.

Please notice that Jesus says that the Father raiseth up the dead, and quickeneth them in our First Step. The and means that raiseth up the dead and quickeneth are two different things. The phrase raiseth up the dead is speaking about restoring physical life. The word quickeneth is speaking about restoring spiritual life. The th in both words means that this restored life 'keeps on keeping on' with physical life only ending when God decides to take them to heaven and the spiritual life never ending.

Our Second Step tells us even so the Son quickeneth whom he will. The word even means 'of equal weight' because when the two sides of a balancing scale are even, the two sides have 'equal weight'. Therefore, Jesus is saying that having spiritual life (being quickened). is all that really matters and being raised up the dead (physically) is only important in that it, symbolically, points to God restoring spiritual life to people who are spiritually dead. Peter add to this in 1Peter 3:18 where he writes For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. The purpose of quickening is to bring us to God. If we are not willing to serve God and become more like Him then there is no reason for God to quicken us.

With our understanding of what Jesus is saying in this sentence, we can now consider it in the context of His larger dissertation. In the prior sentence, Jesus said that He was God's representative, and that the religious leaders were not, because He could use the power of God the Father to do miracles and they could not. All throughout the Jewish history, starting with Moses, men who could do miracles were regarded and God's prophets and these Jews could not deny that. Now Jesus is adding in the raising up the dead, which also requires the power of God, and only two of the top prophets, Elijah and Elisha, did that. In addition, since Elijah only raised one person and Elisha only raised two people and since Jesus raised three people, He proved that Her was the greatest of all prophets.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die The functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the notes for Romans C8S11; Ephesians C2S1; Colossians C2S8 and 1Peter 3:18-LJC about the word quicken. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'.

Please note that while Jesus did give physical life to three (3) people before His resurrection, He did not give everlasting spiritual life (quicken) until after the Holy Ghost was sent at Pentecost. Our sentence says that God the Father did this before the Holy Ghost was sent.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. De 32:39; 1Ki 17:21; 2Ki 4:32-35; 5:7; Ac 26:8; Ro 4:17-19 exp: 1Co 12:11.
even. Joh 11:25,43-44; 17:2; Lu 7:14-15; 8:54-55'.

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C5-S22 (Verse 22-23) Jesus will judge all men.

Equivalent Section: God the Father delegated judgment.

For the Father judgeth no man,
but hath committed all judgment unto the Son:

Equivalent Section: Why

That all men should honour the Son,
even as they honour the Father.

This sentence is our third which starts with the word For, which means it gives us the third reason why the Son is our God-given representative of God the Father. As the representative of God the Father Jesus will judge all men. This is explained in more detail in Hebrews. Some things can only be learned through experience and Hebrews 5:8 says; Though he were a Son, yet learned he obedience by the things which he suffered. God the Father never experienced being a weak and tempter human being like God the Son did. That is why God the Son is our representative before God the Father and one of the reasons why God the Son became a literal physical human man.

God the Son represents us before God the Father and represents God the Father before us and is our high priest as explained in Hebrews 3-4. Further, he is our judge as we read in this sentence. For these and many more reasons we should honour the Son, as our Second Equivalent Section tells us. Further, this honour should be even ('of equal weight to') the honour given to God the Father.

With this in mind, we need to consider why we should honour God the Father and God the Son. The negative side of this consideration is that both can, and will, seriously hurt all who refuse to give them their due honour, even if the people who dishonor God are children of God. On the positive side, both can and will bless those who do give God the honour that is due and part of this is because our doing so becomes a witness to lost people and proves the claims by the devil and by worldly men to be lies.

God does not need us to 'stroke His ego' but devils and worldly men claim to be greater than God and God has chosen to work through God's children to bring the message of salvation and blessings to other men. If we do not give God due honour then men will believe the lies and think they can get more from devils or from worldly men. When people, even saved people, turn to the world and doctrine of devils they bring curses upon themselves, and upon those associated with then, and, eventually, the entire world. Realize that Adam and Eve only did 'one small act of disobedience' and we have all of the death, destruction, wars, hatred and all other results of sin. Worldly men and devils claim that it is 'only a little sin' but that lie hides the long-term consequences. They claim 'my sin doesn't hurt anyone else' but James 4:17 says: Therefore to him that knoweth to do good, and doeth it not, to him it is sin.. The failure of God's people to give God all due honour is one reason why people turn to devils and the world when they believe they will get more from those sources that they can get from God.

In addition, to honour affecting our witness, we have the fact that our treatment of God's messenger actually shows our attitude towards God. This is what our next sentence literally tells us. 1Samuel 8:7 says: And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. Therefore, these Jews who claimed to honor God the Father, while refusing to honor God the were deceiving themselves. The first phrase of our Second Equivalent Section tells us that all men should honour God the Son because He manifests the character of God the Father in human flesh. When people claim to honour the Father, but refuse to honour the Son, they do not truly honour who God really is but they honour some false concept of God which comes from a devil and, eventually, is perverted into devil worship. That is why Jesus told the Samaritan woman ye worship ye know not what in C4-S21. When we honor and / or worship a being we need to know the true character of that being or we will be led into error and deceit.

Going beyond the consideration of honour, our sentence warns us that we need to consider judgment. It is foolishness to refuse to honour the person who will judge you, especially when they determine your everlasting fate. And, God's children can be the most foolish in this regard. If someone truly is saved then they can not lose their salvation. Neither can they go to Hell or the lake of fire. However, our everlasting reward is given in proportion to our service to God while we are in this life, according the parable of the pounds (Luke 19) and according the parable of the talents (Matthew 25). Yes, Jesus did say: In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. (John 14:2). However, there are many mansions in America and most of God's children would admit that they have a place to sleep but most would deny that they sleep in a mansion. Asians understand that a place can be nothing more than 'bed space in a dorm for 10,000'. Therefore, it is foolish to believe the lie of the devil that we will all get a mansion and use that as a basis to refuse to honour God's Son Who will be our judge.

Please see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:1-LJC about the word judge. The functional definition is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: ' To give in trust; to put into the hands or power of another; to entrust; with to'.

Please see the note for Romans C12S8 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 5:27; 3:35; 17:2; Ps 9:7-8; 50:3-6; 96:13; 98:9; Ec 11:9; 12:14; Mt 11:27; 16:27; 25:31-46; 28:18; Ac 10:42; 17:31; Ro 2:16; 14:10-12; 2Co 5:10; 2Th 1:7-10; 2Ti 4:1; 1Pe 4:5; Re 20:11-12
all men. Joh 14:1; Ps 146:3-5; Jer 17:5-7; Mt 12:21; Ro 15:12; 2Co 1:9; Eph 1:12-13; 2Ti 1:12 (margin) Ps 2:12; Isa 42:8; 43:10; 44:6; Mt 28:19; Ro 1:7; 1Co 1:3; 2Co 13:14; 1Th 3:11-13; 2Th 2:16-17; Heb 1:6; 2Pe 3:18; Re 5:8-14; Mt 10:37; 22:37-38; 1Co 16:22; Eph 6:24; Lu 12:8-9; Ro 6:22; 14:7-9; 1Co 6:19; 10:31; 2Co 5:14,19; Tit 2:14; Isa 43:11; 45:15,21; Zec 9:9; Tit 2:13; 3:4-6; 2Pe 1:1'.

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C5-S23 (Verse 23) The consequence of how we treat Jesus.
He that honoureth not the Son honoureth not the Father which hath sent him.

This sentence is explained in the note above. Please see that note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. Joh 15:23-24; 16:14; 17:10; Mt 11:27; Ro 8:9; 1Jo 2:23; 2Jo 1:9
General references. exp: De 5:7; Mt 25:42; Joh 10:30'.

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C5-S24 (Verse 24) The reward of believing Jesus.

First Step: We act.

Verily,
verily,
I say unto you,
He that heareth my word,
and believeth on him that sent me,
hath everlasting life,
and shall not come into condemnation;

Second Step: We receive the result.

but is passed from death unto life.

The dissertation, that started in 5:19, started with Jesus saying that He did what God the Father showed Him to do. After that were three reasons why we should believe His claim. Then the prior sentence told us the consequence of rejecting His claims and honoureth not the Son. Now, this sentence tells us what we must do if we truly honoureth the Son and what results we can expect from doing that, which are that we are passed from death unto life. In the next sentence we have a prophecy which proves His claim that we can pass from death unto life. The next sentence after that tells us why His prophecy will come true and then Jesus continues with more evidence to back what He is telling us.

Now, with this context in mind, we can look at what our sentence actually says. Once more we see our sentence start with: Verily, verily, which means: 'Really; truly; with great confidence'. Since Jesus says it twice, and especially in this is in context with His telling us about our judgment, this is fulfilling the legal requirement which is necessary to present something which everyone must believe.

Please notice that our First Step has two action verbs telling us what to do (heareth and believeth). The th in both words means we must 'keeps on keeping on' doing these words. This eliminates all doctrines which claim that we get God's promises by doing a one-time religious act. In addition, someone who claims a belief which has no resulting action only has a 'head belief / intellectual acceptance', which is rejected by God. True Biblical belief is a 'heart belief' which always results in matching action.

Forms of the phrase believe on occur 44 times in the New Testament. Forms of the phrase believe in occur 27 times in the New Testament. In most of these references we are told to believe on / in Jesus Christ. However, our sentence tells the Jews to believeth on him that sent me which is God the Father. While Jesus has already announced the 'Church Age', He has not yet stopped preaching the Gospel of the Kingdom because the Jews have not yet totally rejected Him. While we are to believe on / in Jesus Christ until the 'Church Age' actually starts, the Jews were to believeth on him that sent me which is God the Father and this remains true while the Gospel of the Kingdom was still being offered.

Please notice the word hath. This means that they 'keeps on keeping on having'. Regardless of which 'Age' someone is under, God always offer everlasting life. (Please see the word definitions below for more details.)

Moving on, we see that the last phrase, of our First Step, says: and shall not come into condemnation. the phrase shall not means: 'absolutely positively will not happen'. People who teach 'losing your salvation' are calling this statement by Jesus Christ a lie.

After we do what is required in the First Step we see that God does what is in the Second Step. Other parts of this Gospel, and the notes found at the links within the word definitions below, give us more details about death, life and the actions of this phrase. However, what is important within our sentence is that we see that God does not act until after we obey God's exact command. God will not take away someone's free will even to keep them out of an eternity in the lake of fire.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ.

The word life is used 44 times in the Gospel of John. The word definitions, within the note for C1-S4, have links to many other places on this site where this word is also dealt with. 17:3 gives us the definition, from Jesus Christ, when it says: And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.. In the Bible, the word know includes a personal intimate relationship (Genesis 4:1). All life moves and changes by its own ability. Only dead things do not move and change by their own ability. Further, a study of this word, within John's Gospel, will also show that those people who truly have received God's life also demonstrate a God caused change in their own life which makes them more holy and more righteous. Further, John 20:31 tells us: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. Thus, we see that our receiving God's life is the main purpose of John's Gospel. Therefore, it should be obvious that this is a major theme of John's Gospel.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. We find the phrase everlasting life in: Daniel 12:2; Matthew 19:29; John 3:16, John 3:36; John 4:14; John 5:24; John 6:27, John 6:40; Acts 13:46 and Romans 6:22. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Romans C8S1 about the word condemn. The functional definition is: 'the judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. Joh 3:16,18,36; 6:40,47; 8:51; 11:26; 12:44; 20:31; Mr 16:16; Ro 10:11-13; 1Pe 1:21; 1Jo 5:1,11-13
and shall not. Joh 10:27-30; Ro 8:1,16-17,28-30,33-34; 1Th 5:9; 2Th 2:13-14; 1Pe 1:5
but. 1Jo 3:14 exp: Joh 7:16; Heb 10:39.
General references. exp: Ro 3:28'.

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C5-S25 (Verse 25) The dead will hear Jesus.

Equivalent Section: Prophecy given.

Verily,
verily,
I say unto you,
The hour is coming,
and now is,
when the dead shall hear the voice of the Son of God:

Equivalent Section: Prophecy believed.

and they that hear shall live.

This prophecy is possibly tied to Matthew 27:52-53. It is also possibly tied to a statement by Peter in 1Peter 18-20. I do not believe that there is anyone alive today who can say for positive how this prophecy was fulfilled. It was possible fulfilled by either of these events or by both but, regardless, we do not have the required proof to say for positive how it was fulfilled. We must accept it by faith until we get to heaven and can ask Jesus. about it.

Please notice that our sentence says: the dead shall hear the voice of the Son of God: and they that hear shall live. The phrase and they that hear is a qualifying phrase. Only those who hear shall live and those who refuse to hear shall not shall live. Since what is commonly accepted to be meant by spirits in prison in 1Peter 3:18-20, only those spirits who lived before Noah, and accepted His preaching, would live. That is, if this sentence matches 1Peter. If it matches Matthew 27:52-53, then only those spirits who listened would have risen from the dead to walk after the crucifixion. As I wrote, we can not say for certain what is the fulfillment of this prophecy. However, as we see throughout the entire Bible, God never takes away our free will and only those spirits who listened, in whatever was the true fulfillment of this prophecy, would have lived.

Please see the note for John 2:4 about the word hour. The functional definition is: 'a short period of time relative to the perspective'. Thus, a thousand years can be considered to be an 'hour / short period of time' from the perspective of eternity. That note tells all of the applications found within the Gospels.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The hour. Joh 4:23; 13:1; 17:1 exp: Joh 16:32.
when. Joh 5:21,28; Lu 9:60; 15:24,32; Ro 6:4; Eph 2:1,5; 5:14; Col 2:13; Re 3:1 '.

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C5-S26 (Verse 26-27) Jesus has authority from God to judge because He is the Son of man.

First Step: God the Father is the true source of life.

For as the Father hath life in himself;
so hath he given to the Son to have life in himself;

Second Step: God the Father gave authority to God the Son.

And hath given him authority to execute judgment also,
because he is the Son of man.

This sentence is another of the prophecies made by Jesus Christ. Please use this link to see all of the prophecies which I have located. (These are not from someone else. Therefore, some other reference may have different, or more, prophecies identified.)

Our sentence starts with the word For, and tells us why the dead shall hear the voice of the Son of God: and they that hear shall live. As explained in the note above, this prophecy could be fulfilled a couple of different ways and we do not have enough information to say exactly how it was fulfilled. However, we can say for certain that only those spirits who listened, in whatever was the true fulfillment of this prophecy, would have lived.

What we see here is that it really does not matter what set of circumstances is being talked about, the only thing that really matters is that God the Father gave power and authority to God the Son and these religious people were being foolish to challenge the power and authority of God the Son. We also should realize that the world is full of religious people who are doing the same thing today.

The Jews should have realized that, without God, they could not create a new life. The Bible is full of stories about people, like the parents of Samuel, who could not get a baby until God decided to give them one. Likewise, people should realize the same thing today and yet they talk about things like: 'a woman's body makes a woman's choice' with blatant disregard for God's 'choice'.

The context of our chapter is that people have a choice of being foolish, and disregarding God and the wisdom of God, or of being wise and following the wisdom of God. With our sentence starting with the word For, we see that it is giving the reason why the prior sentence is true with the prior sentence giving us a specific example of the choice which our chapter is telling us about. Within the chapter, and the prior sentence joined with this sentence, we see that people reap the results which are a direct result of their choice. Thus, the prior sentence joined with this sentence gives us a choice of accepting or rejecting the power and authority of the Son of God. Our next sentence explicitly states the results of this choice when it says hey that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. Therefore, the true subject of our sentence is ou4r choice to accept or reject the power and authority of the Son of God.

In our First Step we see that he Father hath life in himself and hath he given to the Son to have life in himself in the same way (as). Therefore, what is implied, is that the Son can give, or withhold, life to others. Since our receiving this life is called salvation, our First Step is telling us that God's Son determines who receives salvation. Even these Jews knew that they did not have this power and authority because, under different circumstances, they admitted to having this knowledge.

Our Second Step starts with the word and which means that it is added to the First Step. While some people will claim that the judgment, which is spoken of, is talking about judging who is saved and who is not, that really is not true. That judgment is already determined by if they have God's life in them or not. No, this additional judgment determines rewar5d or punishment at the judgment seat of Christ (Romans C14S16 and 2Corinthians 5:10) and the level of punishment that lost people will receive in the lake of fire (Romans 1:3-LJC). Therefore, challenging His power and authority is exceedingly foolish.

As has been explained many times on this site, we only learn certain things through personal experience. God the Father never personally experienced being a weak human being but God the Son has. That is what is meant by the phrase because he is the Son of man. This also explains the reasoning behind our Second Step. The book of Hebrews explains this in much more detail.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering. GIV'ING, n. The act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition is: 'Legal power, or a right to command or to act'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hath life. Ex 3:14; Ps 36:9; 90:2; Jer 10:10; Ac 17:25; 1Ti 1:17; 6:16
so hath. Joh 1:4; 4:10; 7:37-38; 8:51; 11:26; 14:6,19; 17:2-3; 1Co 15:45; Col 3:3-4; 1Jo 1:1-3; Re 7:17; 21:6; 22:1,17
hath. Joh 5:22; Ps 2:6-9; 110:1-2,6; Ac 10:42; 17:31; 1Co 15:25; Eph 1:20-23; 1Pe 3:22
because. Da 7:13-14; Php 2:7-11; Heb 2:7-9
the Son. This appears to be a direct reference to Da 7:13, which the Jews interpret of the Messiah. exp: Mt 25:31; Mr 8:38; Joh 1:51; Ac 7:56.
General references. exp: Joh 5:22'.

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C5-S27 (Verse 28-29) The dead will rise to damnation or to salvation.

Equivalent Section: Don't react wrong.

Marvel not at this:

Equivalent Section: React properly.

First Step: The dead will rise.

for the hour is coming,
in the which all that are in the graves shall hear his voice,
And shall come forth;

Second Step: Some will receive good.

they that have done good,
unto the resurrection of life;

Third Step: Some will receive damnation.

and they that have done evil,
unto the resurrection of damnation.

Like many people of today, these Jews believed that people who claimed to be children of God would receive rewards, or loss of rewards, but that none would receive damnation. That basic doctrinal error has resulted in several applications. While the strict interpretation of this sentence will not cover all of those applications, I will cover the applications which people might believe are covered by this sentence.

Strictly speaking, the true interpretation of this sentence is only applied to the circumstances of the prior sentence since the Second Equivalent Section of this sentence starts with the word for. That said, the note, above, for the prior sentence explains how that sentence can be speaking about a couple of different instances and we do not have enough knowledge to say for certain which circumstances it is speaking about. However, the Third Step, which causes the most argument, would be the same for either of the circumstance of the prior sentence. That is: the only time that the Bible gives for the resurrection of damnation is the great white throne judgment (Revelation 20:10).

Since our First Step says all that are in the graves, the prior sentence, and this sentence, are probably not speaking about Matthew 27:52-53, like the prior note suggested was possible, but both sentence are probably speaking about 1Peter 18-20. However, we really do not have enough evidence to 'take a stand' and should avoid arguments with people who disagree about the circumstances. And, while that is true, we do have enough Bible evidence to 'take a stand' about the doctrine of this sentence and the various applications of this doctrine.

The basic doctrine of our sentence is that all that are in the graves shall hear his voice, And shall come forth. That word all leaves NO room for someone to claim an exception. In addition, the phrases they that have done also leaves NO room for someone to claim an exception. Our Second Step and our Third Step apply to all people regardless if they claim to be God's children or don't make that claim. Yes, there are the different judgments with different results for those who are truly God's children as opposed to those people who are not, but the type of judgment and the type of results are consistent.

Now, the strict interpretation of our sentence can only apply the phrase they that have done good to saved, because only the saved receive life as a result of the judgment by God. Further, the strict interpretation of our sentence can only apply the phrase they that have done evil to lost, because only the lost receive damnation as a result of the judgment by God. The strict interpretation of our sentence does not deal with saved people who vet done evil not does it deal with the lost people who have done good as people judge good. Therefore, the strict interpretation of our sentence can not be used to answer these circumstances. That being said, many false prophets will add their own twist to this sentence, and similar sentences, in order to use these references to justify doctrinal error. However, if we are to extrapolate to these other circumstances, then we have to use other places within the Bible which do deal with these circumstances which our sentence does not deal with. While I could do that, I will not do so in this note and will let the reader search for those other places in the Bible and the related notes which can be found on this site.

Just in case I was not clear enough earlier within this note, the Second Step and the Third Step, of our sentence, are speaking about two different judgments which happen at different times. The Second Step is speaking about the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). The Third Step is speaking about the great white throne judgment (Revelation 20:10).

Please see the note for Galatians C1-S3 about the word marvel. The functional definition is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. '.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Romans 7:19 about the word evil. The functional definition is: 'to be unjust or injurious, to defraud. 1. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Romans C1S16 about the phrase inventors of evil thing.

Please see the note for Romans C13S3 about the word damnation. The functional definition is: ' Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. Da 12:2-3; Mt 25:31-46; Ac 24:15
done good. Lu 14:14; Ro 2:6-10; Ga 6:8-10; 1Ti 6:18; Heb 13:16; 1Pe 3:11
General references. exp: Ec 12:14; Ac 26:8'.

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C5-S28 (Verse 30) The power and authority behind the judgment by Jesus.

Equivalent Section: Limits of the flesh.

I can of mine own self do nothing:

Equivalent Section: Power of Spirit controlled life.

as I hear,
I judge:

Equivalent Section: .

First Step: Result of Spirit controlled life.

and my judgment is just;

Second Step: Why.

because I seek not mine own will,
but the will of the Father which hath sent me.

This sentence can be dealt with separate from the context and, yet, it is best understood within the context before trying to apply the doctrine of this sentence to other places within the Bible or to circumstances of life. We are several sentences into the dissertation, which was mentioned in the paragraph above. A few sentences prior to this we have a prophecy from Jesus followed by a couple of sentences with explanation of that prophecy. Now, in our current sentence, we have a couple of precepts which is the basis of the prophecy. A precept is a doctrine which is always true regardless of circumstances. However, it is usually easiest to understand a precept within a given set of circumstances and then, after that understanding is achieved, learn how it is true under all circumstances. Therefore, we will deal with this precept within the circumstances of our chapter before considering how it is always true.

Our first precept is seen in the First Equivalent Section where Jesus is speaking as a literal physical man when He says I can of mine own self do nothing. Before being conceived in Mary, He created everything (1Peter 4:19). However, He set aside His power and authority to live and die as a literal physical man. In addition, He is the resurrection (John 11:25). However, He did not take back His own power as God until after Satan took Him into Hell. He would not have been righteous to break into Satan's domain but was right to defeat Satan, and all of the devils, after Satan took Him into Hell. (Please see the Study called Jesus used the Power of the Holy Ghost for more details.) Therefore, what we have is that from conception until death Jesus lived as a literal physical man and is our example of how to live in this flesh using the Power of the Holy Ghost. Part of being able to use the Power of the Holy Ghostis to thou rally understand in our heart what Jesus stated in this First Equivalent Section. As literal physical human beings we can of (our) own selves do nothing. Unless we acknowledge that all true power comes from God, and give Him the glory for what is done, we will not be helped by God.

In our Second Equivalent Section we find a second precept. Lots of people quote Matthew 7:1 and Luke 6:37 but fail to consider the context which lets us know that Jesus is talking about judging in order to condemn. John 7:24 tell us to judge not according to the appearance, but judge righteous judgment. Since we have a command to judge righteous judgment, Matthew 7:1 and Luke 6:37 can not be speaking about not judging anything under any circumstances because that would go against the command of John 7:24. In addition, since we all will be judged by the Bible, Matthew 7:1 and Luke 6:37 give us no additional consequences to what we already have while judging according to the Bible allows us to obey all three commands. In addition, as true Biblical Christians, we are to follow the example of Jesus Christ. Therefore, we are to judge, as I hear, which means that we are to judge, as God's Holy Spirit shows us in God's word what is right and what is wrong.

Please consider the context of our sentence. In our chapter these Jews had challenged the power and authority of Jesus and had judged Him as a sinner because He broke their religious rule which was added to the word of God. They were claiming the power and authority to judge even while they were denying that power and authority to Jesus. He had done a miracle, which was the basis of this argument, and proved that He had the power and authority to speak for God since all of their history acknowledged that prophets who did miracles had this power and authority. They could not do miracles and, therefore, according to their own religious history, did not have the same level of power and authority. However, as religious people do today, they were claiming power and authority that their own religious rules said that they did not have.

People who claim judge not and apply it to everything either have been deceived or are deliberately deceiving others or, as is usually true, have been deceived and are deliberately deceiving others by putting on a pious front while doing what they condemn others for doing. If we say that murder, war, abortion or anything else is wrong then we have judged. Only self-deceived liars claim that they never judge. So it really is not a question of if we judge or don't judge. It really is a question of what standard we use and if we acknowledge that others have just as much right as we do (since they also are human beings) to judge.

The truth is that the person who claims to never judge is a self-deceived hypocrite who places himself with these Jews who tried to judge Jesus after he demonstrated the sign, which was required by their religion, to show that Her spoke for God the Father.

So, we see a second precept in our Second Equivalent Section. Since all people truly judge, we are to judge according to what God's Holy Spirit shows us in God's word what is right and what is wrong. In addition, our Third Equivalent Section tells us that if we do this then our judgment is just.

Please notice the Second Step of our Third Equivalent Section which starts with the word because. If this Second Step is our motivation when we judge then our judgment is just. If we have any other motivation, or if we deceive ourselves by claiming that we don't judge, then our judgment is not just.

It truly was not a question if these Jews and Jesus judged, or did not judge, but it was a question of the basis and the result of such judgment. This is also true for all people. In our sentence Jesus shows us how our judgment can be just.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'can. Joh 5:19; 8:28,42; 14:10
I judge. Joh 8:15-16; Ge 18:25; Ps 96:13; Isa 11:3-4; Ro 2:2,5
because. Joh 4:34; 6:38; 8:50; 17:4; 18:11; Ps 40:7-8; Mt 26:39; Ro 15:3; Ho 10:7-10
General references. exp: Joh 12:49'.

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C5-S29 (Verse 31) The way to determine if someone speaks truth.

If I bear witness of myself,
my witness is not true.

The prior sentence gave us a couple of precepts that we are to apply when it comes to judgment. Now this sentence is adding another precepts about judging the testimony of someone. After this sentence we see Jesus give several witnesses that will be accepted in God's court and that must be accepted by anyone who claims that their judgment is just, as our prior sentence spoke of.

The note for this sentence in the Word Study on Truth explains how we need two or three witnesses (Deuteronomy 17:6; 19:15; Matthew 18:16; 2Corinthians 13:1; 1Timothy 5:19; Hebrews 10:28) to establish, in court, that what we claim is true. In this section, Jesus offers the testimony of the miracles which He did, the scriptures, God the Father and John the Baptist as His witnesses. Therefore, He did not bear witness of (himself) but provided these other witnesses. However, as all liars do, they ignored the true witnesses and continued their claim of having the ultimate authority. This action by the religious people proved that their claims were neither just nor true. As such, they proved that they were motivated by the flesh and a devil and did not truly represent God.

Please see the note for Romans C15S1 about the word bear. The functional definition is: 'to carry a load over a period of time'.

Please see the note for Hebrews 11:4 about the word witness. Please also see the notes for 2Corinthians 13:1; Colossians C3S13 about the phrase two or three witnesses. While men define a witness as someone who sees or hears an event, the Bible also includes the ability to testify in God's court for the definition of this word. Satan is not a witness because he is a liar and not qualified to testify in God's court. Every usage within John's Gospel includes this extra qualifier. In addition, when we study the use of this word within this Gospel, we see that God punishes people who reject the witness which He sends.

Please see the note for John 1:9 for links to every place within this Gospel where we find any form of the word true. The true Biblical definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging word'. That note has a lot more important information and links to every place in this Gospel where we find forms of this word. In addition, it explains how to use the link in the sentence outline above.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 8:13-14,54; Pr 27:2; Re 3:14 exp: Joh 10:37'.

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C5-S30 (Verse 32) Jesus claims a second witness.

There is another that beareth witness of me;
and I know that the witness which he witnesseth of me is true.

In this sentence we read about another, which is a different person from the person who is speaking. In the prior sentence we read If I bear witness of myself, my witness is not true and most self-righteous people bear witness of (themselves).

In addition, to our sentence telling us that Jesus having another that beareth witness of me, our sentence tells us that the witness which he witnesseth of me is true. Our next sentence provides the proof of this claim and the Jews, who had proven that this witness was true, choose to ignore it because they could not dispute it. However, when we face judgment by God, Who is the truth, we will not be able to claim half-truth lies by leaving out part of the truth or be ignoring it.

What we see in this sentence and in this section of our chapter is that we are to judge the witness that we receive according to the principal of truth. If a witness is proven to be a liar, or if they have a self-interest in the judgment producing a certain result, then we are to reject the testimony of that witness. However, if we have already proven that the witness is true, then we prove that our judgment is not just when we reject a true witness.

Please see the note for Romans C15S1 about the word bear. The functional definition is: 'to carry a load over a period of time'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is another. Joh 5:36-37; 1:33; 8:17-18; 12:28-30; Mt 3:17; 17:5; Mr 1:11; Lu 3:22; 1Jo 5:6-9
and I. Joh 12:50'.

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C5-S31 (Verse 33) John the Baptist is His second witness.

Ye sent unto John,
and he bare witness unto the truth.

This sentence is a direct reference to John 1:20 and John 3:28 where we are told that John the Baptist said I am not the Christ. (Please see the Study on John the Baptist for more details.) Here Jesus is reminding the Jews that they already verified that the testimony from John the Baptist is true. They can not now change what they already publicly verified. The testimony of John the Baptist not only was that I am not the Christ, but also included: Behold the Lamb of God, which taketh away the sin of the world (John 1:29; John 1:36).

Please also notice that Jesus starts this statement with the word ye, which means: 'each and every one of you personally'. Apparently, these were the same Jews who tried to give John the Baptist a problem. Quite often the same people are troublemakers every place where they go. Some people try to establish credibility for themselves by tearing down the reputation of everyone else instead of by producing good of themselves.

In this Gospel, we read several times that He was asked for His witness (John 5:31-39; 8:13-19; 10:24-30; 15:22-27) that He was righteous and represented God.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'. Many people think this is similar to the word bear, only in as different tense. However, the two words are not related.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sent. Joh 1:19-27
he. Joh 1:6-8,15-18,29-34; 3:26-36
General references. exp: Ac 13:24'.

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C5-S32 (Verse 34) Why Jesus is telling them these things.

Equivalent Section: Jesus rejects unreliable testimony.

But I receive not testimony from man:

Equivalent Section: Jesus offers reliable testimony.

but these things I say,
that ye might be saved.

Our sentence starts with the word But, which means that this sentence is continuing the same subject as the prior sentence while going in a different direction. Therefore, Jesus is still talking about the testimony of these unreliable Jews when He says: But I receive not testimony from man. He is not dependent upon their testimony because He knows that they will lie in order to tear Him down and to lift themselves up. He goes on in the next sentence to say that John the Baptist was a reliable witness, as opposed to these liars who challenged His power and authority.

Our Second Equivalent Section gives us the same message but says it a different way. In our First Equivalent Section Jesus aid that He did not receive their testimony because they were unreliable liars. He was not arguing with them just to prove that he was right. Unlike them and their desire to win the argument, He gave them a reliable testimony that ye might be saved. A lot of times we can tell how reliable someone is by the goal that they have in mind as they argue their point. If their goal is personal pride or some other fleshly goal, then their testimony may not be reliable. However, if their goal is to be a true witness for God and to deliver God's message regardless of personal cost, then their testimony will be far more reliable.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions' . Please also see the Study called the Testimony of God

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. In Romans, the word salvation is used in our current sentence; 10:10; 11:11 and 13:11. The functional definition is: 'God's life in you'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see Verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I receive. Joh 5:41; 8:54
that. Joh 20:31; Lu 13:34; 19:10,41-42; 24:47; Ro 3:3; 10:1,21; 12:21; 1Co 9:22; 1Ti 2:3-4; 4:16
General references. exp: Joh 5:41; Ac 13:24'.

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C5-S33 (Verse 35) The evidence that John the Baptist was a true witness from God.

Equivalent Section: His testimony.

He was a burning and a shining light:

Equivalent Section: Their reaction to his testimony.

and ye were willing for a season to rejoice in his light.

The he of this sentence was John the Baptist. (Please see the Study on John the Baptist for more details.) The word light is used symbolically for 'a true witness from God'. As our sentence4 says, these religious people were personally (ye) willing for a season to rejoice in his light. However, their attitude changed when his light exposed their personal sin.

In our sentence Jesus is reminding these religious people about how they personally reacted while they were being honest. While Jesus does not say in in this account, these religious people already know that He also will expose their personal sin if they push this argument or if they try to deny the truth about what He says about their relationship to John the Baptist. So, rather than taking a chance to have their sin exposed again, they ignore this witness from Jesus. However, when they are judged by God they will not be able to deny having heard this witness. Likewise, religious people, especially where the Bible is available, will not be able to deny that God made a witness available to them.

Please see the note for John 8:12 for links to every place in this Gospel where this word is used along with several definitions and links from other commentators. Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was. Joh 1:7-8; Mt 11:11; Lu 1:15-17,76-77; 7:28; 2Pe 1:19
and ye. Joh 6:66; Eze 33:31; Mt 3:5-7; 11:7-9; 13:20-21; 21:26; Mr 6:20; Ga 4:15-16
General references. exp: Ex 34:35; Mt 3:5; Ac 13:24'.

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C5-S34 (Verse 36) A greater witness than John the Baptist.

Equivalent Section: The next witness is greater.

But I have greater witness than that of John:

Equivalent Section: What the next witness is.

for the works which the Father hath given me to finish,
the same works that I do,
bear witness of me,
that the Father hath sent me.

Men can be mistaken and can change their opinion. Works that are done by God can not be changed. Therefore, they are more reliable and a greater witness.

People can argue about what exact works Jesus was talking about but only an obviously lying fool would deny that Jesus was identifying miracles with His phrase of: which the Father hath given me to finish. Now, once we agree that he was speaking about miracles, then people want to deny that what He did was a miracle by claiming that another person could achieve the same results under different circumstances. One example is a claim that 'people walk on water when they walk across ice'. It should be obvious that the lake which Jesus walked on was not frozen. Every denial of the miracles, which I have ever heard of, requires some change in circumstances which are totally invalid. An example is that the claim of: 'they do eye surgery in modern hospitals' invalidates the miraculous restoring of sight when Jesus spit in the mud and wiped it in a man's eyes. Fools expect everyone else to turn off their brains and accept their obvious foolishness as truth.

The truly honest person must admit that the miracles which Jesus were super-natural and required the power and authority of God. Since the time that God finished the New Testament He is no longer using miracles as a witness that a man is sent by God the Father, but at the time of the Gospels that was true. Therefore, we see miracles used as a witness in that time even though they are no longer used as a witness by God.

Please see the Study on John the Baptist for more details on John.

Please see the note for Romans C15S1 about the word bear. The functional definition is: 'to carry a load over a period of time'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Joh 5:32; 1Jo 5:9,11-12
the works. Joh 3:2; 9:30-33; 10:25,37-38; 11:37; 14:10-11; 15:24; 17:4; Ac 2:22; Mt 11:4
General references. exp: Ac 13:24'.

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C5-S35 (Verse 37) The third witness.

And the Father himself,
which hath sent me,
hath borne witness of me.

God sent His Son and He was faithful to present the image of the Father (John 5:37; 14:9; 15:24; 1John 1:2-3; 4:14). This is why Jesus could say the Father himself...hath borne witness of me. Likewise, if we are faithful to present the image of the Father to this world, as the sons of God, then we can expect he Father himself (to) bear witness of us.

We see the phrase: my beloved Son, used in reference to Jesus, in: Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22 and Luke 9:35. These are the places which Jesus is referencing in this sentence.

Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition is: 'The act of coming into life, or of being born'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'borne. Joh 6:27; 8:18; Mt 3:17; 17:5; Joh 5:32'.

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C5-S36 (Verse 37) Their inability to dispute His word.

Ye have neither heard his voice at any time,
nor seen his shape.

Here Jesus is pointing out that God refused to let them hear his voice even though God did let John the Baptist, and other prophets such as Samuel, hear his voice. Since Jesus was such a prophet, He had the witness of acceptance by God which these other Jews did not have. According to their own religious rules, that made Him a greater authority than they were.

In addition, when Jesus said: nor seen his shape He is referencing when God let Moses see His back parts in Exodus 33:18-23. Hebrews 3 explains that Jesus is greater than Moses.

In this sentence we see Jesus add to the witness of the prior sentence by not only saying that the Father himself...hath borne witness of me by now adding evidence that He is greater than any other prophet because He has received from God things which no other prophet has received.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye have. Joh 1:18; 14:9; 15:24; Ex 20:19; De 4:12; 1Ti 1:17; 6:16; 1Jo 1:1-2; 4:12,20'.

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C5-S37 (Verse 38) The evidence that they do not represent God.

Equivalent Section: Additional evidence against them.

And ye have not his word abiding in you:

Equivalent Section: Why this evidence is true.

for whom he hath sent,
him ye believe not.

The most important word, of our First Equivalent Section, is abide. Many people receive a message from God but, if they do not keep it in a way that it changes their life, then it does not abide. Back in C5-S33 we read: (John the Baptist) was a burning and a shining light: and ye were willing for a season to rejoice in his light. But notice the phrase for a season, which means that the light from John the Baptist did not abide in them. This is the condemnation of religion and a major reason why religion tries to claim that we get the promises from God if we do a one-time religious act while God requires His word to abide in order for us to get the blessings. We see that our soul is saved through he life-changing effect of God's word in Hebrews 10:39; James 1:21 and James 5:20. We also see this truth in the equivalency of the Equivalent Sections within our sentence. Here we see that if they had let God's word abide in them, and let it save their soul, then they personally (ye) would have believed...whom he (God the Father) hath sent (Jesus Christ).

Here, in this sentence, we see a truth said indirectly. The Bible tells us For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12). That is: it separates our soul from our spirit. Our spirit is: 'our innermost being which makes our body alive'. Our soul is: 'the long-term results of combining all of the short-term effects of our heart. Both are the way that we think, the way that we make decisions and the way that we react emotionally to the circumstances of life'. Therefore, if they had let God's word abide in them then it would have had a long-term effect upon 'the way that they think, the way that they made decisions and the way that they react emotionally to the circumstances of life'. They would not have sought the more to kill him (Jesus), as C5-S18 tells us that they did. They would have thought about what Jesus said and did from a spiritual perspective instead of from a religious perspective. They would have recognized His true power and authority instead of challenging Him in those areas. Finally, they also would have believed...whom he (God the Father) hath sent (Jesus Christ).

Our sentence is added to the prior where we read: Ye have neither heard his voice at any time, nor seen his shape. As explained in the note above, for the prior sentence, Jesus was referencing events which resulted in long-term life-changing results for the people who experienced hearing God's voice and seeing His shape. The lack of these obvious results, added with their refusal to believe...whom he (God the Father) hath sent (Jesus Christ) makes it clear that their soul was never saved.

Our next sentence continues from this perspective. When we deal with lost religious people we need to tell them to Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. True Biblical salvation is in the person of Jesus Christ (John 14:6). It results in a long-term change in our soul and that change is evidenced by our life becoming more like God and Jesus Christ.

Please see the note for John 1:1 for an extensive note explaining the word word. That note explains the differences, and similarities, between the capitalized and the non-capitalized word word. (The capitalized Word is Jesus while the non-capitalized word is scripture.) It also explains the differences between the word of God and the word of the Lord. Further, that note has links to other notes where this word is dealt with within this site. The functional definition is: 'the means for conveying a message'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye have. Joh 5:42,46-47; 8:37,46-47; 15:7; De 6:6-9; Jos 1:8; Ps 119:11; Pr 2:1-2; 7:1-2; Col 3:16; Jas 1:21-22; 1Jo 2:14
for. Joh 5:43; 1:11; 3:18-21; 12:44-48; Isa 49:7; 53:1-3'.

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C5-S38 (Verse 39) The way to verify His word.

Equivalent Section: Correct your doctrinal error.

First Step: Use the correct source for spiritual truth.

Search the scriptures;

Second Step: Verify the doctrine that you have been taught.

for in them ye think ye have eternal life:

Equivalent Section: Find the truth.

and they are they which testify of me.

As explained in the note, above, for the prior sentence, when we meet religious people who are adamant about their doctrinal error, the only thing which we can do is point them to the word of God and challenge them to verify their doctrine. While we wish to believe this is only a problem with lost religious people, the fact that so many people who claim to be saved are still spiritually immature proves that this is also a problem with God's people.

Every one of us needs to be constantly doing this because we are still in our flesh and in this world and both will try to lead us into error. In particular, God's people need to be aware that their culture is part of this world. Applying God's word to our culture is correct but people quite often fail to separate the interpretation of God's word from the application of God's word. As a result, the application which is correct to our culture may be wrong for another culture. When people preach their religious traditions, such as these Jews did, they can point out how well the application worked in their culture and still be wrong when they try to apply those traditions to another culture.

Our sentence has two Equivalent Section and the equivalency points out what is probably one of the main sources of doctrinal error today. People Search the scriptures for a procedure or a doctrine when they were written to teach us about a person (they are they which testify of me). We are to build our personal relationship with the person Who is God in human flesh and He will teach us true doctrine and how to deal with ifferent circumstances of life. Thus, the true source of much doctrinal error is from people looking for the wrong thing when they Search the scriptures.

We can see this by the number of competing doctrines which all claim to be based upon scripture. True scripture can not say all of these competing things because true scripture comes from God and God does not change (Malachi 3:6; Hebrews 13:8). The main source of these competing doctrines is the fact that religious people use various ways to interpret God's word instead of using God's way. (Please see the lessons under the Hermey Menu for God's way to interpret God's word and have no conflicts.) One of the ways that we can know that people are doing this s because they talk about 'my interpretation' or 'some religious interpretation' while 2Peter 1:20 says: Knowing this first, that no prophecy of the scripture is of any private interpretation. Therefore, the only true interpretation is God's interpretation which He gives to everyone who lets His Holy Spirit interpret God's word God's way.

Moving on, we see that we are to search. The Bible uses various words, such as study, prove, , try, rightly dividing, and more, all of which are involved in a proper search. Unfortunately, most 'Bible scholars' are not diligent enough to be rewarded (Hebrews 11:6) with God's understanding.

An even worse source of doctrinal error is that religious people do as these Jews did and search their religious traditions because they have been taught that such activity is how they search the scriptures. While this error should be obvious, and it should be obvious that various competing religious doctrines can not all accurately represent the scriptures, people still believe the lie of: 'my religious traditions are different from everyone else's'.

Next, Please notice the personal pronoun of ye in ye think ye have. Our 'and' for doctrinal error is personal. In the message about the watchman in Ezekiel 33 we read about the warning to the preacher, which is usually what is preached from that account. However, what is also there is the fact that God will judge the people for their own sin regardless if they received a warning or not. Therefore, it does not matter if we were taught doctrinal error nor if we were taught the wrong way to interpret the scriptures, we are each still personally responsible for our own actions.

Next we see that our sentence says ye think ye have eternal life. All forms of life beget similar forms of life. Yes, the Bible is spiritually alive but it is physically dead. Jesus Christ is spiritually alive and physically alive. Jesus Christ said I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6). Spiritual life in us only comes from the person Who is Jesus Christ. Please also notice the next sentence which literally tells us this truth.

While much more can be said about this sentence, we have the basic interpretation of it in this note and will move on with the acknowledgement that the truth of this sentence can be applied to many other circumstances of life.

Please see the note for Romans C11S36 about the word search. The functional definition is: 'To look over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief'. Please also see the note for Romans C11S36 about the word unsearchable.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as "the scriptures"'.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Search. Joh 5:46; 7:52; De 11:18-20; 17:18-19; Jos 1:8; Ps 1:2; 119:11,97-99; Pr 6:23; 8:33-34; Isa 8:20; 34:16; Jer 8:9; Mt 22:29; Mr 12:10; Lu 16:29,31; Ac 8:32-35; 17:11; Ro 3:2; Col 3:16; 2Ti 3:14-17; 2Pe 1:19-21
ye think. De 32:47; Ps 16:11; 21:4; 36:9; 133:3; Da 12:2; Mt 19:16-20; Lu 10:25-29; Heb 11:16,35
they which. Joh 5:32,36; 1:45; De 18:15,18; Ac 26:22-23,27; Ro 1:2; 1Pe 1:10-11; Re 19:10; Lu 24:27,44
General references. exp: De 17:19; 1Jo 2:25'.

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C5-S39 (Verse 40) The condemnation of fools.

And ye will not come to me,
that ye might have life.

Our sentence starts with the word and, which adds it to the prior sentence. That prior sentence is often preached without this additional sentence being included, which is unfortunate but not necessarily doctrinally wrong. While the prior sentence told us that the scriptures...testify of Jesus Christ, this sentence adds that the only true source of eternal life is from the person, Who is Jesus Christ. So while these two thoughts are related, and the thought of this sentence is added to the thought of the prior sentence, the thought of that prior sentence can be dealt with independent of the thought within this sentence. In addition, the thought of the prior sentence is significant enough that it sometimes is important to deal wit it by itself so that people are not distracted from it but truly understand the significance of it.

Now, all important considerations of context has been dealt with already within this note or in the prior note. Therefore, we will move onto the message of this sentence.

Please notice that the personal pronoun of ye is used twice within our sentence. Receiving salvation / God's life is us is done personally. As the saying goes: 'God has many children but no grand-children'.

Our sentence clearly says what has been written many places on this site. True eternal life only comes from the person who is God in human flesh. In addition, we see that we must come to Him. God will not take away our free will and force His life on us. Yes, He had to come to us because we could not find Him in our sinful state, but when he reveals Himself to us we still have to take the final step and accept His offer for a personal relationship with Him. The doctrine of 'overwhelming grace for salvation' is a lie.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye will not. Joh 5:44; 1:11; 3:19; 8:45-46; 12:37-41; Ps 81:11; Isa 49:7; 50:2; 53:1-3; Mt 22:3; 23:37; Re 22:17
that. Joh 6:27,37,40,68-69; 7:37-38; 11:25-26; Ro 6:23; 1Jo 5:11-13
General references. exp: Joh 16:9'.

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C5-S40 (Verse 41) Why Jesus did not care about their rejection.
I receive not honour from men.

This is very similar the what Jesus said in C5-S32 (I receive not testimony from man). As the note for that sentence explained, Jesus was not dependent upon the unreliable testimony from man. Likewise, Jesus was not dependent upon the unreliable honour from man in order to establish his power and authority.

We see a similar doctrine taught by Paul and other writers of scripture. We are repeatedly taught that credentials from man; such as degrees, letters of commendation, ordinations, and similar things; are the wrong basis to judge if someone treuly represents God. Instead, we are to look for the power of God being displayed in their life (Matthew 22:29; Mark 12:24; Luke 9:43; Luke 22:69; Acts 8:10; Romans 1:4; Romans 1:16; Romans 13:1; Romans 15:19; 1Cointhians 1:18; 1Cointhians 1:24; 1Cointhians 2:5; 1Cointhians 4:20; 2Cointhians 4:7; 2Cointhians 6:7; 2Cointhians 13:4; Ephesians 3:7; 2Thessalonians 1:11; 2Timothy 1:7-8; 1Peter 1:5).

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 5:34; 6:15; 7:18; 8:50,54; 1Th 2:6; 1Pe 2:21; 2Pe 1:17 exp: Joh 16:9'.

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C5-S41 (Verse 42) His judgment based upon their character.

But I know you,
that ye have not the love of God in you.

Our sentence starts with the word But, which means that it has the same subject as the prior sentence while going in a different direction. There we read I receive not honour from men and the reaction from these religious people would have been: 'You should because that is where we get our honour'. Therefore, this But is changing direction from their implied answer and the rest of the sentence tells them that they should get their honour based upon the love of God. However, since Jesus said I know you, that ye have not the love of God in you, it is clear that they did not get their honour based upon the love of God. Jesus is also implying that He knows that they will not Search the scriptures and learn how they testify of Him. Therefore, they will not give Him His due honour, which is why he said I receive not honour from men.

We find the phrase the love of God in: Luke 11:42; John 5:42; Romans 5:5; Romans 8:39; 2Corinthians 13:14; 2Thessalonians 3:5; Titus 3:4; 1John 2:5; 1John 3:16-17; 1John 4:9; 1John 5:3; Jude 1:21.

John writes abouit love in John 5:42; 8:42; 10:17; 11:3; 11:5; 11:36; 12:25; 12:42; 13:1, 13:23, 13:34, 13:35; 14:15, 14:21, 14:23, 14:24; 14:28; 14:31; 15:9, 15:10, 15:12, 15:13, 15:17, 15:19; 16:26; 17:22; 17:24; 17:26; 19:26; 20:2; 21:7, 21:15, 21:15, 21:16, 21:16, 21:17, 21:17; 21:17, 21:20; 1John 2:5, 15; 3:1, 11, 14, 16, 17, 18, 23; 4:7, 8, 9, 10, 11, 12, 16, 17, 18, 19, 20, 21; 5:2, 3; 2John 1:1, 3, 5, 6; 3John 1:1; Revelation 2:4; 3:19).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I know. Joh 1:47-49; 2:25; 21:17; Lu 16:15; Heb 4:12-13; Re 2:23 exp: Isa 66:18.
that. Joh 5:44; 8:42,47,55; 15:23-24; Ro 8:7; 1Jo 2:15; 3:17; 4:20
General references. exp: Joh 16:9'.

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C5-S42 (Verse 43) The consequence of rejecting truth.

Equivalent Section: Rejection of God's messenger.

I am come in my Father's name,
and ye receive me not:

Equivalent Section: Acceptance of Satan's messenger.

if another shall come in his own name,
him ye will receive.

The phrase in the name means: 'in the power and authority of that name'. Our entire chapter, and this dissertation in particular, are about the religious Jews challenging the power and authority of Jesus. During this dissertation Jesus has proven that they do not have the power and authority which they claim, He has shown that they use the wrong basis for their claims, He has shown the correct basis which fulfills never-changing legal and righteous requirements, and He has provided several legal witnesses to support His claims. Now He is summarizing and telling them the consequence of their attitudes and actions.

When He says I am come in my Father's name, He is claiming 'the power and authority of God the Father'. When He says and ye receive me not, He is warning them that they personally (ye) will receive the consequences which the Jews have received repeatedly throughout their history every time they refused to receive the message which God the Father sent through His prophets.

In the Second Equivalent Section Jesus warns what always happens when we reject God's messenger. Here we see the word if, but as is often true, most of the time we could change the word to when and not have any really significant change in the true meaning. Almost always, when Satan realizes that a group of people have rejected God's messenger, Satan sends a devil encouraged, flesh motivated messenger of lies

Please notice that our last phrase says: him ye will receive. There is nothing conditional about this phrase but it is absolutely certain that this will happen as soon as Satan gets around to it after the person has rejected God's message and God's messenger. This is because our only protection from being deceived is God's truth and when we reject truth, we have no more protection.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please also see the Summary and Verses documents about the use of this word for the Son of God.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. Joh 3:16; 6:38; 8:28-29; 10:25; 12:28; 17:4-6; Eze 23:21; Heb 5:4-5
if. Mt 24:5,24; Ac 5:36-37; 21:38
General references. exp: Mt 24:23; Mr 13:21; Joh 16:9'.

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C5-S43 (Verse 44) Why they are deceived.

How can ye believe,
which receive honour one of another,
and seek not the honour that cometh from God only?

This is a rhetorical question which is meant to point out how foolish it is to use the way of the world and religion which opposes the way of God. Our sentence is the follow-up to Jesus making it clear that they had rejected God's me4ssage and God's messenger. Only God has the power to always keep His promises regardless of the circumstances of life. So if we receive honour from someone who can not always keep their promises, how does that help our belief? True Biblical belief requires us to obey a command based upon a promised reward. However, if we can not rely upon receiving the reward, then we are being foolish to believe the promise.

Only God can always keep His promises. Therefore, only the promises of God are the true basis for true belief. In addition, since God gives honour to those people who believe Him, we must act in true Biblical belief if we are to truly seek the honour that cometh from God only. Seeking honour from any other source will take away from our seeking the honour that cometh from God only because it distracts, takes up time and leads us in the opposite direction from where God wants us to go.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

Please see the notes for 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'can. Joh 3:20; 8:43; 12:43; Jer 13:23; Ro 8:7-8; Heb 3:12
which. Mt 23:5; Ga 5:19-21; Php 2:3
and. 1Sa 2:30; 2Ch 6:8; Mt 25:21-23; Lu 19:17; Ro 2:7,10,29; 1Co 4:5; 2Co 10:18; Jas 2:1; 1Pe 1:7
General references. exp: Joh 9:18; 16:9; Ac 8:19'.

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C5-S44 (Verse 45) Moses will accuse them before God.

Equivalent Section: Wrong thought.

Do not think that I will accuse you to the Father:

Equivalent Section: Right thought.

there is one that accuseth you,
even Moses,
in whom ye trust.

This sentence is part of the summary of this dissertation by Jesus. Very few of the religious people who challenged His power and authority will worry about His accusing them to the Father. While He includes this First Equivalent Section for those rare cases where someone might think this, I believe that His main purpose is to get the attention of these people and make them think about the Second Equivalent Section. While most of these people will probably dismiss the First Equivalent Section with very little thought, that First Equivalent Section is still enough to catch their attention and prevent their also dismissing the Second Equivalent Section with little thought.

Since, as Jesus says, they personally (ye) trust...in Moses to testify before God the Father on their behalf, this statement by Jesus that Moses would, instead, accuse them is designed to attack their complacency and make them question the promises of their religion. And, once Jesus has their attention with this sentence, He gives them, in the next sentence, the reason why Moses will accuse them. Yes, most of those religious people will ignore His warning, just like most religious people of today will also ignore our warning. However, some might pay attention to the warning and actually search for God's truth. Also, those people who reject the warning will not be able to claim that they were never warned when they are judged for deliberately disobeying God.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for Titus 2:3 about the word accuse. That note has links to every place in the New Testament where we find forms of this word. The functional definition for this word is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process; as, to accuse one of a high crime or misdemeanor. Satan is the accuser of the brethren and false accusers are acting like Satan'. Please also see the note for John 8:3 about the phrase accuse him (Jesus).

Please see the note for Hebrews 3:1 about Moses. Since Moses is identified as: 'the law-giver', his name is often used to signify the Mosaic Law.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Joh 7:19; 8:5,9; Ro 2:12,17-29; 3:19-20; 7:9-14; 2Co 3:7-11; Ga 3:10 exp: Joh 8:50.
in. Joh 8:5-6; 9:28-29; Mt 19:7-8; Ro 10:5-10'.

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C5-S45 (Verse 46) Why Moses will accuse them.

Equivalent Section: Why the prior sentence is true.

For had ye believed Moses,
ye would have believed me:

Equivalent Section: Why this reason is true.

for he wrote of me.

Our First Equivalent Section gives us an absolute cause-and-result in which the absence of the result absolutely proves the absence of the cause. Our Second Equivalent Section tells us why we have this absolute cause-and-result.

Our Second Equivalent Section tells us that Moses..wrote of me. Since the Jewish culture required parents to teach the writings of Moses, and especially since no Jew could claim the power and authority which these Jews claimed without reading and understanding the writings of Moses, these Jews could not deny knowledge. Their receiving the power and authority which they claimed was is like someone getting a license today. All licenses are legal documents and require the recipient to pass a test. Most people think the license allows them to do a job, but having the required skill is what really allows someone to do a job. However, having a license eliminated a claim of ignorance if someone fails to apply 'due diligence'. Likewise, these Jews could not claim to have passed the tests in order to receive the religious power and authority which they claimed, and also claim that they didn't know that they were responsible to know and understand what Moses wrote. Since, as Jesus said, Moses..wrote of the Messias / that prophet, they could not claim ignorance. Therefore, as our First Equivalent Section said: they each personally (ye) did not believe Moses. If they had believe Moses then they would have known that the things which Jesus said and did fulfilled the signs thatch Moses wrote for them to look for. Even the Samaritans, in the prior chapter, knew enough to believe. Howeve4r, as we see even today, the doctrines of religion cause followers to refuse to believe the word of God.

Please see the note for Hebrews 3:1 about Moses. Since Moses is identified as: 'the law-giver', his name is often used to signify the Mosaic Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had. Ga 2:19; 3:10,13,24; 4:21-31
for. Joh 1:45; Ge 3:15; 12:3; 18:18; 22:18; 28:14; 49:10; Nu 21:8-9; 24:17-18; De 18:15,18-19; Ac 26:22; Ro 10:4; Heb 7-10 exp: Heb 3:5.
General references. exp: Mt 11:13'.

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C5-S46 (Verse 47) Why they did not believe Jesus.

But if ye believe not his writings,
how shall ye believe my words?

Our sentence starts with the word But, which means it is speaking about the same subject as the last sentence while going in a different direction. As explained in the note above for the prior sentence, in that sentence Jesus proved that each of them personally(ye) did not believe not his (Moses) writings.

There are lots of religious teachings which claim to be based upon scripture, just like the religious traditions of the Jews, but those religious traditions end up going against the basic truths of scripture. Think about it. It should be obvious that all of the competing religious traditions can not all represent what is written in the Bible. Something that is written can not change. Further, since God does not change (Malachi 3:6; Hebrews 13:8), it is not possible for God to write one thing at one time, within scripture, and then write an opposing thing at a different time. Therefore, most, if not all, of these opposing religious traditions are lying when they claim to teach what God actually wrote in scripture. And, just as Jesus proved that the Jewish religious traditions went against what is actually written in scripture, so also can be done with most religious traditions.

In at least three places within the Bible God warns us to not add to His word nor to take away from His word. The only way that these competing religious teachings could all claim to be based upon scripture is if they did what God warned us to not do. That is; they take away from what the Bible actually says so that they can add in their own erroneous doctrines in place of God's truth.

Within this dissertation we have seen Jesus provide legal witnesses which will be accepted in the court of God to prove that He told and did truth. The note for 5:1 lists those legal witnesses and provides links the references, and related notes, which identify them. Lots of people get away with violating the law until they get into court. Religions teach people that they can get away with violating God's law, but God is recording everything that we do. When we get into God's court those words, actions and attitudes will be used to prove that we deliberately rejected God's truth and choose to believe a lie, just like Jesus did with these Jews.

What we see in this sentence, which summarizes and ends this chapter, is that when we have conflicts between religious teachings then we need to see what is actually written in the Bible and let that correct our doctrine. When we (claim to be / are) God's children and we believe doctrinal error from religion, God will, usually, send us a messenger to tells us the truth. However just like these Jews, if we do not believe what is written then we will not believe God's messenger. Rejecting God's messenger will lose us God's blessings and can bring God's curse upon us. Please see the note for Colossians 3:8 about children of disobedience.

Once more we need to pay attention to the use of the personal pronoun of: ye. We will 'each and every one of us personally' be judged by God for what we believe and for the level of belief of what is written in the Bible and if we reject God's messenger who tries to use scripture to correct our belief of religious doctrinal error.

Please see the note for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written. In addition, Please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 16:29,31 exp: Mt 11:13'.

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John Chapter 6

True Salvation Requires our Participation

Links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 3), C6-S4 (Verse 4), C6-S5 (Verse 5), C6-S6 (Verse 6), C6-S7 (Verse 7), C6-S8 (Verse 8-9), C6-S9 (Verse 10), C6-S10 (Verse 10), C6-S11 (Verse 10), C6-S12 (Verse 11), C6-S13 (Verse 12), C6-S14 (Verse 13), C6-S15 (Verse 14), C6-S16 (Verse 15), C6-S17 (Verse 16-17), C6-S18 (Verse 17), C6-S19 (Verse18), C6-S20 (Verse 19), C6-S21 (Verse 20), C6-S22 (Verse 21), C6-S23 (Verse 22-24), C6-S24 (Verse 25), C6-S25 (Verse 26), C6-S26 (Verse 27), C6-S27 (Verse 28), C6-S28 (Verse 29), C6-S29 (Verse 30), C6-S30 (Verse 30), C6-S31 (Verse 31), C6-S32 (Verse 32), C6-S33 (Verse 33), C6-S34 (Verse 34), C6-S35 (Verse 35), C6-S36 (Verse 36), C6-S37 (Verse 37), C6-S38 (Verse 38), C6-S39 (Verse 39), C6-S40 (Verse 40), C6-S41 (Verse 41), C6-S42 (Verse 42), C6-S43 (Verse 42), C6-S44 (Verse 43), C6-S45 (Verse 44), C6-S46 (Verse 45), C6-S47 (Verse 45), C6-S48 (Verse 46), C6-S49 (Verse 47), C6-S50 (Verse 48), C6-S51 (Verse 49), C6-S52 (Verse 50), C6-S53 (Verse 51), C6-S54 (Verse 52), C6-S55 (Verse 53), C6-S56 (Verse 54), C6-S57 (Verse 55), C6-S58 (Verse 56), C6-S59 (Verse 57), C6-S60 (Verse 58), C6-S61 (Verse 59), C6-S62 (Verse 60), C6-S63 (Verse 61), C6-S64 (Verse 62), C6-S65 (Verse 63), C6-S66 (Verse 64), C6-S67 (Verse 64), C6-S68 (Verse 65), C6-S69 (Verse 66), C6-S70 (Verse 67), C6-S71 (Verse 68), C6-S72 (Verse 68), C6-S73 (Verse 69), C6-S74 (Verse 70), C6-S75 (Verse 71)'.

Chapter 6 Summary:

This chapter tells us about a miracle which is recorded in Matthew 14:13-21 and Mark 6:31-44 and Luke 9:10 and John 6:1-14. These accounts tell us about Jesus ministering to many people in a desert place and His feeding 5, 000 men plus women and children before sending them home. In addition, Matthew 16:9 and Mark 8:19 make reference to this miracle. This miracle is also recorded in the Table of Miracles in the Gospels document. As noted in the Chapter summary for Chapter 5, doing miracles does not prove that Jesus was the Son of God but, along with His Spirit and His doctrine, they did prove that He was sent by God.

After that miracle of feeding many people, Jesus sent His disciples back across the sea while He prayed. Then He came to them walking on water. When the people found Him gone, the next day, they also returned to Capernaum. When they found Jesus there they asked how He had traveled because He did not take the road around the lake and all of the boats were accounted for. Therefore, they knew that He had not taken a boat. Jesus used this to tell them 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.

Jesus then used that criticism to tell them that they needed to stop being lazy and be willing to work for God's kingdom. That statement led to a discussion about how they were to work for God's kingdom and they didn't want to do what Jesus told them to do. Instead, they wanted God to feed them, with no effort on their part, like God fed the Jews in the wilderness with manna. Obviously, they were only thinking about free food and ignored the lessons from their history which showed them that God killed His people who refused to stop sinning. Living a lazy life is living a sinful life.

Once more Jesus tried to teach them the spiritual lesson from the manna and this was when He told them I am the bread of life and 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. Once more, as religious people still do today, the religious people tried to understand, in a physical way, a spiritual lesson which was taught with symbolism. Obviously, the spiritual symbolic lesson made no sense in the physical reality and even offended. However, instead of changing their perspective to a perspective which made sense, they stopped following Jesus.

Jesus tried to tell them that they had to understand the lesson spiritually, but they refused and many left Him instead. Then said Jesus unto the twelve, Will ye also go away? This, of course, is when Peter answered for the twelve with: Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God. Even with this answer Jesus said Have not I chosen you twelve, and one of you is a devil?

This chapter is the first of several chapters which deal with saved people living by faith and serving God the way that God demands so that they can get the blessings from God. In this chapter we learn that lazy people, who want to believe the 'Health and Welfare Gospel' are cut off from God's blessings. However, the people who stick with serving God, even when they don't understand what God is doing, eventually receive that understanding and also mature spiritually. Simply put, there are times that we must obey when we don't understand, and even when obeying goes directly against all sense, because some understanding only comes after we have the experience. This is part of what is called living by faith.

C6-S1: Start of a new account.
C6-S2: The type of audience that He had.
C6-S3: Jesus taught His disciples.
C6-S4: The time of this account.
C6-S5: Jesus used the multitudes to teach.
C6-S6: This was a test for the disciples.
C6-S7: The answer from Philip.
C6-S8: The answer from Andrew.
C6-S9: The start of the lesson.
C6-S10: The conditions for the lesson.
C6-S11: The numbers for the lesson.
C6-S12: The action of the lesson.
C6-S13: The end of the lesson.
C6-S14: The physical result of the lesson.
C6-S15: The spiritual result of the lesson.
C6-S16: The reaction due to the lesson.
C6-S17: The action by the disciples after the lesson.
C6-S18: The action by Jesus after the lesson.
C6-S19: The condition of the follow-up lesson.
C6-S20: The action of the follow-up lesson.
C6-S21: The instruction of the follow-up lesson.
C6-S22: The reaction by the disciples to the follow-up lesson.
C6-S23: The reaction by the multitude at being left behind
C6-S24: The questions from others because of the follow-up lesson.
C6-S25: The start of a new spiritual lesson.
C6-S26: The new lesson continued.
C6-S27: First question about the new lesson.
C6-S28: Spiritual answer to question.
C6-S29: A stupid demand.
C6-S30: A second stupid demand.
C6-S31: Proof of laziness.
C6-S32: The truth about their example.
C6-S33: Why God gave that example.
C6-S34: Request based upon misunderstanding.
C6-S35: True spiritual meaning of God's example.
C6-S36: Their displayed reaction to truth.
C6-S37: Results of a proper reaction to truth.
C6-S38: Why this is the proper reaction.
C6-S39: God the Father's plan.
C6-S40: God the Father's procedure.
C6-S41: The reaction by religious lost.
C6-S42: The argument by religious lost.
C6-S43: The question by religious lost.
C6-S44: Instruction from Jesus.
C6-S45: The work of God.
C6-S46: Scriptural reference.
C6-S47: Results of obeying God and scripture.
C6-S48: Authority of Jesus.
C6-S49: A promise of true salvation.
C6-S50: A claim.
C6-S51: The problem with their belief.
C6-S52: The result of true belief.
C6-S53: The spiritual explanation.
C6-S54: The confusion from trying to understand the spiritual from a physical perspective.
C6-S55: Another spiritual explanation.
C6-S56: A spiritual promise.
C6-S57: The symbolic meaning
C6-S58: Results of spiritual obedience.
C6-S59: Physical results of spiritual obedience.
C6-S60: Difference between the type and the spiritual reality.
C6-S61: Where this lesson was taught.
C6-S62: The reaction by religious people.
C6-S63: Resulting question from Jesus.
C6-S64: Additional question.
C6-S65: Explanation of the basic truth.
C6-S66: An observation.
C6-S67: Why the observation.
C6-S68: The basis of the observation.
C6-S69: The reaction of unbelievers.
C6-S70: Question to believers.
C6-S71: Answering question.
C6-S72: Observed truth.
C6-S73: Additional belief.
C6-S74: Conclusion from Jesus.
C6-S75: Explanation of conclusion.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-14. Christ feeds five thousand men with five loaves and two fishes.
15. Thereupon the people would have made him king;
16-25. but withdrawing himself, he walks on the sea to his disciples;
26-31. reproves the people flocking after him, and all the fleshly hearers of his word;
32-65. declares himself to be the bread of life to believers.
66-67. Many disciples depart from him.
68-69. Peter confesses him.
70-71. Judas is a devil'.

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C6-S1 (Verse 1) Start of a new account.

After these things Jesus went over the sea of Galilee,
which is the sea of Tiberias.

6:1 through 6:21 is a single account of Jesus trying to teach His disciples separate from the multitude but being interrupted by the multitude. 6:16 through 6:21 is a follow-up lesson for the disciples which is based upon the prior lesson at the start of the chapter. This is when Jesus walked on water and this account is also found in Matthew 14:22-33 and Mark 6:45-52. It is often dealt with as a separate account, and can be taught as such, but the reader should acknowledge that the context actually makes this second lesson a follow-up to the initial lesson.

The account starting this chapter is also recorded in started in Matthew 14:12 and Mark 6:30. In those Gospel accounts we are told that this followed upon the beheading of John the Baptist and the disciples of John the Baptist joining the disciples of Jesus. Therefore, they needed a little time alone to mourn. However, as our account reveals, a multitude of religious people interrupted their time alone at least twice. Further, these were people who were lazy and wanted miracles with no effort required from them. Quite often, as in this account, the people who are the most demanding for the results of a ministry are the least willing to help out.

Please see the note for John 6:16-17 about the word sea. The functional definition is: 'A large body of water, nearly inclosed by land'. That note has applications with references to different types of sea found within the Bible.

As we see in this sentence, the sea of Galilee is also called the sea of Tiberias. In addition, it is also called the lake of Gennesareth. More than one time we see more than one name for a person or place within the Bible. This can cause confusion and in one reason why some people realize that certain things are related while others miss the connection because one name is used in one account while another name is used in another account.

Please see the note for John 1:43 about the word Galilee. The functional definition is: 'Part of the Promised Land given to Gentiles'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Mt 14:13,15-21; Mr 6:31-32,34-44; Lu 9:10-17
the sea. Nu 34:11; Jos 12:3; Mt 4:18; 15:29; Lu 5:1 exp: Joh 21:1.
which. Joh 6:23; 21:1'.

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C6-S2 (Verse 2) The type of audience that He had.

And a great multitude followed him,
because they saw his miracles which he did on them that were diseased.

In this account we see some of the problems which come with having a ministry to the poor and downtrodden. Quite often they are in that condition because of their own fault. Yes, people are born poor. I was born and started in one of the worst ghettos in the U.S. in the 1950-1960s. So, yes I understand having less opportunities than others have. However, quite often the real problem is a heart attitude which the person is not willing to give up. That is: many people are lazy and / or stiffnecked and refuse to learn how to change their life and / or refuse to pay the cost to get a better life and / or have some other attitude of heart or condition in life which they can change but refuse to do so. Now, I'm not saying this is always true but that it is true more often than the 'bleeding hearts' would have us believe.

Our sentence starts with the word And, which adds it to the prior sentence. What our account in this Gospel does not tell us, but which we are told in matching accounts in other Gospels, is that Jesus and His disciples went on a private retreat to be away from the multitude for a time. However, as our sentence here says, this great multitude were not concerned with the needs of Jesus and His disciples but were only looking at the his miracles which he did on them that were diseased. The Gospel accounts for this incident indicate that most of these people were not diseased but still hoped for a miracle which would benefit them personally.

We find forms of the word multitude occurring 267 times in 255 verses of the Bible, 110 times in 107 verses of the New Testament, and in the Gospel of John in: John 5:3 John 5:13; John 6:2; John 21:6. Webster's 1828 dictionary defines this word as: '1. The state of being many; a great number. 2. A number collectively; the sum of many. 3. A great number, indefinitely. It is a fault in a multitude of preachers, that they utterly neglect method in their harangues. 4. A crowd or throng; the populace; applied to the populace when assembled in great numbers, and to the mass of men without reference to an assemblage. He the vast hissing multitude admires. The multitude have always been credulous, and the few artful'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC; Luke 4:41-LJC; Miracles in Gospels; Miracles in NT and miracles in OT about the word miracle. The functional definition for this word is: 'an event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event'.

We find forms of the word disease occurring in: Exodus 15:26; Deuteronomy 7:15; Deuteronomy 28:60; 1Kings 15:23; 2Kings 1:2; 2Kings 8:8-9; 2Chronicles 16:12; 2Chronicles 21:15; 2Chronicles 21:18-19; 2Chronicles 24:25; Job 30:18; Psalms 38:7; Psalms 41:8; Psalms 103:3; Ecclesiastes 6:2; Ezekiel 34:4; Ezekiel 34:21; Matthew 4:23; Matthew 4:24; Matthew 9:20; Matthew 9:35; Matthew 10:1; Matthew 14:35; Mark 1:32; Mark 1:34; Luke 4:40; Luke 6:17; Luke 9:1; John 5:4; John 6:2; Acts 19:12; Acts 28:9. Webster's 1828 dictionary defines this word as: '1. In its primary sense, pain, uneasiness, distress, and so used by Spenser; but in this sense, obsolete. 2. The cause of pain or uneasiness; distemper; malady; sickness; disorder; any state of a living body in which the natural functions of the organs are interrupted or disturbed, either by defective or preternatural action, without a disrupture of parts by violence, which is called a wound. The first effect of disease is uneasiness or pain, and the ultimate effect is death. A disease may affect the whole body, or a particular limb or part of the body. We say a diseased limb; a disease in the head or stomach; and such partial affection of the body is called a local or topical disease. The word is also applied to the disorders of other animals, as well as to those of man; and to any derangement of the vegetative functions of plants. The shafts of disease shoot across our path in such a variety of courses, that the atmosphere of human life is darkened by their number, and the escape of an individual becomes almost miraculous. 3. A disordered state of the mind or intellect, by which the reason is impaired. 4. In society, vice; corrupt state of morals. Vices are called moral diseases. A wise man converses with the wicked, as a physician with the sick, not to catch the disease, but to cure it. 5. Political or civil disorder, or vices in a state; any practice which tends to disturb the peace of society, or impede or prevent the regular administration of government. The instability, injustice and confusion introduced into the public councils have, in truth, been the mortal diseases under which popular governments have every where perished.
DISEASE, v.t. dizeze. 1. To interrupt or impair any or all the natural and regular functions of the several organs of a living body; to afflict with pain or sickness to make morbid; used chiefly in the passive participle, as a diseased body, a diseased stomach; but diseased may here be considered as an adjective. 2. To interrupt or render imperfect the regular functions of the brain, or of the intellect; to disorder; to derange. 3. To infect; to communicate disease to, by contagion. 4. To pain; to make uneasy'.

Nave's Topical Bible provides links for this word as: 'Sent from God: Le 14:34. As judgments: Ps 107:17; Isa 3:17. INSTANCES OF: Upon Nabal: 1Sa 25:38. David's child: 2Sa 12:15. Gehazi: 2Ki 5:27. Jeroboam: 2Ch 13:20. Jehoram: 2Ch 21:12-19. Uzziah: 2Ch 26:17-20. Threatened as judgments: Le 26:16; De 7:15; 28:22,27-28,35; 29:22. Healing of, from God: Ex 15:26; 23:25; De 7:15; 2Ch 16:12; Ps 103:3; 107:20. In answer to prayer: Of Hezekiah: 2Ki 20:1-11; Isa 38:1-8. Of David: Ps 21:4; 116:8. Miraculous healing of, a sign to accompany the preaching of the word: Mr 16:18. Physicians employed for: 2Ch 16:12; Jer 8:22; Mt 9:12; Mr 5:26; Lu 4:23. Remedies used: Pr 17:22; 20:30; Isa 38:21; Jer 30:13; 46:11. Poultices: 2Ki 20:7. Ointments: Isa 1:6; Jer 8:22. Emulsions: Lu 10:34. Of the sexual organs: Le 15; 22:4; Nu 5:2; De 23:10. Treatment of fractures: Eze 30:21. : FIGURATIVE: Ps 38:7; Isa 1:6; Jer 30:12. There are also several links provided under specific names of diseases'.

Thompson Chain Topics provides links for this word as: 'Good Men Afflicted With: The Righteous suffer from: 2Ki 20:1; Job 2:7; Da 8:27; Joh 11:1; Ac 9:37; Php 2:27; 2Ti 4:20. Healed: The Gift of: Mt 10:1; Mr 3:15; 16:18; 1Co 12:9. Examples of Christ's: Mt 4:23; 8:3,16; 9:35; 12:13,22; 14:36; 15:30; 17:18; 19:2; 21:14; Mr 1:31; 10:52; Lu 7:21; 13:13; 17:14; 22:51; Joh 4:50; 5:9; 9:6 . See Christ; Touch of: Examples of Apostolic: Ac 3:7; 5:16; 9:34; 14:10; 16:18; 19:12; 28:8 . The Dumb Healed: Isa 35:6; Mt 9:33; 12:22; Mr 9:25. Physicians Employed in: Ge 50:2; 2Ch 16:12; Jer 8:22; Mt 9:12; Lu 4:23; 5:31; Col 4:14. Prevention and Cure of: Physicians: Ge 50:2; 2Ch 16:12; Jer 8:22; Mt 9:12; Lu 4:23; 5:31; Col 4:14. Medicine: Pr 17:22; Jer 8:22; 30:13; 46:11; Eze 47:12. Remedies: General references: 2Ki 20:7; Isa 1:6; Lu 10:34; 1Ti 5:23; Jas 5:14. Anointing with Oil: Mr 6:13; Jas 5:14 : Isa 1:6. Poultices: 2Ki 20:7. Treatment of Fractures: Eze 30:21. Treatment of Wounds: Isa 1:6; Lu 10:34. Disinfection: Le 14:41; 15:5. Quarantine: Le 13:4,46; 14:8; Nu 5:2; 31:19; 2Ki 15:5; Lu 17:12. Sent as a Judgment: Disease Sent: Ex 9:10; Nu 16:47; 1Sa 5:6; 2Ki 5:27; 15:5; 2Ch 13:20; 21:18; 26:19; Ac 12:23. Sometimes sent as a Judgment for Sin: Le 26:15-16; De 28:61; 2Ch 21:15; Ps 107:17-18; Ec 5:17; Mic 6:13; 1Co 11:30. Disease, Spiritual: General References to: Isa 1:5; Jer 8:22; 30:12; Mic 1:9; Mr 2:17. Healing of: Ps 41:4; 147:3; Isa 53:5; 57:18; Jer 3:22; 17:14; Ho 6:1; Lu 4:18; Re 22:2. DISEASE, different forms of: Boils: Ex 9:9; Le 13:18; 2Ki 20:7; Job 2:7; Isa 38:21. Epilepsy: Mt 4:24; 17:14-15. Fever: Le 26:16; De 28:22; Job 30:30; Mr 1:30; Joh 4:52; Ac 28:8. Insanity: Da 4:33; Mt 4:24; 17:15. Leprosy: Le 13:2; 14:2,34; De 24:8; 2Ch 26:19 . See Lepers. Loss of Appetite: 1Sa 1:7; 28:23; Ps 102:4; 107:18. Palsy: Mt 4:24; 8:6; 9:2; Ac 8:7; 9:33. Other Diseases mentioned: Ague: Le 26:16. Consumption: Le 26:16; De 28:22. Dropsy: Lu 14:2. Dysentery: Ac 28:8. Emerods: De 28:27; 1Sa 5:6. Issue of Blood: Mt 9:20. Itch: De 28:27. Sun-stroke: 2Ki 4:18-19; Isa 49:10. Ulcers: Isa 1:6; Lu 16:20. Chronic: Mr 5:25; 9:21; Joh 5:5; 9:1; Ac 3:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 4:24-25; 8:1; 12:15; 13:2; 14:14; 15:30-31; Mr 6:33'.

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C6-S3 (Verse 3) Jesus taught His disciples.

And Jesus went up into a mountain,
and there he sat with his disciples.

Here we see that Jesus took His disciples to a place which was separated from the multitudes. The other Gospel accounts make it clear that this was right after the beheading of John the Baptist and that Jesus and His disciples sought a desert place to be alone and mourn the death. However, as already explained, the multitudes were not polite and refused to recognize His wish to be alone. Now, our text does not say that Jesus planned to teach them, but that is what we almost always see Him doing when He is not sleeping or praying. Further, in a couple of sentences, we see Him give a test which leads into a lesson. So while the lesson given was probably different than He planned, with everyone upset over the death of John the Baptist, we see that Jesus allowed events and His compassion for others to change His personal plans.

We find forms of the word mountain occurring 314 times in 294 verses of the Bible, 64 times in 62 verses of the New Testament, and in the Gospel of John, in: John 4:20; John 4:21; John 6:3; John 6:15. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America,the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. The word is applied to a single elevation, or to an extended range'.

Please see the note for John 1:35-36 about the word disciple. The functional definition is: 'A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 6:15; Mt 14:23; 15:29; Lu 6:12-13; 9:28'.

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C6-S4 (Verse 4) The time of this account.

And the passover,
a feast of the Jews,
was nigh.

This was the second, of three, passover in the Earthly ministry of Jesus. Please see the note for John 11:55 for the separation of three passovers within Gospels . Please also see the note for John 2:13 about the word passover. The functional definition is: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 2:13; 5:1; 11:55; 12:1; 13:1; Ex 12:6-14; Le 23:5,7; De 16:1'.

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C6-S5 (Verse 5) Jesus used the multitudes to teach.

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?

Please notice the compassion of Jesus. Matthew 14:13 tells us that When Jesus heard of it (the beheading of John the Baptist), he departed thence by ship into a desert place apart. He needed to grieve the death of John the Baptist and His new disciples, who had just come from John the Baptist, needed to grieve. They had deliberately departed thence by ship into a desert place apart so that they could grieve, and here come a multitude looking for a free handout and caring nothing for anyone but only caring about their own lazy and selfish fleshly desires. Mark 6:33 tells us that And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.. They knew that He was deliberately leaving. They probably heard about John the Baptist and thought it was great gossip but ignored the grieving of Jesus and the disciples. Instead of letting them depart and be alone for a while in order to grieve, these people outwent them, and came together unto him.. Instead of getting upset at them, Jesus. was moved with compassion toward them, and he healed their sick (Matthew 14:14). Mark 6:34 tells us that And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.. Think about the typical emotional reaction in that situation and compare it to the reaction by Jesus. This is the type of spiritual maturity that God wants His people to learn from God's Son and this is why Jesus is our example of how to live in the flesh using the Power of the Holy Ghost.

Then when it was evening (Matthew 14:15) the disciples urged Jesus. to send them away, but instead He fed them. Our account continues throughout this chapter and throughout the other two Gospel accounts. The reader is urged to consider all of the details in all of the accounts together and consider the example that we have from Jesus to the different situations which are recorded in these accounts.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

We find forms of the word company occurring 106 times in 99 verses of the Bible and, in the New Testament, in: Mark 6:39; Luke 2:44; Luke 5:29; Luke 6:17; Luke 6:22; Luke 9:14; Luke 9:38; Luke 11:27; Luke 12:13; Luke 23:27; Luke 24:22; John 6:5; Acts 1:21; Acts 4:23; Acts 6:7; Acts 10:28; Acts 13:13; Acts 15:22; Acts 17:5; Acts 21:8; Romans 15:24; 1Corinthians 5:9; 1Corinthians 511; 2Thessalonians 3:14; Hebrews 6:9; Hebrews 12:22; Revelation 18:17. Webster's 1828 dictionary defines this word as: 'n. 1. In military affairs, the soldiers united under the command of a captain; a subdivision of a regiment, consisting usually of a number from 60 to 100 men. But the number is indefinite. 2. Any assemblage of persons; a collection of men, or other animals, in a very indefinite sense. It may be applied to a small number, or any multitude whatever; as in scripture we read of a company of priests, a company of prophets, and an innumerable company of angels; also, a company of horses. 3. An assemblage of persons for entertainment or festivity; a party collected by invitation or otherwise. 4. Persons that associate with others for conversation or pleasure; society; as, let your children keep good company. 5. The state of being a companion; the act of accompanying; fellowship; society. I will keep thee company. We cannot enjoy the company of licentious men. 6. A number of persons untied for the same purpose, or in a joint concern; as a company of merchants or mechanics; a company of players. The word is applicable to private partnerships or to incorporated bodies of men. Hence it may signify a firm, house or partnership; or a corporation, as the East India Company, a banking or insurance company. 7. The crew of a ship, including the officers; also, a fleet. To bear company, to accompany; to attend; to go with; denoting a temporary association. His faithful dog shall bear him company. To keep company, to accompany; to attend; also, to associate with frequently or habitually; hence, to frequent public houses. Prov. 29.
COMPANY, v.t. To accompany; to attend; to go with; to be companion to.
COMPANY, v.i. 1. To associate with; to frequent the company of. I wrote you not to company with fornicators. 1 Cor. 5. 2. To be a gay companion. 3. To have commerce with the other sex'.

Please also see the note for Philippians 2:25 about the word companion.

We find the name Philip occurring in the New Testament and 46 times in 45 verses. There are several men mentioned with this name and the reader needs to be sure which man is named in tach instance. The dictionary definitions, and references from other commentators, should help the reader but I do not guarentee their accuracy. Morrish Bible Dictionary defines this name as: '1. One of the twelve apostles: he was a native of Bethsaida. It was in Galilee that the Lord met him; and said to him, 'Follow me.' Philip at once announced to Nathanael that he had found the One of whom Moses and the prophets had written. He was the apostle who asked the Lord to show them the Father, when the Lord said, "He that hath seen me hath seen the Father . . . . Believe me, that I am in the Father, and the Father in me." Mt 10:3; Mr 3:18; Lu 6:14; Joh 1:43-48; 6:5-7; 12:21-22; 14:8-9; Ac 1:13.
2. One of the seven chosen to look after the poor saints at Jerusalem. He is also called 'Philip the evangelist.' When the church was scattered from Jerusalem by persecution, Philip went to Samaria and preached Christ and wrought miracles, and men and women believed and were baptised. The apostles at Jerusalem hearing that Samaria had received the word of God, sent thither Peter and John. Then Philip was directed by an angel of the Lord to meet the eunuch of Ethiopia in the desert towards Gaza. Philip obeyed and preached unto him Jesus. On the eunuch asking what hindered him from being baptised, he was at once baptised by Philip. On coming out of the water, the Spirit of the Lord caught away Philip, and he was found at Azotus, and he preached in all the cities till he came to Caesarea. Much later Philip was residing at Caesarea and received Paul and those with him into his house. He had four daughters, virgins, who prophesied. Philip is a beautiful instance of one being under the immediate guidance of God in his service for Him. Ac 6:5; 8:5-40; 21:8.
3. Son of Herod the Great: he married Herodias, who deserted him to live with his brother, Herod Antipas. Mt 14:3; Mr 6:17; Lu 3:19.
4. Another son of Herod the Great: he was tetrarch of Ituraea and Trachonitis. Lu 3:1. He was the founder of Caesarea Philippi. Mt 16:13; Mr 8:27'.

Nave's Topical Bible provides links for this name as: '1. The brother of Herod Antipas and the husband of Herodias: Mt 14:3; Mr 6:17; Lu 3:19. 2. Tetrarch of Iturea: Lu 3:1. 3. One of the seven servants (Greek: diakonos): Ac 6:5. Successfully preaches in Samaria: Ac 8:4-14. Expounds the Scriptures to the Ethiopian eunuch whom he immerses: Ac 8:27-38. Caught away by the Spirit to Azotus, preaches in the cities, and goes to Caesarea: Ac 8:39-40. Lives at Caesarea, and entertains Paul: Ac 21:8. Has four daughters (prophetesses): Ac 21:9-10. 4. One of the twelve apostles: Mt 10:3; Mr 3:18; Lu 6:14; Ac 1:13: Call of: Joh 1:43. Brings Nathanael to Jesus: Joh 1:45-50. Assists in caring for the multitude whom Jesus miraculously feeds: Joh 6:5-7. Brings certain Greeks to Jesus who desire to see him: Joh 12:20-22. Asks Jesus to show the Father: Joh 14:8-13'.

Thompson Chain Topics provides links for this name as: 'The Apostle: Mt 10:3; Joh 1:43; 6:5; 12:21; 14:8. A Personal Worker: Joh 1:45; 12:21-22. Tested by Christ: Joh 6:5. Slow to apprehend Truth: Joh 14:8. The Evangelist: "The Evangelistic Deacon": Ac 6:5. Broadminded: Ac 8:5. Led of the "Spirit": Ac 8:26. Preacher of the "Word": Ac 8:34. Had a godly household: Ac 21:8. Brother of Herod: Mt 14:3; Mr 6:17; Lu 3:1,19'.

Please see the note for 1Corinthians 7:23 about the words bought / buy. The functional definition is: 'To acquire the property, right or title to any thing, by paying a consideration or an equivalent in money'.

Please see the note for 2Corinthians 9:8-11 about the word bread. The functional definition is: 'A mass of dough, made by moistening and kneading the flour or meal of some species of grain, and baked in an oven, or pan'. Please also see the note for John 6:48 about the usage within this Gospel and, especially, the symbolic meaning. Please also use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is bread.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saw. Joh 4:35; Mt 14:14-15; Mr 6:34-35; Lu 9:12
Whence. Mt 15:33; Mr 8:2-4; Lu 9:13
General references. exp: Mt 14:17'.

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C6-S6 (Verse 6) This was a test for the disciples.

Equivalent Section: Why He gave the test.

And this he said to prove him:

Equivalent Section: What He would teach ass a result.

for he himself knew what he would do.

The note for this verse in the Word Study on Prove explains some things which many people do not understand correctly. As mentioned there: 'There must be a simple direct link between the claim being tested and the result so there can not be any confusion about if the claim was proven or not'. What Phillip thought Jesus was asking of him was not what Jesus was really testing. Jesus knew that they could not meet the need physically. Therefore, this was a test of Philip's faith in Jesus that he would do the supernatural. Later in this chapter we see another test, when Jesus walked on water, and Peter was the only one to pass the next test. In this test, we see Andrew pass this test. Please see the word definitions, below, for more on this action word.

Our sentence starts with the word And, which means that this sentence is added to the prior. The prior sentence gave us a question from Jesus and this sentence adds the explanation that this question was a test. (That is what is meant by the phrase of: his he said to prove.) Philip failed the test because he did not understand that this was a test. Most people fail the test of life because they fail to understand that all of life is a test by God to prove if and how much we will live according to the wisdom of God as opposed to the wisdom of this world / man (1Corinthians chapters 1-3).

It should be obvious that the phrase for he himself knew what he would do means 'for Jesus himself knew what Jesus would do'. Therefore, Jesus was not asking for information and the reason that we know this (for) is that he himself knew what he would do.

Of course, our account goes on to tell us what Jesus would do and, as with all of the miracles done by Jesus, this was to prove that he was sent from God. When He explains the spiritual lesson which this miracle would introduce, most of the people were offended and left Him. They wanted the physical advantage of the miracles, but rejected the spiritual lesson of the miracle. Likewise, many people today have the same attitude and wonder why God does not keep His promises in their life. One of the reasons, that applies to this account, is James 4:2-3.

Please use the link in the sentence outline, above, to see the note for this sentence about the word prove. The functional definition is: 'An action verb whereby someone provides evidence which allows a claim to continue to stand, no matter what test or circumstance the claim is put through'. Please also go to the start of that Study to find much more about this word with links to the many applications, the explanation of what is truly required and that most people fail to do and much more. As explained there, the people of America have not held onto what God provided earlier in the history of this country because God's people were only 'persuaded' when God required them to prove their doctrine and beliefs. As shown throughout the history of God's people within the Bible, we will also suffer similar loss, and worse loss, if we fail to truly do what God requires and prove our doctrine and beliefs.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'prove. Ge 22:1; De 8:2,16; 13:3; 33:8; 2Ch 32:31
General references. exp: Mt 14:17'.

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C6-S7 (Verse 7) The answer from Philip.

Philip answered him,
Two hundred pennyworth of bread is not sufficient for them,
that every one of them may take a little.

Philip said that the typical wages for 200 days of work would not be sufficient. Basically, the situation was impossible to fix using the physical means which were available. While this was a true statement, it proved that Philip only looked at the situation physically and did not have faith in the super-natural spiritual power of Jesus. Of course, this sentence clearly must be considered within the entire account for it to make sense.

Please see the note for John 6:5 about the name Philip. As mentioned there, these are several men with this name mentioned in the New Testament and the reader needs to be sure that he identifies the correct one. With that said, that note has information from commentators about this Phillip.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

We find forms of the word penny occurring in: Matthew 20:2; Matthew 20:9; Matthew 20:10; Matthew 20:13; Matthew 22:19; Mark 6:37; Mark12:15; Luke 20:24; John 6:7; Revelation 6:6. Easton's Bible Dictionary defines this word as: '(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Mt 18:28; 20:2,9,13; Mr 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. This was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's" (Mt 22:19; Mr 12:15)'.

Nave's Topical Bible provides links for this word as: 'A denarius: Mt 18; 28; Mr 6:37; 14:5; Lu 7:41; 10:35. Roman, had Caesar's image on it: Mt 22:19-21. Worth one day's wages: Mt 20:2-14'.

Thompson Chain Topics provides links for this word as: '((denarius), a Roman coin valued from 15 to 20 cents)
TROY WEIGHTS: Mite = 1 gerah. A gerah = 1/50 oz. 10 gerahs = 1 bekah = 1/5 oz. 2 bekah = 1 shekel = 2/5 oz. 50 shekels = 1 maneh = 1 1/4 lbs. 60 manehs = 1 talent = 75 lbs. In consulting these tables it must be remembered that authorities differ as to exact figures.
LENGTH (Shorter Measure of Length): 1 palm = 3 in. 3 palms = 1 span = 9 in. 2 spans = 1 cubit = 18 in. 4 cubits = 1 fathom = 6 ft. 1.5 fathoms = 1 reed = 9 ft. 13.3 reeds = 1 line = 119.7 ft. In consulting these tables it must be remembered that authorities differ as to exact figures.
LAND MEASURE: A cubit = 1.824 ft. 2000 cubits = 0.5 miles = 1 sabbath day's journey. 24 miles = 1 day's journey. In consulting these tables it must be remembered that authorities differ as to exact figures.
LIQUID MEASURE: 1 log = 1/72 bath = 1/3 qt. 4 logs = 1 cab = 1 1/3 qt. 3 cabs = 1 hin = 4 qts. 2 hins = 1 seah = 2 gals. 3 seahs = 1 bath, or ephah = 6 gals. In consulting these tables it must be remembered that authorities differ as to exact figures.
DRY MEASURE: cab = 1/18 ephah = 1 qts. 1/10 ephah = 1 omer = 2 qts. 3.3 omers = 1 seah = 7 qts. 3 seahs = 1 ephah = 21 qts. 5 ephahs = 1 letech = 3 bushels. 2 letechs = 1 kor, or homer = 6 bushels. In consulting these tables it must be remembered that authorities differ as to exact figures.
TIME: The Natural Day was from sun-rise to sun-set. The Natural Night was from sun-set to sun-rise. The Civil Day was from sun-set one evening to sun-set the next; for "the Evening and the mourning were the first day.". NIGH't (Ancient). First Watch till midnight. Middle Watch till 3 a.m. mourning Watch till 6 a.m. NIGH't (New Testament). First Watch, evening, 6 to 9 p.m. Second Watch, midnight, 9 to 12 p.m. Third Watch, cock-crow, 12 to 3 a.m. Fourth Watch, mourning, 3 to 6 a.m.
DAY (Ancient). mourning till about 10 a.m. Heat of day till about 2 p.m. Cool of day till about 6 p.m. DAY (New Testament). Third hour, 6 to 9 a.m. Sixth hour, 9 to 12 midday. Ninth hour, 12 to 3 p.m. Twelfth hour, 3 to 6 p.m'.

The Morrish Bible Dictionary measurements as: 'In the O-T- money was weighed- The first recorded transaction in scripture is that of Abraham buying the field of Ephron the Hittite for four hundred shekels of silver, which Abraham 'weighed' to Ephron- Ge 23:15-16- The shekel here was a weight- Judas Maccabaeus, about B-C- 141, was the first to coin Jewish money, though there existed doubtless from of old pieces of silver of known value, which passed from hand to hand without being always weighed- Herod the Great coined money with his name on it; and Herod Agrippa had some coins; but after that the coins in Palestine were Roman- The following tables must be taken approximately only: the authorities differ-
WEIGHTS-
The principal weights in use were as follows with their approximate equivalents:
AVOIRDUPOIS-
Pounds ozs- drams-
Gerah (1/20 of a shekel)---------------------------------- - - 0-439
Bekah (1/2 of a shekel) ------------------------------------ - - 4-390
Shekel------------------------------------------------------ - - 8-780
Maneh or pound (60 shekels)---------------------------- 2 0 14-800
Talent, kikkah (50 maneh)-------------------------------- 102 14 4-000
Talent of Lead (Zec 5:7), 'weighty piece,' margin-
Talent (Re 16:21): if Attic = about 55 lbs-
Pound, -----(Joh 12:3; 19:39) about 12 oz- avoirdupois-
It must be noted that there are two shekels mentioned in the Old Testament: one according to 'the king's weight,' probably the standard shekel used for all ordinary business, as in Ex 38:29; Jos 7:21; 2Sa 14:26; Am 8:5; and another called the 'shekel of the sanctuary,' of which it is said in Ex 30:13; Le 27:25; Nu 3:47; 18:16, 'the shekel is 20 gerahs,' implying perhaps that the common shekel was different- Michaelis says that the proportion was as 5 to 3, the business shekel being the smaller-
This seems confirmed by the word maneh in the following passages- By comparing 1Ki 10:17 with 2Ch 9:16 it will be seen that a maneh equals 100 shekels (probably, for the word 'shekels' has been added by the translators); whereas in Eze 45:12 the maneh equals 60 shekels, because the latter would be shekels of the sanctuary- The passage in Ezekiel is obscure, but the sense appears to be that three weights (20, 25, and 15 shekels) should be their maneh, which makes, as in the above table, a maneh = 60 shekels- Some modern tables give the maneh as equal to 50 shekels, from the supposition that this is what is meant in Eze 45:12 in the LXX- The maneh is translated 'pound' in 1Ki 10:17; Ezr 2:69; Ne 7:71-72-
The word bekah occurs in Ex 38:26; it signifies 'half,' and is 'half shekel' in Ex 30:13-
MONEY-
If the weights in the foregoing list be approximately correct, and silver be taken at per ounce, and gold at $ per ounce Troy, the money value will be about
$
Gerah (1/20 of a shekel)------------------- Ex 30:13-
Bekah, beqa (1/2 of a shekel)-------------- Ge 24:22-
Shekel--------------------------------------- Ge 23:15-
Dram (daric, a Persian gold coin) about 1Ch 29:7-
Maneh or pound, 60 shekels-------------- Eze 45:12-
Talent of Silver----------------------------- Ezr 7:22-
Talent of Gold------------------------------ Ex 25:39-
NOTE the above is a /\ "chart"/\ but it should be OK to insert whatever values you decide under without upsetting the layout
With respect to 'Piece of money' (Ge 33:19; Job 42:11) and 'Piece of silver' (Jos 24:32) qesitah, Gesenius compares Ge 33:19 with Ge 23:16 and supposes the weight to equal 4 shekels-
$
Mite, ----------------------------------------------- Mr 12:42-
Farthing, ---------------------------------------- Mt 5:26-
Farthing, ------------------------------------------- Mt 10:29-
Penny, ---------------------------------------------- Mt 20:2-
Piece of silver, --------------------------------------- Lu 15:8-9-
Tribute money, ----------------------------------- Mt 17:24-
Piece of money, ----------------------------------- Mt 17:27-
Pound, ------------------------------------------------ Lu 19:13-25-
Talent (Roman) ----------------------------------- Mt 18:24-
Piece of silver, ------------------------------------ in Mt 26:15-
Money, ------------------------------------------ indefinite Mt 25:18-
The Greek word ------- is the common word for 'silver,' and 'money,' as l'argent in French- 'Piece of silver' in the A-V- is always ------- except in Lu 15:8-9, where it is
The above gives no idea of the purchasing value of these sums, which often varied- A penny was the usual daily wages of a working man: its purchasing value then must have been considerably more than it is now-
LIQUID MEASURE-
Caph--------------------------------------------------- 0-552 pints
Log (1-3 caphs)--------------------------------------- 0-718 ' Le 14:10-24-
Cab (4 logs)------------------------------------------ 2-872 ' 2Ki 6:25-
Hin (12 logs)----------------------------------------- 1-077 gallons Ex 29:40-
Bath, Ephah (72 logs)-------------------------------- 6-462 ' 1Ki 7:26-
Cor, Homer (720 logs)----------------------------- 64-620 ' Eze 45:14-
Pot, ---------------------------------------------- 0-96 pints Mr 7:4,8-
Measure, ----- ------------------------------------ 7-5 gallons Lu 16:6-
Firkin, ------------------------------------------- 8-625 ' Joh 2:6-
Measure, ----------------------------------------- 64-133 ' Lu 16:7-
DRY MEASURE-
Log -------------------------------------------------- 0-718 pints
Cab (4 logs) ---------------------------------------- 2-872 ' 2Ki 6:25-
Omer (1-8 cabs) ----------------------------------- 5-169 ' Ex 16:16,36-
Tenth deal (tenth of an Ephah) -------------------- 5-169 ' Ex 29:40-
Measure, seah (6 cabs) --------------------------- 2-154 gallons 1Sa 25:18-
Ephah (18 cabs) ----------------------------------- 6-462 " Le 5:11-
Half Homer, lethek (90 cabs) -------------------- 4-040 bushels Ho 3:2-
Homer, chomer (180 cabs) ---------------------- 8-081 ' Le 27:16-
Measure, ----- ----------------------------------- 2-000 pints Re 6:6-
Bushel, ---- ------------------------------------ 2-000 gallons Mt 5:15-
Measure, ---- ----------------------------------- 2-875 ' Mt 13:33-
LONG MEASURE-
Finger or Digit, etsba ---------------------------- -7584 inches Jer 52:21-
Handbreadth or Palm (4 digits), tephach 3-0337 ' 1Ki 7:26-
Span, zereth (3 palms) -------------------------- 9-1012 ' Ex 28:16-
Cubit, ammah, ---- (2 spans) --------------- 18-2025 ' Ge 6:15-
Fathom, ---- (4 Cubits) --------------------- 6-0675 feet Ac 27:28-
Reed, qaneh, (6 cubits) ------------------------- 9-1012 ' Eze 40:3-8-
Furlong, ----- (400 cubits) ----------------- 606-750 ' Lu 24:13-
sabbath-day's journey (2000 cubits) --------- 3033-75 ' Ac 1:12-
Mile, ----- (3,200 cubits) ------------------- 4854-0 ' Mt 5:41-
Acre- As much land as a yoke of oxen would plough in a day- 1Sa 14:14-
The above measures are calculated from the cubit being the same as the Hebrew ammah and the Greek -----, which latter is found in Mt 6:27; Lu 12:25; Joh 21:8; Re 21:17- This may be called the short cubit (perhaps not the shortest: See CUBIT)- In Eze 41:8 is the expression, 'a full reed of six great cubits-' The 'great cubit ' is supposed to be a cubit and a handbreadth- This would make Ezekiel's reed to be about 10-618 feet- By adding a sixth to any of the above measurements they will correspond to the great cubit- There can be no doubt, however, that the 'furlong' and the 'mile' were Greek measures-
Though all these reckonings are only approximate, they help to throw light upon many passages of scripture- Thus, Isa 5:10 shows that there is a curse resting upon the fields of a covetous man- In Re 6:6 the quantities prove that the time then spoken of will be one of great scarcity, etc-'-

Please see the note for 2Corinthians 2:6 about the word sufficient. The functional definition is: 'Enough; equal to the end proposed; adequate to wants; competent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Two. This sum, rating in our money; which appears to have been more than our Lord and all his disciples were worth of this world's goods. Nu 11:21-22; 2Ki 4:43; Mr 6:37
pennyworth. Joh 12:5; Mt 18:28 (margin)
General references. exp: Mt 14:17'.

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C6-S8 (Verse 8-9) The answer from Andrew.

Equivalent Section: The observation.

One of his disciples,
Andrew,
Simon Peter's brother,
saith unto him,
There is a lad here,
which hath five barley loaves,
and two small fishes:

Equivalent Section: The question.

but what are they among so many?

It has been said that every time that we see Andrew mentioned in the Bible he is always bringing someone to Jesus. In our Second Equivalent Section, Andrew admits to not being able to see how the need will be met using the physical worldly reasoning that he could figure out. However, he showed true Biblical faith by bringing the problem to Jesus. and expecting Him to come up with a solution. Some criticize him for expressing doubt about how that little could be used, but he was being human and had not seen Jesus do this type of miracle before. We do not read that he doubted Jesus and he was the only one who was reported to do anything by faith. God expects us to do what we can before God works because God never takes away our free will and our act of true faith proves the devil to be a liar when Satan claims that God acts like him. Criticize Andrew if you want, but he acted in faith when no other person did.

In Matthew 14:18 we read that Jesus said: Bring them hither to me. Jesus did not rebuke Andrew for his little faith like He did in: Matthew 6:30; Matthew 8:26; Matthew14:31; Matthew 16:8; Luke 12:28. Therefore, we need to be very careful about criticizing Andrew in this instance where it appears that Jesus decided that he needed no rebuke.

Basically, barley was used by the poorest people to make bread. While there is some symbolism to be found in this word and the numbers, I am not going into that. Search other commentators if those things are important to you. The links provided by the Treasury of Scripture Knowledge are below.

We find the name Andrew in: Matthew 4:18; Matthew 10:2; Mark 1:16; Mark 1:29; Mark 3:18; Mark 13:3; Luke 6:14; John 1:40; John 1:44; John 6:8; John 12:22; Acts 1:13. Easton's Bible Dictionary tells us about this name with: 'manliness, a Greek name; one of the apostles of our Lord. He was of Bethsaida in Galilee (Joh 1:44), and was the brother of Simon Peter (Mt 4:18; 10:2). On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said, "Behold the Lamb of God" (Joh 1:40); and Andrew, hearing him, immediately became a follower of Jesus, the first of his disciples. After he had been led to recognize Jesus as the Messiah, his first care was to bring also his brother Simon to Jesus. The two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of the Lord till after John's imprisonment (Mt 4:18-19; Mr 1:16-17). Very little is related of Andrew. He was one of the confidential disciples (Joh 6:8; 12:22), and with Peter, James, and John inquired of our Lord privately regarding his future coming (Mr 13:3). He was present at the feeding of the five thousand (Joh 6:9), and he introduced the Greeks who desired to see Jesus (John 12:22); but of his subsequent history little is known. It is noteworthy that Andrew thrice brings others to Christ, (1) Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents may be regarded as a key to his character'.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Galatians C2-S6 about Peter. The functional definition is: 'the main apostle'.

Please see the notes for 1Corinthians C6S10; Galatians C1-S1 about the word brother. The functional definition is: 'A human male born of the same father and mother'. Please also see the note for RomansC12S8 about the word brotherly. Please also see the notes for 1Corinthians C2S1 and Galatians C1-S1 about the word brethren.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bred'.

Please see the note for John 21:3 about the word fish. The functional definition for this word is: 'one of the great divisions of the animal kingdom, anything that lives in the sea including whales and things without scales'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Andrew. Joh 1:40-44; Mt 4:18 exp: Mt 10:2; Mr 3:18; Lu 6:14; Joh 12:22.
General references. exp: Mt 14:17.
which. Mt 14:17; 16:9; Mr 6:38; 8:19; Lu 9:13
barley. De 8:8; 32:14; 1Ki 4:28; 2Ki 7:1; Ps 81:16; 147:14; Eze 27:17; 2Co 8:9; Re 6:6
but. Joh 6:7; 11:21,32; 2Ki 4:42-44; Ps 78:19,41
General references. exp: Mt 14:17; Mr 6:38'.

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C6-S9 (Verse 10) The start of the lesson.

And Jesus said,
Make the men sit down.

Please notice that Jesus gave instructions for the men and assumed that the men would make the women and children to do the same. The wisdom of this world / flesh tells us that women and children are not required to be in submission to the men, but that causes confusion which is of the devil and not of God. This worldly type of thinking is what leads to false accusations against God like 'How is God being fair to send people to Hell when He didn't tell everyone personally about Jesus Christ?' First of all, God does not have to meet our definition of 'fair' because we do not have the power to force God to do what we wish while God does have the power to send us to Hell if we refuse to obey Him. Secondly, God does things decently and in order 1Corinthians 14:40. God gives commands to people whom He puts in charge and tells all others to submit to their God-given authority if they want to remain within God's protection and provision.

Please also notice that Jesus did not explain anything. When God tells us to live by faith, He means for us to obey before we understand. If we understand first then we 'live by sight' instead of live by faith. In addition, the command to sit down was not something completely new where asking Andrew to have faith that Jesus would feed everyone was new top his experience. True faith is based upon something that we know is reliable, such as a written promise in the Bible. True hope is based upon the proven and reliable character of God. Believing something which is based upon an unreliable basis, such as the word of a human, is Biblical ,foolishness. Our account is showing us how to have true Biblical faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Make. Mt 14:18-19; 15:35-36; Mr 6:39-41; 8:6-7; Lu 9:14-16'.

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C6-S10 (Verse 10) The conditions for the lesson.
Now there was much grass in the place.

Here we see that the command from Jesus did not impose any harm nor even any great hardship. This is our example of how to deal with others any time that we can.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Now. No wonder, since it was the spring, being near the passover; and, from the plenty of grass, it would be a place much more suitable to the purpose. This circumstance, says Dr. Paley, is plainly the remark of an eye-witness'.

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C6-S11 (Verse 10) The numbers for the lesson.

So the men sat down,
in number about five thousand.

As already mentioned, counting just the men is not uncommon within the Bible. Given normal numbers at open religious meetings, the total, including women and children, could reasonably be counted as triple this number.

Please see the note for Romans C9S19 about the phrase What is man.

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C6-S12 (Verse 11) The action of the lesson.

First Step: Jesus acted.

And Jesus took the loaves;

Second Step: Bread was distributed.

and when he had given thanks,
he distributed to the disciples,
and the disciples to them that were set down;

Third Step: Fishes were distributed.

and likewise of the fishes as much as they would.

As a prior note mentioned, God does things decently and in order 1Corinthians 14:40. Within our Steps we see this happen with Jesus providing food but only through the disciples. As also mentioned several places on this site, God gives certain things to His children to do and if we don't do our part then it does not get done even if the result is that people spend eternity in the lake of fire. We also see that their needs were met even if it wasn't a fancy meal. a lot of complaints about God failing to provide is because people demand more than just their basic needs.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bred'.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans C12S8 about the word distribute. The functional definition is: 'To divide among two or more; to deal; to give or bestow in parts or portions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Joh 6:23; 1Sa 9:13; Lu 24:30; Ac 27:35; Ro 14:6; 1Co 10:31; 1Th 5:18; 1Ti 4:4-5'.

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C6-S13 (Verse 12) The end of the lesson.

When they were filled,
he said unto his disciples,
Gather up the fragments that remain,
that nothing be lost.

Here we see a command that has been preached to teach that we are to not waste any gift from God. We get that from the last phrase of: that nothing be lost. However, we also see, in the next sentence, that the remaining fragments filled twelve baskets. The author, and we, would not know this result without the command of our current sentence. Again, this sentence is used to preach about God providing an abundance. While I have never heard it used to preach about keeping records, and reporting what God has done based upon those records, we do have that lesson here. While some cultures do a good job of teaching people to keep records and do accurate reporting, other cultures actually teach people that it is a waste of paper to keep records and report the results. However, that is going against what the Bible teaches here and many other places within the Bible. Please recognize that without this deliberate command to provide the record, we would only know part of this miracle. Further, without the record of the number of men and the number of fishes and loaves, this miracle could not have been reported.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: ', to put or pour in, till the thing will hold no more'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised'. Please see the note for Philippians 4:18 about the word full. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2S6 about the word fullness.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition is: 'Collected; assembled; contracted; plaited; drawn by inference'.

We find forms of the word fragment in: Matthew 14:20; Mark 6:43; Mark 8:19; Mark 8:20; Luke 9:17; John 6:12-13. Webster's 1828 dictionary defines this word as: '1. A part broken off; a piece separated from any thing by breaking. Gather up the fragments that remain, that nothing is lost. John 6. 2. A part separated from the rest; an imperfect part; as fragments of ancient writings. 3. A small detached portion; as fragments of time'.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; To be left after a part or others have past'.

We find forms of the word lost in: Exodus 22:9; Leviticus 6:3-4; Numbers 6:12; Deuteronomy 22:3; 1Samuel 9:3; 1Samuel 9:20; 1Kings 20:25; Psalms 119:176; Isaiah 49:20-21; Jeremiah 50:6; Ezekiel 19:5; Ezekiel 34:4; Ezekiel 34:16; Ezekiel 37:11; Matthew 5:13; Matthew 10:6; Matthew 15:24; Matthew 18:11; Mark 9:50; Luke 14:34; Luke 15:4; Luke 15:6; Luke 15:9; Luke 15:24; Luke 15:32; Luke 19:10; John 6:12; John 17:12; John 18:9; 2Corinthians 4:3. Webster's 1828 dictionary defines this word as: '1. Mislaid or left in a place unknown or forgotten; that cannot be found; as a lost book. 2. Ruined; destroyed; wasted or squandered; employed to no good purpose; as lost money; lost time. 3. Forfeited; as a lost estate. 4. Not able to find the right way, or the place intended. A stranger is lost in London or Paris. 5. Bewildered; perplexed; being in a maze; as, a speaker may be lost in his argument. 6. Alienated; insensible; hardened beyond sensibility or recovery; as a profligate lost to shame; lost to all sense of honor. 7. Not perceptible to the senses; not visible; as an isle lost in fog; a person lost in a crowd. 8. Shipwrecked or foundered; sunk or destroyed; as a ship lost at sea, or on the rocks'.

Thompson Chain Topics provides links for this word as: 'Opportunity: (Lost, by Indifference or Neglect): For Complete Victory - by a Half-hearted King: 2Ki 13:19. For Repentance - by Israel: Jer 8:20. For Providing Oil - by the Foolish Virgins: Mt 25:10. For Investment - by the One-talented Man: Mt 25:26-27. For Sympathetic Service - by the Castaways: Mt 25:44-45. For Sympathy with the Master - by the Disciples: Mt 26:40-41,45. For Accepting Christ- by Jerusalem: Lu 19:41-42. For Meeting the Risen Lord - by Thomas: Joh 20:19,24 . Sheep: (Sinners Regarded as Lost Sheep): Jer 50:6,17; Eze 34:6; Mt 9:36; 10:6; 15:24; 18:12; 1Pe 2:25'. Please also see the note for John 12:25 about the word lose.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and filled. 1Ki 7:15-16; 2Ki 4:2-7; 2Ch 25:9; Pr 11:24-25; 2Co 9:8-9; Php 4:19'.

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C6-S14 (Verse 13) The physical result of the lesson.

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.

Our sentence starts with the word Therefore because it is telling us the result from the disciples obeying the command from Jesus which is in the prior sentence. As explained in previous notes, this command the result show us the importance of keeping records and reporting them. Without such, God's people would not know a lot of what God does and would not have the means to convince the lost and spiritually immature to trust God.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; To be left after a part or others have past'.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bred'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and filled. 1Ki 7:15-16; 2Ki 4:2-7; 2Ch 25:9; Pr 11:24-25; 2Co 9:8-9; Php 4:19'.

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C6-S15 (Verse 14) The spiritual result of the lesson.

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.

This sounds real good if we ignore the context and the attitude of these people. However, when we also consider the next sentence, which shows why they thought the revelation of this sentence was important, we get a different picture than what is gained without the context. Yes, it is good that they realized that Jesus was that prophet that should come into the world. They were speaking of the prophet which Moses gave in Deuteronomy 18:15-18. However, they were not thinking about how God had Moses tell the people unto him ye shall hearken...I and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. No, they were not willing to listen and obey as we see in their attitude which is expressed in 6:28 (two sentences).

We see the typical attitude of the Jews in Luke 24:21 which says But we trusted that it had been he which should have redeemed Israel. They were looking for someone to make them rulers of the world. When Christ sets up His kingdom for 1,000 years the Jews who make it into the kingdom will have leadership positions but those Jews will have a different attitude. As explained in the notes for C6-S29 and C6-S30, these Jews lacked true faith, were lazy, wanted something with no effort on their part and were definitely not willing to be servants. We read that Jesus said: And whosoever of you will be the chiefest, shall be servant of all in Mark 9:35 and Mark 10:44. So, while these Jews received a true revelation and seem to want to act on it, they had the wrong motivation and were not fit for the positions which they desired. In addition, to that, it was not God's time to set up the kingdom and they were not willing to obey God. They did not want a true King with wanted a puppet they could order around

We see the exact phrase of: that prophet in John 1:21; John 1:25; John 6:14; Acts 3:23. As already mentioned in the paragraph above, this is a reference to a prophecy by Moses which is found in Deuteronomy 18:15-18.

Our sentence tells us that these Jews determined that Jesus as that prophet because they had seen the miracle that Jesus did. They arrived at a true conclusion but were not willing to accept what God said was the result of that conclusion. They refused to obey, refused to let Him correct their doctrine and were only interested in selfish fleshly gain. This is not unique to the Jews but is true for many religious people, especially those who accept the 'Health and Welfare Gospel'.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. An interpreter; one that explains or communicates sentiments'.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'all of the people in the world as a group'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Joh 1:21; 4:19,25,42; 7:40; Ge 49:10; De 18:15-18; Mt 11:3; 21:11; Lu 7:16; 24:19; Ac 3:22-24; 7:37'.

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C6-S16 (Verse 15) The reaction due to the lesson.

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.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence uses a lower-case king and not the proper upper-case King. The proper upper-case King recognizes that a king puts his character on his kingdom. Satan's kingdom is evil because Satan is evil. The kingdom of God is God's holiness and righteousness in us because those are two of God's main character attributes. However, these Jews did not want an upper-case King, Who would tell them the character they were to have. They wanted a lower-case king who would be only a figurehead and a puppet while they did the true ruling.

Please notice that our sentence says that these Jews would come and take him by force. This is not the attitude of someone who is willing to obey to the point of being told to change their innermost character. We also see the reaction of Jesus in the phrase he departed again into a mountain himself alone. God is willing, and even forces, prophecy to come true when it is the right time and is done the right way. With this reaction from Jesus we can see that this was not the right time and was not the right way. While I write this, Please be aware that reaction of Jesus did offer the Jews the reaction of kingdom, but they rejected Him as their reaction of King (Luke 19:14). It was after this rejection that Jesus set up the 'Church Age'. Also, I personally believe this is a Biblical example of how we reconcile God knowing everything and yet giving us a free will. Of their own free will the Jews rejected the kingdom, which justified God bringing in the 'Church Age'. Quite often God's people miss out on God's promises because they exercise their own free will and reject part of God's requirements to receive the promises. In this case, they wanted to lay around and boss the world instead of being a servant of all.

Please see the note for John 4:19 about the word perceive . The functional definition is: 'To know; to understand; to observe'.

We find forms of the word force occurring 44 times in the Bible and, in the New Testament, in: Matthew 11:12; John 6:15; Acts 23:10; Hebrews 9:17. Webster's 1828 dictionary defines this word as: 'All words denoting force, power, strength, are from verbs which express straining, or driving, rushing, and this word has the elements of L. vireo. 1. Strength; active power; vigor; might; energy that may be exerted; that physical property in a body which may produce action or motion in another body, or may counteract such motion. By the force of the muscles we raise a weight, or resist an assault. 2. Momentum; the quantity of power produced by motion or the action of one body on another; as the force of a cannon ball. 3. That which causes an operation or moral effect; strength; energy; as the force of the mind, will or understanding. 4. Violence; power exerted against will or consent; compulsory power. Let conquerors consider that force alone can keep what force as obtained. 5. Strength; moral power to convince the mind. There is great force in an argument. 6. Virtue; efficacy. No presumption or hypothesis can be of force enough to overthrow constant experience. 7. Validity; power to bind or hold. If the conditions of a covenant are not fulfilled, the contract is of no force. A testament is of force after the testator is dead. Heb. 9:17. 8. Strength or power for war; armament; troops; an army or navy; as a military or naval force: sometimes in the plural; as military forces. 9. Destiny; necessity; compulsion; any extraneous power to which men are subject; as the force of fate or of divine decrees. 10. Internal power; as the force of habit. 11. In law, any unlawful violence to person or property. This is simple, when no other crime attends it, as the entering into another's possession, without committing any other unlawful act. It is compound, when some other violence or unlawful act is committed. The law also implies force, as when a person enters a house or inclosure lawfully, but afterwards does an unlawful act. In this case, the law supposes the first entrance to be for that purpose, and therefore by force. Physical force, is the force of material bodies. Moral force, is the power of acting on the reason in judging and determining. Mechanical force, is the power that belongs to bodies at rest or in motion. The pressure or tension of bodies at rest is called a mechanical force, and so is the power of a body in motion. There is also the force of gravity or attraction, centrifugal and centripetal forces, expansive force, etc.
FORCE, v.t. 1. To compel; to constrain to do or to forbear, by the exertion of a power not resistible. Men are forced to submit to conquerors. Masters force their slaves to labor. 2. To overpower by strength. I should have forced thee soon with other arms. 3. To impel; to press; to drive; to draw or push by main strength; a sense of very extensive use; as, to force along a wagon or a ship; to force away a man's arms; water forces its way through a narrow channel; a man may be forced out of his possessions. 4. To enforce; to urge; to press. Forcing my strength, and gathering to the shore. 5. To compel by strength of evidence; as, to force conviction on the mind; to force one to acknowledge the truth of a proposition. 6. To storm; to assault and take by violence; as, to force a town or fort. 7. To ravish; to violate by force, as a female. 8. To overstrain; to distort; as a forced conceit. 9. To cause to produce ripe fruit prematurely, as a tree; or to cause to ripen prematurely, as fruit. 10. To man; to strengthen by soldiers; to garrison. Obs. To force from, to wrest from; to extort. To force out, to drive out; to compel to issue out or to leave; also, to extort. To force wine, is to fine it by a short process, or in a short time. To force plants, is to urge the growth of plants by artificial heat. To force meat, is to stuff it.
FORCE, v.i. 1. To lay stress on. Obs. 2. To strive. Obs. 3. To use violence'.

Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the notes for Verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the note for John 6:3 about the word mountain. The functional definition is: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'perceived. Joh 2:24-25; Heb 4:13
take. Joh 7:3-4; 12:12-13; Mr 11:9; Lu 19:38
he departed. Joh 5:41; 18:36; Mt 14:22; Mr 6:46-52
General references. exp: Mr 1:35; Lu 5:16; Joh 5:41; 6:3'.

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C6-S17 (Verse 16-17) The action by the disciples after the lesson.

And when even was now come,
his disciples went down unto the sea,
And entered into a ship,
and went over the sea toward Capernaum.

6:1 through 6:21 is a single account of Jesus trying to teach His disciples separate from the multitude but being interrupted by the multitude. 6:16 through 6:21 is a follow-up lesson for the disciples which is based upon the prior lesson at the start of the chapter. This is when Jesus walked on water and this account is also found in Matthew 14:22-33 and Mark 6:45-52. This is when Jesus walked on water and this account is also found in Matthew 14:22-33 and Mark 6:45-52. It is often dealt with as a separate account, and can be taught as such, but the reader should acknowledge that the context actually makes this second lesson a follow-up to the initial lesson.

in Matthew 14:22 and Mark 6:45 we read: And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side. Therefore, it would be wrong to assume that our sentence is saying that the disciples decided to do this on their own and / or were happy to do this action.

Reportedly, the land of Gennesaret is a plane neat to Capernaum but without a city still at that site. Our sentence says that they went over the sea toward Capernaum while the other two accounts say when they had passed over, they came into the land of Gennesaret, and drew to the shore. So while they headed in the one direction, they actually landed near by. Of course, when you are traveling by boat or airplane you often head towards a near-by known location and make final adjustments only when you are near-by. Therefore, there are not conflicts between these accounts.

The next several sentences within this account, and the accounts of Matthew and Mark, give us the recorded details of what happened. One thing that should be obvious to the reader is that different details were important to each of the authors and the absence of a particular detail in one, or all, of the accounts does not mean that there are conflicts. These differences are strictly due to which details a particular author decided to record.

Our sentence uses the word even for 'evening'. On the equator the time of day and night are even. Near to the equator, such as the Holy Land is, the time between day and night are close to even. Therefore, it should be no surprise that people shorten the word of 'evening' to be even.

We find forms of the word sea occurring 425 times in ?326 verses of the Bible, 99 times in 89 verses of the New Testament and, in the Gospel of John, in: John 6:1; John 6:16-17; John 6:18; John 6:19; John 6:22; John 6:25; John 21:1; John 21:7. Webster's 1828 dictionary defines this word as: '1. A large bason, cisternor laver which Solomon made in the temple, so large as to contain more than six thousand gallons. This was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. The appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. The ocean; as, to go to sea. The fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. The vessel shipped a sea. 5. The swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'.

Fausset's Bible Dictionary provides links for this word as: '(1) The ocean in general (Ge 1:2,10; De 30:13). (2) The Mediterranean, with the article; "the hinder," "western," or "utmost sea" (De 11:24); "the sea of the Philistines," "the great sea" (Ex 23:31; Nu 34:6-7). (3) The Red Sea (Ex 15:4). (4) Inland lakes, as the Salt or Dead Sea. (5) The Nile flood, and the Euphrates (Isa 19:5; Jer 51:36). In De 28:68, "Jehovah shall bring thee into Egypt again with ships," explain, thou didst cross the sea, the waves parting before thee, in leaving Egypt; thou shalt return confined in slave ships'.

Morrish Bible Dictionary provides links for this word as: 'The seas referred to in scripture are: 1. THE MEDITERRANEAN, under the names of 'the great sea,' Nu 34:6-7; Eze 48:28; 'the uttermost sea,' or 'the hinder sea,' De 11:24; Zec 14:8; 'the sea of Joppa,' Ezr 3:7; 'sea of the Philistines,' Ex 23:31. The 'SEA OF CILICIA AND PAMPHYLIA,' Ac 27:5, is the N.E. corner of the Mediterranean Sea. 2. THE SAL't SEA, Nu 34:3,12; also called 'the east sea,' Ezek. 47: 18; Joe 2:20; 'the former sea,' Zec 14:8; 'the sea of the plain,' De 3:17; Jos 3:16; 12:3; 2Ki 14:25. See SAL't SEA 3. THE RED SEA, Ex 10:19; Ps 106:7,9,22; Heb 11:29; also called 'the Egyptian sea,' Isa 11:15. See RED SEA. 4. THE SEA OF GALILEE, Mr 1:16; also called the 'Sea of Tiberias,' Joh 21:1; the 'Sea of Chinnereth,' Nu 34:11; Jos 12:3; Joshua 13: 27; the 'Lake of Gennesaret,' Lu 5:1. See GALILEE, SEA OF. 5. SEA OF JAZER, a small lake in Gilead, now represented by some ponds, near where Jazer stood. Jer 48:32'.

Nave's Topical Bible provides links for this word as: 'Creation of: Ge 1:9-10; Ps 95:5; 148:4-5. Lake Galilee calmed by Jesus: Mt 8:24-26; Mr 4:37-39. Jesus walked upon Lake Galilee: Mt 14:25-31. The Dead, to be given up by the, at the resurrection: Re 20:13. SYMBOLICAL: In Daniel's vision: Da 7:2-3: In John's apocalyptic vision: Re 4:6; 8:8-9; 10:2,5-6,8; 13:1; 15:2; 16:3; 21'.

Thompson Chain Topics provides links for this word as: 'The Sea Controlled: Job 26:10; 38:8,11; Ps 33:7; 104:9; Pr 8:29; Jer 5:22. Dead: (also called Salt Sea): Ge 14:3; Nu 34:3; De 3:17; 4:49; Jos 3:16; 15:5; Joe 2:20; Zec 14:8. Great: (or Mediterranean): Nu 34:6; Jos 1:4; 9:1; 15:12; 23:4; Eze 47:10; 48:28. Of Galilee: Nu 34:11; Jos 12:3; Mt 4:18; 8:24; 13:1; 14:25; 17:27; Joh 21:1'.

Please see the note for John 10:8 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for John 6:17 about the word ship. The functional definition is: 'For the most part, in the Bible, these are now called fishing boats'.

We find forms of the word ship occurring 111 times in 103 verses of the Bible, 74 times in 70 verses of the New Testament and, in the Gospel of John, in: John 6:17,John 6:19,John 6:21,John 6:24,John 21:3,John 21:6,John 21:8. Morrish Bible Dictionary defines this word as: 'The Israelites were not a maritime people. Solomon had a 'navy of ships' at Ezion Geber, the eastern branch of the Red Sea; but Hiram sent his shipmen 'that had knowledge of the sea' with the servants of Solomon. Ships of Tharshish are also mentioned both in connection with Solomon and Jehoshaphat. 1Ki 9:26-27; 10:11,22; 22:48-49; 2Ch 20:36-37; Ps 48:7. The ships so often mentioned on the Sea of Galilee in the Gospels were what are now called fishing boats, and were used as such. The ships in which Paul sailed on the Mediterranean were of course larger; those in which he was taken to Rome are well described by Luke in the Acts of the Apostles: the ship wrecked at Malta was evidently an Alexandrian wheat-ship. The nautical terms employed by Luke show that he was well acquainted with maritime subjects. Acts 27. The word for GALLEY in Isa 33:21 is the same as that translated 'navy' in the Kings'.

Nave's Topical Bible provides links for this word as: 'Built: By Noah: Ge 6:13-22. By Solomon: 1Ki 9:26; 2Ch 8:17. By Jehoshaphat: 1Ki 22:48; 2Ch 20:35-36. Of gopher wood: Ge 6:1,4. Of fir wood: Eze 27:5. Of bulrushes: Isa 18:2. Sealed with pitch (tar?): Ge 6:15. quipped with: A helm: Jas 3:4. A rudder: Ac 27:40. Tackling: Isa 33:23; Ac 27:19. Sails: Isa 33:23; Ac 27:1,9,17,40. Sails embroidered: Eze 27:7. Masts: Isa 33:23; Eze 27:5. Oars: Jon 1:13; Mr 6:48. Figurehead: Ac 28:11. An anchor: Ac 27:29-30,40; Heb 6:19. Lifeboats: Ac 27:30,32. Used in commerce: Ac 21:3; 27:10. Used in commerce: With Tarshish: 1Ki 22:48; Isa 60:9; Jon 1:3. With Ophir: 1Ki 10:11; 2Ch 8:18. With Adramyttium: Ac 27:2. For passenger traffic: Isa 60:9; Jon 1:3; Ac 20:13; 27:2,37; 28:11. For ferriage: 2Sa 19:18. Repaired by caulking: Eze 27:9. Wrecked at Ezion-geber: 1Ki 22:48; 2Ch 20:35-37. At Melita (Malta): Ac 27:14,44. Warships used by Chittim: Nu 24:24; Da 11:30'.

We find Capernaum in: Matthew 4:13; Matthew 8:5; Matthew 11:23; Matthew 17:24; Mark 1:21; Mark 2:1; Mark 9:33; Luke 4:23; Luke 4:31; Luke 7:1; Luke 10:15; John 2:12; John 4:46; John 6:17; John 6:24; John 6:59. Fausset's Bible Dictionary defines this city as: '("the village of Nachum".) N.W. of sea of Tiberius, in the land of Gennesaret (now El Ghuweir. compare Mt 14:34 with Joh 6:17,21-24), a most populous and prosperous region. By some identified now with the mound at Khan Minyeh; by others with Tell Hum. Visited by Jesus for a few days (Joh 2:12); afterward "His own city" and home, to which He retired from Nazareth (where He was reared, as in Bethlehem He was born), when He heard that Herod Antipas, who often resided at Sepphoris, or Diocaesarea, near Nazareth, had imprisoned John the Baptist. Capernaum was less conspicuous, and more suited to be the center of the unobtrusive but energetic ministry of Jesus in Galilee. Remains of ancient potteries, tanneries, etc., still are seen at Tabiga, the manufacturing suburb of Capernaum The prophet Isaiah (Isa 9:2) had foretold that this region, namely, Zabulon and Nephthalim, the one most bordering on Gentile darkness, was to be the first to see the great light (Mt 4:12-16).
Designated "His own city" (Mt 9:1; Mr 2:1, "at home," KJV "in the house".) The scene of most of His mighty words, and therefore the most guilty in its impenitence. Mt 11:20-24; "exalted unto heaven" in privileges, it was doomed for neglect of them to be "brought down to hell." Josephus mentions a fountain in Gennesaret, "Capharnaum," identified by some with Ain et Tin (the spring of the fig tree) near Khan Minyeh. The "round fountain" is three miles southward. Tell Hum is three or four miles more to the N. than Khan Minyeh, and so more convenient for the people to run round the N. end of the lake afoot to the E. side while Jesus crossed there by water (Mr 6:32-33). Hum is the last. syllable of Kefr na hum, and was used as an abbreviation.
Tell Hum is the site, according to Arab and Jewish tradition. It is on a point of the shore running into the lake, and backed by rising ground, three miles from where the Jordan enters the lake. Ruins of walls and foundations cover a space half a mile long by a quarter wide. Josephus says: "Gennesaret plain is watered by a most fertile fountain, which the people call Capharnaum. Some have thought this fountain a vein of the Nile, since it produces a fish like the coracinus in the lake near Alexandria." The round fountain at Tabiga, two miles S. of Tell Hum, meets the requirements of Josephus' description. Tristram (Land of Israel) fixes on the round fountain Ain Mudawarah as the fount meant by Josephus (and the site of Capernaum); for he found in it the siluroid catfish or coracine, identical with that of the ponds of Lower Egypt. But this site is too far S., and the catfish is found in the lake also, and was probably in Tabiga.
The recent discovery of the aqueduct which once led Tabiga's waters into the plain of Gennesaret, watering the plain as Josephus describes, decides the question. And the city's site needs not to be put close to the fountain bearing its name in the time of Josephus. The synagogue called "the White Synagogue," is 74 ft. 9 in. long, and 56 ft. 9 inches broad, built N. and S., with three entrances at the S end. Lu 7:5; the centurion (probably of the detachment quartered there, for it was large enough to be called a "city ") "hath built us a (Greek text has "the"), i.e. our, synagogue," the only one in the place. Jairus was its "ruler." Vine leaves, and the pot of manna, are still to be seen among the rich carvings of the ruins Of the lintel at Tell Hum. If Jesus' discourse at Capernaum (Joh 6:31-32) was delivered in the synagogue of what is now Tell Hum, how appropriate is the Jews' reference to the manna, and His reply, "My Father giveth you the true bread from heaven."
Capernaum was lower than Nazareth and Cana, from whence He "went down" to it (Joh 2:12; Lu 4:31); the "exalted" in Mt 11:23 is not in respect to physical but spiritual elevation. There was a receipt of customs there of the commerce both of the lake and of the caravans passing by land by "the way of the sea" southwards. Here Levi, or Matthew, was called (Mt 9:9; 17:24). Simon Peter and Andrew belonged to Capernaum (Mr 1:21-29), and perhaps received Jesus' call at the adjoining sea beach (Mr 1:16-17). He healed the centurion's servant there, and Simon's wife's mother (Mt 8:5,14), the paralytic (Mt 9:1), the unclean demon-possessed man (Lu 4:33). The nobleman's son at Capernaum was healed by Jesus at Cana (Joh 4:46). Jesus' teaching humility by a child occurred here (Mr 9:33-36). The utter uncertainty of the site shows the exact fulfillment of its doom foretold by the Lord'.

Nave's Topical Bible provides links for this word as: '(A city on the shore of the Sea of Galilee) Jesus choose, as the place of his abode: Mt 4:13; Lu 4:31. Miracles of Jesus performed at: Mt 9:1-26; 17:24; 27; Mr 1:21-45; 2; 3:1-6; Lu 7:1-10; Joh 4:46-53; 6:17-25,59. His prophecy against: Mt 11:23; Lu 10:15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 6:47'.

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C6-S18 (Verse 17) The action by Jesus after the lesson.

And it was now dark,
and Jesus was not come to them.

The note for this sentence in the Lord Jesus Christ Study explains where this sentence fits within this account and the application to our lives today. Please use the link in the sentence outline, above, to read that note.

While the Bible uses darkness symbolically for lack of spiritual light from God, this sentence is speaking about physical darkness because the sun had set. Some preachers use this section to preach about our not knowing what to do and being afraid and can't get an answer from heaven, and how when need to fear not and do whatever Jesus tells us to do when we hear from Him, but that is not what this section is talking about even though it does make 'good preaching'.

Please see the note for John 8:12 about the word darkness. It has links to every place in this Gospel where forms of this word are used. The symbolic definition for this word is: 'lack of spiritual light and guidance from God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and went. Joh 6:24-25; 2:12; 4:46; Mr 6:45
General references. exp: Mr 6:47'.

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C6-S19 (Verse 18) The condition of the follow-up lesson.
And the sea arose by reason of a great wind that blew.

I've been told by people who visited there that, because of the high hills surrounding this sea, it is not possible to spot a storm that is coming when you are relying on human sight. And, when the storm comes over the hill top, the sides of the hill are so steep that the storm descends quickly, which adds to the speed of the winds. When you add in the fact that the prior sentence said that it was dark it is quite reasonable that they did not see this storm coming. Further, when we consider that some of these disciples were professional fishermen, we can believe that they knew the danger. That is probably why the other Gospel accounts tell us that Jesus constrained them.

The application of this is that God will deliberately send us into physical danger where there is not possible escape using our physical powers. We do not see the power of God used in our life if there is any possibility of people claiming that we solved the problem with our own fleshly abilities. People claim to want to see the power of God in their life and want to see miracles but then complain when God puts them into situations where He can reveal His power without someone denying that it was God who solved the problem.

So, yes Jesus deliberately sent them into this danger and Mark 6:48 tells us that he saw them toiling in rowing. He waited until it was obvious that their physical efforts were not enough and then came and gave them a miracle so that their faith would grow. Therefore, when God deliberately sends you into a storm, stop asking God to get you out of it and start praying for God's help to understand how He will reveal His power within the storm.

Please see the note for Mark 10:1 about the word arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places. To begin; to spring up; to originate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 107:25; 135:7; Mt 14:24'.

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C6-S20 (Verse 19) The action of the follow-up lesson.

Equivalent Section: The action of the disciples.

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:

Equivalent Section: The reaction of the disciples.

and they were afraid.

In Mark 6:45 it says And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.. Our chapter started by telling us that Jesus had deliberately crossed to sea to a desert place to be alone with His disciples to grieve the death of John the Baptist. These people interrupted His needed time to grieve and yet He still ministered to them, fed them and then sent them away. After that, He went alone to pray while He sent the disciples across the sea, to be alone once more. This was when He walked on the water.

This was a lesson on faith and Jesus needed to explain the lesson to His disciples so that their faith in God could help them deal with the death of John the Baptist. However, as we read in C6-S23, the same rude people came once more demanding that Jesus do for them and not caring about His needs, nor about the needs of His apostles, not for the desires of God the Father. This made the second time that they had chased Him around the lake to interrupt His time alone with His disciples. It is important to keep this background in mind as you read and study the rest of this sub-account or it will be easy to get deceived into believing that Jesus did not show them all of the compassion which they needed. The truth is that He had already done that and instead of it turning their hearts towards God, His compassion caused them to become more selfish and demanding. The sentences coming up show this truth. Therefore, since love failed to cause them to repent, this account tells us that Jesus rebuked them with the truth. They reject Him and His message because He was telling them God's truth instead of the lie which they wanted to believe.

One of the important lessons from this account is that we need to accept God's truth, and let it change our beliefs, when it goes against our religious beliefs. Another lesson is that if we do not let God's goodness lead us to repentance (Romans 2:4) then God will use a rebuke. A lot of times we have problems because we did not respond properly to God's goodness.

Returning to our sentence, we see that these professional fishermen had rowed quite a ways and were probably about in the middle of the lake. In addition, it was dark and the sea arose by reason of a great wind that blew, as our prior sentences told us. In addition, Matthew 14:25 tells us in the fourth watch of the night Jesus went unto them. Therefore, they had been a long time in this storm and were still in the storm and in the middle of the lake when they should have been safe on the other side. In addition, based upon lots of professional experience, they were afraid of dying. With this in mind, we see that they see Jesus walking on the sea, and drawing nigh unto the ship. They had no idea what they were seeing and that was partially because the conditions made it hard to see. In addition, with their cultural upbringing, they were far more aware of spiritual things than most cultures of today admit to. Remember that seeing people possessed by a devil was not so unusual that it was denied by society. Therefore, they had lots of reasons to be afraid.

Sometimes people don't think about what was really going on or they think about what happened but put the action within their own cultural perspective which is almost always different from the culture of the original event. Think about being in a ship during a life-threatening storm is tropical area and with the real knowledge of spirits affecting this physical world. Now imagine yourself seeing a person walking on the sea, which you know for a fact is physically impossible because you are a professional fisherman with years of experience dealing with that same sea. Anyone who denies that they would also be afraid is either a liar or lacks enough common sense to avoid a 'Darwin Award' ('too stupid to go on living').

Mark 6:49-50 tells us: But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: For they all saw him, and were troubled. In addition, Mark 6:48 tells us: that Jesus would have passed by them. However,. our current sentence says that Jesus was drawing nigh unto the ship. That lets us know that God lets His children know that He is available even when He refuses to act until they call upon Him in true Biblical faith. Thus, we see that we miss out on help from God a lot of times because we do not call to Him (James 4:2).

We find forms of the word furlong in: Luke 24:13; John 6:19; John 11:18; Revelation 14:20; Revelation 21:16. Easton's Bible Dictionary defines this word as: 'a stadium, a Greek measure of distance equal to 606 feet and 9 inches (Lu 24:13; Joh 6:19; 11:18; Re 14:20; 21:16)'. Please also see the notes for John 3:34 and John 6:7 about measurements.

Please see the note for John 6:17 about the word ship. The functional definition is: 'For the most part, in the Bible, these are now called fishing boats'.

We find forms of the word afraid occurring 193 times in 189 verses of the Bible and, in the New Testament, in: Matthew 2:22; Matthew 14:27; Matthew 14:30; Matthew 17:6; Matthew 17:7; Matthew 25:25; Matthew 28:10; Mark 5:15; Mark 5:36; Mark 6:50; Mark 9:6; Mark 9:32; Mark 10:32; Mark 16:8; Luke 2:9; Luke 8:25; Luke 8:35; Luke 12:4; Luke 24:5; John 6:19-20; John 14:27; John 19:8; Acts 9:26; Acts 10:4; Acts 18:9; Acts 22:9; Acts 22:29; Romans 13:3-4; Galatians 4:11; Hebrews 11:23; 1Peer 3:6; 1Peer 3:14; 2Peter 2:10. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'.

Please also see the notes for Romans C11S25; Philippians 1:12-14; Fear The Lord about the word fear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had rowed. Eze 27:26; Jon 1:13; Mr 6:47-48
furlongs. Joh 11:18; Lu 24:13; Re 14:20; 21:16
walking. Joh 14:18; Job 9:8; Ps 29:10; 93:4; Mt 14:25-26; Mr 6:49; Lu 24:36-39'.

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C6-S21 (Verse 20) The instruction of the follow-up lesson.

First Step: Jesus identified Himself.

But he saith unto them,
It is I;

Second Step: Jesus reassured them.

be not afraid.

Notice that our sentence has two Steps with Jesus identifying Himself in the First Step. Anyone can say be not afraid, but that does not mean that they have the authority to eliminate the fear. Thus, Jesus does tell them be not afraid, because true fear interferes with our ability to think logically and true Biblical faith requires us to think about God's promises using the mind that God gave to us. Jesus tells them this before teaching them about true Biblical faith.

In the matching sentences of Matthew 14:27 and Mark 6:50, we read Be of good cheer: it is I; be not afraid. There we see the phrase of Be of good cheer because it overcomes paralyzing fear long enough for them to consider Who identified Himself.

Please see the note for John 6:19-20 about the word afraid. The functional definition is: 'Impressed with fear or apprehension'. Please also see the notes for Romans C11S25; Philippians 1:12-14; Fear The Lord about the word fear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Ps 35:3; Isa 41:10,14; 43:1-2; 44:8; Mt 14:27-31; Mr 6:50; 16:6; Re 1:17-18'.

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C6-S22 (Verse 21) The reaction by the disciples to the follow-up lesson.

Equivalent Section: How the disciples reacted.

Then they willingly received him into the ship:

Equivalent Section: The end of the lesson.

and immediately the ship was at the land whither they went.

Here we see that John skips the account of Peter walking on water because he wants all of his Gospel focused on Jesus and does not want the possible distraction. Think about how much time we have heard preaching about Peter walking on water as opposed to Jesus walking on water and you should be able to understand John's concern.

In the account from Matthew we see Jesus say O thou of little faith, wherefore didst thou doubt? (Matthew 14:31) when Peter walked on water but then began to sink. Thus, we see the emphasis on the lesson on faith, which is really what this account, in all three Gospels, is all about

In Mark 6:51-52 we read And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 6:52 For they considered not the miracle of the loaves: for their heart was hardened. Thus, we see that if we harden our heart we will not be able to have true Biblical faith and can miss a miracle of God in our life like Peter had when he walked on water. Thus, we see one more point in our lesson on true Biblical faith.

Back in Matthew 14:33 we read Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. Here we see one of the main reasons why God wants us to grow our true Biblical faith. Part of our worship is to realize God's worth. It is only after we recognize that He can do what we can not that we will go to Him in our time of need and trust Him to do what we can not. God wants us to do this so that He can use our lives to demonstrate to others what God will do for them if they also receive true Biblical faith.

Our sentence tells us that after they willingly received him into the ship,. that immediately the ship was at the land whither they went. Our Second Equivalent Section is added after the First Equivalent Section because of the and which starts our Second Equivalent Section. When we are willing to receive the lesson on true Biblical faith, which God brings into our life, then God ends the lesson. However, some people keep repeating the same lesson on true Biblical faith because they keep flunking the lesson by refusing to willingly receive Jesus and the lesson which He puts into our life. Please remember that he constrained these disciples to go into the circumstances of the lesson. We are not allowed to refuse God's lessons unless we are willing to die in order to avoid them. When that happens, the person loses many eternal blessings which God wants to give them. So, regardless of how we feel at the time, we should thank God for His lessons on true Biblical faith.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

Please see the note for John 6:17 about the word ship. The functional definition is: 'For the most part, in the Bible, these are now called fishing boats'.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

Please see the note for John 13:36 about the word Whither. The functional definition for this word is: 'continually seeking many places or going to another place and remaing there, not returning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they willingly. Ps 24:7-10; Song 3:4; Mt 14:32-33; Mr 6:51; Re 3:20'.

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C6-S23 (Verse 22-24) The included section of this sentence is separated below.

The reaction by the multitude at being left behind.

Equivalent Section: What the multitude noticed.

First Step: What was noticed.

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;

Second Step: The crowd of free-loaders increased.

(See Below):

Equivalent Section: The reaction of the multitude.

When the people therefore saw that Jesus was not there,
neither his disciples,
they also took shipping,
and came to Capernaum,
seeking for Jesus.

Below is the part of the sentence from the parenthesis.

The crowd of free-loaders increased.

(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread,
after that the Lord had given thanks)

Starting in 6:22 and continuing through the end of the chapter we have a lesson by Jesus where He said I am the bread of life. Jesus said this phrase in 6:35 and in 6:48 and in 6:51. In addition, we have three different explanations of this saying in 6:35-40 and in 6:47-51 and in 6:53-58. The reader should carefully compare all of these accounts to fully understand what Jesus is saying. These sayings can only be understood spiritually and also require understanding symbolism.

The physical cells of our body come from the things which we eat. What we eat has a controlling effect upon out body and our physical life. In this lesson Jesus was using symbolism to teach the spiritual lesson that His true disciples will have their physical life controlled by the spiritual influence of Jesus. These people had trouble accepting this lesson, and many stopped following Jesus because of it. Likewise, many religious people deceive themselves into thinking that they are 'Christians', but are not true Biblical Christians because they reject this lesson.

The structure of our sentence is obviously complex once we look at the sentence outline above. In addition, this sentence is starting a new sub-section of this chapter, as explained in the paragraph above. The details of this new sub-section are in the notes related to the sentences within the rest of this chapter.

Adding to those considerations, we see the name of Jesus used three times and Lord used once. Every usage of the name of Jesus tells us how these religious people treated 'God in human flesh' as just another insignificant person even while they demanded that He do miracles that only God could do. However, our included section uses the name of Lord because John gave Him the respect that was due Him. Here we see the difference in attitude between a man who became a loved apostle and religious people who left, and received no further blessings, because they refused to accept that the Lord has the authority to correct our religious beliefs. The several notes for this sentence within the Lord Jesus Christ Study explain these truths in greater detail. Please use the links within the sentence outline, above, to access those notes.

Out sentence has two Equivalent Sections with the Included part actually being the Second Step of the First Equivalent Section. If the reader considers the titles for the various parts of the sentence, (in the sentence outline above), this sentence becomes easier to understand. Basically, as explained in the note for the prior sentences, Jesus had gone out of His way to be alone with His disciples to grieve the death of John the Baptist. A multitude of self-centered people went out to the desert where He had gone to be alone and demanded His attention. He healed them, ministered to them, fed them and told them to 'go away'. Instead, as our current sentence says, they hung around expecting more free stuff.

After Jesus told them to 'go away', He constrained His disciples to enter a boat and cross the sea at night where they were caught in a life-threatening storm. Meanwhile, Jesus went up on the mountain alone to pray and then walked across the sea on the water. As He passed the disciples they called out because they were afraid, Jesus went to them and taught them a lesson on faith and then immediately took them to the other shore. However, instead of going to the city where they lived, He took the disciples to an empty place along the shore so that they could be alone. However, as our sentence starts the account, these free-loaders chased Him down again and demanded that Jesus give then what they want while they refused to do anything for God's kingdom. The rest of the chapter explains the reaction which they received from Jesus when they gave Him that demand.

The First Step of our First Equivalent Section explains how these free-loaders expected Jesus to still be there but figured out that He was gone. It also tells us that they tried to figure out how, when and where He went, but could not figure it out. Then our Second Equivalent Section tells us that these people did not know where Jesus went, but knew where the disciples were sent. Therefore, they chased the disciples expecting to find Jesus with His disciples. Please notice that they went to Capernaum. However, since He was not there they did not give up but kept searching until they found Him out in the county side. If lazy people put as much effort into serving God as they put into avoiding obedient work they would have no need because of all of the blessings that God would give them. However, the fleshly mind is revealed by all of the work put into things with no profit while refusing to do work that produces profit.

Please notice that our Included section tells us how that more free-loaders followed the crowd. Many people won't comer to church unless they can get something for 'free'. Because of this people condemn promotions. We don't want to fill a church using promotions and other worldly methods because we end up with a crowd of people that are the kind whom Jesus dealt with in the remainder of this chapter. However, just like Jesus used miracles sometimes, we should use promotions sometimes because there are a few people who have a different attitude and stay and become good Christians, just like the end of our chapter describes the few.

Please see the notea for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for John 10:8 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for John 6:17 about the word ship. The functional definition is: 'For the most part, in the Bible, these are now called fishing boats'.

Please see the note for John 6:17 about the city of Capernaum. The functional definition is: 'home place for Jesus during the Gospels'.

Please see the notes for 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Joh 6:16-17; Mt 14:22; Mr 6:4
there. Joh 6:24 Tiberias. Tiberias was a celebrated city of Galilee, on the western shore of the lake to which it gave name, so called because built by Herod Agrippa in honour of the emperor Tiberius; distant 30 furlongs from Hippos, 60 from Gadara, 120 from Scythopolis, and 30 from Tarichea. It is still called Tabaria, or Tabbareeah, by the natives, is situated close to the edge of the lake, has tolerably high but ill-built walls on three of its sides, flanked with circular towers, and is of nearly a quadrangular form, according to Pococke, containing a population estimated at from 2,000 to 4,000 souls. Joh 6:1 where. Joh 6:11-12
they also. Joh 6:17,23 seeking. Joh 7:11; 18:4-5; 20:15; Mr 1:37; Lu 8:40 General references. exp: Lu 14:25'.

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C6-S24 (Verse 25) The questions from others because of the follow-up lesson.

And when they had found him on the other side of the sea,
they said unto him,
Rabbi,
when camest thou hither?

Please notice that they did not ask Him 'how He got there' or 'why He left them' but asked when. They wanted to verify that He sneaked by them while they were all asleep. It never crossed their minds that, if He really sneaked away, maybe they ought to leave Him alone for a while. Please note that these people were from the area where the cities were that Jesus said Woe! o because of their unbelief. They wanted the free food (C6-S25) but refused to believe or accept His authority which the miracles proved that He really had.

We see the truth of this analysis in the reaction from Jesus which is expressed in the next sentence.

Please see the note for John 1:38 about the word Rabbi. The functional definition is: 'A title of respect among the Jews, signifying master or teacher'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rabbi. Joh 1:38-39 exp: Mt 23:7.
General references. exp: Lu 14:25'.

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C6-S25 (Verse 26) The start of a new spiritual lesson.

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.

Starting in 6:22 and continuing through the end of the chapter we have a lesson by Jesus where He said I am the bread of life. The physical cells of our body come from the things which we eat. What we eat has a controlling effect upon out body and our physical life. In this lesson Jesus was using symbolism to teach the spiritual lesson that His true disciples will have their physical life controlled by the spiritual influence of Jesus. These people had trouble accepting this lesson, and many stopped following Jesus because of it. Likewise, many religious people deceive themselves into thinking that they are 'Christians', but are not true Biblical Christians because they reject this lesson.

When Jesus says Ye seek me, not because ye saw the miracles, he means that they did not seek Him because He was bring them a message from God and was exercising the power of God to prove that He was the true messenger from God. When He said ye did eat of the loaves, and were filled, He meant they wanted their flesh satisfied. Like most religious people, they came to have God become their magic genie and not to believe God nor serve God. We see this in this sentence when Jesus says Ye seek me...because ye did eat of the loaves, and were filled. We also see this in the way that these people make demands that Jesus do more for them even while they refuse to do anything for the kingdom of God. We also see this in that these people refused to believe the doctrine from Jesus and insisted that they and their religious teachers had more authority from God even while they did not have the power from God to do miracles and their own doctrine claimed that the ability to do miracles showed that someone had greater authority than people who could not do miracles.

When we look at what really is written in the remainder of this chapter we see that this sentence just introduces what Jesus is going to tell these people. Jesus denounced the motives of these religious people. He had been gracious when they were rude, He had ministered to them and sent them away full and instead of going they showed up and demanded more. He had proven His authority and they denied it and challenged His authority. He had taught them and instead of using their own mind and verifying the truth they blindly stuck to the lies from Satan that their religious teachers had taught them. Now we will see the truth of Genesis 6:3 which says: And the LORD said, My spirit shall not always strive with man, for that he also is flesh. When we put our fleshly reasoning above the spiritual truth from God, we are daring Him to correct us. That is what we see Jesus do in the next few sentences.

Please notice that our sentence starts with: Jesus answered them and said. This is His answer to their question of: Rabbi, when camest thou hither? Notice that He did not answer their question but answered the motivation of their question. When people try to distract us from God's truth with something that has nothing to do with the main point we need to follow the example of Jesus and bring them right back to the main point.

Please also notice that Jesus said: Ye seek me. He acknowledged that they put in a lot of effort but then rebuked them for working for the wrong motive and towards the wrong goal. Likewise, many people do the same thing and expect God to reward their efforts. However, just as Jesus does in this account, God will rebuke them. My brother was in a war and only an idiot would claim that he should have rewarded the enemy for all of their efforts to kill him. Likewise, people are just as brain-dead to think that God must reward religious efforts to promote the goals of Satan and this world which are in a spiritual war against God. This sentence just starts the correction found in this account. Just as these people had to answer to God for rejection His correction, so also will everyone who refuses the lessons in this account.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bred'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Joh 6:47,53; 3:3,5 exp: Mt 5:18; Mr 14:18; Joh 1:51.
Ye seek. Joh 6:15,64; Ps 78:37; 106:12-14; Eze 33:31; Ac 8:18-21; Ro 16:18; Php 2:21; 3:19; 1Ti 6:5; Jas 4:3-4
General references. exp: Ge 34:23; Lu 14:25'.

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C6-S26 (Verse 27) The new lesson continued.

Equivalent Section: Work for the right thing.

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:

Equivalent Section: Why.

for him hath God the Father sealed.

Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

This sentence is a continuation of the prior sentence even though it does not start with a continuation word. The sublet of: Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life is a continuation of the prior sentence which told us Ye seek me...because ye did eat of the loaves, and were filled. The word seek is a type of labour. Thus, the prior sentence tells us that they did labour not for the meat which perisheth. However, in this sentence, Jesus tells them that they do labour, but for the wrong thing.

John 4:13-14 teaches the same doctrine as this sentence but uses water as the type instead of meat. That is: only what Jesus provides can truly meet our needs and satisfy our soul. This sentence is part of a whole section where Jesus tries to teach the difference between a spiritual approach to life and a physical / religious approach. The basic doctrine that Jesus is trying to teach is that our spiritual nutrition comes from Him. Just as we physically need food and water every day to grow and be strong, so also do we need spiritual food and water every day to grow and be strong spiritually.

In the Second Equivalent Section of our sentence, we are told that God the Father hath sealed him [the Son of man] (words rearranged but meaning preserved). The word sealed means 'made the official government representative'. Anyone who has dealt with governments knows their love for seals on official government documents. The doctrine presented here also matches what is taught in Matthew 17:5; Mark 9:7; Luke 9:35; Acts 3:22; Acts 7:37 which all tell us that the person who lets Jesus Christ control their physical life represents Him in this world, just like He represented God the Father. In addition, how we treat God's representative is viewed and how we treat God by God.

With this Second Equivalent Section of our sentence, Jesus is warning these people that they are in danger of judgment and punishment by God. Foolish people think that if they have some objection to what a government official does then all judgment and consequences stop until they get their say. As said, that is foolishness. There was an American who was identified as a different man who had the same name when he got to customs in the Philippines. He was sent home and had to pay for all of the costs and to straighten out the confusion before he would ever be let back into the Philippines. In addition, he could not sue to recover his losses. There are many stories of government officials deliberately abusing their office and seizing property and even children when they know that their action is against the law. However, after much expense people can recover their property and children but not recover the cost to fight the government in court nor are the government officials prevented from doing he same type of abuse again.

It should be obvious that Jesus Christ will not abuse His position. However, the lesson which He was trying to get across is that neither God nor Jesus Christ have to listen to the opinion of other people before rendering judgment. John 14:6 says: ...no man cometh unto the Father, but by me.. When many of his disciples went back, and walked no more with him (C6-S69), they cut themselves off from the access to God the Father. We see this in the world today. If someone rejects the message from the official government representative of another government, they are cut off from everyone in that government until they fix things with that representative or they get an official government representative of another government to go over the head of the offended official. However, there is no one higher than Jesus Christ. Therefore, there is nothing that anyone can do other than make peace with Him.

God the Father said to hear Jesus because Jesus is the official government representative from God the Father to man. God the Father says that we really accept or reject God the Father when we accept or4 reject Jesus Christ. Likewise, we really accept or reject Jesus Christ when we accept of reject the representative of Jesus Christ. The phrase in our sentence of: drinketh of this water is symbolically saying to let Jesus Christ spiritually control our life and become His representative to men.

In the First Equivalent Section of the sentence, we are told to Labour for meat which endureth unto everlasting life, which the Son of man shall give unto you. In John 6:29 we are told that the work (labor) that we are to do is that ye [each and every one of you personally] believe on him [Jesus Christ] whom he [God the Father] hath sent. People want to do work in this world and Jesus was teaching that the real labor is in our own head and heart and soul (believe). People want to do some religious act, one time, to get into heaven and have all of the rewards of God but we have seen in this study that the basic definition of Biblical salvation is life (1John 5:13, etc) and that life requires daily spiritual nutrition. As seen in the second half of 1John 5:13 (which many people like to ignore) and in this section of John 6, God's word (water / bread) is given for our ongoing daily spiritual nutrition that is required for growing our belief. This sentence uses Son of man because that is the title that Jesus uses to speak of His being a literal physical man who shows us how to live in the flesh by the Power of the Holy Ghost. When He speaks symbolically about eating bread, He is telling us what to do in this physical world. When He speaks symbolically about drinking water, He is telling us what spiritual attitudes to have in this physical world.

The basic point of the First Equivalent Section is to labour not for things of this world because we can not keep them when we die (which perisheth) [1Timothy 6:7]. Instead, we are to Labour...for that meat which endureth unto everlasting life. As already explained, this is by doing the things which give the Son of man permission to work in and through our personal life. We see this exact thing explained in the next two sentences.

Please see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition is: 'Food in general; any thing eaten for nourishment, either by man or beast. This includes fruits and vegetables'.

Please see the note for 1Corinthians C9S5 about the word seal. The functional definition is: 'A piece of metal or other hard substance, usually round or oval, on which is ingraved some image or device, and sometimes a legend or inscription. This is used by individuals, corporate bodies and states, for making impressions on wax upon instruments of writing, as an evidence of their authenticity'.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: ' To die; to lose life in any manner'.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. The functional definition is: 'spiritual life that never ends'. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Labour not. or, Work not. Joh 6:28-29; Ga 5:6; Php 2:13; Col 1:29; 1Th 1:3
the meat. Joh 4:13-14; Ec 5:11-16; 6:7; Isa 55:2; Hab 2:13; Mt 6:19,31-33; Lu 10:40-42; 1Co 6:13; 7:29-31; 9:24-27; 2Co 4:18; Col 2:22; 3:2; Heb 4:11; 12:16; Jas 1:11; 1Pe 1:24; 2Pe 3:11-14
which endureth. Joh 6:40,51,54,58,68; 4:14; Jer 15:16
which the. Joh 10:28; 11:25-26; 14:6; 17:2; Pr 2:2-6; Ro 6:23
for him. Joh 1:33-34; 5:36-37; 8:18; 10:37-38; 11:42; 15:24; Ps 2:7; 40:7; Isa 11:1-3; 42:1; 61:1-3; Mt 3:17; 17:5; Mr 1:11; 9:7; Lu 3:22; 4:18-21; 9:35; Ac 2:22; 10:38; 2Pe 1:17
General references. exp: Ge 34:23; Ex 5:17; Pr 9:5; Lu 12:31; 14:25; 1Jo 2:25'.

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C6-S27 (Verse 28) First question about the new lesson.

Then said they unto him,
What shall we do,
that we might work the works of God?

Please notice that we have another disconnect between what Jesus said and what these people say. They keep looking for a physical advantage and Jesus is telling them to stop looking for a physical advantage and start looking at how to increase their eternal spiritual rewards. However, they keep missing His message as we see here.

Jesus just literally told them Labour...for that meat which endureth unto everlasting life. Instead of asking how they get this spiritual food (meat which endureth unto everlasting life), they want to know how they can do miracles (What shall we do, that we might work the works of God?) Notice that they did not want to do the work of God (singular), which is devoting your life to serving God regardless of rewards in this world or what it is that God tells you to do. No, they wanted to do the works of God (multiple), which is working miracles so that they are lifted up in authority and so that they could feel proud because they were better than other men.

Please notice that Jesus, once more, gave them the answer that they needed and not what they wanted to hear. They wanted to know how to do miracles so that they looked good to other men. In our next sentence Jesus tells them to believe, which nobody can see. Further, Jesus tells them to believe on him whom he (God) hath sent, which means that they don't get credit before men but that the Son of man does. Thus, They wanted what was not offered, and never would be offered, while they continued to reject what Jesus truly offered to them. Therefore, we continue to see this disconnect throughout this account.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. De 5:27; Jer 42:3-6,20; Mic 6:7-8; Mt 19:16; Lu 10:25; Ac 2:37; 9:6; 16:30 exp: Mr 10:17'.

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C6-S28 (Verse 29) Spiritual answer to question.

Jesus answered and said unto them,
This is the work of God,
that ye believe on him whom he hath sent.

Here we see the answer from Jesus to their question in the prior sentence. As noted in the note above, Jesus gave them the answer that they needed and not the answer to what they asked for. They kept trying to force Him to give them what would bring them a curse from God because it would inflate their fleshly pride and justify their lazy lifestyle. Instead of telling them how they could work miracles and brag about how they were better than other men, Jesus told them 'Here is the kind of work that God wants you to do'. Now when we see that the Bible says that believe on him whom he (God) hath sent is work, a lot of people will deny this truth. However, true Biblical belief is not just 'mental agreement' but true Biblical belief is based in the heart and results in a lifestyle which proves that the person truly believes what they claim. When we say one thing and do another, we prove that we are liars. If true Biblical belief was not work, then a lot more people would do it.

As mentioned in the note for the prior sentence, Jesus tells us to believe on him whom he (God) hath sent. Lots of people think that they believe on Jesus Christ, but when they are shown that what they believe goes against the Bible, that truly reveals what they truly believe on. If they allow God's word, as interpreted by God's Holy Spirit, to correct their doctrine, then they truly believe on Jesus Christ. However, if they reject that correction then the truly believe on their religious doctrine just like these Jews did. We can see the truth of this claim by taking what is in the rest of this account and applying it to our own beliefs.

The note for this sentence within the Lord Jesus Christ Study is good sized and deals with works and true evidence of true Biblical belief. Works do not produce true Biblical belief nor do they produce true Biblical salvation. However, both true Biblical belief and true Biblical salvation will produce works. The problem that still exists id that devils and fleshly religious people pervert the true doctrine of the Bible and one of the main subjects that they like to pervert is works.

In addition, to all that was said, we see Jesus use the word ye once more within this sentence. Our true belief is personal in nature.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Joh 3:16-18,36; 5:39; De 18:18-19; Ps 2:12; Mt 17:5; Mr 16:16; Ac 16:31; 22:14-16; Ro 4:4-5; 9:30-31; 10:3-4; Heb 5:9; 1Jo 3:23; 5:1'.

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C6-S29 (Verse 30) A stupid demand.

They said therefore unto him,
What sign shewest thou then,
that we may see,
and believe thee?

Our sentence starts with They said therefore unto him (Jesus). This phrase clearly makes this sentence a result of what came earlier, especially in the just prior sentence. Therefore, obviously, the prior sentences and the related notes which explain the context are important to understand before we consider the rest of this sentence.

When they demand: What sign shewest thou then, that we may see, and believe thee? , they are really challenging the authority of Jesus. When they ask for a sign, they are asking for evidence that Jesus really speaks for God. However, these exact same people already saw Him heal the sick. All 5,000 men plus women and children ate to their full from what Jesus provided from 5 loaves and 2 fishes. In addition, back in C6-S15 we read 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. Therefore, they really did not need a sign in order to believe but they were throwing up this false question in order to deceive themselves into believing that they were justified in refusing to believe no matter what sign Jesus produced.

Now, when we put the truths of the last two paragraphs together we see that these people were deliberately starting a series of unreasonable demands so that they could feel justified in refusing to personally believe on him whom he (God) hath sent. They really did not want more signs. they wanted to justify their refusal to obey God.

When we look at the next two sentences we see that they were not satisfied with this refusal to obey, but added another demand onto this demand. Some of these people might have been too stupid to realize that they would not get away with this first demand. However, there had to be some in the crowd who realized that they really could not deny that Jesus had already provided more than enough signs and that if they left it with just this first demand then Jesus would use their demand to show how foolish they were being. Therefore, they tried adding the extra demand, found in the next two sentences, in order to confuse things and hide how ridiculous this first demand was.

Please see the note for 2Corinthians 12:12 about the word sign. The functional definition is: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. The "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Joh 2:18; 4:8; Ex 4:8; 1Ki 13:3,5; Isa 7:11-14; Mt 12:38-39; 16:1-4; Mr 8:11; Lu 11:29-30; Ac 4:30; 1Co 1:22; Heb 2:4
see. Joh 6:36; 10:38; 12:37; 20:25-29; Isa 5:19; Mr 15:32
General references. exp: Lu 11:16'.

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C6-S30 (Verse 30) A second stupid demand.
what dost thou work?

As mentioned in the note for the prior sentence, this sentence and the next for an additional demand which is added to the demand of the prior sentence. This is because the prior demand is ridiculous on the surface of it and it could easily be used to show how foolish these Jews were being. This demand is given to distract from the prior demand.

As a distraction from a foolish demand, this one fails miserably. Yes, it is less obvious in foolishness but is just as bad once we think about it.

This question is a reaction to Jesus telling them Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life back in C6-S26. Imagine a lazy bum asking someone for a hand-out and the person asked is wearing well-worn work clothes and is obviously working at the time when they are asked for a free hand-out. And, their answer is: 'Go to work. They are looking for workers over there' and the obvious worker points to a place that has a 'Hiring unskilled workers' sign. Now imagine the lazy bum replying to the obvious worker: 'You go to work and support me'.

It should be obvious that such a response from the lazy bum would be ridiculous. That is what is actually happening here. Jesus had told these lazy people to go to work for God. They already saw the evidence that Jesus as working for God and the note for the prior sentence provides links to the places within this account which provide that evidence. Thus, Jesus was an obvious worker in the kingdom of God. Therefore, these people telling Jesus what dost thou work? exactly matches my illustration. It has already been shown that they knew that Jesus worked for the kingdom of God. They also knew the type of work he did because they personally had received the benefit of His work. Therefore, this question is not really a request for information but is a request for Jesus to continue doing work so that they could continue to get the benefit off it. Further, if the reasoning presented here does not convince the reader, just look at the next sentence and the related note for it.

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C6-S31 (Verse 31) Proof of laziness.

First Step: Reference a historical fact.

Our fathers did eat manna in the desert;

Second Step: Reference scriptural reference.

as it is written,
He gave them bread from heaven to eat.

This sentence is added to the prior as an attempt by lazy people to justify their second ridiculous demand of Jesus. As explained in the note above, they were demanding that Jesus go to work in the kingdom of God so that He could continue to feed them while they lived a lazy sinful life-style. (2Thessalonians 3:10 says: For even when we were with you, this we commanded you, that if any would not work, neither should he eat.)

Think about what they are saying. Yes, it was true that Our fathers did eat manna in the desert. And, yes it is true that He gave them bread from heaven to eat and, no, the fathers did not have to do physical work for the manna. They also were being marched around the desert until all of that generation died and God raised up a new generation to take into the Promised Land. I think that these people did not really think about this demand because, in addition to free food, they were demanding that God put them on a 'Death March'. As the saying goes:'Be careful what you ask from God because you very well might get it'.

The links from the Treasury of Scripture Knowledge, below, tell where it is written as referenced within this sentence.

We find the word manna only in: Exodus 16:15; Exodus 16:31; Exodus 16:33; Exodus 16:35; Numbers 11:6; Numbers 11:7; Numbers 11:9; Deuteronomy 8:3; Deuteronomy 8:16; Joshua 5:12; Nehemiah 9:20; Psalms 78:24; John 6:31, John 6:49; John 6:58; Hebrews 9:4; Revelation 2:17. Easton's Bible Dictionary defines this word as: 'Heb man-hu, "What is that?" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex 16:15-35). The name is commonly taken as derived from man, an expression of surprise, "What is it?" but more probably it is derived from manan, meaning "to allot," and hence denoting an "allotment" or a "gift." This "gift" from God is described as "a small round thing," like the "hoar-frost on the ground," and "like coriander seed," "of the colour of bdellium," and in taste "like wafers made with honey." It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex 16:23; Nu 11:7). If any was kept over till the following mourning, it became corrupt with worms; but as on the sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the sabbath without becoming corrupt. Directions concerning the gathering of it are fully given (Ex 16:16-18,33; De 8:3,16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they "did eat of the old corn of the land; neither had the children of Israel manna any more" (Jos 5:12). They now no longer needed the "bread of the wilderness."
This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash (Illustration: Flower of Manna Ash) during the months of June and July. At night it is fluid and resembles dew, but in the mourning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the "manna-tamarisk" tree (Tamarix mannifera, Illustration: Branch of Manna-Tamarisk Tree), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.
Our Lord refers to the manna when he calls himself the "true bread from heaven" (Joh 6:31-35; 21:25). He is also the "hidden manna" (Re 2:17; comp. Joh 6:49,51).'.

Nave's Topical Bible provides links for this word as: 'General scriptures concerning: Ex 16:4-35; Nu 11:6-10; De 8:3,16; Jos 5:12; Ne 9:20; Ps 78:24; Joh 6:31,49,58. Preserved in the ark of the testimony: Ex 16:33; Heb 9:4
FIGURATIVE: Joh 6:48-51; 1Co 10:3; Re 2:17'.

Torrey's Topical Textbook provides links for this word as: 'Miraculously given to Israel for food in the wilderness: Ex 16:4,15. CALLED: God's manna: Ne 9:20. Bread of heaven: Ps 105:40. Bread from heaven: Ex 16:4; Joh 6:31. Corn of heaven: Ps 78:24. Angel's food: Ps 78:25. Spiritual meat: 1Co 10:3. Previously unknown: De 8:3,16. DESCRIBED AS: Like coriander seed: Ex 16:31; Nu 11:7. White: Ex 16:31. Like in color to bdellium: Nu 11:7. Like in taste to wafers made with honey: Ex 16:31. Like in taste to oil: Nu 11:8. Like hoar frost: Ex 16:14. Fell after the evening dew: Nu 11:9. None fell on the sabbath day: Ex 16:26-27. Gathered every mourning: Ex 16:21. An omer of, gathered for each person: Ex 16:16. Two portions of, gathered the sixth day on account of the sabbath: Ex 16:5,22-26. He that gathered much or little had sufficient and nothing over: Ex 16:18. Melted away by the sun: Ex 16:21. GIVEN: When Israel murmured for bread: Ex 16:2-3. In answer to prayer: Ps 105:40. Through Moses: Joh 6:31-32. To exhibit God's glory: Ex 16:7. As a sign of Moses's divine mission: Joh 6:30-31. For forty years: Ne 9:21. As a test of obedience: Ex 16:4. To teach that man does not live by bread only: De 8:3; Mt 4:4. To humble and prove Israel: De 8:16. Kept longer than a day (except on the sabbath) became corrupt: Ex 16:19-20. THE ISRAELITES: At first covetous of: Ex 16:17. Ground, made into cakes and baked in pans: Nu 11:8. Counted inferior to food of Egypt: Nu 11:4-6. Loathed: Nu 21:5. Punished for despising: Nu 11:10-20. Punished for loathing: Nu 21:6. Ceased when Israel entered Canaan: Ex 16:35; Jos 5:12. ILLUSTRATIVE OF: Christ: Joh 6:32-35. Blessedness given to saints: Re 2:17. A golden pot of, laid up in the holiest for a memorial: Ex 16:32-34; Heb 9:4'.

Please see the note for Mark 6:31 about the word desert. The functional definition for this word is: '"pasture-ground;" an open tract for pasturage; the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land'.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition is: 'According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) The starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)'. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fathers. Joh 6:49; Ex 16:4-15,35; Nu 11:6-9; De 8:3; Jos 5:12; Ne 9:20; Ps 105:40
He gave. Ne 9:15; Ps 78:24-25; 1Co 10:3; Re 2:17'.

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C6-S32 (Verse 32) The truth about their example.

First Step: Identify their error.

Then Jesus said unto them,
Verily,
verily,
I say unto you,
Moses gave you not that bread from heaven;

Second Step: Correct the error.

but my Father giveth you the true bread from heaven.

The note for this sentence, in the Lord Jesus Christ Study, is good sized and explains how the true bread from heaven is to change the way we live our daily physical lives through the spiritual teaching which we are supposed to receive in our daily devotions which are part of a proper personal relationship with Jesus Christ. As also explained in that note, this sentence, like most of the sentences in this chapter, uses Jesus for the physical man who spoke to these Jews and tried to teach them spiritual things. He tried to talk to them as 'God in human flesh', but most of them heard Him as 'just a man'.

Just like Satan tried to quote scriptire, and use a perverted quote to tempt Jesus, sl also are these Jews doing. The note for the prior sentence explains part of their error whilethis answer from Jesus explains another part of their error. God uses men to do His work but anything which is a result from spiritual work really comes from God and not from theman used by God. That is whatJesus explains in this sentence and is also what paul explains in 1Corinthians 3.

Please see the note for Hebrews 3:1 about Moses. Since Moses is identified as: 'the law-giver', his name is often used to signify the Mosaic Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Moses. Ex 16:4,8; Ps 78:23
the true. Joh 6:33,35,41,50,55,58; 1:9; 15:1; Ga 4:4; 1Jo 5:20
General references. exp: Joh 6:58'.

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C6-S33 (Verse 33) Why God gave that example.

For the bread of God is he which cometh down from heaven,
and giveth life unto the world.

Here we see a symbolic truth that many people miss just like these Jews missed it. In our sentence, Jesus literally says that the bread of God is a person. A person can not be physical bread. Further, anything that is spiritual is manifested in this world by the effect it causes (John 3:8). Spiritual things are not sensed, directly, with physical senses. Therefore, this the bread of God is not a physical thing and neither is it a spiritual thing which directly causes a physical result. It is a symbolic thing which produces an indirect spiritual result within this physical world. This symbolic thing must be spiritually consumed before it can spiritually cause a result which can be perceived in the physical world.

Please notice that our sentence uses the action words of; cometh and giveth. The th on the end of these words means that they 'keep on keeping on happening'. This sentence is telling us about an ongoing life-style action which continues throughout the rest of the life of a truly Biblically saved person. In C6-S26 Jesus said to Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. Then in C6-S28 we read that Jesus said to This is the work of God, that ye believe on him whom he hath sent. Between the two we have a command to be truly Biblically saved. Now, in this sentence, we have a promise for a life-time of spiritual sustenance for people who are truly Biblically saved and truly Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. That is: this promise is given to people who truly devote their life to working for the kingdom of God. As a full-time missionary for 4 years I can testify that God not only provides spiritual sustenance but also provides all physical needs to people who truly devote their life to working for the kingdom of God.

Our sentence says that he (Jesus Christ) provides this life-time sustenance. However, we must maintain a proper relationship with Him in order to receive this promise. In addition, this offer is given to the world. Anyone and everyone in the world can receive this promise if they meet God's requirements.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cometh. Joh 6:38,48; 3:13; 8:42; 13:3; 16:28; 17:8; 1Ti 1:15; 1Jo 1:1-2
General references. exp: Joh 6:48'.

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C6-S34 (Verse 34) Request based upon misunderstanding.

Then said they unto him,
Lord,
evermore give us this bread.

In this sentence we see these Jews say the right words, but they do not really mean these words in their heart. When we say one thing but live a different thing we are liars and God does not accept the words of liars.

Please notice that they address Jesus as Lord, evermore. Also, back in C6-S24 they called Him Rabbi. Therefore. someone could argue that they had improved upon their relationship and were now doing what was right to be saved. However, such a claim ignores the sentence structure and the context. Please notice the comma between the words Lord and evermore. That attaches the evermore to the phrase evermore give us this bread. They were still thinking physically and wanted bread for evermore because they were lazy and did not want to work. The evermore is not attached to Lord and, as will be explained, this use of the title of Lord was only temporary words out of their mouth, and not based upon a heart-based acceptance. Therefore, as will be explained, their use of the title of Lord was actually a lie.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this type of mouth and head only profession is why we get so many false professions. The Bible does not tell us to ask Jesus to save us but actually says that we must call upon the name of the Lord in order to be saved. That means that we must accept His power and authority over us for the rest of our life and agree to worship Him, as high above us, and agree to obey Him. When people refuse to do this from their heart they end up with a false profession.

Please notice that, in the next few sentences, Jesus explains that He knows that they are making a false profession when they call Him Lord. Notice that C6-S36 says: But I said unto you, That ye also have seen me, and believe not. They said the right word but refused to believe in their hearts. We also see this in C6-S41 which says: The Jews then murmured at him, because he said, I am the bread which came down from heaven. Then in C6-S67 we read: For Jesus knew from the beginning who they were that believed not, and who should betray him.. Finally, in C6-S69 we read: From that time many of his disciples went back, and walked no more with him. Thus, we see these Jews say the right words in our current sentence, and they call Jesus Lord, but the rest of the chapter gives us evidence that they did not truly believe in their heart no matter what is said from their mouth.

This shows us why we have so many false professions and people claiming to be saved and becoming church members while still living like devils. We accept any profession out of a mouth and do not wait for verification which only comes through observing their subsequent life-style.

Once more we see the need to keep what the Bible says within the context where it is presented. Taken out of context, this sentence could be used to justify a doctrine which claimed that they received a saving relationship to Jesus. However, by keeping what the Bible says within the proper context we avoid this type of doctrinal error.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'evermore. Joh 6:26; 4:15; Ps 4:6
General references. exp: Joh 6:48,58'.

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C6-S35 (Verse 35) True spiritual meaning of God's example.

Equivalent Section: Truth stated plainly.

And Jesus said unto them,
I am the bread of life:

Equivalent Section: Results of accepting this truth.

First Step: He meets our physical needs.

he that cometh to me shall never hunger;

Second Step: He meets our spiritual needs.

and he that believeth on me shall never thirst.

In the second prior sentence we read the bread of God is he which cometh down from heaven, and giveth life unto the world. Now, Jesus says: I am the bread of life. So, if we combine these two we have: I am he which cometh down from heaven, and giveth life unto the world.

In addition, to that, we see that our sentence has two Equivalent Sections with the Second Equivalent Section effectively saying that Jesus provides all of the basic needs to sustain spiritual life. Thus, we have Jesus saying that He giveth life unto the world and that he sustains it. Therefore, anyone who is not feeling spiritually alive never truly received God's life or they are not maintaining their relationship with Jesus so that He can provide their spiritual nourishment. Think about it folks. A baby that refuses to eat will not be very lively, will become sick in time and will eventually die unless they start eating. The same spiritual truth applies to any of God's children who refuse to maintain their personal relationship with Jesus.

In our Second Equivalent Section we have two steps with two different actions which are technically different but which have the same application. The ending of each Step is essentially the same promise of shall never with hunger and thirst just being two different forms of our needing sustenance. We will deal with this difference in a minute.

In the First Step we read he that cometh to me. In the Second Step we read he that believeth on me. Anyone who cometh to Jesus believeth on Jesus or they would not bother to cometh to Jesus in the first place. Likewise, anyone who believeth on Jesus must first cometh to Jesus in order to know what to believeth. Therefore, these two Steps are always related and must be done in the order of these Steps. That is why the Second Step starts with the word and. It adds believeth on to cometh to.

Our sentence adds the suffix th to the action verbs of believeth and cometh to let us know that these actions are to be life-style actions which are to 'keep on keeping on happening' for the rest of the person's life. Thus, our sentence is talking about an ongoing personal relationship with Jesus, just like C6-S33 told us about.

The equivalency within our sentence makes I am the bread of life the summary statement which is equivalent to the more detailed expression of the Second Equivalent Section.

The word hunger is used symbolically for the need of spiritual guidance in how we live and act in this physical world. The word thirst is used symbolically for the need of spiritual guidance in the type of person we are to be in our inner-most being (our spirit). I believe that have explained this symbolic relationship in other notes and will only provide the basics here. As the first paragraph of our note says, the physical cells of our body come from the things which we eat. Therefore, bread is used symbolically for how our body acts. Likewise, water is 'the basic liquid of life'. Even our blood, which flows throughout our body and enabling it to be alive, is composed to a large part by water. Also, our spirit is our inner-most being and our body dies when our spirit leaves it. Therefore, water. is used symbolically for the needs of our spirit. Out sentence is symbolically saying that our ongoing personal relationship with Jesus sustains our spirit and our body in a way which allows us to be true Biblical Christians. Anyone who is not maintaining their ongoing personal relationship with Jesus will stop living like a true Biblical Christians and will stop being a true Biblical Christians.

Our sentence started with And Jesus said unto them because this sentence is added in response to the request by the Jews in the prior sentence. In addition, the next sentence starts with the word But, which adds it to this sentence while going in a different direction. In addition, the sentence after that provides an explanation of the next sentence and the three sentences after that start with connecting words. Thus, we see that starting in this sentence we have several sentences which compose the answer from Jesus to the request from the Jews in the prior sentence. In addition, C6-S41 starts the reaction of the Jews to this multiple-sentence answer from Jesus. It should be obvious that we need to consider the full context if we want to properly understand all that is going on in this discussion.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Romans C12S18 about the word hunger. The functional definition is: ' To feel the pain or uneasiness which is occasioned by long abstinence from food; to crave food'.

Please see the notes for Romans C12S18 and 1Corinthians C4S13 about the word thirst. The International Standard Bible Encyclopedia defines this word as: 'One of the most powerful natural appetites, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. The soul thirsts for God (Psalms 42:2; 63:1). Jesus meets the soul's thirst with water of life (John 4:13 ff; Joh 6:35; 7:37). It is said of the heavenly bliss, They shall hunger no more; neither thirst any more (Revelation 7:16-17; compare Isaiah 49:10)'. The functional definition is: 'lacking a basic need of life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Joh 6:41,48-58; 1Co 10:16-18; 11:23-29
he that cometh. Joh 6:37,44-45,65; 5:40; 7:37; Isa 55:1-3; Mt 11:28; Re 22:17
never hunger. Joh 4:13-14; 7:38; Isa 49:10; Lu 6:25; Re 7:16
General references. exp: Joh 6:48'.

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C6-S36 (Verse 36) Their displayed reaction to truth

But I said unto you,
That ye also have seen me,
and believe not.

Our sentence starts with the word But which connects it to the prior sentence while going in another direction. In addition, the next several sentences are connected as already mentioned. This group of sentence is the first attempt by Jesus to explain the symbolism of a spiritual truth to people who insisted on thinking only in terms of this physical reality. Jesus does this three times and three different ways even though he knew that most of His audience would not receive the understanding. He did it repeatedly because He knew that His disciples were also listening. While they did not receive understanding at this time, they also did not close their minds to truth nor to spiritual concepts. After they received the Holy Spirit, the Holy Spirit was able to use their memory of this event to bring them to proper understanding. Therefore, one of the lessons is to deliver the message that God gives to you even if no one is able to understand it because there will be someone who can receive understanding later on after the Holy Spirit has time to help them.

Notice that our sentence says that these Jews believe not. This happens when we close our minds to new thoughts and new ways of thinking. It should be obvious to anyone who truly reads this chapter that these people were thinking a totally different way that Jesus was. That is why there are all of the disconnects between what is said back and forth.

Please notice that the believe not is added (and) to ye also have seen me. They had each personally (ye) seen Jesus do the miracles which our chapter told us about. However, instead of personally using their own minds to think about the facts, they submitted to the religious 'group thing' which made then Biblical fools and condemned them to receiving the consequences of being Biblical fools.

Our next sentence tells us All that the Father giveth me shall come to me because God the Father tests people's hearts to make sure that they will receive Biblical truth before He giveth them to Jesus. The sentences after that are added to the next sentence and provides a contrast to the Biblical fools who refused to receive new concepts and new ways of thinking.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Joh 6:26,30,40,64; 12:37; 15:24; Lu 16:31; 1Pe 1:8-9'.

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C6-S37 (Verse 37) Results of a proper reaction to truth.

First Step: Receive salvation.

All that the Father giveth me shall come to me;

Second Step: Assurance of salvation.

and him that cometh to me I will in no wise cast out.

In the prior sentence we read that Jesus told the Jews ye also have seen me, and believe not. Now, in this sentence and the next three sentences, Jesus will tell about those who do believe Him. Please notice that our next sentence starts with the word For, which means it tells why this sentence is true. Then the two sentences after that start with the word And , which means that they give additional reasons why this sentence is true. In addition, the subject of all three next sentences is the Father's will. Returning to our current sentence we read All that the Father giveth me shall come to me. What we see here is that those people who are willing to do the Father's will. are given to Jesus for eternal salvation. However, people who are not willing to do everything that is in the Father's will are not given to Jesus for eternal salvation. There Jews, like many religious people today, were willing to do the Father's will, so long as it went along with their religion. However, when it went against their religion, such as we see in the rest of this chapter, they were not willing to do the Father's will. Therefore, their true Lord and God was their religion and not God the Father.

Please notice that our First Step says: All that the Father giveth me. The first thing which we should notice in this phrase is that it is God the Father Who decides whom is saved (that the Father giveth me). So many people have been taught that Jesus is our Saviour. And He is, but so is God the Father and God the Holy Spirit and God the Son as Lord and God the Son as Christ. The simplest Biblical definition of the word Saviour is: 'parent'. Just like our physical parents, each of these persons in the Trinity, and each role of God the Son, have a different role in our spiritual conception and our spiritual maturing. Please use these links for the Verses that use Saviour and for the Summary on the name / role of Saviour. The point of this paragraph about this sentence is that we need to recognize that God the Father is our Saviour and He is the person within the Trinity Who actually decides whom will be saved. As shown in the notes for the rest of this chapter, and as seen elsewhere on this site, God the Father decides based upon a person's willingness to do the will of God the Father from their heart. Such people are willing for God to change them to be holy and righteous like God the Father is. People who refuse this change in their personal life are also rejected by God the Father and never receive true Biblical salvation.

Continuing on, Please notice that our First Step also says that people who are to be saved shall come to me. The word shall means: 'this absolutely positively will happen'. However, we also need to pay attention to the word giveth which means: 'keeps on keeping on bestowing', or 'bestow for an ongoing lifetime relationship', which is different from the word give which means: 'bestow one time only'. Religious people want a one-time religious act to force God to give them eternal blessings while the truth of the Bible is that eternal blessings are reserved for those people who are willing to have an ongoing life-long relationship. Look at the end of our chapter, starting in C6-S69 and see the difference in reaction between those people who were truly saved and those people who were not. Both groups had trouble understanding what Jesus said in this chapter. The truly saved were willing to say Lord, to whom shall we go? thou hast the words of eternal life and were willing to trust that God would give them understanding when they were ready for it. However, the lost refused to follow unless they were given understanding before they followed. This is one of the differences between those who truly live by faith and those who follow religious rules by 'sight'.

Returning to our sentence, we see that our Second Step starts with the word and, which means it is added to the First Step. Many people in America today make a profession but do not have assurance of their eternal salvation. Lots of preachers try to give them that assurance by telling them that they just have to believe what the preacher says that the Bible means in various verses. However, that does not match what our sentence says. Our sentence literally says that Jesus, not the preacher, adds (and) eternal salvation to those who come to Him for an ongoing life-long relationship which is based upon their true Biblical ,faith in Him. those people who do not meet this requirement do not get this promise. Therefore, the people who lack assurance need to do what the First Step is really saying s that Jesus will give them the assurance that they truly need.

Now, for those people who might question what I said was the promise of the Second Step, let's look at the details of that Second Step. First, we see the action verb of cometh. The th is this verb means 'come for an ongoing life-long relationship' as opposed to the come which means 'here today and gone tomorrow'. Further, when we make the right type of commitment, Jesus responds with the same. The phrase in no wise means: 'ain't happening for any reason nor at any future time regardless of what happens'. Now think about this. Lots of guys want to enjoy the pleasure of the marriage bed without the life-long commitment to marriage. However, the woman is risking a life-long relationship to any baby which is born. Yes, there are plenty of women who are foolish enough to agree to the guy's desires, but Jesus is not. Simply put, people who want the assurance of eternal salvation must also commit to an ongoing personal relationship. Jesus said Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6) with the verb am being 'a verb of existence'. We do not have true Biblical salvation and eternal security because we did some religious act like 'say the sinner's prayer' but we have true Biblical salvation and eternal security because we have an ongoing personal relationship with the God Who provides them only within that type of relationship.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Joh 6:39,45; 17:2,6,8-9,11,24 exp: Joh 5:40; Eph 2:8.
shall. Joh 6:44,65; 10:28-29; Ps 110:3; Eph 2:4-10; Php 1:29; 2Th 2:13-14; 2Ti 2:19; Tit 3:3-7
I will. Joh 9:34; Ps 102:17; Isa 1:18-19; 41:9; 42:3; 55:7; Mt 11:28; 24:24; Lu 23:40-43; Ro 5:20; 1Ti 1:16; Heb 4:15; 7:25; 1Jo 2:19; Re 22:17
General references. exp: Ac 5:1'.

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C6-S38 (Verse 38) Why this is the proper reaction.

For I came down from heaven,
not to do mine own will,
but the will of him that sent me.

Our sentence starts with the word For, which means it is telling us why the prior sentence is true. In addition, the next two sentences start with the word And, which means that they are adding more reasons why the prior sentence is true. Therefore, all four sentences, and their associated notes, need to be considered in context in order to get the full message from Jesus. Please see the note for 6:37 for more details on the contextual considerations.

It should be obvious to anyone who is truly reading this sentence within the given context that the phrase him that sent me means; 'God the Father'. Therefore, our sentence is saying that the reason why Jesus was born as a literal physical man was to do the will of God the Father and not to do mine own will. Yes, as a literal physical man Jesus had His own will and endured the temptations of His flesh, this world and of devils. However, he remained sinless by keeping all of His focus on the will of God the Father. (Please see Matthew 26:42 and Luke 22:42) Lots of people will tell you that Jesus came here to save us but that is only part of the will of God the Father. To limit the reason why Jesus came to be just our salvation is to use the method of Satan and pervert God's word by taking a partial truth out of context.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I came. Joh 6:33; 3:13,31; Eph 4:9
not. Joh 4:34; 5:30; Ps 40:7-8; Isa 53:10; Mt 20:28; 26:39-42; Ro 15:3; Php 2:7-8; Heb 5:8; 10:7-9 exp: Lu 22:42.
General references. exp: Joh 12:49'.

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C6-S39 (Verse 39) God the Father's plan.

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.

Our sentence starts with the word And, which means it is adding to the message of the prior sentence. That sentence started with the word For, which means it was telling us why the prior sentence to it is true. Therefore, our current sentence is adding another reason to the prior sentence. In addition, the next sentence also start with the word And, which means that it is also adding another reason why the prior sentence is true. Therefore, all four sentences, and their associated notes, need to be considered in context in order to get the full message from Jesus. Please see the note for 6:37 for more details on the contextual considerations.

Our sentence starts our with this is the Father's will and then gives us two parts of the Father's will, which are separated by the word but. The word but gives is a connection whereby the two connected parts are going in different directions.

The first part of the Father's will is of all which he hath given me I should lose nothing. The second part of the Father's will is of all which he hath given me I should... should raise it up again at the last day. It is one thing to not lose anyone, which is keep them eternally saved. However, it is a different thing to take them to heaven and give them a new spiritual body. This difference shows the error of people who believe that death brings end of existence.

We already saw the promise of eternal security back in 6:37. Now we see it again, which gives us the two Biblical witnesses for a doctrine which all are required to believe. People who deny this truth are trusting in the wrong thing for their salvation and eternal security. Please notice that our sentence says I should lose nothing. People who claim losing your salvation are either relying on something besides the person of the Son of God for their salvation or are denying His power and authority as God and as the resurrection (John 11:25). We need to question the true salvation of any such person since all salvation is dependent upon His power and authority as God and as the resurrection. Most likely, such a person is really a minister of Satan.

Now, after we have our assurance of salvation, we are given the promise of resurrection. We find forms of the word rise or of the word raise or of the word resurrection, in the Gospel of John, in: John 2:19; John 5:8; John 5:21; John 5:29; John 6:39; John 6:40; John 6:44; John 6:54; John 9:24; John 11:23; John 11:24; John 11:25; John 12:1; John 12:9; John 12:17; John 12:43; John 13:4; John 20:9; John 21:14. That's a lot of places in just this one Gospel. Anyone who denies this doctrine believes a lie of the devil and denies the honesty and power of God that backs God's word.

Back in Chapter 2 John was giving us the 'outer envelope' of his Gospel and telling us all that it encompasses. Thus, we see that resurrection is an important part of this Gospel. Then in Chapter 5 not only do we have the resurrection of life but also the resurrection of damnation with people given an eternal spiritual body to suffer in the lake of fire. Most people ignore this Biblical truth.

After those references, our current chapter talks about resurrection in the last day. Then in chapters 11 and 12 we have the resurrection of Lazarus and, finally in chapter 20, we have the resurrection of Jesus. .What I skipped was the usage in John 5:8 because it is the only usage, within this Gospel, which was not speaking about resurrection from death. In John 5:8 the impotent man was told Rise, take up thy bed, and walk and he was able to do many things which he could not do before that. Without going into all of the references and doctrine, I will say that I am firmly convinced that when we rise from death, we will have many abilities which we do not have now. Now consider being someone in the resurrection from death and having greater abilities only to not be able to use them because you are stuck forever in the lake of fire. And, yes, God would do that to someone who rejected His salvation after all that God did to provide eternal salvation.

One last consideration is the fact that that our sentence uses non-personal pronouns for people. For example, look at the use of the words: nothing and it, and the phrases all which he hath given me and should raise it up. What is happening here is that Jesus is speaking about the plan of God the Father before it is applied to anyone personally. That is: the plan and the interpretation of the plan is non-personal but it becomes personal in the application. We see a similar thing in John 3:16 which tells us For God so loved the world with the world being 'a non-personal identifier of everyone', which becomes personal in the application by whosoever believeth in him. The promise is not given to the non-personal plan but is given in the personal application. The same thing is happening here with this sentence being the non-personal plan and the next sentence being the personal application. Only when we have God's plan applied to ourselves personally do we receive the promise. That is the additional message of the next sentence.

Please see the note for John 12:25 about the word lose. The functional definition for this word is: 'To mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is'. Please also see the note for John 6:12 about the word lost.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of:. There are many days which have special meanings within the Bible and many people, including preachers, confuse them. The notes provided lists various days and their meanings within the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Joh 6:40; Mt 18:14; Lu 12:32; Ro 8:28-31; 2Th 2:13-14; 2Ti 2:19
given. Joh 6:37
I should. Joh 10:27-30; 17:12; 18:9; 1Sa 25:29; Col 3:3-4; 1Pe 1:5; Jude 1:1
but. Joh 6:40,44,54; 5:28; 11:24-26; 12:48; Ro 8:11; Php 3:20-21 exp: Joh 7:16.
General references. exp: Joh 12:49'.

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C6-S40 (Verse 40) God the Father's procedure.

Equivalent Section: What we are to do.

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:

Equivalent Section: What will be done.

and I will raise him up at the last day.

In addition, to the notes already referenced, there is another good sized note for this sentence within the Lord Jesus Christ Study (for the word Son). That note provides a lot more doctrine based upon this sentence. Further, the word son occurs 63 times in 58 verses of this Gospel alone. The Lord Jesus Christ Study separates these between Son of God, Son of man, and Son used by itself. The general notes for each of these categories also provide further doctrinal teaching about how son is used in this Gospel. Each of the notes mentioned should be considered in order to get the full doctrinal interpretation of this sentence.

Our sentence starts with the word And, which means it is adding to the message of the prior sentence. That sentence also started with the word And, which means it was adding to the message of the second prior sentence. The second prior sentence started with the word For, which means it was telling us why the third prior sentence is true. Therefore, our current sentence is adding another reason why the third prior sentence is true. Thus, all four sentences, and their associated notes, need to be considered in context in order to get the full message from Jesus. Please see the note for 6:37 for more details on the contextual considerations.

Our sentence has two Equivalent Sections with the First Equivalent Section promising everlasting life, if people fulfill the stated requirements, and the Second Equivalent Section promising I will raise him up at the last day. Thus, our receiving everlasting life will happen when Jesus raises us up at the last day.

Please understand the difference between everlasting life and eternal life. Everlasting life means: 'life which starts but never ends'. Eternal life means: 'life that has not start nor any end'. We are promised both but in different ways and under different conditions and with different meanings. Only God has everlasting life. When we are saved and receive the indwelling Holy Spirit, we receive everlasting life, which is God. When we are resurrected, we receive everlasting life, which is our own.

Next we see that Jesus said I will raise him up. In John 11:25 we read I am the resurrection, and the life. Since Jesus is the ('there is only one and here it is') resurrection, and the life, He is the only one Who can provide resurrection and everlasting life. Religious people who are trying to get these things any other way will fail in their attempts.

As mentioned in the note for the prior sentence, that sentence provided the non-personal plan of God the Father and this sentence adds on the personal application of God's plan. God's plan is available to anyone who meets His qualifications, but they do not receive the promises until the plan is applied to them personally. The qualifications which Jesus said that we must fulfill in order to receive this promise are two. First, they must see the Son. Second, they must believe on him.

The word see is used symbolically for understanding. We say 'I see that' to mean 'I now understand'. Therefore, part of the phrase of seeth the Son is the message to 'understand the Son of God and His doctrine'. The Jews which departed from Jesus refused to 'understand the Son of God and His doctrine' because it went against their prior religious training. Now, in the next section, Please keep in mind the need to 'understand the Son of God and His doctrine' as you look at the references below.

When we search the New Testament for see the Son we find:

see the Son of man coming in his kingdom (Matthew 16:28). We must see the physical God in flesh as our Lord who rules and that we are willing to obey without question.
see the Son of man coming in the clouds of heaven with power and great glory (Matthew 24:30; Mark 13:26; Luke 21:27). We must see the physical God in human flesh as the returning Christ who fulfilled all of the prophecies to become Christ and who will exercise all of the rights of Christ including exercising the power of God for us on a personal level so that we can spiritually grow and mature.
ye see the Son of man sitting on the right hand of power (Matthew 26:64; Mark 14:62; Acts 7:56). 'Each and every one of us personally' (ye) must see the physical God in flesh as our as the judge that we will face and give an answer for the deeds done in the flesh and accept His judgment about how well we fulfilled His personal plan for our personal life. This judgment is personal.
see one of the days of the Son of man, and ye shall not see it (Luke 17:22). We must see Him as the one who brings sanity, peace, protection and purpose into our lives.
it may be they will reverence him when they see him (Luke 20:13). We are to see and reverence Him as the representative from the Father and our representative back to the Father.
ye shall see heaven open, and the angels of God ascending and descending upon the Son of man (John 1:51). We must see the physical God in human flesh as the one who has all of the power of heaven serving Him and, therefore, is the one that makes the power of heaven available to us.
see the Son of man ascend up where he was before (John 6:62). We must see the physical God in flesh as the one who came from heaven and returned there.

When we search the New Testament for the phrase believe on, we find 4 references which tell us to believe on the name ('believe on the power and authority represented by the name'), and 40 references telling us to believe on the person Who is the Son of God with different identifiers used for the Son of God. These references are in: John 1:12; John 2:11; John 3:18; John 3:36; John 4:39; John 5:24; John 6:29; John 6:35; John 6:40; John 6:47; John 7:31; John 7:38; John 7:39; John 7:48; John 8:30; John 8:31; John 9:35; John 9:36; John 10:42; John 11:45; John 11:48; John 12:11; John 12:42; John 12:44; John 12:46; John 14:12; John 17:20; Acts 11:17; Acts 16:31; Acts 18:8; Acts 19:4; Acts 22:19; Romans 4:5; Romans 4:24; Romans 9:33; Romans 10:11; Philippians 1:29; 1Timothy 1:16; 1Timothy 3:16; 1Peter 2:6; 1John 3:23; 1John 5:10; 1John 5:13. Many of these references are related to initial salvation, including John 3:16-18 and 1John 5:13. However, in the case of our current sentence, Jesus is referring back to John 6:29, which is part of the same discussion and is speaking about an ongoing personal relationship which extends beyond our initial profession to include all of our life.

Our sentence uses the words seeth and believeth with the th letting us know that these actions are to 'keep on keeping on', which means that these are actions within an ongoing life-time relationship. We also see the verb seeth used before the verb believeth because we need to understand the doctrine and what is offered in our relationship with the Son before we can truly believe the promises. With this truth, we see that everlasting life and resurrection are just two of the promises which are given to people who do what God requires but which are also denied to people who follow religious doctrines instead.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seeth. Joh 6:36-37; 1:14; 4:14; 8:56; Isa 45:21-22; 52:10; 53:2; Lu 2:30; 2Co 4:6; Heb 11:1,27; 1Pe 1:8; 1Jo 1:1-3
and believeth. Joh 6:27,35,54; 3:15-18,36; 5:24; 10:28; 12:50; 17:2; Mr 16:16; Ro 5:21; 6:23; 1Jo 2:25; 5:11-13; Jude 1:21
I will. Joh 11:25
General references. exp: Joh 12:49; Ro 3:28'.

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C6-S41 (Verse 41) The reaction by religious lost.

The Jews then murmured at him,
because he said,
I am the bread which came down from heaven.

Our sentence has the response from the Jews to what Jesus said in the prior 6 sentences. In addition, the next sentence starts with the word And, which adds it to this sentence. The sentence after that is a question which is based upon what is said in this sentence and the next sentence. Thus, these three sentences are combined in a single explanation of the reaction by the Jews. Therefore, these three sentences need to be considered together as a single response and they also need to be considered against the prior 6 sentences, which tell us what these Jews were responding to. As already mentioned several times, all of Chapter 6 is a discussion between Jesus and these Jews with their not understanding the spiritual and symbolic messages from Jesus because they kept trying to understand them from a physical and religious perspective. We see the same type of misunderstanding and doctrinal error every time religious people try to understand the Bible from a physical and religious perspective.

Moving beyond the contextual considerations to the details of the sentence, Please notice that The Jews then murmured here in this sentence and that Jesus answered...Murmur not among yourselves. in C6-S44 and then his disciples murmured in C6-S63. What we see is that once murmuring starts it is hard to stop even with a command from the leader (Jesus). In C7-S13 we read there was much murmuring among the people concerning him, which means that this murmuring spread even farther. Finally, in C7-S35 we read The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. Thus, we see that murmuring eventually leads to Satan being able to motivate people to bring about the eventual destruction of the people who murmur. The people who are motivated by Satan are looking for their own advantage and don't care if they cause the destruction of the people who murmur.

Thus, we can learn that getting involved in this type of behavior can lead to our own destruction. Instead, if we are that upset, we should keep our mouth shut and use our upset to motivate us to search for the truth. People murmur when a leader does something which goes against cultural expectations or at least against the expectations of many of the followers. The murmurs don't feel that they have enough power to openly oppose the leader's decision, so they start a 'whispering campaign' to find others who feel the same and try to build a political base with enough power to oppose the leader and force a change in the decision. However, this is a direct disobedience to the command to: Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17).

If the leader is really wrong in his decision them God will correct that decision, or at least remove the effects from people who are truly God's children. However, this is only true for God's children who truly obey God's command with the true Biblical faith that it is God, and not the human leader who truly provides and protects the people.

In the case of this account, we see the proper answer from Peter in C6-S17. There He recognized that Jesus was 'God in human flesh ' and Lord where these other people who murmured did not accept that truth and let their fleshly desires lead them into destruction. Remember that the leaders of the people who murmured were lazy and wanting a free meal while they ordered other people around. Once more we see the danger in joining the wrong group because many of these people would have avoided destruction if they had stuck with Peter and the rest of the loyal disciples.

Next, Please notice that our sentence tells us why these Jews then murmured at him. It was because he said, I am the bread which came down from heaven. Thus, we see that they did not understand the spiritual symbolism. Part of that was because they were trying to understand the spiritual symbolism using physical concepts. Part of it was because symbolism is used to indirectly convey a concept. The spiritual reality is different from the physical reality. Sometimes, as when Jesus used the wind . (John 3:8), we can use a physical truth to directly teach about a spiritual truth. However, sometimes the spiritual truth can only de taught indirectly such as in this case. That is a time when the Bible uses symbolism. The first two paragraphs in every note of this account explain the symbolism involved with the use of bread within this account.

In addition, to teaching spiritual truths indirectly, we have God's reason for using parables found in Matthew 13:10-11 which says: And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. When people deliberately close their mind to the truth, God tells them the truth in a way that they can easily dismiss it, since that is what they will do anyway. However, God will use the telling of the truth to condemn them when they are judged because they dismissed what they did not understand rather than seeking understanding from God.

Please notice that here they murmured at him but back in C6-S34 they said Lord, evermore give us this bread. In between that sentence and this one He explained what this bread was. They asked for something before finding out what it was and then they murmured when they found out because they were blaming Jesus for their own mistake of asking for something before finding out what it really was.

Please see the note for 1Corinthians C10S7 about the word murmur. The functional definition is: 'To grumble; to complain; to utter complaints in a low, half articulated voice; to utter sullen discontent; with at, before the thing which is the cause of discontent'. Please also see the note for C6-S41 for links to every place in this Gospel where we find this word and for the doctrinal significance of those usages.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'murmured. Joh 6:43,52,60,66; 7:12; Lu 5:30; 15:2; 19:7; 1Co 10:10; Jude 1:16
I am. Joh 6:33,48,51,58 exp: Joh 6:35.
General references. exp: Joh 6:48,58'.

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C6-S42 (Verse 42) The argument by religious lost.

And they said,
Is not this Jesus,
the son of Joseph,
whose father and mother we know?

Our sentence starts with the word And, which adds it to the prior sentence. That sentence starts the response from the Jews to what Jesus said in the 6 sentences prior to it. In addition, the next sentence has a question which is based upon what is said in this sentence and the prior sentence. Thus, these three sentences are combined in a single explanation of the reaction by the Jews. Therefore, these three sentences need to be considered together as a single response and they also need to be considered against the prior 6 sentences, which tell us what these Jews were responding to.

Here we see these religious Jews deny the virgin birth and the fact that the physical father of Jesus was the Holy Ghost (Matthew 1:18-23. With the death of His entire generation, the fulfillment of prophecy and everything else that went on, these Jews had enough evidence available to them that they should have known the truth. Likewise, such deniers today also have sufficient evidence if they did not choose to deceive themselves.

In addition, to the error of calling Joseph the physical father of Jesus they made the mistake of calling Jesus the son of Joseph. In the Bible, a son 'receives the character of their father' and Jesus did not display the character of Joseph but did display the character of God.

Finally, our last phrase says whose father and mother we know. Not only were the so-called father and mother near by (C8-S61), but these people claimed that they knew them. Therefore, they could easily have questioned Joseph and Mary. However, they choose to make their decision without verifying their opinion and, thereby, brought condemnation upon themselves.

At this point Jesus had every reason to cut them off but we see Him try to explain two more times and in different ways within our chapter. Likewise, people who deny that a God-caused changed life is required for true Biblical salvation are also self-deceived and denying the lessons found in this chapter and in other places within the Bible.

Please see the note for Mark 1:30 about the word mother. Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. The wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. The children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. There are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is not. Joh 7:27; Mt 13:55-56; Mr 6:3; Lu 4:22; Ro 1:3-4; 9:5; 1Co 15:47; Ga 4:4'.

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C6-S43 (Verse 42) The question by religious lost.

how is it then that he saith,
I came down from heaven?

Our sentence is a question which is based upon what is said in the prior two sentences combined. The combination of these three sentences give the response from the Jews to what Jesus said in the 6 sentences prior to the start of the response. Therefore, these three sentences need to be considered together as a single response and they also need to be considered against the prior 6 sentences, which tell us what these Jews were responding to.

Here we see that these religious Jews saw a conflict between what they believed and what they were told. Their mistake is the same as the mistake made by most people even today. They did not search for the truth and hold onto what was really true. Instead, they held onto their traditions.

These Jews could have asked Mary and / or Joseph about the cause of their confusion. The note for our prior sentence showed that Mary and / or Joseph were near-by and could have easily have been questioned. If Mary and / or Joseph had been questioned they would have testified about the virgin birth and that the physical father of Jesus was God's Holy Ghost. Therefore, these Jews could have had their question answered and have known that Jesus spoke the literal truth about His physical birth as well as where His Spirit came from. However, like most people throughout all time, they choose to hold to their traditions and closed their minds to the truth and suffered the end result of all Biblical fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is not. Joh 7:27; Mt 13:55-56; Mr 6:3; Lu 4:22; Ro 1:3-4; 9:5; 1Co 15:47; Ga 4:4'.

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C6-S44 (Verse 43) Instruction from Jesus.

Jesus therefore answered and said unto them,
Murmur not among yourselves.

Please see the word definitions, below, for the definition of the word murmur. Please also see the note for C6-S41 for links to every place in this Gospel where we find the word murmur and for the doctrinal significance of those usages. As explained in that note, once started, murmuring is hard to stop. As also explained in that note, murmuring eventually leads to Satan being able to motivate people to bring about the eventual destruction of the people who murmur. The people who are motivated by Satan are looking for their own advantage and don't care if they cause the destruction of the people who murmur. Therefore, we see Jesus .spend the next 9 sentences trying to explain the thing that they were murmuring about. As we see in the sentences after that, the attempt by Jesus did not work because these people refused to understand a spiritual message from a spiritual perspective. However, He at least made the effort.

Please notice that our sentence starts with: Jesus therefore answered and said unto them. His command was an answer, and the result (therefore) of what they said in the prior sentences.

Now, people might wonder why He didn't tell them plainly that he was speaking spiritually and symbolically. The answer to that is found in the next sentence where He says: No man can come to me, except the Father which hath sent me draw him. Basically, His speaking only from a spiritual perspective, and not more plainly, was a test. Anyone whom the Father draws would, eventually, understand that His sayings had to be understood spiritually and anyone who would never understand that truth would not be drawn by the Father. However, if Jesus had told them plainly, then there would be people who claimed to be experts, who knew nothing but wanted attention and authority. These people would profess a wrong interpretation, just like we see lost religious 'prophets' do today, and there would be confusion which Jesus wanted to avoid. Therefore, when we have trouble understanding what is going on, we need to ask God for an explanation instead of complaining (and murmuring) about our own lack of understanding.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Murmur. Joh 6:64; 16:19; Mt 16:8; Mr 9:33; Heb 4:13'.

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C6-S45 (Verse 44) The work of God.

Equivalent Section: God the Father works.

No man can come to me,
except the Father which hath sent me draw him:

Equivalent Section: God the Son works.

and I will raise him up at the last day.

This sentence is added to the prior where Jesus...said unto them, Murmur not among yourselves. This sentence is the first of several, going through 6:51, where Jesus tries, in more detail, to give them the same spiritual massage as He gave in 6:35 through 6:40.

The religious Jews have to be wondering what Jesus means by this sentence because they are standing in front of Him when He says No man can come to me, except the Father which hath sent me draw him. They obviously have already come to Him physically. However, as we see all throughout this chapter, they miss that He is speaking spiritually. So, they probably dismiss the significance of the First Equivalent Section of this sentence as something they have already done. They also probably 'claim' the promise of the Second Equivalent Section of this sentence without considering what God really requires in order for them to receive this promise. When we look at their reaction, which is recorded in C6-S54, we see that they had problems with what is said later but no problems with what is said here in this sentence. Most people would be concerned with a promise of resurrection and everlasting life and want to be sure that they had this promise. However, these Jews have no recorded response. That indicates that they believe they do not need to be concerned, which also indicates that they believe they have toe promise with no further effort required of them. This is the same mistake made by many religious people.

Our sentence has a couple of significant doctrinal considerations. First, we see that the equivalency of this sentence makes the promise of the Second Equivalent Section equivalent to, and dependent upon, the requirement found within the First Equivalent Section. There we see that we must come to Jesus in order to receive this promise. However, come to Jesus does not mean just get into the area where He is but also includes our interacting with Him and doing what He commands. We see this by the context where He says I am that bread of life, based upon scriptural references and by His connecting this statement to the statement of: if any man eat of this bread, he shall live for ever. The connection between I will raise him up at the last day and he shall live for ever should be obvious. Therefore, when we consider the context, it should be obvious that there is more involved in our receiving the promise of the Second Equivalent Section than just showing up in the area of where Jesus can be found. These people were there but they went back, and walked no more with him (C6-S69). The application of this truth today is that church membership, baptism, or other religious activities do not get this promise. People must have the ongoing personal relationship with Jesus.

We find forms of the word except occurring 75 times in 73 verses of the Bible, 48 times in 47 verses of the New Testament, and in the Gospel of John, in: John 3:2; John 3:3; John 3:5; John 3:27; John 4:48; John 6:44; John 6:53; John 6:65; John 12:24; John 15:4; John 19:11; John 20:25. Webster's 1828 dictionary defines this word as: '1. To take or leave out of any number specified; to exclude; as, of the thirty persons present and concerned in a riot, we must except two. 2. To take or leave out any particular or particulars, from a general description. When he saith, all things are put under him, it is manifest that he is excepted who did put all things under him. 1 Cor.14.
EXCEPT', v.i. To object; to make an objection or objections; usually followed by to; sometimes by against. I except to a witness, or to his testimony, on account of his interest or partiality.
EXCEPT', pp. Contracted from excepted. Taken out; not included. All were involved in this affair, except one; that is, one excepted, the case absolute or independent clause. Except ye repent, ye shall all likewise perish; that is, except this fact, that ye repent, or this fact being excepted, removed, taken away, ye shall all likewise perish. Or except may be considered as the imperative mode. Except, thou or ye, this fact, ye shall all likewise perish. Hence except is equivalent to without, unless, and denotes exclusion.'.

The second doctrinal consideration is found in the phrase; No man can come to me, except the Father which hath sent me draw him. When we combine this with Genesis 6:3 (And the LORD said, My spirit shall not always strive with man), what we get is that there are some people who are still sucking air but God no longer will strive with them because it is obvious that they have closed their minds to spiritual truth, just like we see these Jews do in this chapter. When that happens, God will no longer draw such people and they will not come to Jesus and He will not raise them up at the last day..

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'man. Joh 6:65; 5:44; 8:43; 12:37-40; Isa 44:18-20; Jer 13:23; Mt 12:34; Ro 8:7-8
except. Joh 6:45,65; 3:3-7; Mt 11:25-27; 16:17; Eph 2:4-10; Php 1:29; Col 2:12; Tit 3:3-5
draw. Joh 12:32; Song 1:4; Jer 31:3; Ho 11:4
and I. Joh 6:39,40'.

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C6-S46 (Verse 45) Scriptural reference.

It is written in the prophets,
And they shall be all taught of God.

This is a quote of scripture and the links provided by the Treasury of Scripture Knowledge, below, show more than one Old Testament reference which fulfills this quote. In general, these Old Testament reference are prophecies of Christ's kingdom. At this time, Jesus was still offering the kingdom to the Jews. But, as we see at the end of this chapter, they rejected Him and many of his disciples went back, and walked no more with him (C6-S69) because they were not willing to understand and obey Him. Basically, they refused to follow Him by faith as Peter, and the remaining disciples, were willing to do. We see other Jews also reject Jesus, including the leaders, before He removes the offer of the kingdom and, instead, starts the 'Church Age'. People can argue that He knew that this would happen, but that does not change the fact that they choose to reject Him by their own free will.

When it came to religious disagreements, we have noted in the Gospels that Jesus NEVER talked about His position but said It is written or have ye not read. The apostles also followed His example (Matthew 2:5; 4:4, 6-7, 10; 11:10; 12:3, 5; 19:4; 21:13; 22:31; 26:24, 31; Mark 1:2; 7:6; 9:12-13; 11:17; 12:10, 26; 14:21, 27; 2:23; Luke 3:4; Luke 4:4, Luke 4:8, 10; 6:3; 7:27; 19:46; 24:46; John 6:31, 45; 8:17; 10:34; 12:14; Acts 1:20; 7:42; 13:27 33; 15:15; 23:5; Romans 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21; 1Corinthians 1:19, 31; 2:9; 3:19; 9:9-10; 10:7; 14:21; 15:45; 2Corinthians 4:13; 8:15; 9:9; Galatians 3:10, 13; 4:22, 27; Hebrews 10:7; 1Peter 1:16; 1John 2:21). (Please also see the Study called Prove which provides links to similar verses in the Old Testament.) In addition, to these references, Please also see the study on Rightly dividing the Word of Truth, which explains the importance of punctuation and context.

The phrase they shall be all taught of God is part of the new Covenant. We also read about it in: Jeremiah 31:31-34; Hosea 2:23 and Zechariah 8:8 and Ezekiel 11:19; 36:26-27 and teaches the same doctrine as found in John 4:10, 14, 23-24; 6:45; 2Corinthians 3:3, 6-18; 8:9, 10, 18; Colossians 1:21; Ephesians 1:17-18; 1Thessalonians 4:9; 5:1; James 1:18, 21; 1Peter 1:23; 2:5; 1John 2:3-4, 12-14; Revelation 1:6.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'written. Mr 1:2; Lu 1:70; 18:31
And they. Isa 2:3; 54:13; Jer 31:33-34; Mic 4:2; Eph 4:21-22; 1Th 4:9; Heb 8:10-11; 10:16'.

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C6-S47 (Verse 45) Results of obeying God and scripture.

Every man therefore that hath heard,
and hath learned of the Father,
cometh unto me.

Our sentence starts with Every man therefore, which means that Jesus is giving a conclusion which is based upon the prophecy of the prior sentence and is applied to (almost) every man. That 'almost' is because our sentence also includes the qualifier of that hath heard, and hath learned of the Father. Yes, there are people who do not meet this qualifier, but other places in the Bible tell us that God gave a witness to every man that is inside of them. Therefore, the people who do no5t meet this qualification are still required to seek God. We see the proof of this in the fact that all societies everywhere in the world and throughout all of history are religious. However, we also see the deceit of the devil in how many wrong religions there are.

Lots of people throw up the distraction of: 'What about the person in deepest darkest Africa who never heard about Jesus? God wouldn't be fair if He condemned that person like your religion says!' First of all, God is not 'fair', as people define 'fair', but God is righteous. God does not have to meet our expectations but we have to fulfill His expectations because we can do nothing against God but God does send people into the lake of fire for eternity. Secondly, like I already mentioned, God gave every person an internal witness so they are without excuse if they do not find the truth. Thirdly, that person is not in the same circumstances like these Jews were in and like people that we talk to today are in. Both the Jews and people whom we talk to today have access to the scriptures. Therefore, an argument which is based upon someone who does not have access to the scriptures does not apply to them.

Returning to our sentence we see that the result of our therefore is that Every man...cometh unto me (Jesus). Once more we see the th is part of to the word cometh, which means that they 'keep on keeping on coming'. This is a life-style and not just a one-time religious action. Thus, what we see here, is that the scriptures are to direct our life-style to be one of going to Jesus for instruction, comfort and everything else as we deal with everything that is part of this life.

Returning to our phrase of: that hath heard, and hath learned of the Father, we see an and. Obviously, the person spoken of must fulfill both sides of this and. However, with everything that is on TV and radio, all of the fighting about religion in society today, and just every-day talk, there is probably very few people, who have access to technology, who can also have God agree that they have not heard about God and the Bible. Therefore, for the majority of people whom most of us will meet in our life, the requirement of first part of this and will be met. Therefore, the only significant requirement of our sentence is the phrase and hath learned of the Father. However, since pretty much everyone who has access to technology has at least been made aware of the Bible, and since God has places an internal witness into all people so that they know that they need to find out the truth about God, the people are without excuse if they do not learn of the Father. Any such person is willfully ignorant ('I'm an agnostic / atheist'). or they are willfully deceived ('I have my own religion and don't want to hear what the Bible says').

Thus, we conclude that pretty much everyone that we meet who does not fulfill the requirements of this sentence, fail to do so by their own fault. God will no more listen to their excuses than God will listen to the excuses of these Jews. Therefore, the modern day person who criticizes the Jews is a fool because they are in the same condemnation.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned. The Jews used the phrase to mean 'having never received a formal education'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Every. Joh 6:37,65; 5:38-40; 10:27; 16:14-15; Mt 11:27; 17:5; Eph 1:17; 1Jo 4:1-3
General references. exp: Pr 8:9; Joh 8:47; Eph 4:20.'.

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C6-S48 (Verse 46) Authority of Jesus.

Not that any man hath seen the Father,
save he which is of God,
he hath seen the Father.

This sentence provides a qualifier to the prior sentence which excludes. The opening phrase of: Not that any man hath seen the Father basically says that no one, except Jesus, is qualified to be a true legal ,witness. The best that anyone can do is to tell what they heard. (The phrase save he which is of God gives us the exclusion of Jesus, to what is said about everyone else.) As a true legal ,witness, of God the Father (he hath seen the Father), Jesus, can testify of the Father in a way that no other person can testify. In addition, no one else is qualified to dispute His testimony.

The little phrase he which is of God references that Jesus is God the Father's only begotten son (John 1:18; John 3:16; John 3:18; Hebrews 11:17; 1John 4:9). as well as referencing that He was with the Father before He was conceived in Mary (John 1:1; John 1:2; 1John 1:2-3; 1John 2:1).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. Joh 1:18; 5:37; 8:19; 14:9-10; 15:24; Col 1:15; 1Ti 6:16; 1Jo 4:12
he hath. Joh 7:29; 8:55; Mt 11:27; Lu 10:22
General references. exp: Joh 8:47.'.

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C6-S49 (Verse 47) A promise of true salvation.

Verily,
verily,
I say unto you,
He that believeth on me hath everlasting life.

Now Jesus makes very plain statements in this sentence and the next sentence. Yes, the context is important but these sentences can not be misunderstood on their own because of their plainness, shortness and clarity. Yes, someone might ask 'What does He mean by that bread of life?', if they do not have the context but the need for qualification does not change the ability to clearly understand what is said in these sentences. The challenges to these sentences are not really from a lack of understanding of what is said but may be from a need for the explanation which is within the context. However, most challenges to what is said truly comes from a refusal to accept that has been clearly stated.

Once more we see verbs which tell us about an ongoing relationship, as opposed to the lies from religion which claim that a one-time religious act is all that is needed to receive the promises of God. The verbs of our sentence are believeth and hath. Since Jesus said I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6), the everlasting life of our sentence is the same as the life of John 14:6 and the I am, of John 14:6, is an expression of existence which means that we must have an everlasting relationship with the person of the I am, if we truly want everlasting life. Also, not only does our sentence promise everlasting life, but the verb hath means an 'everlasting having'. Thus, we see two words which require us to have and everlasting relationship with Jesus.

Now that we see the promise we must consider the requirement to receive that promise, which is believeth (an 'everlasting belief'). Once more, this is a belief in the person Who is God in human flesh and is also the I am Who gives everlasting life. However, this fiving is not enough if taken alone. Anyone who 'claims' the promise of this sentence while also rejecting the requirement of the next sentence is using Satan's way to pervert God's Bible by taking a promise out of context. Therefore, we must also consider the next sentence, and the true meaning of it, when we 'claims' the promise of this sentence, if we truly want God to give us this promise.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. Joh 6:40,54; 3:16,18,36; 5:24; 14:19; Ro 5:9-10; Col 3:3-4; 1Jo 5:12-13
General references. exp: Joh 6:58; 1Jo 2:25.'.

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C6-S50 (Verse 48) A claim.
I am that bread of life.

This is a very simple and clear declaration which is added to the declaration of the prior sentence. Please see the prior sentence, and the associated note, for the requirements of context.

The word that, within our sentence, refers to the bread of life in 6:35 and to every usage of the word bread found between 6:31 and the end of the chapter. In addition, this whole discussion started when Jesus told the Jews 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 in 6:25. The word loaves, of course, is referring to the five barley loaves, and two small fishes (6:8) which Jesus used to feed about five thousand plus women and children at the start of this chapter. Therefore, bread / loaves is found throughout this chapter and from the very beginning we see that Jesus used the situation to teach the lesson that is simply stated here in our current sentence.

The first four usages of the word bread. within this chapter, as well as the three usages outside of this chapter, refer to literal physical bread. The fifth, sixth and eighth reference actually speak of manna, which we also see mentioned in John 6:31, John 6:49 and John 6:58 and two of those sentences tell us that manna is also called bread from heaven. Every other usage, within this Gospel and chapter, is a symbolic reference to Jesus and His influence on how truly saved live their physical life.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is bread.

Our current sentence literally says that the spiritual usage of the word bread is a reference to Jesus. Our current sentence literally says that the symbolic usage of the word bread is a reference to His influence on the physical life of the truly Biblically saved people. The other sentences which have already been references within this note, and the context of those sentences, and especially the next three sentences, all explain this spiritual meaning and the symbolic usage. What we have in this sentence is a clear unambiguous statement which can not be denied with the context of the rest of this chapter providing the meaning to this simple statement.

In addition, to what has been said, we also see that this sentence follows the prior sentence which was also a clear unambiguous statement. The prior sentence told us how we receive everlasting life and this sentence tell us how we maintain that everlasting life just like physical life must be maintained after birth.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the title of bread.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 6:33-35,41,51; 1Co 10:16-17; 11:24-25 exp: Joh 6:58.'.

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C6-S51 (Verse 49) The problem with their belief.

Your fathers did eat manna in the wilderness,
and are dead.

This sentence is giving us the difference between the manna, which was physical and only symbolic, and the living bread which came down from heaven (6:51), which is spiritual and causes a change in physical lives. The physical can not affect the spiritual but the spiritual can affect the physical. That is why it is so important for God's people to understand how the spiritual affects the physical.

In this sentence, Jesus is repeating their claim in John 6:31 and reminds them of the results when their fathers did eat manna in the desert. As our second phrase says, they are dead. He is reminding that what they are asking for has limited use where what He is offering has everlasting use. While the choice seems obvious, they refuse to think in spiritual terms which would require them to live by faith instead of just keeping religious rules in the flesh.

Please see the note for John 6:31 about the word manna. The functional definition is: 'Unidentified physical source of food which symbolically represented Jesus as the bread of life'.

Please see the note for John 3:14 about the word wilderness. The functional definition is: 'While The New Testament sometimes uses this word for a physical place, it is usually used symbolic of God's people who are saved and backslidden'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fathers. Joh 6:31
and are. Nu 26:65; Zec 1:5; 1Co 10:3-5; Heb 3:17-19; Jude 1:5
General references. exp: Joh 6:58.'.

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C6-S52 (Verse 50) The result of true belief.

This is the bread which cometh down from heaven,
that a man may eat thereof,
and not die.

The last two phrases in our sentence say: that a man may eat thereof, and not die. Our prior sentence said: and are dead. The action of the prior sentence was: eat manna (bread from heaven). The action of our current sentence is: eat...the bread which cometh down from heaven. Therefore, this sentence is contrasted with the prior in that both tell about eating bread which cometh down from heaven. however, one resulted in death and the other does not. The type of bread which resulted in death was physical and the other, which doe not result in death is spiritual in nature. Thus, the true contrast is between that the physical provides and what the spiritual provides.

Our sentence starts with the phrase This is the bread which cometh down from heaven and refers to the second prior sentence where Jesus said I am that bread of life. And, just in case they missed the reference, our next sentence starts with I am the living bread which came down from heaven.

And, just in case people missed those references, we need to remember that just before these statements by Jesus, the Jews murmured at him..(and asked) how is it then that he saith, I came down from heaven. At that time, based upon their comments, we know that they understood that Jesus said He came from 'the third heaven, which is God's home' while the manna came from 'the first heaven, which is the home of birds'. Therefore, the Jews had a better cultural understanding of what was being said here than what some non-Jews might realize.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the bread. Joh 6:33,42,51; 3:13
that. Joh 6:58; 8:51; 11:25-26; Ro 8:10
General references. exp: Joh 6:58.'.

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C6-S53 (Verse 51) The spiritual explanation.

Equivalent Section: Spiritual fact.

I am the living bread which came down from heaven:

Equivalent Section: Results of true belief.

if any man eat of this bread,
he shall live for ever:

Equivalent Section: Symbolic truth.

and the bread that I will give is my flesh,
which I will give for the life of the world.

Our sentence has three Equivalent Sections and provides the conclusion of the remarks by Jesus in this section. In our First Equivalent Sections He states plainly, again, I am the living bread which came down from heaven. The first paragraph of this note gives links to other places within this chapter where He said the same thing multiple times. Therefore, this is a doctrine which all truly saved must believe and refusal to do so will result in judgment by God. As we see these Jews do, such people will leave Jesus, which will result in Him saying: I profess unto them, I never knew you: depart from me, ye that work iniquity (Matthew 7:22-23; Matthew 25:41; Luke 13:27).

Our Second Equivalent Section must be understood symbolically and spiritually. Any other method of interpretation leads to the same conclusion as these Jews came to and that conclusion goes against the basics of God's character. We are to interpret the Bible literally so long as it makes sense to do so but are to look for spiritual meaning first since God is a Spirit. We only apply symbolism when a literal interpretation is wrong and then the context directs the symbolic meaning. In this chapter, we see so many references to bread, with those references clearly teaching the meaning of the second paragraph of this note, that this symbolic interpretation is the only one which makes sense and sticks with the doctrine found throughout the Bible.

The phrase eat of this bread is used symbolically for 'control physical life'. Lots of religions claim to be 'Christian' while also claiming that a person's salvation will not affect their physical, fleshly worldly life. This claim is a lie as shown by this Second Equivalent Section. It starts out with if, which makes he shall live for ever ('have everlasting salvation') conditional upon, by our own free will, agreeing to let Jesus Christ for 'control our physical life'. Thus, true Biblical salvation requires an agreement for Him to change our physical, fleshly worldly life into one that brings God glory by His making us holy and righteous.

This leaves our Third Equivalent Section which speaks of the crucifixion and the symbolic meaning of the Lord's supper. The phrase I will give for the life of the world clearly is speaking of the crucifixion. The phrase and the bread that I will give is my flesh must be understood spiritually. The meaning is that Jesus literally and physically suffered and died for the sins of the world (John 1:2; 1John 2:2). This payment for our sin gives Him the legal right to demand that we 'let Him control our physical life'. He also has the right to refuse to apply the payment of His suffering and death to the legal record of our sin if we refuse to 'let Him control our physical life'.

This requirement to 'let Him control our physical life' is one of the main reasons why people refuse to accept true Biblical salvation. However, removing this requirement would allow people to go into God's personal home, heaven, and make the same mess as they made of this world. Anyone who can't understand why God would respond to that with 'ain't happening' is 'crippled too high for crutches'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has the title of bread and of living bread.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the note for Romans C8S7 about the phrase after the flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'living. Joh 3:13; 4:10-11; 7:38; 1Pe 2:4
and the bread. This was one of the things which the Jews expected from the Messiah, as we learn from Midrash Koheleth. "Rabbi Berechiah, in the name of Rabbi Issac said, As was the first Redeemer, so also shall be the latter. The first Redeemer made manna descend from heaven, as it is said in Ex 16:4, 'And I will rain bread from heaven for you.' So also the latter Redeemer shall make manna descend, as it is said, Ps 72:16, 'There shall be a handful of corn in the earth.' etc."
my flesh. Joh 6:52-57; Mt 20:28; Lu 22:19; Eph 5:2,25; Tit 2:14; Heb 10:5-12,20
the life. Joh 6:33; 1:29; 3:16; 2Co 5:19,21; 1Jo 2:2; 4:14 exp: Joh 14:6.
General references. exp: Joh 6:48,58.'.

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C6-S54 (Verse 52) The confusion from trying to understand the spiritual from a physical perspective.

The Jews therefore strove among themselves,
saying,
How can this man give us his flesh to eat?

Please notice that our sentence starts with: The Jews therefore. So, this sentence tells us the reaction by the Jews to the things which Jesus said in the last ten sentences. Now, Please notice that our sentence says: The Jews ...strove among themselves. They did not ask Jesus for clarification. However, the next six sentences give His third attempt to explain this spiritual truth to the Jews. However, they, and many religious people today, misunderstood because they insisted on trying to understand a spiritual truth using fleshly and worldly methods, which will not work for spiritual truths.

The question which they asked: How can this man give us his flesh to eat? proves that they were using fleshly and worldly methods to try and understand what Jesus said. It should be obvious that such of an interpretation is not Godly. Therefore it is wrong, which only leaves a spiritual and symbolic method of finding the true meaning of His sayings. As already mentioned, Jesus refused to switch to an explanation which could be understood using fleshly and worldly methods because this was a spiritual test. He said back in C6-S45, No man can come to me, except the Father which hath sent me draw him. Those whom the Father draw will get the spiritual and symbolic meaning. Those whom the Father not draw will not get the spiritual and symbolic meaning. Thus, God offers an access to all men but ends up with only those who have the right attitude by using this simple test.

Please see the note for Romans C15S25 about the word strive. The functional definition is: 'to endeavor with earnestness; to labor hard'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'strove. Joh 6:41; 7:40-43; 9:16; 10:19
How. Joh 3:4,9; 4:11; Ac 17:32; 1Co 2:14 exp: Joh 14:22.'.

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C6-S55 (Verse 53) Another spiritual explanation.

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.

This sentence starts the third time that Jesus tells these Jews the same basic spiritual message. Our prior sentence said that The Jews therefore strove among themselves trying to figure out the spiritual message and failed because they were using a physical perspective. As already explained, this was and is a test. People who insist upon using a physical and / or worldly and / or religious perspective to understand this spiritual message will fail the test and not be saved. Only those people who let God's Holy Spirit help them to understand the spiritual message and the symbols involved will be truly Biblically saved.

The basic message of this section (C6-S55 through C6-S60) is found in C6-S58 (He that...dwelleth in me, and I in him) and C6-S59 (As... I live by the Father...even he shall live by me). In these sentences Jesus clearly says that it is about live by. As explained in the second paragraph of this sentence, our physical body is composed of the things which we eat. We literally and physically live by what we eat. Therefore, when Jesus says eat and drink, He is talking about the basis of what we live by.

In John 6:51 Jesus said the bread that I will give is my flesh. So, when he says ye eat the flesh of the Son of man He is trying to get them to see that He is making a spiritual analogy to taking daily spiritual nutrition from the fact that Jesus physically died to pay for our sins and have the legal right to tell us how to live in this physical world. Paul expands on this in Romans 6 where he explains how the death of Jesus frees us from the control of sin. One of the major doctrinal themes of this chapter is that we must allow Jesus to change how we live in this life if God will truly Biblically save us. People who make a profession but do not allow Jesus to make this change have a false profession.

The basic Gospel is: 'the death, burial and resurrection of Jesus Christ' (1Corinthians 15:3-4). Lots of people preach the death, because it paid for our sins and blots out (Acts 3:19; Colossians 2:14) the legal record of our violating God's law. Many will preach that the resurrection is symbolic that we also should walk in newness of life (Romans 6:4). However, most only mention the burial and do not preach that when a body is buried, it is separated from all influence of this physical life including all temptations. Therefore, the burial, within the basic Gospel, is symbolic of our being separated from our sins. This separation is accomplished by living by Jesus. Without this separation from our sins, we do not have the full Gospel and, therefore, do not receive true Biblical salvation.

In addition, to receiving basic salvation, our sentence is telling us that we need to daily remind ourselves that he gave His body to free us from sin and that we are to live that day avoiding sin so that we do not make a mockery of His sacrifice. That is daily nutrition from the bread of life. This sentence is essentially saying that 'Easy Believism' is a lie.

Further, our sentence also includes the phrase: drink his blood. (Genesis 9:4-5; Leviticus 17:11; Leviticus 17:14; Deuteronomy 12:23; John 6:53 and John 6:54) all tell us, directly or indirectly, that the life of the flesh is in the blood. When we drink his blood daily, we are, symbolically, renewing His life in ourselves daily. We not only are to avoid sin (negative) but we are also to do the positive of letting Him live through us every day. Jesus concludes with the statement that if we don't do this then ye have no life in you. Look at the next few sentences which contain this explanation from Jesus.

Since blood is the basis of life, and the basis of our life is our spirit, The phrase drink his blood is symbolically speaking about Jesus changing our spirit, which is our inner-most person. Thus, our sentence is saying that unless we let Him change the person we are within our spirit, we personally (ye) have no life in you.

As explained by Jesus in the next few sentences, He is talking about dwelling in Him, and Jesus dwelling in us. If I don't start my day (or at some point in the day) acknowledging that Jesus died to free me from sin, I am not dwelling in Him that day. If I don't do this then He will not be dwelling in me that day. Yes, I will still have the indwelling Holy Spirit, but I will not receive help in dealing with the problems and temptations of daily life. In addition, I will miss the opportunity to become more like Him. Any day that I don't do these things, I am not living that day spiritually (have no life in you for the day). If I never do this then I have no basis for claiming spiritual life when I die, and, as we have seen throughout the Gospels, salvation is life. If I have no spiritual life in me any time after I make a profession, I prove my profession to be a lie.

If anyone doubts what I have written then Please keep in mind the next few sentences which the context makes part of what Jesus is saying here.

Please see the note for John 6:44 about the word except. The functional definition is: 'to take or leave out of anything specified; to exclude'.

Please see the note for Mark 14:23 about the word drink / drank. Easton's Bible Dictionary defines this word as: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. Their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. To drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. To drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today.

Please see note for Colossians C1S3 about the word blood. The functional definition is: 'the physical basis of life'. Please see the note for 1Peter 4:18 about the phrase blood of Christ. Please see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood. Genesis 9:4-5; Leviticus 17:11; Leviticus 17:14; Deuteronomy 12:23; John 6:53 and John 6:54 all tell us, directly or indirectly, that the life of the flesh is in the blood. When we drink his blood daily, we are, symbolically, renewing His life in ourselves daily.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Joh 6:26,47; 3:3; Mt 5:18 exp: Joh 1:51.
Except. Joh 3:3,5; 13:8; 15:4; Mt 18:3; Lu 13:3,5
eat. Joh 6:55; 3:36; Mt 26:26-28; 1Jo 5:12; Re 2:7,17 exp: 1Co 11:24.'.

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C6-S56 (Verse 54) A spiritual promise.

First Step: Change physical life.

Whoso eateth my flesh,
and drinketh my blood,
hath eternal life;

Second Step: Change spiritual life.

and I will raise him up at the last day.

As has already been explained in several prior notes, the phrase eateth my flesh is symbolic for 'let the influence of Jesus be the basis of your physical life'. In addition, the phrase drinketh my blood is symbolic for 'let the influence of Jesus be the basis of your inner-most being and character'. In addition, to that, the th, in the words eateth and drinketh, means that this is to be 'a life-style influence by Jesus'.

Moving on, the eternal life is 'God's life in us' with the word hath being 'a life-long indwelling of God's life'. This proves that the claim of 'losing your salvation' is doctrinal error.

Our First Step told us about a life-style relationship with Jesus. Our Second Step adds (and) the promise of resurrection with a new body.

All of these doctrines have already been presented within this chapter. This is the third, and final, time that Jesus will try to explain the same basic message within this chapter. What we see here is that God will not always strive with man (Genesis 6:3). Thus, the doctrine which claims that: 'God is a God of a thousand chances' is another lie from Satan.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'eateth. Joh 6:27,40,63; 4:14; Ps 22:26; Pr 9:4-6; Isa 25:6-8; 55:1-3; Ga 2:20; Php 3:7-10
hath. Joh 6:39-40,47
General references. exp: 1Jo 2:25'.

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C6-S57 (Verse 55) The symbolic meaning

For my flesh is meat indeed,
and my blood is drink indeed.

This sentence is obviously one that must be understood spiritually with an understanding of the symbols involved. These symbols have already been explained multiple times in prior notes along with the explanation of our keeping sentences within context in order to avoid doctrinal error. Please use the links provided in the first paragraph of this note if you need the symbolic meaning of anything within this sentence.

The word indeed is defined as: 'In reality; in truth; in fact. Indeed is usually emphatical, but in some cases more so than in others'. Thus, Jesus is emphasizing the symbolic meanings with this sentence and making it clear, if other sentences had not already done so, that the symbolic meanings are an absolute requirement for true Biblical salvation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'meat. Joh 6:32; 1:9,47; 8:31,36; 15:1; Ps 4:7; Heb 8:2; 1Jo 5:20'.

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C6-S58 (Verse 56) Results of spiritual obedience.

He that eateth my flesh,
and drinketh my blood,
dwelleth in me,
and I in him.

As was already explained in prior notes, this sentence and the next sentence are critical for true understanding of all of the symbolism within this chapter. Our sentence literally tells us that the symbolic meaning of eateth my flesh, and drinketh my blood is dwelleth in me, and I in him. I don't know of any way to make the symbolic meaning clearer.

As mentioned throughout this site, the th, which is added to the end of our action verbs (eateth, drinketh, and dwelleth) means that we must 'keep on keeping on doing these actions'. Thus, as we have seen throughout the things said by Jesus within this chapter, these are life-style instructions and none of the promises of this chapter can be received by a one-time religious act.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. La 3:24
dwelleth. Joh 14:20,23; 15:4-5; 17:21-23; Ps 90:1; 91:1,9; 2Co 6:16; Eph 3:17; 1Jo 3:24; 4:12,15-16; Re 3:20'.

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C6-S59 (Verse 57) Physical results of spiritual obedience.

Equivalent Section: Spiritual cause of physical results.

As the living Father hath sent me,
and I live by the Father:

Equivalent Section: Symbolism .

so he that eateth me,
even he shall live by me.

The word as means: 'in the same way'. Jesus Christ is called the Son of God because He 'displays the character of God the Father'. When our sentence says I live by the Father, It means that the Father told Him 'how to get to where He needed to be' (by). Since our First Equivalent Section starts with the word as, and our Second Equivalent Section starts with the phrase so that, we see that the phrase even he shall live by me means 'in the same way' as Jesus Christ 'displays the character of God the Father', so also will he that eateth me 'display the character of Jesus Christ'.

As has been explained in prior notes within this section, the phrase he that eateth me is a symbolic representation of 'spiritually consuming the character of Jesus Christ so that He is the basis of how we live in this physical world'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the living. Ps 18:46; Jer 10:10; 1Th 1:9; Heb 9:14 exp: Joh 6:69.
I live. Joh 5:26; 17:21
even. Joh 11:25-26; 14:6,19; 1Co 15:22; 2Co 13:4; Ga 2:20; Col 3:3-4; 1Jo 4:9'.

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C6-S60 (Verse 58) Difference between the type and the spiritual reality.

Equivalent Section: The spiritual reality.

This is that bread which came down from heaven:

Equivalent Section: The type.

not as your fathers did eat manna,
and are dead:

Equivalent Section: The result of accepting the spiritual reality.

he that eateth of this bread shall live for ever.

Please note that sentence is the last sentence in this set of sentences. In addition, this set of sentences is the last which Jesus says on the subject of: I am that bread of life. Therefore, this sentence is the final word, and summary, of this subject within this Gospel. In addition, our next sentence tells us where this discourse happened, which id the author's way of finalizing this discourse.

Our sentence has three Equivalent Sections and I can imagine Jesus pointing to Himself as He says: This is that bread which came down from heaven. He has already explained the spiritual and symbolic meaning of the phrase that bread which came down from heaven. Indeed, the word that 'references what has already been identified'. In addition, Jesus has made it clear several times that He is that bread which came down from heaven and these Jews already threw a fit over His saying that He came down from heaven.

In our Second Equivalent Section we see a contrast with the First Equivalent Section because the Second Equivalent Section starts with the word not. In addition, our Third Equivalent Section has an implied but to start it. Thus, the First Equivalent Section combined with the Third Equivalent Section tell us that live for ever comes from that (spiritual) bread which came down from heaven (Jesus) while the physical bread which came down from heaven (manna) made God's children to be dead. Thus, we see that the spiritual gives live for ever while the physical provides death. Thus, we have an extensive lesson on why we need the spiritual relationship with Jesus and need to avoid depending upon the physical religious activities like these Jews did.

Please see the note for John 6:31 about the word manna. The functional definition is: 'Unidentified physical source of food which symbolically represented Jesus as the bread of life'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 6:32,34,41,47-51'.

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C6-S61 (Verse 59) Where this lesson was taught.

These things said he in the synagogue,
as he taught in Capernaum.

Starting in 6:22 and continuing through the end of the chapter we have a lesson by Jesus where He said I am the bread of life. Jesus finished His discourse in 6:58 and what follows that discourse, in this chapter, is the reactions by various groups of people along with Jesus dealing with their reactions.

Our sentence tells us where and when this dialogue happened. This sentence is the author's conclusion of the dialogue, although there were still reactions to it as we see within the remainder of the chapter.

We find forms of the word synagogue only in: John 6:59; John 9:22; John 12:42; John 16:2; John 18:20. Smith's Bible defines this word as: 'History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5: After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Ac 16:13: Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5: by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
Mt 23:6: and to which the wealthy and honored worshipper was invited.
Jas 2:2-3: Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3: presided over by one who was "the chief of the synagogue."
Lu 8:41,49; 13:14; Ac 18:8,17: The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20: had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the sabbath services. The legatus of the synagogues appears in the angel,
Re 1:20-2:1: perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1: as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every sabbath day,"
Ac 15:21: the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
Ac 13:15: the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
Ac 3:1; 10:3,9: and had been probably for some time before,
Ps 55:17; Da 6:10: the fixed times of devotion. The same hours, it is well-known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or sabbath being the conclusion of the whole. The transfer of the sanctity of the sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22: standing, and not kneeling, as the attitude of prayer,
Lu 18:11: the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
1Co 14:16: 5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
Mt 10:17; Mr 13:9: --they are carefully distinguished from the councils. It seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue we are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also we trace the outline of a Christian institution. The Church, either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. The elders of the church were not however to descend to the trivial disputes of daily life. For the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.'.

Please see the note for John 6:17 about the city of Capernaum. The functional definition is: 'home place for Jesus during the Gospels'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the. Joh 6:24; 18:20; Ps 40:9-10; Pr 1:20-23; 8:1-3; Lu 4:31'.

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C6-S62 (Verse 60) The reaction by religious people.

First Step: They expressed their objection.

Many therefore of his disciples,
when they had heard this,
said,
This is an hard saying;

Second Step: they sought agreement from others.

who can hear it?

Here we see the reaction, and rejection, of a spiritual message by people who insist upon understanding only the physical and by the wisdom of this world / man. The word of God warns us about this foolishness in 1Corinthians 2:14 (But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.).

Our sentence starts with Many therefore, which means that this is a reaction to what Jesus just finished saying. In addition, our sentence says that the people were his disciples. There are many people who study the Bible and can claim to be his disciples, but that only means that they have a disciplined study life. However, unless people are using God's Holy Spirit to spiritually discern what is really being said, especially in the spiritual and symbolic portions, they will get a wrong message just like these disciples did.

We see, in the First Step, these disciples conclude: This is an hard saying. When we find this type of problem within God's word we need to ask God to help us to understand and wait for God to give us understanding. Until that time comes, we must keep our true Biblical faith in Jesus Christ like we see Peter do in C6-S71. Instead of doing that, many of his disciples went back, and walked no more with him (C6-S69).

We see, in the Second Step, these disciples ask: who can hear it? Lots of people claim to listen and 'let it go in one ear and out the other'. However, it should be obvious that these disciples understood that the true meaning of the word hear included the command to understand and obey. Thus, they were truly admitting that it was impossible for them to understand and obey. Thus, we see a truth. We can not understand and obey the word of God using our fleshly abilities.

We find forms of the word hard occurring 52 times in the Bible and, in the New Testament, in: Matthew 19:8; Matthew 25:24; Mark 3:5; Mark 10:2; Mark 10:24; Mark 16:14; John 6:60; Acts 9:5; Acts 18:7; Acts 26:14; Romans 2:5; 2Timothy 2:3; Hebrews 5:11; 2Peter 3:16; Jude 1:15. Webster's 1828 dictionary defines this word as: '1. Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure; applied to material bodies, and opposed to soft; as hard wood; hard flesh; a hard apple. 2. Difficult; not easy to the intellect. In which are some things hard to be understood. 2 Pet.3. The hard causes they brought to Moses. Ex. 18. 3. Difficult of accomplishment; not easy to be done or executed. A hard task; a disease hard to cure. Is any thing too hard for the Lord? Gen.18. 4. Full of difficulties or obstacles; not easy to be traveled; as a hard way. 5. Painful; difficult; distressing. Rachel travailed, and she had hard labor. Gen.35. 6. Laborious; fatiguing; attended with difficulty or pain, or both; as hard work or labor; hard duty; hard service. 7. Oppressive; rigorous; severe; cruel; as hard bondage; a hard master. Ex.1. Is. 14. 8. Unfeeling; insensible; not easily moved by pity; not susceptible of kindness, mercy or other tender affections; as a hard heart. 9. Severe; harsh; rough; abusive. Have you given him any hard words of late? 10. Unfavorable; unkind; implying blame of another; as hard thoughts. 11. Severe; rigorous; oppressive. The enemy was compelled to submit to hard terms. So we say, a hard bargain; hard conditions. 12. Unreasonable; unjust. It is hard to punish a man for speculative opinions. It is a hard case. 13. Severe; pinching with cold; rigorous; tempestuous; as a hard winter; hard weather. 14. Powerful; forcible; urging; pressing close on. The stag was too hard for the horse. The disputant was too hard for his antagonist. 15. Austere; rough; acid; sour; as liquors. The cider is hard. 16. Harsh; stiff; forced; constrained; unnatural. Others--make the figures harder than the marble itself. His diction is hard, his figures too bold. 17. Not plentiful; not prosperous; pressing; distressing; as hard times, when markets are bad, and money of course scarce. 18. Avaricious; difficult in making bargains; close. Matt.25. 19. Rough; of coarse features; as a hard face or countenance. 20. Austere; severe; rigorous. 21. Rude; unpolished or unintelligible. A people of hard language. Ezek.3. 22. Coarse; unpalatable or scanty; as hard fare.
Hthe words see / sightARD, adv. Close; near; as in the phrase,hard by. In this phrase,the word retains its original sense of pressed, or pressing. L. pressus. 1. With pressure; with urgency; hence, diligently; laboriously; earnestly; vehemently; importunately; as, to work hard for a living. And pray'd so hard for mercy from the prince. 2. With difficulty; as, the vehicle moves hard. 3. Uneasily; vexatiously. 4. Closely; so as to raise difficulties. The question is hard set. 5. Fast; nimbly; rapidly; vehemently; as, to run hard, that is, with pressure or urgency. 6. Violently; with great force; tempestuously; as, the wind blows hard, or it blows hard. 7. With violence; with a copious descent of water; as, it rains hard. 8. With force; as, to press hard. Hard-a-lee, in seamen's language, an order to put the helm close to the lee side of the ship, to tack or keep her head to the wind; also, that situation of the helm. Hard-a-weather, an order to put the helm close to the weather or windward side of the ship; also, that position of the helm. Hard-a-port, an order to put the helm close to the larboard side of a ship. Hard-a-starboard, an order to put the helm close to the starboard side of a ship.'. Please also see the note for Hebrews 3:13 about the word harden. The functional definition for this word is: 'To make hard or more hard; to make firm or compact; to indurate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of his. Joh 6:66; 8:31
This. Joh 6:41-42; 8:43; Mt 11:6; Heb 5:11; 2Pe 3:16'.

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C6-S63 (Verse 61) Resulting question from Jesus.

When Jesus knew in himself that his disciples murmured at it,
he said unto them,
Doth this offend you?

As already mentioned, Jesus has finished explaining to these Jews the spiritual and symbolic meaning of His saying I am that bread of life. Now, in the next sentence, He will give one more thing to think about to those Jews who were offended by His saying that He came down from heaven. Then He will plainly tell people how to understand all that He said in this chapter. At this point, the people who have closed their minds will not hear what He says. However, Jesus knows that there will be a few who will still consider what He says, and He also knows that these sayings will some day be added to the Bible. Therefore, more than any of His current audience, He was thinking of future readers when He said these next few sentences. They are here in case anyone has not yet figured out how to understand all that He said in this chapter. These sentences also provide a literal set of instructions which back the interpretation which I have provided in all of the notes for this chapter, as well as for similar notes on this web site.

We already saw that the Jews murmured earlier in this chapter and the ink, in the word definitions below, will take the reader to the note which explains every usage of the word murmur within this Gospel. Basically his disciples wanted to rebel against Him but knew that they did not have enough power to do so. Therefore, they murmured and tried to get enough others to join them and threaten to leave Jesus hoping that He would change what He said instead of losing all of his disciples. However, He knew what they were about and instead of being intimidated, He basically responded with something that would offend them even more. Look at the next sentence and read what He really says in it. Basically, He proved that we can not force God to do what we want no matter what we threaten to do. If we threaten God, He will call our bluff and accept if we actually do what we threaten to do. That is, basically, what this sentence and the next sentence are about.

We find forms of the word offend occurring 53 times in 50 verses of the Bible, 36 times in 33 verses of the New Testament and, inthe Gospel of John, in: John 6:61; John 16:1. Webster's 1828 dictionary defines this word as: 'to strike, hit, meet, or thrust against. We use the simple verb in fend, to fend off, to fence. 1. To attack; to assail. Not used. 2. To disPlease; to make angry; to affront. It expresses rather less than make angry, and without any modifying word, it is nearly synonymous with disPlease. We are offended by rudeness, incivility and harsh language. Children offend their parents by disobedience, and parents offend their children by unreasonable austerity or restraint. The emperor was grievously offended with them who had kept such negligent watch. A brother offended is harder to be won than a strong city. Prov. 18. 3. To shock; to wound; as, to offend the conscience. 4. To pain; to annoy; to injure; as, a strong light offends weak eyes. 5. To transgress; to violate; as, to offend the laws. But we generally use the intransitive verb in this sense, with against; to offend against the law. 6. To disturb, annoy, or cause to fall or stumble. Great peace have they that love thy law, and nothing shall offend them. Ps. 119. 7. To draw to evil, or hinder in obedience; to cause to sin or neglect duty. If thy right eye offend thee, pluck it out - if thy right hand offend thee, cut it off. Matt. 5.
OFFEND', v.i. 1. To transgress the moral or divine law; to sin; to commit a crime. Whoever shall keep the whole law, and yet offend in one point, is guilty of all. James 2. In many things we offend all. James 3. 2. To cause dislike or anger. I shall offend, either to detain or to give it. But this phrase is really elliptical, some person being understood. 3. To be scandalized; to be stumbled. If meat make my brother to offend - 1Cor. 8. 1. To offend against, to act injuriously or unjustly. Nor yet against Caesar have I offended any thing at all. Acts 25. 2. To transgress; to violate; as, to offend against the laws of society, the laws of God, or the rules of civility or propriety. We have offended against the Lord already. 2Chron. 28.'.

Please also see the note for Romans C14S27 about the word offence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 6:64; 2:24-25; 21:17; Heb 4:13; Re 2:23'.

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C6-S64 (Verse 62) Additional question.
What and if ye shall see the Son of man ascend up where he was before?

If you think about this statement along with the context when it was given, then the only conclusion is that this sentence had to be 'mind blowing' to these Jews.

First, the phrase ascend up where he was before is a direct claim that He came from heaven, and will return there. I believe that this is the first mention of the ascension within this Gospel. However, He already claimed to come from heaven, and they rejected that claim, in C6-S33; C6-S38; C6-S41; C6-S43; C6-S52; C6-S53 and C6-S60. Sop now, Jesus not only is repeating a claim that they have rejected many times but He is also adding a claim that He will physically ascend to heaven.

Please notice that Jesus uses the title of: Son of man within this sentence. This is how we know that He is speaking about what He will physically do in the future and is also a claim that He physically came from heaven. This is a claim that God's Holy Spirit was His physical father.

The phrase where he was before, is also a claim of eternal life. Our physical life began at conception. Our everlasting life began when we were saved. Only God has eternal life which existed before conception. Therefore, this is also a claim that Jesus is God.

The phrase What and if is basically saying: 'What are you offended about? In addition, to that (and), If I add on this additional true claim, how are you going to react?'.

If you truly consider this claim from their cultural and religious perspective, then it should be easy to understand that From that time many of his disciples went back, and walked no more with him (C6-S69).

In addition, to their reaction, we see the motivation of Jesus in C6-S67, which tells us For Jesus knew from the beginning who they were that believed not, and who should betray him. Jesus was not concerned about having big numbers but deliberate drove off people who were religious but not truly converted. This is different from what we see in most churches today.

We find forms of the word ascend occurring 39 times in 38 verses of the Bible and, in the New Testament, in: Luke 19:28; John 1:51; John 3:13; John 6:62; John 20:17; Act 2:34; Act 25:1; Romans 10:6; Ephesians 4:8; Ephesians 4:9; Ephesians 4:10; Revelation 7:2; Revelation 8:4; Revelation 11:7; Revelation 11:12; Revelation 14:11; Revelation 17:8. Webster's 1828 dictionary defines this word as: '1. To move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object. 2. To rise, in a figurative sense; to proceed from an inferior to a superior degree, from mean to noble objects, from particulars to generals, etc. 3. To proceed from modern to ancient times; to recur to former ages; as, our inquiries ascend to the remotest antiquity. 4. In a corresponding sense, to proceed in a line towards ancestors; as, to ascend to our first progenitors. 5. To rise as a star; to proceed or come above the horizon. 6. In music, to rise in vocal utterance; to pass from any note to one more acute.
ASCEND', v.t. To go or move upwards upon, as to ascend a hill or ladder; or to climb, as to ascend a tree.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 3:13; 16:28; 17:4-5,11; Mr 16:19; Lu 24:51; Ac 1:9; Eph 4:8-10; 1Pe 3:22'.

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C6-S65 (Verse 63) Explanation of the basic truth.

Equivalent Section: Comparison of spirit to flesh.

First Step: What the spirit provides.

It is the spirit that quickeneth;

Second Step: What the flesh provides.

the flesh profiteth nothing:

Equivalent Section: What His words are.

the words that I speak unto you,
they are spirit,
and they are life.

In this sentence Jesus literally tell us how to understand His sayings within this chapter. Since the words that I speak unto you, they are spirit, these sayings must be understood spiritually. In addition, our sentence literally tells us It is the spirit that quickeneth; the flesh profiteth nothing. The word quicken means 'made spiritually alive'. When the th is added to the end of a verb, to make the word quickeneth, it means 'made spiritually alive with a never-ending spiritual life'. Thus, Jesus is telling us how to receive and keep salvation. However, we must understand what He says spiritually and symbolically or we will end up in doctrinal error like these Jews ended in. If we follow that error, just like these Jews, we will stop following Jesus and follow religion which will condemn us to the lake of fire for all eternity.

Peter add to this in 1Peter 3:18 where he writes For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. The purpose of quickening is to bring us to God. If we are not willing to serve God and become more like Him then there is no reason for God to quicken us.

Please notice that our Second Equivalent Section says the words that I speak unto you, they are spirit. Thus, we know that the words of this chapter are spirit and the sayings of this chapter must be understood spiritually. In addition, the phrase and they are life is added (and), which means that the phrase and they are life is speaking about spiritual life. Therefore, believing the words of this chapter brings, and keeps, spiritual life for us. This, of course, matches what we have seen in the prior sentence as explained in the notes related to the prior sentences.

Returning to our First Equivalent Section, we see two Steps with the First Step telling us about the spirit and the Second Step telling us about the flesh. As explained in the note for this sentence, within the Word Study on Spirit, this sentence is found, in that Study, under Man's Spirit for the point titled 'We are made spiritually alive when God's Holy Spirit quickens our spirit.'.Here, we see Jesus is literally saying that we must understand and believe these words in our spirit in order to be quickened and have spiritual life. In addition, the th, in the word quickeneth, means that this life 'keeps on keeping on'. That is: this is everlasting life. Beyond this concept,. the word quickeneth, includes the idea of maintaining this life and not just giving it initially while ignoring the requirements to maintain life.

In our First Step Jesus told these Jews how to receive the life which was what their spirit ('innermost being') really craved. Then in the Second Step He says the flesh profiteth nothing because they were trying to satisfy the desires of their 'innermost being' using the wrong method. They were trying to increase (profiteth) their life but spiritual life is increased using spiritual methods and not by using fleshly methods.

One last thought is that the th, in the word profiteth, means 'keeps on keeping on increasing in value'. Yes, there are pleasures of sin for a season, (Hebrews 11:25), However, at some point the 'law of sowing and reaping' comes into effect and there are no more pleasures. Therefore, our sentence is warning that the flesh can not produce long-term good in spite of what might be gained for a short time.

Please see the notes for Romans C8S11; Ephesians C2S1; Colossians 2:13-15 and 1Peter 3:18-LJC about the word quicken. The note in Colossians has links to every place where this word is found. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the spirit. Ge 2:7; Ro 8:2; 1Co 15:45; 2Co 3:6; Ga 5:25; 1Pe 3:18
the flesh. Ro 2:25; 3:1-2; 1Co 11:27-29; Ga 5:6; 6:15; 1Ti 4:8; Heb 13:9; 1Pe 3:21
the words. Joh 6:68; 12:49-50; De 32:47; Ps 19:7-10; 119:50,93,130; Ro 10:8-10,17; 1Co 2:9-14; 2Co 3:6-8; 1Th 2:13; Heb 4:12; Jas 1:18; 1Pe 1:23
General references. exp: Mr 2:11; Lu 4:32.'.

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C6-S66 (Verse 64) An observation.
But there are some of you that believe not.

Our sentence starts with the word But, which connects this sentence to the subject of the prior sentence while going in a different direction. The prior sentence told us that the words which Jesus spoke were life and quickened our spirit. However, in order for that to happen, people had to believe the words which Jesus spoke. Jesus gave the warning in this sentence because of the warning given in the next sentence and because Her knew that some of the people there would not believe but would walk no more with him (C6-S69). Thus, when we combine this sentence with the prior sentence, we see that someone must believe these words in order to have their spirit quickened and receive everlasting life or in order to have that everlasting life increased.

Please also keep 1John 2:18-19 (And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever) in mind when considering how belief gives, or increases, everlasting life. Someone who claims to believe, but does not doeth the will of God, has a 'intellectual agreement in their mind', but does not truly believe in their heart, like true Biblical belief requires.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Joh 6:36,61; 5:42; 8:23,38-47,55; 10:26; 13:10,18-21'.

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C6-S67 (Verse 64) Why the observation.

For Jesus knew from the beginning who they were that believed not,
and who should betray him.

Our sentence starts with the word For and tells us why Jesus said what he did in the prior sentence . In the second-prior sentence He told us how to be quickened. However, in the prior sentence Her told us that some of His audience would not be quickened and He knew this was true because, as our current sentence says, He knew...who they were that believed not, and who should betray him. Thus, we see that true Biblical belief requires us to not betray Jesus and does require us to continue to walk with Him (C6-s69 through end). This is in addition to the requirement that we doeth the will of God if we wish to be truly quickened and abideth for ever.

The word beginning occurs 106 times in the Bible. The functional definition is: 'First entering upon; commencing; giving rise or original; taking rise or origin'. Please see the note for John 1:1 for a list of every place in this Gospel where this word is found.

We find forms of the word betray occurring 42 times in the Bible, 41 times in the New Testament and, in the Gospel of John, in: John 6:64; John 6:71; John 12:4; John 13:2; John 13:11; John 13:21; John 18:2; John 18:5; John 21:20. Webster's 1828 dictionary defines this word as: '1. To deliver into the hands of an enemy by treachery or fraud, in violation of trust; as, an officer betrayed the city. The son of man shall be betrayed into the hands of men. Matt.17. 2. To violate by fraud, or unfaithfulness; as, to betray a trust. If the people of America ever betray their trust, their guilt will merit even greater punishment than other nations have suffered, and the indignation of heaven. 3. To violate confidence by disclosing a secret, or that which was intrusted; to expose; followed by the person, or the thing; as, my friend betrayed me, or betrayed the secret. 4. To disclose, or permit to appear, what is intended to be kept secret, or what prudence would conceal. Be swift to hear, but cautions of your tongue, lest you betray your ignorance. Hence, 5. To mislead or expose to inconvenience not foreseen; as, great confidence betrays a man into errors. 6. To show; to discover; to indicate what is not obvious at first view, or would otherwise be concealed. Nor, after length of years, a stone betray The place where once the very ruins lay. This river betrays its original in its name. All the names in the country betray great antiquity. 7. To fail, or deceive. But when I rise, I shall find my legs betraying me.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Joh 6:70-71; 2:24-25; 13:11; Ps 139:2-4; Ac 15:18; Ro 8:29; 2Ti 2:19; Heb 4:13
General references. exp: Joh 6:61.'.

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C6-S68 (Verse 65) The basis of the observation.

And he said,
Therefore said I unto you,
that no man can come unto me,
except it were given unto him of my Father.

This is a direct reference to 6:37 and 6:44-455. In addition, the Treasury of Scripture Knowledge, below, provides references to other places in the Bible where we see this same truth.

This sentence directly disproves the doctrinal error which claims 'The God of the Bible is a God of infinite chances. So long as you are alive you can still get saved.'.

The words no man...except can also be said as: the only way. That is: no man can come unto me, except it were given unto him of my Father can also be said as: the only way to come to Jesus for salvation is if God the Father allows it. In addition, Genesis 6:3 says: And the LORD said, My spirit shall not always strive with man. Therefore, there are some people who are still sucking air but who will never get saved because God has determined that they will never Biblically believe no matter what evidence that God gives them. Instead of killing such people, God uses them to test other people. Those people who use their own free will to believe foolishness are condemned. This is because without someone to offer good sounding error people would not really have a choice to reject God. God has to allow such an option in order to prove that the saved choose faith with their own free will.

Please see the note for John 6:44 about the word except. The functional definition is: 'to take or leave out of anything specified; to exclude'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that no. Joh 6:37,44-45; 10:16,26-27; 12:37-41; Eph 2:8-9; Php 1:29; 1Ti 1:14; 2Ti 2:25; Tit 3:3-7; Heb 12:2; Jas 1:16-18
General references. exp: Joh 8:47.'.

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C6-S69 (Verse 66) The reaction of unbelievers.

From that time many of his disciples went back,
and walked no more with him.

Here we see the reaction of religious people who refuse to have a true faith in Jesus. They claim to have it, but fail God's test of true Biblical faith when they reject Biblical truth which they don't understand. When we understand we say: 'I see'. Such a religion lets people 'walk by sight'. However, true Biblical religion requires us to walk / live by faith, which means that there will be times when we must believe a Bible truth which we do not understand. That is what we see Peter express , in the next few sentences, for all of the disciples who stayed.

Please notice that our sentence says that these people were disciples. They claimed to be saved and have some spiritual maturity. However, there came a point where they refused to walk with Jesus because of a truth that they misunderstood and refused to accept, and obey, by faith. These are typical of 'church hoppers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of his. Joh 6:60; 8:31; Zep 1:6; Mt 12:40-45; 13:20-21; 19:22; 21:8-11; 27:20-25; Lu 9:62; 2Ti 1:15; 4:10; Heb 10:38; 2Pe 2:20-22; 1Jo 2:19'.

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C6-S70 (Verse 67) Question to believers.

Then said Jesus unto the twelve,
Will ye also go away?

The phrase go away is used in the Bible for leaving permanently. Our sentence starts with the word then because this sentence happened after the prior and as a result of the prior sentence where many of his disciples went back, and walked no more with him. After many left, Jesus gave the twelve the option of leaving also so that they could prove that they believed in Him personally. They didn't understand any more than the ones who left, but they were sticking with their personal Saviour even when they didn't understand. That is the real proof of Biblical faith. There will also, probably, be a time when our faith is likewise tested. If it is, our actions, and not our mouth, will prove if, and what quality of faith, we truly have.

We find the word twelve used to refer to the twelve disciples / apostles in: Matthew 10:1; Matthew 10:2; Matthew 10:5; Matthew 11:1; Matthew 20:17; Matthew 26:14; Matthew 26:20; Matthew 26:47; Mark 3:14; Mark 4:10; Mark 6:7; Mark 9:35; Mark 10:32; Mark 11:11; Mark 14:10; Mark 14:17; Mark 14:20; Mark 14:43; Luke 6:13; Luke 8:1; Luke 9:1; Luke 9:12; Luke 18:31; Luke 22:3; Luke 22:14; Luke 22:47; John 6:67; John 6:70; John 6:71; John 20:24. The problem with calling them apostles, within the Gospels, is that they were not functioning as apostles until after the resurrection. Please see the Word Study on Apostle for details on the Biblical use of that word. The problem with calling them disciples, within the Gospels, is that there were other disciples. The word disciple occurs 81 times just in this Gospel. Therefore, they are often identified simply as the twelve.

We find forms of the phrase go away in: Deuteronomy 15:13; Deuteronomy 15:16; 1Samuel 15:27; Job 4:21; Job 15:30; Jeremiah 6:4; Jeremiah 22:10; Jeremiah 51:50; Hosea 5:14; Hosea 6:4; Matthew 8:31; Matthew 25:46; John 6:67; John 14:28; John 16:7. The functional definition is: 'leave and not return'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Will. Jos 24:15-22; Ru 1:11-18; 2Sa 15:19-20; Lu 14:25-33
General references. exp: De 4:4; Lu 22:28; Joh 20:6.'.

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C6-S71 (Verse 68) Answering question.

Then Simon Peter answered him,
Lord,
to whom shall we go?

Here we see Peter answer for all of the twelve (Please see note above). When Peter addresses Jesus as Lord, in this test of faith, I believe Peter is acknowledging Him as God. While some might argue that point, there can be no disputing that Peter is at least addressing Jesus as God the Father's human representative with the authority to speak for God. While these others, who went back, and walked no more with him forgot or ignored the miracles, of the twelve did not forget nor did they ignore the significance of those miracles when it comes to the authority to speak for God.

Our sentence starts with the word Then, which lets us know that this is a response to the question of the prior sentence. In addition, the next two sentences have a profession of faith which is attached to this sentence and part of the answer from Peter. When those sentences are also considered, any argument that Peter's use of Lord is not a recognition that Jesus is 'God in human flesh' becomes extremely weak. Regardless of that possible argument, we definitely see true Biblical faith because, at this time, the twelve did not understand any better than the other Jews understood, but they stuck with Jesus because of their faith.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Galatians C2-S6 about the name of Peter. The functional definition is: 'the main apostle'.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to whom. Ps 73:25'.

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C6-S72 (Verse 68) Observed truth.
thou hast the words of eternal life.

In this sentence, Peter is saying that Jesus has the words of God and has the words for how we have a relationship with God. Here he is clearly choosing his relationship with God over his relationships in this world, both religious and social. Although I can not say that Peter consciously did it at the time, but his actions also shower faith that God would give him understanding of these sayings by Jesus which all of the Jews failed to understand at the time of their being said. Later writings by Peter show that God did honor his faith and give him understanding at a later time.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou hast. Joh 6:40,63; 5:24,39-40; Ac 4:12; 5:20; 7:38; 1Jo 5:11-13
General references. exp: De 4:4; Lu 22:28; Joh 20:6; 1Jo 2:25.'.

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C6-S73 (Verse 69) Additional belief.

And we believe and are sure that thou art that Christ,
the Son of the living God.

Please also see Matthew 16:16; Matthew 26:63; Mark 1:1; Mark 8:27-30; Luke 4:41; John 6:69; Luke 9:18-27; John 11:27; John 20:31; Acts 8:37; Acts 9:20; 1Corinthians 1:9; 2Corinthians 1:19; Galatians 2:20; Ephesians 4:13; 1John 5:20; 2John 1:3 and 2John 1:9, which all have related notes because they have similar declarations of faith.

This particular verse was not said at the same time as what is reported in those other references because they are reported to occur in other places. What we see here is Jesus using repetition to be sure that an important doctrine is believed by multiple people and that this is not a casual statement but is a heart-felt belief. Thus, the same declaration as Peter makes here can also be found at other times and by other people such as Martha in John 11:27.

There are certain significant things about this declaration which all Jews of that day would have understood but which peoples of other cultures and times might not know. Please be sure to use the links in the sentence outline above the access the notes within the Lord Jesus Christ Study.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we believe. Joh 1:29,41,45-49; 11:27; 20:28,31; Mt 16:16; Mr 1:1; 8:29; Lu 9:20; Ac 8:37; Ro 1:3; 1Jo 5:1,20
the living. Joh 6:57 exp: 1Ti 3:15.
General references. exp: De 4:4; Joh 20:6.'.

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C6-S74 (Verse 70) Conclusion from Jesus.

Jesus answered them,
Have not I chosen you twelve,
and one of you is a devil?

Please see the Message called Judas Iscariot was not saved. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

All of this chapter tells us about Jesus explaining spiritual things and the Jews have trouble with His words because they insist upon interpreting them in a physical religious sense. Starting in 6:22 and continuing through the end of the chapter we have a lesson by Jesus where He said I am the bread of life. Jesus finished His discourse in 6:58 and what follows that discourse, in this chapter, is the reactions by various groups of people along with Jesus dealing with their reactions.

Even today, religious men continues to take even the words of Jesus and try to make them apply to fleshly religion. Religious men do this even with the words of this chapter that would be totally out of character for God and totally ridiculous if taken literally. However, that doesn't stop religious men and one example is the Catholic doctrine that their 'Communion' becomes the literal 'flesh and blood of Jesus' so that they can apply His saying to eat the flesh of the Son of man, and drink his blood in a literal fleshly way. As explained in the notes throughout this chapter, these sayings of Jesus must be understood spiritually and symbolically.

In the day of Jesus they at least saw how ridiculous such an interpretation was and they either accepted His words as spiritual (even though they did not understood them) like the twelve did, or they left Jesus like C6-S69 says that many disciples did.

However, at least one man choose a third option. That was Judas Iscariot and in this verse, Jesus says that he is a devil. As with all other sayings of this chapter, this must be taken spiritually. That is, Judas was not physically a devil but had the spirit of a devil.

The main thing that people forget about devils is that they make men into subtil (Genesis 3:1; 2Samuel 13:3; Proverbs 7:10) liars (John 8:44). Judas claimed to be saved and there are even men today that claim that people can lose their salvation because Judas obviously died lost (Romans 8:13). Instead of seeing Judas as a subtil liar who never had the Spirit of God but had the spirit of Satan (Romans 8:1-9), they insist that Judas must have been saved and lost his salvation. As the other religious men in this chapter, they missed the main message of Jesus within this chapter.

When Jesus said It is the spirit that quickeneth; the flesh profiteth nothing:, He was using flesh for the religion of men as seen all throughout this chapter. The whole chapter is about a fleshly religious view fighting a spiritual view. We can only get the spiritual view from God (John 15:5). However, the fleshly religious man refuses to rely upon God and the Spirit (Galatians 3:3) which his flesh can not understand and that fights against his flesh (Galatians 5). God calls the truly saved His children and not servants. That means that they inherit salvation because of a personal relationship and do not earn it like servants (Galatians 4).

Another example that the religious man does not understand the basic truth of sin found in 1John. 1John 3:4 says Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. There are two parts required for every violation of a law, the deed and the charge in the legal system. Someone who has diplomatic immunity does not violate the law even when they do the deed of murder because they are not charged in the legal system. They might be kicked out of the country, but they do not violate the law. That is the principal of 1John. People twist 1John 3:9 into a complete lie by ignoring the context and even have to ignore part of the same sentence. 1John 3:9 says Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. Notice that this sentence is broken into two Equivalent Sections. In the First Equivalent Section we are told why (for) the saved can not sin. They can not because (for) his seed remaineth in him. In 1John, seed is a type of spiritual life from God. God puts His life in us and if He doesn't then we can't get His life from anywhere else. When He puts His life in us, He makes us His children (John 1:12-13) and changes our legal spiritual statue from children of Satan to children of God (John 1:12-13) and gives us diplomatic immunity (1John 3:9). Yes we can do a deed that will get us kicked out of the country (1John 5:16) but we can not force God to bring a legal charge against us in His legal system. No charge = no sin (doth not commit sin). This is what the Second Equivalent Section of that sentence says: (and he cannot sin, because he is born of God). This verse has an and because God is, effectively, saying: 'if you didn't understand it said the first way, then I will say it to you a second way so that you can understand'. That sentence also uses the and to emphasize that it is said twice (1 and 1 = 2) and doctrinal items said by God twice are established by God (Genesis 41:32).

Saved are not saved because they did ANY religious deed including saying the sinners prayer. They are saved because God put His life in them and made them legally His children in His court of Law. Saved can not do anything to lose their salvation. The worst they can do is a sin unto death (1John 5:16). People who preach losing their salvation do not understand the character (Spirit) of the God of the Bible and are following the spirit of a liar (Satan). They might be saved and preaching error, like the people in the Bible who preached keeping the Law, but they are not preaching the Spirit of the God of the Bible.

Jesus pointed out a basic error of religious people in John 5:39 where He said Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. The devil believes every word of the Bible (James 2:19) but is still going to the Lake of Fire (Revelation 20:10). (Also see Revelation 19:20; Revelation 20:11-15.) Religious people want to argue about what the Bible says and claim that you are saved or not saved based upon if you do what they say is in the Bible. However, when Jesus said ye think ye have eternal life, He was making it clear that they didn't KNOW, and in fact didn't have eternal life. Eternal life comes from the PERSON of God and the Bible only points us to the PERSON of God. You can believe every word of the Bible and go to Hell with the devil. You need to go beyond the Bible to the person of God to receive His life, which is true Biblical salvation (John 3:16, 1John 5:13, etc). People get hung up on the word eternal when the truly critical word for salvation is life. Judas had all of the outward religious manifestations of salvation but he did not have salvation because his spirit was from Satan. True salvation is Spiritual life from the God of the Bible. The religious man needs to compare the spirit he has to the Spirit of the Bible instead of fighting about how they can twist the words of the Bible in order to get it to support his error.

The reader might be wondering what the prior paragraphs have to do with this sentence. The majority of it was written several years before I did this Book Study on the Gospel of John. While I was dealing with this verse for the Lord Jesus Christ Study, a pastor friend asked for my help dealing with a doctrinal error which claimed that Judas Iscariot was an example of losing your faith. When I reviewed the original note, I kept the majority of it and moved it here. Yes, it does deals with a different subject than the main subject of this sentence. However, the main problem that people have with this chapter is understanding spiritual and symbolic sayings and how to deal with them. This note provides further examples on how to deal with spiritual and symbolic sayings. It also shows doctrinal errors which result from dealing with these things the wrong way and also shows how important context is in order to properly deal with spiritual and symbolic sayings. Those types of doctrinal errors, and how to avoid them, is one of the main reasons why context is presentably so strongly and consistently throughout this site. Hopefully, the reader received some help on other doctrinal errors and, more importantly, received useful examples on how to deal with spiritual and symbolic sayings.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for 2Timothy 2:4 about the words choose / chosen. The functional definition is: 'To pick out; to select'.

Please see the note for John 6:67 about the twelve disciples / apostles.

Please see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. That note has references to every place here we are told that Jesus dealt with devils and separates the references according to how He dealt with them. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Joh 6:64; 13:18; 17:12; Mt 10:1-4; Lu 6:13-16; Ac 1:17
and one. Joh 8:44; 13:2,21,27; Ac 13:10; 1Jo 3:8; Re 3:9-10
a devil. 1Ti 3:11; Tit 2:3 (Gr)'.

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C6-S75 (Verse 71) Explanation of conclusion.

Equivalent Section: Who Jesus spoke of.

He spake of Judas Iscariot the son of Simon:

Equivalent Section: Why.

for he it was that should betray him,
being one of the twelve.

Our sentence tells us that Jesus knew that Judas Iscariot would betray Him. Yet, Jesus left him in the ministry. The Study called What Would Jesus Do? gives some explanation of this behavior. However, whether we know why Jesus did this, or don't know, we still must recognize, and accept, that Jesus did leave Judas in the ministry even while knowing that Judas would betray Him. Also, like it or not, God expects His ministers to follow the example of Jesus for how to act in this world using the Power of the Holy Ghost.

Our Second Equivalent Section explains how deep was the betrayal and explains why Jesus called him a devil in the prior sentence. This also gives us an idea of How God the Father felt when Satan rebelled.

We see somewhat of how Jesus felt in Psalms 41:9; Psalms 55:13-14 and Psalms 109:6-8. Yet, in spite of these feelings, Jesus left Judas Iscariot where he was in order to fulfill the will of God the Father.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of Jesus Christ and the Son of Perdition'.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about a Simon who is not Simon Peter.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'To deliver into the hands of an enemy by treachery or fraud, in violation of trust'.

Please see the note for John 6:67 about the twelve disciples / apostles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Ps 109:6-8; Ac 1:16-20; 2:23; Jude 1:4 exp: Joh 6:64.
being. Joh 18:2-6; Ps 41:9; 55:13-14; Mt 26:14-16; 27:3-5'.

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Interpretive Study of John's Gospel

Jesus is the Son of God

John Chapter 5

True Salvation is More Important than Anything in this Life

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

John Chapter 6

True Salvation Requires our Participation

Links to sentences in this chapter:

Chapter 6 Summary:

The Treasury of Scripture Knowledge provides a chapter outline as:

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